"En toen zij naderbij kwamen, zag Hij de stad en weende erover, zeggende: "Indien gij hadt geweten, ook gij, vooral in dezen uwen dag, de dingen, die tot uw vrede behoren! Maar nu zijn ze voor uw ogen verborgen.'" (Lucas 19:41,42 ).

"'Dochters van Jeruzalem, weent niet om Mij, maar weent om uzelf en om uw kinderen.... Want als zij deze dingen doen in het groene hout, wat zal er dan gedaan worden in het droge?" ( Lucas 23:28,31).

Jezus weende over Jeruzalem. De vrouwen weenden over Hem, en Hij zei hen te wenen voor zichzelf en voor hun kinderen. Verdriet op een moment van triomf, verdriet op een moment van verlatenheid.

Er zit ironie in het verhaal van Palmzondag, want over de vreugde hangt de schaduw van het verraad, het proces en de kruisiging. Was de woedende menigte die om Zijn kruisiging riep dezelfde menigte die Hem vijf dagen eerder als Koning bejubelde? Waarom reed de Heer in triomf, wetende wat er zeker zou gebeuren? Hij deed dat om aan te kondigen dat Hij, de Goddelijke waarheid uit het Goddelijk goede, over alle dingen zou heersen; om ons een beeld te geven dat voor altijd zal blijven staan van Zijn majesteit. En dan laten de gebeurtenissen van Gethsemane en Golgotha ons de aard van die majesteit kennen - dat inderdaad Zijn koninkrijk niet van deze wereld is.

Kunnen we ons het tafereel op Palmzondag voorstellen? De scharen jubelden en juichten, en toen zagen zij hun Koning wenen. Dit was niet een kort moment, maar een aanhoudend wenen, waardoor de schrijver van het evangelie het hoorde. Was hun geroep weggeëbd toen zij Zijn verdriet aanschouwden, verwonderden zij zich toen Hij onheil over de stad uitsprak waarin zij woonden? "Uw vijanden zullen een wal om u heen bouwen, u omsingelen en u aan alle kanten insluiten, en u en uw kinderen met u, met de grond gelijk maken; en zij zullen in u geen steen op een andere laten staan, omdat u de tijd van uw bezoeking niet hebt geweten." Toen, misschien, toen Hij verder reed, werd het gejuich hervat, en de vreemde woorden werden vergeten.

Er is nog een andere ironie, want het volk riep dat de vrede was gekomen. "Gezegend is de Koning die komt in de naam van de Heer! Vrede in de hemel en heerlijkheid in de hoogste!" En toen Jezus weende, zeide Hij tot de stad: "Indien gij hadt geweten, gij ook, vooral in dezen uwen dag, welke dingen u vrede schenken! Maar nu zijn ze verborgen voor uw ogen."

Dit grootse panorama spreekt over de wereld binnenin ieder mens. Het is in onze geest, in de geestelijke zin van het woord, dat Jezus in triomf rondrijdt. Wanneer wij het wonder van Zijn waarheid zien, haar macht over alle dingen voelen, kronen wij Hem. Alle gebeurtenissen van Palmzondag vertellen over die momenten waarop wij erkennen dat de Heer, de zichtbare God, onze geest regeert door het Woord dat in ons is. Het is een tijd van grote blijdschap. Net als de scharen op Palmzondag voelen wij dat dit visioen al het kwade zal wegvagen, en dat de Heer gemakkelijk in ons zal heersen als onze Koning en onze God.

Zulke gelukkige tijden komen tot ons, en wij kunnen ons erin verheugen, en onze Heer en Koning met gejubel begroeten. "Vrede in de hemel, en heerlijkheid in de hoogste! Vrede komt door verbondenheid met de Heer die wij hebben gezien (Apocalyps Uitgelegd 369:9, 11). Toch weet de Heer zelf dat er gevechten komen van hen die geen vrede kennen. Ook daarvoor waarschuwt Hij ons in zijn Woord. In het natuurlijke Jeruzalem van de dagen des Heren hadden de heersers valsheid gebruikt om de waarheid te vernietigen, en zij brachten veel verdriet over de christenen. In het geestelijke Jeruzalem in onze gedachten zijn er valse waarden die de vrede willen vernietigen. Voordat we in de hemel komen zal er een strijd zijn tussen onze visie op de Heer en onze eigenliefde die de waarheid zal misbruiken om dat te laten gebeuren.

Daarom weende de Heer, daar op de Olijfberg, terwijl Hij neerkeek op de stad. Zijn wenen was een teken van barmhartigheid, want Hij treurt over de toestanden in ons die ons zullen kwetsen en die tegen onze vrede zijn. (Hemelse Verborgenheden 5480; Apocalyps Uitgelegd 365 [9]; cf. 365:11, 340). Toch is Zijn verdriet een actieve kracht, het is barmhartigheid, die werkt om die toestanden uit de weg te ruimen. Jezus beloofde dat Jeruzalem volkomen verwoest zou worden - geen enkele steen zou blijven staan. Het is waar dat het natuurlijke Jeruzalem met de grond gelijk gemaakt werd, maar dat is niet wat Hij bedoelde. Hij belooft ons - zelfs als Hij ons waarschuwt voor de komende strijd - dat Hij zal zegevieren, en dat ons Jeruzalem - onze excuses om kwaad te doen - geen stand zal houden. Zij zullen door Zijn Woord worden gedecimeerd. (Cf. Arcana Coelestia 6588 [5]; Apocalyps Uitgelegd 365 [9]).

Hij weende uit barmhartigheid, en Hij beloofde een einde aan het wenen, want "Zijn tedere barmhartigheden zijn over al Zijn werken".

Op Goede Vrijdag was er zeker reden tot wenen. Stel je deze scène voor: De vrouwen liepen weeklagend achter het kruis aan. Jezus moet hebben gebloed van de zweepslagen, en littekens van de doornenkroon. Hij was omringd door mensen die ervan genoten iemand te zien sterven. Zij die Hem hun vijand noemden waren tevreden dat zij gewonnen hadden.

Zijn volgelingen waren troosteloos. Nooit hadden zij zich kunnen voorstellen dat de droom die Hij had gekoesterd zo zou eindigen, of dat de Leider die zij liefhadden zo vreselijk zou worden behandeld. Zij voelden met Hem mee in wat zij zeker wisten dat Zijn lijden was. Zij weenden voor Hem.

Toen verstomde misschien de menigte die Hem beledigde, toen Hij zich tot de treurenden wendde. Uit Zijn oneindige liefde sprak Hij. "Dochters van Jeruzalem, weent niet om Mij, maar weent om uzelf en om uw kinderen." Hij dacht niet aan zijn naderende doodsstrijd, Hij treurde om hen die Hij liefhad. Hij zou triomferen. Het was over hen dat het lijden zou komen. Welk duidelijker beeld kunnen wij hebben van het doel dat onze God op aarde bracht dan deze zin? Hij kwam omdat slechte mensen en slechte gevoelens ellende brengen aan Zijn kinderen. Hij kwam om hun vreugde te geven na hun geween, om hun troost en hoop te geven, en tenslotte om hun de zekerheid te geven dat er geen dood meer zou zijn, noch verdriet noch gehuil.

De vrouwen van die tijd hadden inderdaad te maken met lichamelijk leed. Het is hartverscheurend te horen over de vervolgingen van de christenen, te denken aan mensen die gedood worden omdat zij hun God aanbidden; aan kinderen die van hen worden afgenomen, aan goede mensen die onderworpen zijn aan de barmhartigheid van hen die geen barmhartigheid kennen. Het moet de Heer wel gelijk gegeven hebben toen hij zei dat het beter was geweest als zij nooit kinderen hadden gebaard die zo zouden lijden voor hun geloof. "Want waarlijk, de dagen komen, waarin zij zullen zeggen: Zalig zijn de onvruchtbaren, de baarmoeders die nooit gebaard hebben, en de borsten die nooit gebaard hebben!

Maar de werkelijke reden dat de Heer naar de aarde kwam, was dat er binnen de fysieke wreedheid een veel grotere pijn schuilt. Er zijn genoeg mensen op deze aarde die er niet aan zouden denken om iemand anders te vermoorden, maar die er regelmatig plezier in hebben om iets veel kostbaarders weg te nemen - zijn vermogen om zijn Heer te volgen.

Daarom sprak de Heer die woorden: "Weent niet om Mij, maar weent om uzelf en om uw kinderen." De dochters van Jeruzalem vertegenwoordigen de zachte liefde van de waarheid met oprechte mensen over de hele wereld. Hun kinderen zijn de naastenliefde en het geloof dat voortkomt uit de liefde voor de waarheid. Dit zijn de slachtoffers van het kwaad, vooral wanneer het een kerk teistert. Dit zijn de dingen die inwendig geween veroorzaken, een droefheid van de geest die des te verwoestender is omdat zij zwijgt.

"Dochters van Jeruzalem", noemde Hij hen. Onze onschuldige liefde voor de waarheid groeit samen met onze rechtvaardiging om egoïstisch te zijn. In feite wordt zij geregeerd door zelfrechtvaardiging, zoals de dochters van Jeruzalem werden geregeerd door een corrupte kerk. Toen deze vrouwen probeerden los te breken van de Joodse kerk werden zij vervolgd. Wanneer onze onschuldige liefde voor de waarheid ons ertoe wil brengen de Heer te volgen, ondergaan wij verzoekingen in onze geest. De helen staan op en verleiden ons met alle zelfzuchtige en boze verlokkingen die wij ooit hebben gehad, en wij wenen inderdaad voor onszelf.

Ziet u, het is niet de waarheid zelf die lijdt! "Weent niet om Mij," zei Jezus. De waarheid is almachtig. Het is onze liefde voor die waarheid die wordt beproefd. Het zijn onze naastenliefde en ons geloof - de kinderen van die liefde - die lijden.

"Want waarlijk, de dagen komen, waarin zij zullen zeggen: Zalig de onvruchtbaren, de baarmoeders die nooit gebaard hebben en de borsten die nooit gebaard hebben." Lijkt het ons soms niet dat de mensen die geen waarheden hebben, die geen idealen hebben, degenen zijn die gelukkig zijn? In feite is dit een profetie dat zij die buiten de Kerk zijn en haar opnieuw vinden, het gemakkelijker zullen hebben dan zij die de valsheden van het leven in de strijd brengen.

Op Palmzondag, toen Jezus weende, zei Hij dat Jeruzalem verwoest zou worden. Zoals ik heb gezegd, beloofde Hij in feite de vernietiging van het kwaad in ons. Op Goede Vrijdag gaf Hij dezelfde verzekering: "Dan zullen zij beginnen te zeggen tegen de bergen: "Val op ons!" en tegen de heuvelen: "Bedek ons!" Deze ogenschijnlijk harde woorden zijn die van troost, want zij beloven dat naarmate de waarheid van de Heer in ons triomfeert, de hemel dichterbij zal komen. Als dat gebeurt zullen de hellen die ons verleiden de aanwezigheid van de hemel niet kunnen verdragen, en zich bedekken en verbergen.

"Want indien zij deze dingen doen in het groene hout, wat zal er dan gedaan worden in het droge?" De toehoorders wisten wat dat betekende: als zij, toen Hij onder hen was, Zijn waarheid verwierpen, wat zullen zij dan doen als de herinnering aan Zijn tegenwoordigheid en Zijn wonderen zijn opgedroogd? In de inwendige zin is het groene hout waarheid die nog leeft vanuit een liefde ervoor. Zelfs wanneer we de idealen van het Woord zien, zullen we worstelen met verleiding. Maar wanneer dat hout uitdroogt, wanneer we het leven en de kracht van de waarheid niet meer kunnen gewaarworden, wordt de strijd heel wat moeilijker.

In deze beide beelden - Zijn wenen op Palmzondag, Zijn droevige waarschuwing aan de vrouwen om te wenen voor zichzelf en voor hun kinderen - bereidt de Heer ons voor om te strijden voor wat wij geloven. Hoe bereidt Hij ons voor? Door ons te verzekeren, niet alleen van de komende beproevingen, maar ook van de zekerheid van overwinning, nu Hij Zijn macht heeft geopenbaard. Er is zo'n wonder, zo'n hoop op eeuwig geluk in de ware Christelijke godsdienst. Maar geen liefde die de moeite waard is, zal ooit de onze zijn om te behouden, totdat zij haar uitdagingen heeft doorstaan. Er moet een tijd van wenen zijn: onze barmhartige Heer die weent over onze worstelingen en ons kracht geeft uit barmhartigheid; onze dromen en hoop die weenen als we vrezen dat ze verloren zijn. Door de beproeving heen geven wij uiting aan onze toewijding aan onze dromen, en Hij bevrijdt ons.

Minder dan vierentwintig uur voor Zijn arrestatie sprak de Heer opnieuw over wenen. Bij het Laatste Avondmaal zei Hij: "Voorwaar, Ik zeg u dat gij zult wenen en weeklagen, maar de wereld zal zich verblijden." Maar daar liet Hij het niet bij. "En gij zult bedroefd zijn, maar uw smart zal in vreugde veranderd worden. Een vrouw, wanneer zij in barensweeën is, heeft verdriet, omdat haar uur gekomen is; maar zodra zij het kind gebaard heeft, herinnert zij zich de smart niet meer, want zij is blij dat er een mens op de wereld is gekomen. Daarom hebt gij nu droefheid; maar Ik zal u wederzien en uw hart zal zich verblijden, en uw vreugde zal niemand u ontnemen."

Toen Hij gekruisigd was en weer opstond, moeten zij gedacht hebben dat nu Zijn woorden vervuld waren. Nu hadden zij de vreugde gevonden die niemand hun kon ontnemen. Misschien dachten zij hetzelfde toen zij leden door de handen van vervolgers en vreugde vonden bij medechristenen. En tenslotte, toen zij hun particuliere strijd gestreden hadden, en vanuit Zijn kracht de vijand van binnen hadden overwonnen, wisten zij wat Hij werkelijk bedoelde.

"Jezus weende over de stad." "Weent voor uzelf en voor uw kinderen." Onze liefde voor de waarheid zal bedreigd worden en daarmee onze hoop op waar geloof en ware naastenliefde. Het was met dat doel dat Hij in de wereld kwam en in triomf reed en dronk van de beker van verwerping en schijndood - om onze droefheid in vreugde te kunnen veranderen. Daarom kon Hij ook zeggen: "In de wereld zult gij verdrukking hebben, maar weest blijde, Ik heb de wereld overwonnen." Amen.

(Reference: Lucas 19:29-44, 23:24-38)

340. And blessing, signifies the acknowledgment and glorification of the Lord on that account, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive. This is evident from the signification of "blessing," as being the Lord, when said of the acknowledgment, here the acknowledgment that to Him belong omnipotence, omniscience, providence, Divine good, and Divine truth, which are signified by "Worthy is He to receive the power, riches, wisdom, honor, and glory," and as being also glorification on that account. Moreover, "blessing," when said of the Lord, signifies thanksgiving that from Him is every good of love and truth of faith, and thence heaven and eternal happiness to those who receive. Because "blessing" here signifies acknowledgment and glorification on that account, and also thanksgiving, blessing is mentioned in the last place, or as a conclusion by these angels, who were glorifying the Lord. These things are signified by "blessing," when said of the Lord, because nothing is a blessing except what is given by the Lord, for that alone is blessed because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things which have not in themselves what is Divine and eternal are not blessings, even though they may be so called (See The Doctrine of the New Jerusalem 269, 270).

[2] That "blessing" when it is mentioned in the Word, has this signification, can be seen from the places there when understood in the internal sense. But in the first place, some passages shall be quoted in which "blessed" and "blessing" are said of Jehovah, that is the Lord; also where the expression "to bless God" is used, that it may be seen that these signify the acknowledgment, glorification, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive.

In Luke:

The mouth of Zacharias was opened, and he spoke, blessing God. And he said, Blessed be the Lord God of Israel, for He hath visited and wrought redemption for His people (Luke 1:64, 67-68).

This Zacharias said when, filled with the Spirit, he prophesied of the Lord; and "blessing God," and "blessed be the Lord God of Israel," signify the glorification and thanksgiving that He frees and delivers from hell those who receive Him; consequently it is also said, "for He hath visited and wrought redemption for His people Israel;" "redemption" signifying liberation from hell, and "His people" those who are in truths from good, thus those who receive. That "redemption" signifies liberation and deliverance from hell, see above n. 328; and that "people" signifies those who are in truths from good (n. 331).

[3] In the same:

Simeon took the infant Jesus in his arms, and blessed God: and said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (Luke 2:28-31).

Here "to bless God" evidently means to glorify and give thanks because the Lord was to come into the world, to save all who receive Him; consequently he calls the Lord "the salvation" which his eyes saw, which He prepares for all people. Those are called "His people" who are in truths from good, thus who by means of truths receive Him, as was said above.

[4] In David:

They have seen Thy goings, O God. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of salvation ¹ (Psalms 68:24-26).

"To bless God in the assemblies, the Lord from the fountain of salvation," signifies to glorify the Lord from spiritual truths, which are truths from good. "Assemblies" in the Word have a similar signification as "people," namely, those who are in spiritual truths, and abstractly, those truths themselves; and "fountain of salvation" signifies spiritual good, since salvation is by means of that good; spiritual good is the good of charity towards the neighbor, and spiritual truth is the truth of faith from that good. (That "assemblies" in the Word are predicated of spiritual truths, see Arcana Coelestia 6355, 7843. Because "to bless in the assemblies" signifies glorification from spiritual truths, and "to bless from the fountain of salvation" signifies glorification from spiritual good, therefore in the first case the name "God" is used, and in the latter "Lord;" for the name "God" is used in the Word where truths are treated of, and "Jehovah" and "Lord" where good is treated of. It is clear that glorification is what is meant by "to bless," from its immediately following after these words, "the singers went before, the minstrels after, in the midst of the maidens playing on timbrels," which signifies glorification from spiritual truths and goods, as may be seen above (n. 323, 326).

[5] In the same:

O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless His name; proclaim His salvation from day to day. Tell ye His glory among the nations (Psalms 96:1-3).

"To bless Jehovah" here evidently is to glorify Him and give thanks unto Him; and because all glorification of Him is from spiritual truths and from spiritual good, it is said, "Bless His name, proclaim His salvation from day to day;" "name" having reference to truths, and "salvation" to good. "To sing a song" signifies to glorify from such truths and from such goods (See above, n. 323, 326).

[6] In Moses:

Jehovah chose the sons of Levi to minister unto Him, and to bless in the name of Jehovah (Deuteronomy 10:8; 21:5).

Because the sons of Levi were appointed for Divine worship, and because all Divine worship is effected from spiritual good and the truths therefrom, it is said that "Jehovah chose them to minister unto Him, and to bless in His name;" "to minister" signifying worship from spiritual good, and "to bless" signifying worship from spiritual truths. That to "minister" has reference to worship from good, see above n. 155.

[7] In David:

O Jehovah, Thou hast prevented the King with the blessings of goodness. Thou hast set a crown of fine gold on his head. Glory and honor dost Thou lay upon him. For Thou settest him blessings forever (Psalms 21:3, 5-6).

"The King" here does not mean David, but the Lord, who is called "King" from the spiritual Divine that proceeds from His Divine Human; and because "blessing" signifies the acknowledgment, glorification, and thanksgiving because every good and truth, and thence heaven and eternal happiness, are from Him, it is evident what is signified by "Thou hast prevented the King with the blessings of goodness," and by "Thou settest him blessings for ever." "Blessings of goodness" signify truths from good; "a crown of fine gold" signifies the good from which truths are; "honor and glory" signify Divine good and Divine truth. (That "David" in the Word means the Lord, see above, n. 205; likewise "king" in the Psalms, n. 31; that the "crown of kings" signifies Divine good, n. 272; likewise "gold," n. 242 and that "honor and glory signify Divine good and Divine truth, n. 288)

[8] From this it can be seen what "blessed" signifies when said of the Lord, as in the following passages:

The disciples cried with a great voice, Blessed is the King that cometh in the name of the Lord (Luke 19:37-38).

The throng cried, Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord (Matthew 21:9; Mark 11:9, 10; John 12:12-13).

Jesus said, Ye shall not see Me henceforth, until ye shall say, Blessed is He that cometh in the name of the Lord (Matthew 23:39; Luke 13:35).

The High Priest asked Jesus, Art Thou then the Christ, the Son of the blessed (Mark 14:61).

"Blessed is He that cometh in the name of the Lord" signifies to be glorified because all Divine truth and Divine good are from Him. The Lord's "name" signifies everything by which He is worshiped; and as all this has reference to the good of love and the truth of faith, therefore these are signified by the Lord's "name." (That the Lord's "name" signifies everything by which He is worshiped, see above, n. 102, 135, 148, 224; and that the Lord is called "Lord" from Divine good, see Arcana Coelestia 4973, 9167, 9194)

[9] In Moses:

Melchizedek blessed Abram, and said, Blessed be Abram to God Most High, the possessor of heaven and earth; and blessed be God Most High, who hath delivered thine enemies into thy hand (Genesis 14:18-20).

Here it is said, "Blessed be God Most High, who hath delivered thine enemies into thy hand," signifying that to Him belong glorification and thanksgiving on that account. Those therefore who receive Divine good and Divine truth from the Lord, are called:

Blessed (Psalms 37:22; 115:15; Matthew 25:34).

[10] That "blessing" has no other meaning, when said of man, than the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, can be seen from the following passages.

In David:

The clean in hands and the pure in heart shall receive a blessing from before Jehovah, and righteousness from the God of our salvation (Psalms 24:4-5).

"The clean in hands" signify those that are in truths from faith, and "the pure in heart" those that are in good from love; of such it is said that they "shall receive a blessing from before Jehovah, and righteousness from the God of salvation," and "receiving a blessing" signifies the reception of Divine truth, and "receiving righteousness" the reception of Divine good. (That "righteousness" is predicated of good, see above, n. 204; and Arcana Coelestia 2235, 9857)

[11] In Moses:

Thus shall ye bless the sons of Israel, Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; Jehovah lift up His faces upon thee, and give thee peace. Thus shall they put My name upon the sons of Israel; and I will bless them (Numbers 6:23-27).

From this, unfolded by means of the internal sense, it is evident what "blessing" as a whole involves-namely, that Jehovah, that is, the Lord, from Divine love flows in with Divine truth and with Divine good with those who receive; the Divine love, from which the Lord flows in, being meant by "the faces of Jehovah;" the Divine truth, with which the Lord flows in, by "Jehovah make His faces to shine upon thee;" and the Divine good, with which He flows in, by "Jehovah lift up His faces upon thee;" the protection from evils and falsities, which would otherwise take away the influx, by "keep thee" and "be gracious unto thee;" heaven and eternal happiness, which the Lord gives by means of His Divine truth and His Divine good, by "give thee peace"; communication and conjunction with those who receive, by "thus shall they put My name upon the sons of Israel," "the name of Jehovah" signifying the Divine proceeding, which is called in general Divine truth and Divine good, and "the sons of Israel" signifying those who are of the church, thus who receive, of whom it is therefore said, "and I will bless them." This is the internal or spiritual sense of these words, as can be seen from this, that "the faces of Jehovah" signify the Divine love; "to make them to shine" signifies the influx of Divine truth, and "to lift them up" signifies the influx of Divine good.

That these things may be better understood, the ground of these significations shall be told. The Lord appears to the angels in heaven as a sun; for it is His Divine love that so appears; this, therefore, is what is meant by the "face" of Jehovah; the light that proceeds therefrom is Divine truth; this, therefore, is what is meant by "making His faces to shine;" the heat that also proceeds therefrom is Divine good; this, therefore, is what is meant by "lifting up His faces," for "to lift up" signifies to reveal Himself, which is effected from Divine good by means of Divine truth. (That the Lord appears to the angels in heaven as a sun, and that it is His Divine love that so appears, see in the work on Heaven and Hell 116-125; and that the light therefrom is Divine truth, and the heat therefrom Divine good, n. 126-140. That "peace" signifies the heavenly delight that inmostly affects with blissfulness every good, and that it therefore signifies heaven and eternal happiness, see in the same, n. 284-290; and that "the sons of Israel" signify those who are of the church, consequently the church, (Arcana Coelestia 6426, 8805, 9340).

[12] In Ezekiel:

I will give them the circuits of My hill as a blessing, and I will send down the rain in its time; there shall be rains of blessing. Then the tree shall yield its fruit, the land shall yield its produce (Ezekiel 34:26-27).

He who sees the Word merely in its natural sense believes no other than that "blessing" means such things as are mentioned in that sense, namely, that rain should be given to make fruitful the gardens and fields, and thus the tree should yield its fruit and the land its produce; but it is a spiritual blessing that is meant, for "rain" signifies everything Divine that flows into man from the Lord out of heaven. That truths will produce good, and that good will produce truths, is signified by "the tree shall yield its fruit, and the land its produce," "land" and also the "garden," in which there are trees, meaning the church; these and "the circuits of My hill which are to be given as a blessing," signify the internal and external with the men of the church, "circuit" signifying what is outside or below, and "hill" what is within or above, especially where charity is, for that is within. (That "hill" signifies where there is charity, see Arcana Coelestia 6435, 10438)

[13] In David:

Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thine hands; blessed art thou, and it is good with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; peace upon Israel (Psalms 128:1-6).

Here also "to be blessed" does not mean to be blessed naturally, as that one is to eat the labor of his hands, that his wife is to be fruitful, that many sons are to be about his tables, and that this is to be in Zion and in Jerusalem, but it means to be blessed spiritually; for "those that fear Jehovah" mean those who love to do His commandments; it is therefore said, "Blessed is he that feareth Jehovah, that walketh in His ways," "to walk in His ways" signifying to do His commandments; "the labor of his hands which he shall eat," signifies the pursuit of the life according to those commandments; "the wife by the sides of the house" signifies the affection of spiritual truth in all things that he thinks and does; therefore it is added, "as a fruitful vine," for "vine" signifies the spiritual church from the affection of truth; "sons around the tables" signify the truths of good therefrom, "tables" meaning instructions; therefore it is also said, "as olive-plants," "plants" signifying truths, and "olives" goods; "Zion" signifies heaven whence these things are; and "Jerusalem" doctrine. From this it is clear what is signified by "Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life;" "peace upon Israel" signifies all spiritual good in general and in particular, "Israel" meaning the church.

[14] In the same:

Like the dew of Hermon, that cometh down upon the mountains of Zion; for there hath Jehovah commanded the blessing, life even forever (Psalms 133:3).

This treats of the marriage of good and truth and their fructification and multiplication; both are meant by "the dew of Hermon, that cometh down upon the mountains of Zion," "the mountains of Zion" signifying where the goods of celestial love are; therefore it is added, "there hath Jehovah commanded the blessing, life even forever."

[15] In Moses:

If ye harken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; and He will love thee and bless thee. And He will bless the fruit of thy belly, and the fruit of thy ground, thy corn, and thy new wine, and thine oil, the young of thy kine and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you or among your cattle. And Jehovah will take away from thee every disease, and all the evil sicknesses of Egypt which thou knowest He will not lay upon thee, but will put them upon all that hate thee. And thou shalt consume all the peoples that Jehovah thy God shall deliver to thee; thine eye shall not spare them (Deuteronomy 7:12-16).

Things spiritual, thus spiritual blessings, are meant by all this; these things are what are involved in and signified by the sense of the letter, which is natural, and is for those who are in the natural world, and therefore in natural ideas; consequently from the spiritual sense of the Word what is meant in general and in particular by "being blessed" can be seen. The "fruit of the belly, and the fruit of the ground, the corn, the new wine, and oil, the young of the kine and of the rams of the flock," mean the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each can be seen in various places in Arcana Coelestia, and in the explanation of this prophetic book.) "There shall not be male or female barren among you or among your cattle" signifies the multiplication of truth and the fructification of good in the internal and the external man; "and Jehovah will take away every disease, and all the evil sicknesses of Egypt," signifies the removal of all evils and falsities, "the evil sicknesses of Egypt" meaning falsities arising from evils in the natural man. "Those that hate thee upon whom Jehovah will put these," are those who are against the truths and goods of the church. The dispersion of the evils and falsities that are against the truths and goods of the church, is signified by "thou shalt consume all the peoples that Jehovah thy God shall deliver to thee;" and continual shunning of them is meant by "thine eye shall not spare them." That through these things those who do the Lord's commandments are blessed, is meant by "if ye hearken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; He will love thee and bless thee;" "covenant and mercy" is conjunction from love by means of these commandments; conjunction by good is meant by "covenant," and "He will love thee;" and conjunction by truth therefrom is meant by "mercy" and "He will bless thee."

[16] In the same:

He shall bless thee with the blessings of heaven from above, with the blessings of the deep that coucheth below, with the blessings of the breasts and of the womb (Genesis 49:25).

These things are said of Joseph, who here signifies the Lord's spiritual kingdom; and "the blessings of heaven from above" mean the multiplications of truth from good in the internal or spiritual man; "the blessings of the deep that coucheth below" mean the multiplications of truth from good in the external or natural man; and "the blessings of the breasts and of the womb" signify spiritual and celestial goods.

[17] In Joel:

Who knoweth? Let him return, and Jehovah God will repent, and He will leave behind Him a blessing, a meal-offering and a drink-offering to Jehovah our God (Joel 2:14).

Because "blessing" signifies spiritual blessing, which in general has reference to good and truth proceeding from the Lord and given to man, therefore it is said, "He will leave behind Him a blessing, a meal-offering and a drink-offering to our God," "the meal-offering," which was bread, signifying good, and "the drink-offering," which was wine, signifying truth, both from the Lord, for it is said, "from our God."

[18] In Isaiah:

In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, that the Egyptians may serve with Assyria. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

"Israel, Assyria, and Egypt," signify the three faculties belonging to the men of the church, namely, the spiritual, the rational, and the knowing; "Israel" the spiritual, "Assyria" the rational, and "Egypt" the knowing. Because all man's rational is formed by means of knowledges [scientifica], and both the rational and knowing faculties are from the spiritual, which is from the Lord out of heaven (for from that source is all understanding of truth and all application of knowledges [scientiarum] to truths), it is said, "there shall be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, and that the Egyptians may serve with Assyria;" and again, "Israel shall be a third to Egypt and to Assyria, a blessing in the midst of the land." The "midst" signifies the inmost from which is the rest, that is, from which is the whole (See above, n. 313); and the "land" is the church where these things are. And as it is the spiritual by which the rational and knowing faculties are applied to genuine truths, Israel is called the "inheritance," that is, the heir of the house who possesses all things; and Assyria is called "the work of My hands," because the rational is formed from the spiritual; and Egypt is called "a blessed people," because in the knowing faculty, as in their ultimate, all things are together. From this also it is clear that "blessing" in the Word means spiritual blessing.

[19] In Zechariah:

As ye were a curse among the nations, O house of Judah and house of Israel, so will I save you that you may be a blessing (Zechariah 8:13).

These things are said of the devastated church, and of the church to be established by the Lord; "the house of Judah" and "the house of Israel" signifying the church, here in both senses; the church devastated is called "a curse," because therein are evil and falsity; but the church to be established is called "a blessing" because therein are good and truth.

[20] In David:

Salvation unto Jehovah, thy blessing upon thy people (Psalms 3:8).

"The blessing of Jehovah upon His people" signifies influx and the reception of good and truth; those are called "the people of Jehovah" who are in spiritual good (See above, n. 331).

[21] In Moses:

I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing. And I will bless them that bless thee and curse them that curse thee; and in thee shall all the families of the earth be blessed (Genesis 12:2-3).

In the same:

In him there shall be a blessing for all nations of the earth (Genesis 18:18).

These things are said of Abraham, and "Abraham" means in the highest sense the Lord, and in a relative sense the Lord's celestial kingdom and the celestial church. From this it is clear what is signified by "I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing," namely, that therein shall be Divine good and Divine truth; "great nation" being predicated of Divine good (See above, n. 331), and "blessing" of Divine truth; "I will bless them that bless thee [and curse them that curse thee]" signifies that those who receive will have Divine truth, and those who do not receive will have the falsity of evil; "in Thee shall all the families of the earth be blessed," and "in Him there shall be a blessing for all the nations of the earth" signifies that from the reception of Divine truth and Divine good they will have heaven and eternal happiness; "the families of the earth" signify those who are in truths from good, "families" meaning truths, and "nations" goods; "blessing" signifying that from these they will have heaven and eternal happiness.

[22] There is a like signification in the blessing of Israel and Jacob:

Blessed be everyone that blesseth thee, and cursed be everyone that curseth thee (Numbers 24:9).

Thy seed shall be as the dust of the earth, and shall break forth towards the west, and towards the east, and towards the north, and towards the south; and in thee shall all the families of the earth be blessed, and in thy seed (Genesis 28:14).

"Israel" and "Jacob" also mean in the highest sense the Lord, and in a relative sense the Lord's spiritual kingdom and the spiritual church; "Israel" that church internal, "Jacob" that church external. The "seed that shall be as the dust of the earth, and that shall break forth towards the west, the east, the north, and the south" signifies Divine truth proceeding from the Lord and received by those who are of that church; the consequent fructification of good is signified by "it shall break forth towards the west and the east," and the consequent multiplication of truth is signified by "it shall break forth towards the north and the south." (That these quarters have such significations, see Heaven and Hell 141-153.)

[23] That the Lord blessed the bread, wine, and fishes that He gave to the disciples and to the people (Matthew 14:15, 19, 21, 22; 15:32, 36; 26:26, 27; Mark 6:41; 8:6, 7; 14:22, 23; Luke 9:16; 22:19; 24:30), signified communication of His Divine, and thus conjunction with them by means of the goods and truths, which are signified by the "bread and wine," and also by "the fishes;" "bread and wine" signifying goods and truths in the spiritual man, and "fishes" goods and truths in the natural.

[24] In Isaiah:

He shall call His servants by another name; he that blesseth himself in the earth shall bless himself by the God of truth; and he that sweareth by the earth shall swear by the God of truth; because the former distresses shall be forgotten (Isaiah 65:15-16).

"To bless oneself" signifies to instruct oneself in Divine truths, and to apply them to life, and "to swear" signifies to instruct oneself in Divine goods and to apply them to life. "To swear" has this signification, because an oath in the internal sense signifies confirmation in oneself and conviction that a thing is so, and this is effected from good by means of truths; from no other ground than good are truths with man confirmed and proved. Here a new church is treated of; and "to call by another name" signifies its quality in respect to truth and good.

[25] In Jeremiah:

Swear by the living Jehovah, in truth, in judgment, and in righteousness; the nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).

Here "to swear" and "to bless themselves" have a like signification as above, the "nations" that shall bless themselves in Jehovah signifying those who are in good.

[26] "To bless," in the contrary sense, signifies to love what is evil and false: and to be imbued with it as in Isaiah:

He that slaughters an ox smiteth a man; he that offereth frankincense, blesseth vanity; they have chosen these things also in their ways (Isaiah 66:3).

"To slaughter (or sacrifice) an ox," and "to smite a man," signify to worship God in externals, and yet to reject all truth. "To sacrifice an ox" signifies worship from those things that represented natural good, for an "ox" means natural good; "and to smite a man" signifies to reject and deny the truth, "man" in the Word meaning truth; "to offer frankincense" and "to bless vanity" signifies to worship God from such things as represented spiritual good, and yet to love evil and falsity and to be imbued with them, an "offering of frankincense" meaning the worship from spiritual good, and "vanity" the evil and falsity of evil.

Bilješke: