Chapter 5.

On the Mountaintop

1. And seeing the crowds, He went up into the mountain; and when He had sat down, His disciples came to Him.

2. And opening His mouth He taught them, saying,

3. “Happy [are] the poor in spirit, for theirs is the kingdom of the heavens.

4. Happy [are] they that mourn, for they shall be comforted.

5. Happy [are] the meek, for they shall inherit the earth.

6. Happy [are] they that hunger and thirst after justice, for they shall be satisfied.

7. Happy [are] the merciful, for they shall have mercy.

8. Happy [are] the clean in heart, for they shall see God.

9. Happy [are] the peacemakers, for they shall be called the sons of God.

10. Happy [are] they that are persecuted for the sake of justice, for theirs is the kingdom of the heavens.

11. Happy are you when they shall reproach you, and persecute [you], and say every wicked saying against you, telling lies, on account of Me.

12. Leap for joy and rejoice, for your reward [is] much in the heavens; for so they persecuted the prophets that were before you.”

As the crowds begin to gather, and as great multitudes come to Him, not only from Galilee, but also from Decapolis, Jerusalem, Judea, and from areas beyond the Jordan, Jesus decides to go up onto a mountain and preach. His instruction begins with this essential teaching: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:1).

One purpose served by temptation is to make us aware of our spiritual poverty, so that we might choose to acknowledge in heart that everything we have is from God. This is one of the great purposes of temptation — to remind us that without God we are utterly helpless. This is the part of us that follows Jesus up the mountain in order to receive the opening words of His most famous speech, referred to as the “Sermon on the Mount.”

Jesus begins with the words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). This is the main idea which reigns throughout the sermon. To the degree that we acknowledge that all love and all wisdom is from God alone, and nothing from ourselves, we can receive the love and wisdom that constantly flows in from God. It is this acknowledgment — the acknowledgment of our spiritual poverty — which receives the kingdom of heaven.

But there are times when we forget this essential truth. And when we forget that everything good and true is from the Lord alone, sorrow and suffering are inevitable. That’s why the second blessing speaks about how God offers comfort during times of mourning: “Blessed are those who mourn, for they shall be comforted.” As we turn to the Lord in prayer and call upon His name, the Comforter comes to us, restoring lost truths, teaching us new ones, and filling us with hope and consolation. When these lost truths are brought again to our remembrance, we remember that without God we are indeed “poor in spirit.” Relieved of the arrogance that believes we are the source of truth and goodness, we experience humility. We find that we are agreeable, good-natured, and willing to admit our faults. No longer eager to win an argument, or defend ourselves, our unruly lower nature (“the earth”) is tamed, quieted, and subdued. The third blessing describes this gentler disposition: “Blessed are the meek, for they shall inherit the earth” (5:4). ¹

These first three blessings speak about the qualities of people who acknowledge God as the giver of all things (“poor in spirit”), people who long for the comfort of truth (“they who mourn”), and people who are gentle and temperate in disposition (“the meek”). People who are of this nature are open to the blessings that flow in from God, beginning with the desire to serve the neighbor. Consequently, the fourth blessing speaks not only of humility, meekness and the desire to receive truth, but also of the desire to bring those truths forth in their lives. Such people desire to live a righteous life. Therefore we read, “Blessed are those who hunger and thirst after righteousness, for they shall be filled” (5:6).

This marks the transition to the next three blessings. The fifth, sixth and seventh blessings summarize the works of charity that constitute a life of righteousness. As we turn to God for all things, we are filled with mercy towards others. And insofar as we exercise that mercy, we become more merciful. “Blessed are the merciful, for they shall obtain mercy” (5:7). As we practice mercy in all our relationships, our hearts become purified enabling us to see the good in others — their God-given qualities: “Blessed are the pure in heart, for they shall see God” (5:8)

This leads to the seventh and culminating blessing: “Blessed are the peacemakers, for they shall be called the sons of God” (5:9). This is not just a state of being (humble, meek), it is also a state of doing: blessed are the peacemakers. But the kind of “doing” that takes place in this state is not human doing; it is what God does through each of us. That is why those who obtain this blessing are called “the sons of God.”

The seven blessings in their order are a divine series which reveal the process of spiritual development, beginning with the recognition of our spiritual poverty, and ending in a state in which we become instruments through which God operates to bring peace into the world.

But there is also an eighth blessing: “Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake” (5:10). This eighth blessing reminds us that spiritual life is a cyclical pattern. As we achieve the blessings associated with one state of spiritual development, we are simultaneously being prepared for entrance into higher and even more elevated states of spiritual life. But in order to enter those higher states, subtler evils will have to be exposed, combated, and overcome.

Thus, the trials of temptation will begin again, as less obvious evils are exposed by the brighter light of divine truth. These evils will rise up within us, fiercely defending themselves, as they fight for their life. But if we persevere, refusing to succumb to the rationalizations and justifications that support our selfish concerns, there will be a great blessing: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (5:11-12).

The seven blessings, which are given in a divinely ordered series, perfectly describe the spiritual evolution of every person. These blessings begin with the acknowledgment that we cannot do good from ourselves, and they steadily progress to the highest blessing that God can confer upon us: we become sons of God, people through whom God works to bring peace on earth. “Blessed are the peacemakers, for they shall be called sons of God.” The eighth blessing returns us to the beginning of the series, and reminds us once again that temptation provides us with the opportunity to follow God. This is not something to be dreaded; rather it is to be anticipated with joy. “Rejoice,” says Jesus, “and be exceedingly glad, for great is your reward in heaven.”

Doing Good Works

13. “You are the salt of the earth; but if the salt become saltless, with what shall it be salted? After that it is of no use, except to be cast out, and to be trampled by men.

14. You are the light of the world. A city that is laid out on a mountain cannot be hidden.

15. Neither do they light a lamp, and put it under the bushel, but on the lampstand, and it shines for all that [are] in the house.

16. So let your light shine in front of men, so that they may see your good works, and glorify your Father that [is] in the heavens.”

The Sermon on the Mount provides wonderful instruction. Yet mere instruction, without a desire to do good works in the spirit of that instruction, is useless. It is like salt which has lost its flavor, like a light hidden under a basket. All truth is given for the sake of use. Every blessing God bestows upon us is done so that we may be of greater service to the neighbor. And in that service is true blessing, for all heavenly reward is the delight that we experience when we are involved in some loving service towards the neighbor. ²

It is for this reason that the divine series continues with these words: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (5:13).

Salt is highly useful as a seasoning. But salt that has lost its flavor is useless. Similarly, a human being who has no desire to do good is like salt with no flavor. That person is useless. ³ Truth must be put to use. This is the thrust of this section of the sermon. Light is good, but it must be put to use: “You are the light of the world,” says Jesus. “A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (5:14-15).

The emphasis is not just on learning truth, but on living it. Jesus therefore says to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (5:16).

Spiritual instruction has no other end but the doing of good works. And good works are truly good, only when they are done by the Father through us. That’s why this section of the sermon includes the all-important reminder that when others see our good works, all praise, glory, and honor should go to God. As Jesus puts it, let them see your good works, but be sure that they glorify your Father in heaven. It’s not about us; it’s about God working through us. ⁴

Jesus Begins to Reveal the Inner Meaning of Scripture

17. “Do not suppose that I have come to undo the Law or the Prophets; I have not come to undo but to fulfill.

18. For amen I say to you, Till heaven and earth pass away, one yodh or one little horn shall not pass away from the Law, till all things come to pass.

19. Therefore whoever shall loosen one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach [them], he shall be called great in the kingdom of the heavens.

20. For I say to you that unless your justice shall exceed [that] of the scribes and Pharisees, you shall not enter into the kingdom of the heavens.

21. You have heard that it was declared by the ancients, Thou shalt not murder; and whoever shall murder shall be subject to the judgment.

22. But I say to you that everyone who is angry with his brother rashly shall be subject to the judgment; and whoever shall say to his brother, Raca, shall be subject to the council; and whoever shall say, Thou fool, shall be subject to the gehenna of fire.

23. If therefore thou offer thy gift on the altar, and there rememberest that thy brother has anything against thee,”

24. Leave there thy gift in front of the altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.

25. Be of good will with thine adversary quickly, while thou art in the way with him, lest the adversary deliver thee up to the judge, and the judge deliver thee up to the attendant, and thou be cast into prison.

26. Amen I say unto thee, Thou shalt not come out from there until thou hast paid the last farthing.

27. You have heard that it was declared to the ancients, Thou shalt not commit adultery.

28. But I say to you that everyone who looks at [another] woman to lust after her has already committed adultery with her in his heart.

29. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

30. And if thy right hand cause thee to stumble, cut it off, and cast [it] from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

31. And it has been declared that whoever shall send away his wife, let him give her a divorce.

32. But I say to you, whoever shall send away his wife, outside of the reason of scortation, makes her commit adultery; and whoever shall wed her that is sent away commits adultery.

33. Again, you have heard that it has been declared to the ancients, Thou shalt not swear falsely, but shalt render to the Lord thine oaths.

34. But I say to you, Swear not at all; neither by the heaven, for it is the throne of God;

35. Nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great King.

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37. But let your word be, yes, yes; no, no; and whatever [is] beyond these is from evil.

38. You have heard that it has been declared, An eye for an eye, and a tooth for a tooth.

39. But I say to you, Do not stand against the wicked; but whoever shall hit thee on thy right cheekbone, turn to him the other also.

40. And [if anyone] wills to have thee judged and take thy tunic, let him have the cloak also.

41. And whoever shall compel thee [to go] one mile, go with him two.

42. Give to him that asks thee; and turn not away him that wills to borrow from thee.

43. You have heard that it has been declared, Thou shalt love thy neighbor, and shalt hate thine enemy.

44. But I say to you, Love your enemies, bless those that curse you, do well to those that hate you, and pray for those that injure you and persecute you,”

It’s undeniably true that truth must be put to use. But before the Word of God can most fully be put to use, it must be fully understood. That’s why Jesus now gives His disciples a brief tutorial on how to read scripture, beginning with this disclaimer, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (5:17).

On one level, Jesus did fulfill the Law in that His coming fulfilled the prophecies of the Hebrew scriptures. But He was also about to fulfill the Law by infilling it with higher meaning. He would explain how the Law speaks not only about our outward behavior, but, also about our inner attitudes; He would explain how the Law speaks not only about our bodily actions, but also about the desires of our spirit. In this way, Jesus would fill the Law full of a spiritual meaning. It would be of use not only for regulating one’s external conduct, but, more importantly, for reforming one’s inner life.

Jesus begins with the commandments: “You have heard that it was said to those of old, ‘You shall not murder’ … But I say unto you that whoever is angry with his brother without a cause shall be in danger of the judgment.” (5:21-22). Similarly, He reveals the spiritual meaning of the law against adultery: “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say unto you that whoever looks upon a woman to lust after her has already committed adultery with her in his heart” (5:27-28).

These are new teachings, but not totally beyond the grasp of His audience. There would be more to come, more interior teachings about the human spirit and the path to heaven, and it would take time before people could completely grasp these higher messages. For now, however, it would be enough to give people concrete, literal examples that they can understand — not abstract truths that are beyond their comprehension. In this regard, Jesus teaches them to forgo oath-making (5:33-37), to turn the cheek when struck (5:39), to give more than what is demanded (5:40), to go further than what is required (5:42), to give to everyone who asks, and to lend to anyone who wants to borrow (5:42).

These teachings would be hard to follow, but not difficult to understand. Within them are higher truths about our response when our inmost beliefs are under assault — not just in the public arena, but more specifically, when we are being persecuted by hellish spirits. At such times, we must not worry, for if we abide in the truth we will remain in God’s protection. ⁵ The only thing that can avert this divine protection is our free decision to identify with and succumb to the promptings of our lower nature (arrogance and conceit, resentment and anger, anxiety and fear, misery and despair and etc.) — promptings which flow in from hell. ⁶

Instead of teaching these interior truths, Jesus keeps their minds on more obvious issues — like the need to overcome their desire to take revenge: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

This would, of course, have seemed impossible and illogical. Questions would inevitably arise: “Why should anyone turn the cheek to an attacker?” “What about self-defense?” “What about protecting our loved ones and our country?” “What good can come from turning the cheek, especially if it leads to evil people taking greater and greater advantage of good people?” These are legitimate questions, and Jesus would have answers for each of them — at a later time. ⁷

The people to whom Jesus is speaking are not yet able to understand the more interior truths contained within these teachings. They are not ready to understand that “turning the cheek” is something we do internally when our beliefs are being attacked. These attacks do not necessarily come through other people, but rather through unseen spiritual forces that endeavor to destroy our faith in God and our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we practice interior forgiveness. We know that no words spoken, whispered or insinuated can possibly bring us down or hurt our faith. This is what enables us to pray for our enemies, to forgive them, and even to love them. Because we are under God’s protection, we know that evil can do us no spiritual harm. Therefore we need not resist it.

On the physical plane, however, we must be more cautious. People can cause a great deal of physical harm. Therefore, we cannot and should not give to everyone who asks, nor lend to everyone who wishes to borrow. Such indiscriminate charity would leave us penniless and without resources to do good to others. Similarly, we should not allow thieves, cheats, and scam artists to take advantage of us. If we allowed ourselves to be abused in this way, society would be destroyed. Therefore, people who prey on innocent victims must be reported, prosecuted, and if found guilty, appropriately punished. It does evildoers no good, society no good, and us no good to ignore criminal behavior or support malicious intentions. We must defend ourselves and our loved ones.

In brief, self-defense is not contrary to divine law; nor is it wrong to defend one’s family and country when under enemy assault. God never asks us to be doormats. On the external plane we must resist evil. But on the internal plane, there is no resistance. Instead, there is love, mercy, understanding, compassion and forgiveness. It is these God-given states of consciousness that make us impervious to spiritual danger. In such states we need not resist interior evil — for God alone resists those evils that would take away our faith and destroy our happiness. ⁸

These are the more interior lessons that Jesus will offer at a later time. For now, it is Jesus’ task to keep their minds on a simple, clear lesson: the need to learn forgiveness: “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (5:43-44). These literal teachings would be troubling, difficult, seemingly impossible to keep. But the struggle to do so would be important. It would teach them the most important lesson of all: they could never do so without God.

“Be ye therefore perfect”

45. “So that you may be sons of your Father that [is] in the heavens; for He makes His sun to rise on the wicked and the good, and sends rain on the just and the unjust.

46. For if you love those who love you, what reward do you have? Do not even the publicans do the same?

47. And if you greet your brothers only, what do you do beyond [others]? Do not even the publicans do so?

48. Be ye therefore perfect, just as your Father that [is] in the heavens is perfect.”

Because the people are not yet ready to understand, Jesus cannot yet reveal that these teachings have a higher, more interior spiritual meaning — a meaning that will be revealed to them at a later time. ⁹ Eventually (and in a different gospel), He will tell His disciples, “I have yet many things to say to you, but you cannot bear them now” (John 16:12). For now, however, these initial teachings will become vital steps along the pathway to human perfection. All they have to do is live according to these introductory teachings.

Therefore, Jesus’ focus, at this point, is to instruct them in the fundamentals of charitable service — to help them become perfect in the art of charitable giving. This will involve doing good works that are purified from selfish motives, seeking nothing in return. Moreover, these charitable works should not be limited to friends and neighbors. From now on their good works are to be extended even to enemies. After all, it’s easy to love one’s friends and do good things for them. That’s natural — not spiritual. But to be “perfect” they will have to love their enemies: “Love your enemies,” says Jesus “For if you love those who love you, what reward have you?”

Jesus is here speaking about heavenly rewards, the spiritual delights that flow in when we truly love others — including our enemies. “Be ye, therefore, perfect, as your Father who is in the heavens is perfect” (5:45-48).

It should be noted that this verse is often translated as a promise rather than a command. Instead of “Be ye, therefore, perfect,” it has been translated as “You shall be perfect” — not exactly what Jesus is getting at. It is the striving to be perfect, not the attainment of perfection that matters. As Swedenborg teaches, even the angels never reach a state of final perfection; neither can we. But we can persevere; we can strive; we can endeavor to be perfect “even as our Father in the heavens is perfect.” ¹⁰

Admittedly, striving for perfection can be difficult — not just for the people of biblical times, but even for us today. Self-interest must be overcome; resentments must be put aside; generosity must prevail over greed; forgiveness must displace revenge, and love must triumph over hate. Without God, no one can accomplish any of this — and “perfection” becomes an unachievable goal. The only way to get there is through recognizing and acknowledging one’s imperfection. Only then, with God’s help, can we begin to strive towards states of greater perfection. From this point onward the only thing required is a willingness to receive divine truths and live according to them.

If we do so, it will inevitably lead to combats of temptation in which interior evils rise up to revile and persecute whatever flows in from God. These evils strive to take away our affection for learning truth and for doing good. A blow to the left cheek represents an attempt to take away our desire to learn truth, and a blow to the right cheek represents an attempt to take away our desire to do good. ¹¹ But, once again, we should not worry, nor even resist, for evil can do no harm to those who are under God’s protection.

All this is contained in Jesus’ command, “Be ye, therefore, perfect, even as your Father in the heavens is perfect.” In this way, as we come to trust more and more in the Lord’s leading — acknowledging that He is the source of every loving feeling, every noble thought, and every chartable action — we will be continually perfected. ¹²

फुटनोट:

696. And to them that fear Thy name, the small and the great, signifies and to all of whatever religion who worship the Lord. This is evident from the signification of "fearing the name" of the Lord God, as being to worship the Lord (of which presently); also from the signification of "the small and the great," as being of whatever religion; for "the small" mean those who have but little knowledge of the truths and goods of the church, and "the great" those who know much, thus those who worship the Lord little and much; for in the measure that a man knows the truths of faith and lives according to them does he worship the Lord, for worship is not from man but from the truths from good that are with man, since these are from the Lord, and the Lord is in them. "They that fear Thy name, the small and the great," mean all of whatever religion who worship the Lord, because just before "the servants, the prophets and the saints," are mentioned, meaning all within the church who are in the truths of doctrine and in a life according to them; therefore "they that fear Thy name, the small and the great," mean all without the church who worship the Lord according to their religion, for those who are in the worship of the Lord, and live in any faith and charity, according to their religious principle, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good; and the Last Judgment is executed upon all, both those within the church and those outside of it; and then all are saved who fear God and live in mutual love, in uprightness of heart and in sincerity from a religious principle, for all such, by an intuitive faith in God and by a life of charity, are consociated as to their souls with the angels of heaven, and are thus conjoined to the Lord and saved. For after death everyone comes to his own in the spiritual world, with whom he was closely consociated as to his spirit while he was living in the natural world.

[2] "The small and the great" signify less or more, that is, those who worship the Lord less or more, thus who are less or more in truths from good, because the spiritual sense of the Word is abstracted from all regard to persons, contemplating the thing nakedly; and the expression "the small and the great" has regard to person, for it means men who worship God; for this reason instead of these less and more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar with "the servants, the prophets and the saints," just above, by whom in the spiritual sense prophets and saints are not meant, but, apart from persons, the truths of doctrine and a life according to them. But while these are meant, all who are in the truths of doctrine and a life according to them are also included, for such truths and life are in subjects which are angels and men; but in such case to think of angels and men only is natural, while to think of the truths of doctrine and life, which make angels and men, is spiritual. Thence it may be clear how the spiritual sense in which the angels are, differs from the natural sense in which men are, namely, that in every particular that a man thinks there inheres something of person, space, time and matter, while angels think things abstractly from all these. Thence it is that the speech of angels is incomprehensible to man, because it is from the intuition of the thing, and thus from a wisdom abstracted from things that are proper to the natural world, and therefore comparatively undetermined to such things.

[3] "To fear Thy name" signifies to worship the Lord, because "to fear" signifies to worship, and "Thy name" signifies the Lord. In a preceding verse it is said that the twenty-four elders gave thanks to the Lord God, "who is, and who was, and who is to come;" wherefore "to fear Thy name" means to worship the Lord. In the Word both of the Old and New Testaments, "the name of Jehovah," "the name of the Lord," "the name of God," and "the name of Jesus Christ" are mentioned, and "name" here means all things whereby He is worshipped, thus all things of love and faith, and in the highest sense the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of "the name of Jehovah," "the Lord God," and "Jesus Christ," may be seen above (n. 102, 135, 224), and is also evident from these words of the Lord:

If two of you shall agree on earth In My name respecting anything that they shall ask it shall be done for them by My Father who is in the heavens. For where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19, 20).

Here "to agree in the Lord's name" and "to be gathered together in His name" means not in mere name, but in those things that belong to the Lord, which are the truths of faith and the goods of love by which He is worshipped.

[4] "To fear," in reference to the Lord, signifies to worship and reverence, because in worship and in all things of worship there is a holy and reverential fear, which is that the Lord is to be honored and in no way injured; for it is as with children towards parents and parents towards children, with wives towards husbands and husbands towards wives, also as with friends towards friends, in whom there is a fear of injuring and also respect; such a fear with respect is in all love and in all friendship, so that love and friendship without such a fear and respect is like food not salted, which is insipid. This is why "to fear the Lord" means to worship Him from such love.

[5] It is said that "to fear Thy name" signifies to worship the Lord, and yet "those who fear Him" mean here all those who are outside of the church, to whom the Lord is unknown, because they do not have the Word; nevertheless, all such as in respect to God have an idea of the Human are still accepted by the Lord, for God under the Human form is the Lord; but all, whether within or without the church, who do not think of God as Man, when they come into their own spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea of God, but only an indeterminate idea, which is no idea at all, or if it be any is nevertheless dissipated. This is why all who come from the earths into the spiritual world are first explored, as to what idea of God they have had and have brought with them. If they have no idea of Him as Man they are sent to places of instruction, where they are taught that the Lord is the God of heaven and earth, and that when they think of God they must think of the Lord, and that otherwise there can be no conjunction with God, and thus no consociation with angels. Then all who have lived a life of charity receive instruction and worship the Lord. But all those who say that they have had faith, but have not been in the life of faith, which is charity, do not accept instruction; consequently they are separated and sent away into places below the heavens, some into the hells, some into the earth that is called in the Word "the lower earth," where they suffer hard things. Still the Gentiles who have made the laws of religion laws of life receive the doctrine respecting the Lord more readily than Christians, and this especially because they had no other idea of God than that of the Divine Man. This has been said that it may be known why it is that "to fear Thy name" means to worship the Lord.

[6] In many passages in the Word the expression "to fear Jehovah God" is used, and this means to worship Him; therefore it shall be told in a few words what worship in particular is meant by "fearing God." All worship of Jehovah God must be from the good of love by means of truths. Worship that is from the good of love alone is not worship, neither is worship that is from truths alone, without the good of love, worship; there must be both, since the good of love is the essential of worship, but good has its existence and form by means of truths, therefore all worship must be from good by means of truths. For this reason, in many passages in the Word where the expression "to fear Jehovah God" is used it is added, "to keep and to do His words and commandments;" consequently in these places "to fear" signifies worship by means of truths, and "to keep and do" signifies worship from the good of love, for doing is of the will, thus of the love and of good, but "fearing" is of the understanding, thus of faith and of truth, since every truth that is of faith belongs properly to the understanding, and every good that is of love belongs properly to the will. From this it can be seen that "the fear of Jehovah God" is predicated of worship by means of the truths of doctrine, which are also called truths of faith. Such worship is meant by "the fear of Jehovah God," because Divine truth causes fear in that it condemns the evil to hell; but Divine good does not, since so far as it is received through truths by man and angel it takes away condemnation. Thence it may be seen that so far as man is in the good of love there is fear of God; also that dread and terror disappear and become a holy fear attended with reverence so far as man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. From this it follows that fear in worship varies with each one according to the state of his life; and also that the sanctity attended with reverence that there is in fear with those that are in good, varies also according to the reception of good in the will and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

[7] But what has now been said can be seen more clearly from the following passages in the Word. In Moses:

What doth Jehovah thy God ask of thee but to fear Jehovah thy God, to walk in all His ways and to love Him, and to serve Jehovah thy God with thy whole heart and with thy whole soul? (Deuteronomy 10:12, 20)

The expressions "to fear Jehovah God," "to walk in His ways," "to love Him," and "to serve Him," are here used, and by all these worship by truths from good is described; worship by truths is meant by "fearing Jehovah God" and by "serving Him," and worship from good by "walking in His ways" and by "loving Him;" therefore it is also said "with the whole heart and with the whole soul," "heart" signifying the good of love and charity that belongs to the will, and "soul" the truth of doctrine and faith that belongs to the understanding; for "heart" corresponds to the good of love, and in man to his will, and "soul" corresponds to the truth of faith, and in man to his understanding, for soul [anima] means the breathing or respiration of man, which is also called his spirit. (That "soul" signifies in the Word the life of faith, and "heart" the life of love, may be seen in Arcana Coelestia 2930, 9050, 9281.)

[8] In the same:

Ye shall go after Jehovah your God and ye shall fear Him, that ye may keep His commandments and hear His voice and serve Him and cleave unto Him (Deuteronomy 13:4).

"To go after Jehovah God, to keep His commandments, and to cleave unto Him," signifies the good of life, thus the good of love from which is worship; and "to fear Jehovah God, to hear His voice, and to serve Him," signifies the truths of doctrine, thus the truths of faith by means of which is worship. As all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (On the marriage of good and truth, in the particulars of the Word, see above, n. 238 at the end, 288, 660.)

[9] In the same:

Thou shalt fear Jehovah thy God, Him shalt thou serve, and to Him shalt thou cleave, and in His name shalt thou swear (Deuteronomy 10:20).

Here also "to fear Jehovah God and to serve Him," has reference to the truths of worship, and "to cleave unto Jehovah God and to swear in His name" has reference to the good of worship; for "to cleave to" is a word of the good of love, since one who loves cleaves to; "to swear in the name of Jehovah" in like manner, since the doing of something is confirmed by it. "To serve" has reference to the truths of worship, because in the Word "servants" mean those who are in truths, and for the reason that truths serve good (See above, n. 6, 409).

[10] In the same:

That thou mayest fear Jehovah thy God, to keep all his statutes and His commandments. Thou shalt fear Jehovah thy God and Him shalt thou serve, and shalt swear in His name. Ye shall not go after other gods. Jehovah hath commanded us to do all these statutes to fear Jehovah our God (Deuteronomy 6:2, 13, 14, 24).

Here, too, in like manner worship by means of truths from good, or by means of faith from love is described; "to fear Jehovah God and to serve Him" means worship by means of the truths of faith; and "to keep and do His statutes and commandments, and to swear in the name of Jehovah," means worship from the good of love; for to keep and do statutes and commandments is the good of life, which is the same as the good of love, since he lives that loves; "to swear in the name of Jehovah" has a like meaning, for "to swear" means to confirm by life. It has already been said above that "to fear Jehovah and to serve Him" means worship according to the truths of doctrine. For there are two things that constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither does life without doctrine.

[11] The like is taught in the following passages. In Deuteronomy:

Assemble the people that they may hear, and that they may learn and fear Jehovah your God, and may observe to do all the words of the law (Deuteronomy 31:12).

In the same:

If thou wilt not observe to do all the precepts of this law, to fear this glorious and venerable name, Jehovah thy God (Deuteronomy 28:58).

In the same:

The king shall write for himself a copy of the law, and he shall read in it all the days of his life, whereby he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them (Deuteronomy 17:18, 19).

Thou shalt keep the commandments of Jehovah thy God, to walk in His ways and to fear Him (Deuteronomy 8:6).

In the same:

Who will give that they may have a heart to fear Me, and to keep all My commandments all the days (Deuteronomy 5:29).

In these passages where is mentioned "fearing Jehovah God" there is adjoined "keeping and doing the commandments of the law," also "walking in His ways," for the reason, as has been said, that all internal spiritual worship of God, which consists in the good of life, must be according to the truths of doctrine, because these must teach. Worship according to the truths of doctrine is signified by "fearing Jehovah," and worship from the good of life by "keeping His commandments and walking in his ways," "to walk in the ways of Jehovah" meaning to live according to the truths of doctrine; and as worship according to the truths of doctrine is meant by "fearing Jehovah," therefore it is said that the fear of Jehovah must be learned from the law. But let it be known that "the fear of Jehovah" means the internal spiritual worship that must be in external natural worship, for internal spiritual worship is thinking and understanding truths, thus thinking in a reverent and holy way about God, which is "fearing Him," and external natural worship is doing truths, that is, keeping the commandments and words of the law.

[12] In David:

Teach me Thy way, O Jehovah, teach it ¹ in truth, unite my heart to the fear of Thy name (Psalms 86:11).

"To teach the way" signifies to teach the truth according to which man must live; therefore it is said "teach it in truth." That the good of love must be conjoined with the truths of faith is signified by "unite my heart to the fear of Thy name," "heart" signifying the love, "fear" the holiness of faith, and these must be "united," that is, be together in worship.

[13] In the same:

Blessed is everyone that feareth Jehovah, that walketh in His ways (Psalms 128:1).

Here again, "to fear Jehovah" means to think in a reverent and holy way about God, and "to walk in His ways" means to live according to the Divine truths; it is by means of these two that there is worship. But in external worship, which is living according to Divine truths, there must be internal worship, which is fearing Jehovah; and this is why it is said that "he that feareth Jehovah walketh in His ways." In the same:

Blessed is the man that feareth Jehovah, that delighteth exceedingly in His commandments (Psalms 112:1).

The signification of this is similar as above; for "to delight exceedingly in Jehovah's commandments" is to love them, thus to will and to do them.

[14] In Jeremiah:

They feared not, neither did they go in My law and in My statutes (Jeremiah 44:10).

"Not fearing" stands for not thinking about God from the truths of the Word, thus not thinking in a holy and reverent way; "not to go in God's law and in His statutes," stands for not living according to them, "commandments" meaning the laws of internal worship, and "statutes" the laws of external worship.

[15] In Malachi:

If I be a Father, where is My honor? If I be a Lord, where is the fear of Me? (Malachi 1:6)

The terms "honor" and "fear" are used because "honor" is predicated of the worship from good, and "fear" of the worship by means of truths (that "honor" is predicated of good may be seen above, n. 288, 345; therefore "honor" is also predicated of Father, and "fear" of Lord, for Jehovah is called "Father" from Divine good, and "Lord" here from Divine truth.

[16] In the same:

My covenant was with Levi of life and of peace, which I gave him with fear, and he feared Me (Malachi 2:5).

"Levi" means here the Lord in relation to the Divine Human, and "the covenant of life and peace" signifies the union of His Divine with Himself, and "fear" and "to fear" signify holy truth, with which there is union.

[17] In Isaiah:

The spirit of Jehovah resteth upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah (Isaiah 11:2, 3).

This, too, is said of the Lord, and these words describe Divine truth, in which and from which is all wisdom and all intelligence. The Divine truth that was in the Lord when He was in the world, and that since the glorification of His Human proceeds from Him, is meant by "the spirit of Jehovah that rested upon Him;" that thence He has Divine wisdom and Divine power from that source is meant by "the spirit of wisdom and intelligence; and the spirit of council and of might;" that He has omniscience and essential holiness in worship from that source is meant by "the spirit of knowledge and of the fear of Jehovah;" and as "fear" signifies the holiness of worship from Divine truth it is added "whence His offering of incense shall be in the fear of Jehovah," "to offer incense" signifying worship from the Divine spiritual, which is Divine truth. (That this is what "offering incense" signifies see above, n. 324, 491, 492, 494, 567.) It is said "the spirit of wisdom, intelligence, knowledge, and fear," for "spirit" means the Divine proceeding, "the spirit of wisdom" the celestial Divine, which is the Divine proceeding as received by the angels of the kingdom of the inmost or third heaven, "the spirit of intelligence" the spiritual Divine which is the Divine proceeding as received by the angels of the middle or second heaven, "the spirit of knowledge" the natural Divine, which is the Divine proceeding as received by the angels of the lowest or first heaven, and "the spirit of the fear of Jehovah" all holiness of worship from the celestial, spiritual, and natural Divine.

[18] In Jeremiah:

I will give them one heart and one way, to fear Me all the days for good to them; and I will make with them the covenant of an age; and My fear will I give into their heart that they may not depart from with Me (Jeremiah 32:39, 40).

"I will give them one heart and one way to fear Me" signifies one will and one understanding to worship the Lord, "heart" signifying the good of the will, "way" the truth of the understanding which leads, and "fear" holy worship therefrom. "I will make with them the covenant of an age, and My fear will I give into their heart," signifies conjunction through the good of love and through the truth of that good in worship, "covenant" meaning conjunction, and "fear in the heart" the holiness of worship from truth in the good of love; "that they may not depart from with Me" signifies for the sake of conjunction. Because conjunction with the Lord is effected by means of truths from good, and not by means of truth without good, nor by means of good without truths, both are here mentioned.

[19] In David:

O house of Aaron trust ye in Jehovah, ye that fear Jehovah trust in Jehovah (Psalms 115:10, 11).

"House of Aaron" signifies all who are in the good of love, and "those that fear Jehovah" signify all who are in truth from that good. In Revelation:

The angel who had the eternal Gospel said, Fear ye God and give Him glory, worship Him (Revelation 14:7).

"To fear God and to give Him glory" signifies to worship the Lord from holy truths; and "to worship Him" signifies from the good of love. In David:

Let all the earth fear Jehovah; let all the inhabitants of the world stand in awe of Him. Behold, the eye of Jehovah is upon them that fear Him, that wait for His mercy (Psalms 33:8, 18).

The good pleasure of Jehovah is in them that fear Him, in them that wait for His mercy (Psalms 147:11).

Because "the fear of Jehovah" signifies the reception of Divine truth, and "mercy" the reception of Divine good, it is said that "the eye" and "the good pleasure of Jehovah are upon them that fear Him, that wait for His mercy."

[20] In Isaiah:

The strong people shall honor Thee, the city of the terrible nations shall fear Thee (Isaiah 25:3).

Here again, worship from good is signified by "to honor," for "honor" is predicated of the good of love; and worship from truths is signified by "fearing the Lord," as has been said above. "The strong people" signifies men of the church who are in truths from good, wherefrom is all power; "the city of the terrible nations" signifies those who are in truths of doctrine, and through these in the good of love; and as all spiritual power is therefrom they are called "terrible nations." These words, too, show clearly that there is a marriage of good and truth in every particular of the Word; for "to honor" is predicated of good, "to fear" of truth, both in worship; the term "people" is used of those who are in truths, and through these in good, but the term "nations" of those who are in good, and from good in truths; and as all power in the spiritual world is from the conjunction of good and truth, the people are called "strong," and the nations are called "terrible."

[21] "The fear of Jehovah" signifies worship in which there is holiness through truths, in the following passages also. In Isaiah:

The heart of the people hath departed far from Me, and their fear toward Me hath become a commandment taught of men (Isaiah 29:13).

In the same

Who among you feareth Jehovah, heareth the voice of His servant? He that walketh in darkness, and hath no brightness, that trusteth in the name of Jehovah, and leaneth upon his God (Isaiah 50:10).

In Jeremiah:

They shall hear every good that I do unto them, that they may dread and tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:9).

In David:

The angel of Jehovah encampeth about them that fear Him to deliver them. Fear Jehovah, ye His saints, for there is no want to them that fear Him (Psalms 34:7, 9).

In the same:

Who have no changes, neither fear they God (Psalms 55:19).

In the same:

The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do them [Hi s commandments] (Psalms 111:10).

Because "fear" has respect to Divine truth, from which is holiness in worship and wisdom and intelligence, therefore it is said, "the fear of Jehovah is the beginning of wisdom, a good understanding, that is intelligence, have all they that do them." In the same:

They that fear Jehovah shall praise Him, all the seed of Jacob shall honor Him, and all the seed of Israel shall fear Him (Psalms 22:23).

In Luke:

The mercy of God is unto generation of generations to them that fear Him (Luke 1:50).

[22] That "to fear Jehovah God" involves and thence signifies to have a sense of holiness and reverence and accordingly to worship with holiness and reverence, can be seen from these passages. In Moses:

Ye shall keep My Sabbaths, and My sanctuary ye shall fear; ye shall reverence (Leviticus 19:30;26:2).

In the same:

A work of Jehovah, how is that to be feared [reverenced] which I will do (Exodus 34:10).

In the same:

And Jacob feared and said, How to be feared [reverenced] is this place; this is none other than the house of God, and the gate of heaven (Genesis 28:17).

That in reference to the Divine and the holiness of heaven and the church, "to fear" signifies to revere and to hold in reverence, is evident from these passages, also from this, that the same word in the Hebrew that means "to fear" means also to revere and to venerate. This is evident, too, from those words in Luke:

There was a judge in a certain city who feared not God and reverenced not man. And he said within himself, Although I fear not God and reverence not man. .. (Luke 18:2, 4).

It is said "to fear God" and "to reverence man" because fearing means reverencing in a higher degree.

[23] In Matthew:

Jesus said, Fear not them who are able to kill the body but are not able to kill the soul; rather fear Him who is able to destroy both body and soul in Gehenna (Matthew 10:28; Luke 12:4, 5, 7).

Here, however, "to fear" signifies to have a fear of dying spiritually, thence a natural fear, which is fearfulness and dread; but spiritual fear is a holy fear that abides within every spiritual love variously according to the quality and quantity of the love. In such a fear is the spiritual man, and he knows that the Lord does not do evil to anyone, much less does He destroy anyone as to body and soul in Gehenna, but that He does good to all and desires to raise up everyone as to body and soul into heaven to Himself. This is why the fear of the spiritual man is a holy fear lest by the evil of life and the falsity of doctrine man should turn away, and thus do harm to that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers and punishments, and thus of hell; this fear abides within every corporeal love, also variously according to the quality and quantity of the love. The natural man who has such fear does not know otherwise than that the Lord does evil to the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. In this fear were most of the Jewish and Israelitish nation, because they were natural men; and this is why they are so often said in the Word "to be afraid of" and "to tremble before Jehovah," and also "to be in fear and trembling;" and for the same reason it is said of the sons of Israel that they were "sore afraid" when the Divine law or Divine truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).

[24] This fear is what is meant in part by:

The dread of Isaac by which Jacob sware to Laban (Genesis 31:42, 53);

for "Abraham, Isaac, and Jacob," mean in the Word the Lord, "Abraham," the Lord in respect to the celestial Divine, "Isaac," in respect to the spiritual Divine, and "Jacob," in respect to the natural Divine; the spiritual Divine which "Isaac" signifies is the Divine truth, which terrifies the natural man, and as "Laban" was a natural man, so Jacob sware to him "by the dread or terror of Isaac." Nearly the same fear is meant in Isaiah:

Ye shall sanctify Jehovah of Hosts, for He is your fear and your dread (Isaiah 8:13).

Here the term "fear" has reference to the spiritual man, and "dread" to the natural man. That the spiritual man may not be in such fear as the natural man is in, it is said "Fear not." In Isaiah:

Jacob and Israel, Fear not, for I have redeemed thee, calling thee by thy name, thou art Mine (Isaiah 43:1).

In Luke:

Fear not, little flock; for it hath pleased your Father to give you the kingdom (Luke 12:32).

And in Jeremiah:

Fear not, O Jacob, My servant, and be not dismayed, O Israel, for I will save thee from afar; Jacob shall be tranquil and quiet, none shall make him afraid (Jeremiah 30:9, 10).

And in many other passages. Moreover, that "fear," "terror," "consternation," and the like, signify various commotions of the disposition and changes of state of the mind, may be seen above (n. 667, 677).

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