Kapitel 4.

Vom Teufel verführt

1. Da wurde Jesus durch den Geist in die Wüste geführt, um vom Teufel versucht zu werden.

2. Und da er vierzig Tage und vierzig Nächte gefastet hatte, hungerte ihn danach.

3. Und als der Versucher zu ihm kam, sprach er: "Bist du Gottes Sohn, so sprich, dass diese Steine zu Brot werden."

4. Er aber antwortete und sprach: "Es steht geschrieben: Der Mensch lebt nicht vom Brot allein, sondern von einem jeden Wort, das durch den Mund Gottes ausgeht."

5. Da nimmt ihn der Teufel mit in die heilige Stadt und stellt ihn auf eine Zinne des Tempels;

6. Und spricht zu ihm: "Bist du Gottes Sohn, so wirf dich hinab; denn es steht geschrieben, dass er seinen Engeln über dich gebieten wird, und sie werden dich auf ihre Hände nehmen, damit du deinen Fuß nicht an einen Stein stößt."

7. Jesus sagte zu ihm: "Wiederum steht geschrieben: 'Du sollst den Herrn, deinen Gott, nicht versuchen.'"

8. Wiederum führt ihn der Teufel auf einen sehr hohen Berg und zeigt ihm alle Reiche der Welt und ihre Herrlichkeit;

9. Und sagt zu ihm: "Das alles will ich dir geben, wenn du mich anbetest und niederfällst."

10. Da spricht Jesus zu ihm: "Geh weg, Satan; denn es steht geschrieben: "Du sollst den Herrn, deinen Gott, anbeten, und ihm allein sollst du dienen"".

11. Da verließ ihn der Teufel, und siehe, da kamen Engel und dienten ihm.

Das Wort "Buße" bedeutet wörtlich, dass wir unsere Denkweise ändern. ¹ Aber es gibt einen Unterschied zwischen der Veränderung unserer Denkweise und der Veränderung unserer Gefühle. Das Verstehen der Wahrheit kann eine Veränderung des Denkens bewirken, aber nur ein Leben nach dieser Wahrheit kann eine Veränderung des Herzens bewirken. Deshalb ist es notwendig und sehr angebracht, dass der nächste Schritt in unserer geistlichen Entwicklung eine Feuerprobe ist - tatsächliche Erfahrungen in unserem Leben, bei denen wir die Gelegenheit haben, die Wahrheit in unserem Leben anzuwenden. Und genau das geschieht mit Jesus im weiteren Verlauf der Erzählung, denn wir lesen, dass Jesus vom Geist in die Wüste geführt wird, "um vom Teufel versucht zu werden" (4:1).

Die Versuchungen Jesu in der Wüste liefern das grundlegende Modell dafür, wie wir jeder möglichen Versuchung begegnen und sie überwinden sollen. Der Teufel versucht Jesus zunächst auf der Ebene seines natürlichen, leiblichen Lebens - der Ebene der fünf Sinne. Da er weiß, dass Jesus nach vierzigtägigem Fasten hungrig ist, sagt der Teufel: "Wenn du der Sohn Gottes bist, dann befiehl, dass diese Steine zu Brot werden". Wie hungrig er auch sein mag, Jesus wird nicht tun, was der Teufel verlangt. Stattdessen antwortet er mit einem Bibelzitat: "Es steht geschrieben: 'Der Mensch lebt nicht vom Brot allein, sondern von einem jeden Wort, das aus dem Mund Gottes geht'" (Matthaeus 4:3; siehe auch 5 Mose 8:3).

Die zweite Versuchung betrifft die geistige Ebene unseres Verstandes, die durch einen Tempel in der Heiligen Stadt dargestellt wird - ein Ort der geistigen Unterweisung. Der Teufel stellt Jesus nun auf die Zinne des Tempels und sagt zu ihm: "Wenn du der Sohn Gottes bist, dann wirf dich hinunter. Denn es steht geschrieben: 'Er wird seinen Engeln befehlen, dich zu tragen. Und sie werden dich auf ihren Händen tragen, damit du deinen Fuß nicht an einen Stein stößt.'" (Matthaeus 4:6; siehe auch Psalm 91:11, 12).

Es ist anzumerken, dass der Teufel selbst Schriften zitieren kann - allerdings für seine eigenen egoistischen Zwecke. In ähnlicher Weise können auch wir lernen, die Schrift zu zitieren, wenn wir von der natürlichen zur geistlichen Ebene unseres Lebens übergehen. In unserer frühen Entwicklung sind wir jedoch manchmal versucht, die Schrift zu benutzen, um unsere eigenen egoistischen Interessen zu fördern, um uns anderen überlegen zu fühlen und um uns in unsere eigene Intelligenz zu verlieben. ² Wir scheinen über den anderen zu stehen, sicher in unserer Selbstintelligenz, auf der "Spitze des Tempels in der Heiligen Stadt" sitzend.

Ein Aspekt dieser Form der Selbstintelligenz ist der Glaube, dass wir, solange wir glauben, tun können, was wir wollen, denn wir sind sicher, geborgen und "gerettet". Die Gefahr dieser falschen Überzeugung wird durch den Vorschlag des Teufels veranschaulicht, Jesus solle sich von der Spitze des Tempels herunterstürzen. Wenn Gott versprochen hat, uns zu beschützen, egal was wir tun, dann ist es nach dieser Art von Argumentation wirklich egal, was wir tun. Jesus jedoch erliegt dieser zweiten Versuchung nicht. Stattdessen zitiert er erneut die Schrift, diesmal mit den Worten: "Es steht wieder geschrieben: 'Du sollst den Herrn, deinen Gott, nicht versuchen'" (Matthaeus 4:7; 5 Mose 6:16). Der Glaube darf nicht vom Leben getrennt werden. Der bloße Glaube kann uns nicht retten, wenn wir nicht nach ihm leben.

Hier ist anzumerken, dass die erste Versuchung die physische Ebene betrifft (die Ebene des natürlichen Hungers), während die zweite Versuchung die geistige Ebene betrifft - die Ebene des intellektuellen Glaubens. Aber der bloße Glaube an Gott, ohne nach Gottes Ordnung zu leben, ist kein wahrer Glaube. Menschen, die unter dem Einfluss einer starken Verblendung stehen, können anfangen zu glauben, dass sie frei von irdischen Zwängen sind. Gefesselt von ihrem Wahndenken gehen sie törichte Risiken ein, trotzen sogar den Gesetzen der Schwerkraft und stürzen sich manchmal in Unglück und Tod.

Aber es gibt auch weniger dramatische, subtilere Varianten dieser Neigung zum alleinigen Glauben. In dem Glauben, dass wir durch unseren Glauben und nicht durch ein Leben im Einklang mit dem Glauben gerettet werden, können wir versucht sein, außerhalb der Ordnung der Gebote Gottes zu leben; es besteht die Versuchung zu glauben, dass unsere Handlungen keine Rolle spielen, da wir bereits gerettet sind und unser Heil nicht verlieren können.

Das ist ein verlockender Gedanke. Aber sie ist nicht Teil von Gottes Ordnung. Im Deuteronomium, wo es heißt: "Du sollst den Herrn, deinen Gott, nicht versuchen", heißt es gleich im nächsten Vers: "Du sollst die Gebote des Herrn, seine Zeugnisse und seine Satzungen, die er dir geboten hat, gewissenhaft halten. Und du sollst tun, was recht und gut ist in den Augen des Herrn, damit es dir wohlgehe" (5 Mose 6:17-18). ³ Das Eingehen törichter Risiken im Namen des "Glaubens" ist in Wirklichkeit eine Verleugnung des Glaubens - und kein Zeugnis des Glaubens. Wahrer Glaube manifestiert sich in einem Leben nach den Geboten.

Da es dem Teufel nicht gelang, Jesus auf der physischen oder intellektuellen Ebene zu verführen, versucht er ihn nun auf der höchsten aller Ebenen. Dies wird dadurch angedeutet, dass der Teufel Jesus auf einen sehr hohen Berg führt. So wie ein Tempel in der Heiligen Stadt die geistige Ebene unseres Lebens symbolisiert, auf der es um Fragen des Glaubens und der Überzeugung geht, so stellt ein Berg eine noch höhere Ebene dar - die Ebene unserer höchsten und damit innersten Liebe zum Herrn. ⁴ Wenn Jesus diese Liebe aufgibt, verspricht der Teufel, ihm alle Reiche der Welt und ihre Herrlichkeit zu geben. Das Einzige, was Jesus tun muss, ist, niederzufallen und den Teufel anzubeten.

Das könnte man als verlockendes Angebot betrachten. Denn wer würde nicht gerne die ganze Welt besitzen, mit all ihren Reichen und ihrer Herrlichkeit? Ehre, Ruhm und Reichtum! Macht, Prestige und Profit! Alles sehr verlockend. Aber es gibt einen Haken: Um all das zu bekommen, muss man Satan statt Gott anbeten.

Jesus lässt sich von Satans leerem Angebot nicht täuschen. Erstens gehört die Welt nicht dem Satan, hat es nie getan und wird es auch nie tun. "Die Erde ist des Herrn und was sie erfüllt" (Psalm 24:1). Es ist also nicht das, was Satan zu verschenken hat! Zweitens ist Jesus nicht gekommen, um tyrannisch über die Menschen zu herrschen, um sie zu zwingen, ihm sklavisch zu dienen, oder gar um sie zu zwingen, ihn zu lieben. Im Gegenteil, Jesus kam, um die Menschen von allen Formen der Tyrannei zu befreien, insbesondere von der Tyrannei der Selbstliebe, die über andere herrschen will - um Herrscher über alle Reiche der Welt zu sein.

Diese "Herrschaftsliebe", die manchmal auch als "Liebe zur Herrschaft" oder einfach als der Wunsch, seinen eigenen Willen durchzusetzen, bezeichnet wird, ist ein innerer Antrieb, der Beziehungen zerstört und Menschen darauf reduziert, entweder der Herr oder der Sklave zu sein. Auch wenn wir sie nicht immer als "Herrschsucht" erkennen, äußert sie sich in dem Wunsch, zu kontrollieren, was andere lieben, denken und tun. Ob es sich nun um die Beziehung zwischen einem Arbeitgeber und einem Arbeitnehmer, zwischen Eltern und Kindern, zwischen Lehrern und Schülern oder zwischen Eheleuten handelt, das begehrliche Verlangen, andere zu kontrollieren und sie dazu zu bringen, das zu tun, was wir wollen, ist immer zerstörerisch, wenn es auf Selbstliebe und nicht auf gegenseitigem Respekt beruht. ⁵

Dies ist also die dritte Versuchung, mit der Jesus konfrontiert wird. Für ihn ist es die höchste und schwierigste Versuchung von allen. Aus seiner göttlichen Macht heraus hätte er leicht die Welt beherrschen und alle zwingen können, ihn zu lieben und seine Gebote zu halten. Aber diese Art von äußerem Zwang steht im Gegensatz zur Liebe Gottes. Das ist also der innere Grund, warum Jesus sich entscheidet, dieser dritten und innersten Versuchung zu widerstehen. Gottes Liebe zu uns, die sich in Jesus manifestiert hat, ist so groß, dass er uns sogar die Freiheit gibt, diese Liebe abzulehnen, wenn wir uns dafür entscheiden. Er wird uns nicht zwingen, an ihn zu glauben oder ihn zu lieben, auch wenn er weiß, dass darin unser größtes Glück liegt. Er wird nicht der Versuchung erliegen, der Herrscher über "alle Reiche der Welt" zu sein, noch will er "ihre Herrlichkeit" erlangen.

Stattdessen wird er für immer unsere Freiheit bewahren und schützen, die Segnungen, die von ihm ausgehen, entweder abzulehnen oder zu empfangen. ⁶ Das ist der Grund, warum Jesus, wiederum die Schrift zitierend, das Angebot des Satans zurückweist und sagt: "Hinweg mit dir, Satan. Denn es steht geschrieben: "Du sollst den Herrn, deinen Gott, anbeten, und ihm allein sollst du dienen" (Matthaeus 4:10; siehe auch 5 Mose 6:13).

In jedem Fall, ob es sich um eine Versuchung des Körpers (Brot), des Verstandes (Tempel) oder des Geistes (Berg) handelt, ist Jesus in der Lage, dem Teufel zu widerstehen, indem er die Kraft der Heiligen Schrift einsetzt. Während der Teufel die Heilige Schrift benutzt, um das Böse zu rechtfertigen, benutzt Jesus die Heilige Schrift, um ihm zu widerstehen. Jedes Mal, wenn Jesus versucht wird, antwortet er mit den Worten "Es steht geschrieben". Die Teufel der Hölle können der Macht der Schrift nicht widerstehen. Wenn sie vorübergehend besiegt sind, geben sie auf und gehen weg, so dass die Engel sich ihnen mit Trost nähern können. Deshalb lesen wir: "Da ließ der Teufel von ihm ab, und siehe, da kamen Engel und dienten ihm" (4:11). ⁷

Anhand der Geschichte von Jesu Versuchung in der Wüste sehen wir, welche Kraft die Heilige Schrift hat, um die Versuchung zu überwinden. Diese Prüfung ist ein notwendiger und wesentlicher Schritt in Jesu geistlicher Entwicklung. Getauft im Wasser der Wahrheit, durchläuft er sofort die Feuer der geistlichen Versuchung. Auf diese Weise wird er allmählich eins mit der Wahrheit selbst.

Wie für Jesus, so auch für uns; die Versuchung ist ein wesentlicher Schritt auf dem Weg unserer geistigen Entwicklung. Wenn wir die Wahrheit der Heiligen Schrift im Kampf gegen die Versuchung anrufen und anwenden, machen wir sie uns zu eigen, und diese Wahrheiten werden zu einem Teil dessen, was wir sind. Indem wir die Wahrheit aus dem Buchstaben des Wortes nutzen, öffnen wir den Weg für die Engel, durch diese Wahrheiten zu uns zu kommen und uns zu dienen: "Da verließ ihn der Teufel, und siehe, da kamen Engel und dienten ihm" (4:11).

Das Wort zu den Heiden bringen

12. Und als Jesus hörte, dass Johannes überliefert worden war, ging er nach Galiläa hinüber;

13. Und da er Nazareth verließ, kam er und wohnte in Kapernaum, das am Meer liegt, in der Gegend von Sebulon und Naftali,

14. Auf daß erfüllt würde, was durch den Propheten Jesaja gesagt ist, der da spricht,

15. "Das Land Sebulon und das Land Naftali, das Land am Meer, jenseits des Jordans, Galiläa der Heiden;

16. Das Volk, das in der Finsternis saß, sah ein großes Licht; und denen, die im Land und im Schatten des Todes saßen, ist ein Licht aufgegangen."

17. Von da an fing Jesus an zu predigen und zu sagen: "Tut Buße, denn das Reich der Himmel ist nahe."

18. Und als Jesus am See Genezareth wandelte, sah er zwei Brüder, Simon, genannt Petrus, und seinen Bruder Andreas, die warfen ein Netz ins Meer; denn sie waren Fischer.

19. Und er spricht zu ihnen: "Folgt mir nach, und ich werde euch zu Menschenfischern machen."

20. Und alsbald verließen sie [ihre] Netze und folgten ihm nach.

21. Und als er von dort weiterging, sah er zwei andere Brüder, Jakobus, den Sohn des Zebedäus, und Johannes, seinen Bruder, im Schiff mit ihrem Vater Zebedäus, die ihre Netze flickten; und er rief sie.

22. Und alsbald verließen sie das Schiff und ihren Vater und folgten ihm nach.

23. Und Jesus ging umher in ganz Galiläa, lehrte in ihren Synagogen und predigte das Evangelium vom Reich und heilte alle Krankheiten und Gebrechen im Volk.

24. Und der Bericht von ihm ging durch ganz Syrien; und sie brachten zu ihm alle Kranken, die verschiedene Krankheiten und Qualen hatten, und die von Dämonen Besessenen und die Verrückten und die Gichtbrüchigen; und er heilte sie.

25. Und es folgte ihm viel Volks nach aus Galiläa und aus der Dekapolis und aus Jerusalem und aus Judäa und von jenseits des Jordan.

Nach seinen Versuchungen ist sich Jesus der Macht der Schrift noch stärker bewusst. Nachdem er sie während der drei Versuchungen in der Wüste erfolgreich eingesetzt hat, erkennt er, dass sie das wichtigste Mittel sein wird, durch das er die Menschheit retten kann. Das ist in der Tat seine Mission - nichts Geringeres als die Rettung des Menschengeschlechts. Und sie ist jetzt umso dringlicher, als Johannes der Täufer (der die buchstäblichen Wahrheiten des Wortes vertritt) gefangen genommen und ins Gefängnis geworfen wurde. Deshalb beschließt Jesus, das Werk von Johannes dem Täufer fortzusetzen, indem er wie Johannes ausruft: "Tut Buße, denn das Himmelreich ist nahe herbeigekommen" (4:17).

Jesus handelt jetzt schnell und überlegt. Es gibt keine Zeit zu verlieren. Er versammelt sofort seine ersten Jünger und sagt: "Folgt mir nach, und ich werde euch zu Menschenfischern machen" (4:19). Nachdem er seine Jünger um sich versammelt hat, reist er durch Galiläa, lehrt, predigt und heilt. "Und während er reiste, nahm sein Ruhm zu, und die Menschen kamen, um ihn zu sehen und zu hören, und brachten Kranke und von Dämonen Besessene und Gelähmte mit sich. Und Jesus heilte sie alle" (4:24).

Was geschieht hier, und wie hängt das mit der göttlichen Anordnung dieser Episoden zusammen? Wir müssen uns daran erinnern, dass Jesus gerade getauft und dann in der Wüste versucht worden war. Er lernte nicht nur die Wahrheit (symbolisiert durch den Empfang des Taufwassers), sondern wandte sie auch sofort an, indem er drei aufeinanderfolgende Versuchungen überwand. Dies symbolisiert die große Kraft, die in uns fließt, nachdem wir die Wahrheit gelernt und sie genutzt haben, um in der Versuchung zu siegen. In Jesu Fall setzt er diese Kraft ein, um alle Arten von Krankheiten zu heilen, und zwar augenblicklich. In unserem Fall ist es die Kraft, unseren Nächsten zu lieben wie uns selbst, anderen Gutes zu tun und ihnen zu dienen, ohne dabei an egoistischen Gewinn zu denken. In dem Maße, in dem wir dies tun, indem wir alle selbstsüchtigen Motive beiseite lassen und daran glauben, dass es Gott allein ist, der durch uns Gutes tut, kommen wir in einen Zustand des Friedens.

Das ist der Friede, die Freude und die Heiterkeit des Geistes, die uns immer zur Verfügung stehen - und die wir nach einem geistlichen Kampf am deutlichsten spüren. Es ist auch bemerkenswert, dass Jesus sein öffentliches Wirken nicht nach seiner Taufe beginnt. Vielmehr beginnt er seinen Dienst nach einer Reihe von zermürbenden Versuchungen. Etwas Ähnliches kann sich in jedem von uns ereignen. Auch wir können zu einer heilenden Präsenz für andere werden - nicht weil wir die Wahrheit gelernt haben (Taufe), sondern weil wir diese Wahrheit in unser Leben gebracht, sie im Kampf gegen die Versuchung eingesetzt und Gott die Ehre gegeben haben. Nur dann erfahren wir wahren inneren Frieden. ⁸

Doch damit ist der Prozess noch nicht abgeschlossen. Es ist ganz natürlich, diesen Frieden mit anderen teilen zu wollen und Wege zu finden, dies zu tun. In Jesu Fall geht er sofort nach Galiläa, um sein öffentliches Wirken zu beginnen. Auch wir werden Wege finden, um unsere Erfahrung mit anderen zu teilen. Schließlich "haben wir ein großes Licht gesehen". Obwohl wir vielleicht unseren eigenen "Todesschatten" erlebt haben, haben wir auch die stille innere Freude erfahren, die diejenigen empfinden, die in der Versuchung siegreich sind.

Die Erfahrung eines solchen inneren Friedens ist zu schön, um sie für sich zu behalten. Etwas tief in uns möchte andere erreichen, damit sich die Worte des Propheten erfüllen: "Das Volk, das in der Finsternis saß, hat ein großes Licht gesehen, und denen, die in der Finsternis des Todes saßen, ist ein Licht aufgegangen (Matthaeus 4:16; Jesaja 9:2).

അടിക്കുറിപ്പുകൾ:

695. And to give reward to His ¹ servants, the prophets and the saints, signifies heaven to those who are in the truths of doctrine and in a life according to them. This is evident from the signification of "giving reward," as being salvation, and thus heaven; also from the signification of "His servants the prophets," as being those who are in the truths of doctrine, for those are called "servants of the Lord" who are in truths, because truths are serviceable for bringing forth, confirming, and preserving good, and whatever serves good serves the Lord, since every good is from the Lord. Those are called "prophets" who teach doctrine, thus in an abstract sense they signify doctrine. (That those are called "servants of God" who are in truths see above, n. 6, 409; and "prophets" who teach doctrine, and in an abstract sense doctrines, n. 624.) The above is evident also from the signification of "saints" as being those who are in the truths of doctrine from the Word and in a life according to them (See above, n. 204). From this it is clear that "to give reward to His servants, the prophets and saints," signifies heaven to those who are in the truths of doctrine and in a life according to them.

[2] That "reward" signifies salvation, and thus heaven, can be seen without amplification and explanation; but as few know what is properly meant by "reward" it shall be told. "Reward" means properly that delight, blessedness, and happiness that is in the love or affection of good and truth. This love or affection has in itself all joy of heart, which is called heavenly joy, and also heaven; and for the reason that the Lord is in that love or affection, and with the Lord is heaven; consequently such joy, or such delight, blessedness, and happiness, is what is properly meant by the "reward" that those will receive who do good and speak truth from the love or affection of good and truth, thus from the Lord, and in no wise from themselves; and as they do this from the Lord and not from themselves it is not a reward of merit but a reward of grace. This shows that whoever knows what heavenly joy is also knows what reward is. (What heavenly joy is in its essence can be seen in the work on Heaven and Hell 395-414.) This, therefore, is what is meant by the "reward" that those have who are in truths from good. But the "reward" that those have who are in falsities from evil is joy or delight, good fortune, and happiness in the world, but hell after their departure out of the world.

[3] From these few words the signification of "reward" in the following passages can be seen. In Isaiah:

Behold the Lord Jehovih cometh in strength; behold His reward is with Him, and the wages of His work are with ² Him (Isaiah 40:10).

In the same:

Say to the daughter of Zion, Behold thy salvation cometh, and the wages of His work are with ³ Him (Isaiah 62:11).

And in Revelation:

Behold I come quickly, and My reward is with Me to give to each one as his work shall be (Revelation 22:12).

"Behold the Lord Jehovih cometh in strength," and "Behold thy salvation cometh," and "Behold He cometh quickly," signify the first and second coming of the Lord. "His reward is with Him" signifies heaven and all things belonging to it, as above, since where the Lord is, there heaven is, for heaven is not heaven from the angels there, but from the Lord with the angels. That heaven will be received in the measure of the love and affection of good and truth from the Lord is meant by "the wages of His work are before Him," and by "He will give to each one as his work shall be." No other work is meant by the "work" for which heaven is given as a reward than work from the love or affection of good and truth, for from that must be every work with man from which is heaven. For a work derives its all from love or affection, just as the effect derives its all from the effecting cause, therefore such as the love or affection is, such is the work. Thence it may be clear what is meant by "the work according to which it shall be given to everyone," and what is meant by "the wages of work."

[4] Likewise in Isaiah:

I Jehovah love judgment, I will give the reward of their work in truth, and will make with them a covenant of eternity (Isaiah 61:8).

The "judgment that Jehovah loves" signifies truth in faith, in affection, and in act, for man has judgment from truth, both when he thinks and desires truth, and when he speaks truth and acts according to it; and as this is what is signified by "judgment," therefore it is said "I will give the reward of their work in truth," that is, heaven according to the faith of truth and the affection of it in act; and as from this is conjunction with the Lord, from whom reward comes, therefore it is added, "I will make with them a covenant of eternity," "covenant" signifying in the Word conjunction by love, and "a covenant of eternity" conjunction by the love of good and truth, for that love conjoins, since it is of the Lord Himself and proceeds from Him.

[5] That loving good and truth for the sake of good and truth is reward, for the reason that the Lord and heaven are in that love, can also be seen from the following passages. In Matthew:

Do not ye your alms before men; to be seen by them, for otherwise ye have no reward with your Father who is in the heavens. When thou doest alms sound not a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory from men; verily I say to you they have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; then thy Father who seeth in secret will reward thee openly. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; verily I say unto you, they have their reward; but when thou prayest enter into thy chamber, and shutting thy door pray to thy Father who is in secret; then thy Father who seeth in secret shall reward thee openly (Matthew 6:1-6).

"Alms" in the most general sense signifies every good that man wills and does, and "to pray" signifies in the same sense every truth that man thinks and speaks. Those who do these two things "to be seen," that is, that they may be manifest, do good and speak truth for the sake of self and the world, that is, for the sake of glory, which is the delight of self-love that the world affords. Because delight in glory is the reward of such it is said "they have their reward;" but this delight in glory, which in the world seems to them like heaven, is changed after death into hell. But those who do good and speak truth, not for the sake of self and the world but for the sake of good itself and truth itself, are meant by those who "do alms in secret," and who "pray in secret," for they act and pray from love or affection, thus from the Lord; this, therefore, is loving good and truth for the sake of good and truth; and of such it is said that "the Father in the heavens will reward them openly." Thus "reward" is to be in goods and truths from love or affection, which is the same as being in them from the Lord, since in these is heaven and every blessedness and happiness of heaven.

[6] In Luke:

When thou makest a dinner or a supper call not the rich, lest haply they should call thee in turn; and a recompense be made to thee; but call the poor; then shalt thou be blessed, for they have not wherewith to recompense thee; for it shall be recompensed thee in the resurrection of the dead (Luke 14:12-14).

"To make a dinner and a supper and to call to them" has a similar signification as giving to eat and drink, or bread and wine, namely, doing good to the neighbor, and teaching truth, and being thus consociated in love; so those who do this for the purpose of being recompensed do it not for the sake of good and truth, thus not from the Lord, but for the sake of self and the world, thus from hell; while those who do this not for the purpose of being recompensed, do it for its own sake, that is, for the sake of good and truth, and those who do it for the sake of good and truth do it from good and truth, thus from the Lord, from whom are good and truth with man. The heavenly blessedness that is in such deeds and thence from them is "reward" and is meant by "it shall be recompensed thee in the resurrection of the dead."

[7] In the same:

Rather love your enemies, and do good and lend, hoping for nothing again; then shall your reward be much, and ye shall be sons of the Most High (Luke 6:35).

This has a similar signification as the previous passage, namely, that good is not to be done for the sake of recompense, that is, for the sake of self and the world, thus not for the sake of reputation, glory, honor, and gain, but for the Lord's sake, that is, for the sake of good itself and truth itself which are with such from the Lord, thus in which the Lord is. "To love enemies and do good to them" means here, in the nearest sense, to love the Gentiles and do good to them, which is to be done by teaching them truth and leading them by it to good; for the Jewish nation called their own people brethren and friends, but the Gentiles they called adversaries and enemies. "To lend" signifies to communicate goods and truths of doctrine from the Word; "to hope for nothing again" signifies, not for the sake of anything of self and of the world, but for the sake of good and truth; "then shall your reward be much" signifies that then they shall have heaven with its blessedness and delights; "and ye shall be sons of the Most High" signifies because they do these things not from self but from the Lord; for he who does good and teaches truth from the Lord is the Lord's son, but not he who does good from self, which is what everyone does who looks to honor and gain as his end.

[8] In Matthew:

He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Whosoever shall give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple, he shall not lose his reward (Matthew 10:41, 42).

How these words of the Lord are to be understood no one can see except from their internal or spiritual sense; for who can know what is meant by "receiving a prophet's reward" and "a righteous man's reward," and by "receiving a prophet and a righteous man in the name of a prophet and a righteous man;" also what is meant by the "reward" that he will receive who "shall give to drink unto one of the little ones a cup of cold [water] only, in the name of a disciple"? Without the internal spiritual sense, who can see that these words mean that everyone shall receive heaven and its joy in the measure of his affection of truth and good, and in the measure of his obedience?

[9] This meaning becomes evident when it is seen that "prophet" means the truth of doctrine, "righteous man" the good of love, and "disciple" the truth and good of the Word and of the church, and that "in their name" means for the sake of these, and according to their quality with those who do and teach them; also that "reward" means heaven, as has been said above, namely, that everyone has heaven in the measure of his affection of truth and good, and according to its quality and quantity; for on these affections all things of heaven are inscribed, since no one can have these affections except from the Lord, for it is the Divine proceeding from the Lord in which and from which is heaven.

[10] "To give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple" means to do good and teach truth from obedience, for "water" signifies the truth in affection, and "cold [water]" truth in obedience, for obedience alone is a natural, not a spiritual, affection, and is therefore comparatively cold; and a "disciple" in whose name or for whose sake it is "given to drink" signifies the truth and good of the Word and of the church. (That "a prophet" signifies the truth of doctrine can be seen above, n. 624); that "a righteous man" signifies the good of love, n. 204; that a "disciple" signifies the truth and good of the Word and of the church, n. 100, 122; and that "name" signifies the quality of a thing and ⁴ state, n. 102, 135, 148, 676.)

[11] In Mark:

Whosoever shall give you a cup of water to drink in My name, because ye are Christ's, verily I say unto you he shall not lose his reward (Mark 9:41).

This also means that those shall receive the delight of heaven who from affection hear, receive, and teach the truth because truth and the affection of it are from the Lord, thus for the Lord's sake, and accordingly for the truth's sake, since "because ye are Christ's" signifies for the sake of Divine truth proceeding from the Lord. (That "Christ" means the Lord in regard to Divine truth, and thus Divine truth proceeding from the Lord, may be seen above, n. 684, 685.)

[12] In Zechariah:

The foundation of the house of Jehovah of Hosts hath been laid, the temple, that it may be built; for before these days there was no reward of man, nor reward of beast, and to him that went out and to him that came in there was no peace from the adversary. Now the seed of peace, the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew (Zechariah 8:9, 10, 12).

This was said of the New Church to be established by the Lord when the old had been laid waste; the New Church that is to be established is signified by "the house of Jehovah of Hosts" whose foundations have been laid, and by "the temple" that was to be built, "the house of Jehovah" signifying the church in respect to good, and "the temple" the church in respect to truth (See above, n. 220). That before this, no one had any spiritual affection of truth and good or any natural affection of truth and good is signified by "before these days there was no reward of man, nor reward of beast;" "man" signifying the spiritual affection of truth, and "beast" the natural affection of good, and "reward" heaven, which those have who are in the affections of truth and good. (That "man" signifies the spiritual affection of truth, and consequent intelligence, may be seen above, n. 280, 546, 547; and that "beast" signifies the natural affection, n. 650.)

[13] "To him that went out and to him that came in there was no peace from the adversary" signifies that heretofore they had been infested by hell in every state of life; "to go out and come in" signifying the state of life from beginning to end, "there was no peace" signifying infestation by evils and falsities therefrom, and "adversary" signifying hell, the source of evils and falsities. "The seed of peace" signifies the truth of heaven and the church, which is from the Lord; this is called "the seed of peace" because it defends from the hells and gives security. "The vine shall give fruit and the land produce" signifies that the spiritual affection of truth shall bring forth the good of charity, and the natural affection of good and truth shall bring forth the works of charity; "vine" signifying the church in respect to the spiritual affection of truth, "land" the church in respect to the natural affection of truth, "fruit" the good of charity, and "produce" the works of that good. "The heavens shall give dew" signifies that these things are from influx through heaven from the Lord.

[14] In John:

Lift up your eyes and behold the fields, that they are white already for harvest; and he that reapeth receiveth reward and gathereth fruit unto life eternal, that he that soweth and he that reapeth may rejoice together (John 4:35, 36).

This, too, is said of a New Church from the Lord. That it is at hand is signified by "the fields that are white already for harvest;" those of that church who are in the spiritual affection of truth, and thence in heaven, are meant by "he that reapeth receiveth reward and gathereth fruit unto life eternal;" and the Lord Himself, from whom is that affection of truth, and heaven, is meant by "he that soweth may rejoice together with him that reapeth."

[15] In Jeremiah:

Rachel weeping for her sons, she refuseth to be comforted for her sons because they are not. But refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor, for they shall return from the land of the enemy; and there is hope for thy latter end, for thy sons shall return to their own border (Jeremiah 31:15-17; Matthew 2:18).

This refers to the infant boys put to death in Bethlehem by command of Herod, as is evident from the passage cited in Matthew; but what this signifies has not heretofore been known. The signification is that when the Lord came into the world there was no spiritual truth remaining; for "Rachel" represented the internal spiritual church, and "Leah" the external natural church, "Bethlehem" the spiritual, and "the boys put to death" truth from that origin. That there was no spiritual truth any longer remaining is signified by "Rachel weeping for her sons, she refuseth to be comforted for her sons, because they are not."

[16] That henceforth there will be no grief on that account, because the Lord has been born, from whom there will be a New Church that will be in truths from spiritual affection, is signified by "refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor," "His reward" signifying heaven for those who will be of that church from the spiritual affection of truth, and "labor" signifying the Lord's combats against the hells and the subjugation of the hells that a New Church may be established. That the New Church will be established in the place of the one that perished is signified by "they shall return from the land of the enemy, and there is hope for the latter end," also by "thy sons shall return to their own border;" "to return from the land of the enemy" signifying to be brought out of hell; "hope for the latter end" signifying the end of the former church and the beginning of the new, and "the sons shall return to their own border" signifying that spiritual truths will exist with those who will be of that New Church.

[17] In Isaiah:

I said, I have labored in vain, I have consumed my strength in emptiness and vanity; yet surely my judgment is with Jehovah, and the reward of my work with my God (Isaiah 49:4).

This, again, is said of the establishment of the New Church by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation with any spiritual affection, is meant by "I said, I have labored in vain, I have consumed my strength in emptiness and vanity;" that still a spiritual church is being provided by the Lord, namely, among the Gentiles, is signified by "my judgment is with Jehovah, and the reward of my work is with my God;" "reward" here signifying the church that is in the spiritual affection of truth; and "labor and work" signifying the Lord's combat against the hells and their subjugation, by which the Lord restored the equilibrium between heaven and hell, in which man is able to receive truth and to become spiritual. (On this equilibrium see in the work Heaven and Hell 589-603, and in the small work Last Judgment 33, 34, 73, 74.)

[18] In David:

Behold, sons are a heritage of Jehovah, the fruit of the womb is a reward; as darts in the hand of the mighty so are the sons of youth; happy is the man that hath his quiver full of them, they shall not be ashamed when they shall speak with enemies in the gate (Psalms 127:3-5).

What is here signified by "sons," "fruit of the womb," "darts," "quiver," and "enemies in the gate," may be seen above n. 357; and that "reward" here also signifies the happiness that those have who are in heaven.

[19] In the Gospels:

Blessed are ye when men shall revile you and persecute you, and say every evil word against you falsely for Christ's sake, rejoice and exult, for much is your reward in the heavens; for so persecuted they the prophets who were before you (Matthew 5:11, 12; Luke 6:22, 23).

This is said of those who fight and conquer in temptations induced by evils, that is, by hell; temptations are signified by "reviling," "persecuting," and "saying an evil word falsely for Christ's sake," for temptations are assaults and infestations of truth and good by falsities and evils; "Christ" means Divine truth from the Lord which is assaulted and on account of which they are infested. "Rejoice and exult, for much is your reward in the heavens," signifies heaven with its joy which those have who are in the spiritual affection of truth, for such only fight and conquer, since the Lord resists and conquers for the man in the combats of temptations, and He is in that affection; "for so persecuted they the prophets who were before you" signifies that previously the truths of doctrine with those who were in the spiritual affection of truth had in like manner been assaulted, for "prophets" in a sense abstracted from persons signify truths from the Word or from the Lord. From what has thus far been cited from the Word it can be seen that "reward" signifies heaven in respect to its blessedness, happiness, and delight, which those have who are in the spiritual affection of truth and good, and that the reward is that affection itself; for it is the same whether you say heaven or that affection, for heaven is in that affection and from it.

[20] But those who speak truth and do good not from spiritual affection but from merely natural affection, and who think continually of heaven as a reward, were represented in the Israelitish church by "hired servants," respecting whom there were in that church many statutes, as:

That hired servants should not eat of the Passover (Exodus 12:43, 45);

That they should not eat of the holy things (Leviticus 22:10);

That the wages of a hired servant should not abide with anyone during the night until the morning (Leviticus 19:13);

That they should not oppress a hired servant that is poor and needy, either of thy brethren or of the sojourner that is in thy land and in thy gates; in his day thou shalt give him his hire, so that the sun may not go down upon it, lest he cry against thee unto Jehovah, and it be in thee a sin (Deuteronomy 24:14, 15).

In Malachi:

I will be against the oppressors of the hired servant in his wages, of the widow, and of the fatherless, and against them that turn aside the sojourner and fear not Me (Malachi 3:5);

and elsewhere. Hired servants were forbidden to eat of the Passover and of things sanctified because they represented those that are natural and not spiritual, and the spiritual are of the church, but not so the natural. To look to heaven as a reward on account of the good that is done is natural, for the natural considers good to be from itself, thus heaven to be a reward; and this makes good meritorious. But it is otherwise with the spiritual, which acknowledges good as being not from itself but from the Lord, and thus heaven to be not from any merit but from mercy. Nevertheless, as those signified by "hired servants" still do good, although not from a spiritual affection but from a natural affection, which is obedience, and then think of heaven as a reward, they are mentioned with the "poor," the "needy," the "sojourners," the "fatherless," and the "widows," because they are in spiritual poverty; for genuine truths are obscure to them, because light from heaven does not flow in through their spiritual man into the natural; this is why they are classed with those mentioned above, and it is commanded that "their reward shall be given them before the going down of the sun." Moreover, such are in the lowest regions of the heavens, where they are servants, and are rewarded according to their works (See many things further in The Doctrine of the New Jerusalem, n.150-158).

[21] But hired servants who do not think of reward in heaven but of reward in the world, thus who do good for the sake of gain, whether it be honors or wealth, thus who do good from the love of honor or wealth, thus, for the sake of self and the world, are infernal-natural. Such "hired servants" are meant in John:

I am the good shepherd; the good shepherd layeth down his soul for the sheep. But a hired servant seeth the wolf and leaveth the sheep, and fleeth, because he is a hired servant (John 10:11-13).

And in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north; her hired servants are like fattened calves, for they also are turned, they flee together, they stood not, for the day of their calamity is come upon them (Jeremiah 46:20, 21);

and elsewhere (Isaiah 16:14; 21:16).

[22] Because in the Word "reward" signifies heaven, which those have who are in the spiritual love of truth and good, so in the contrary sense "reward" signifies hell, which those have who are in the love of falsity and evil. Such is the signification of "reward" in David:

He shall clothe himself with cursing as with his garment and it entereth into the midst of him as waters, and as oil among his bones. This is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul (Psalms 109:18, 20).

By this in the spiritual sense the Lord is meant, for where David speaks of himself in the Psalms, in that sense the Lord is meant, David as a king representing the Lord, and thus signifying Him in relation to the Divine-spiritual, which is the Lord's royalty. "The reward of the Lord's adversaries, and of them that speak evil against His soul," is described as a hell from the love of falsity and evil, by this, that "he shall clothe himself with cursing as with his garment" and "it hath entered into the midst of him as waters, and as oil among his bones," these two expressions describing hell as received in externals and in internals, "to clothe himself with cursing as with a garment" describing the hell that is received in externals, and "cursing entering into the midst of him as waters, and as oil among his bones," describing the hell that is received in internals. It is said "as waters," and "as oil," because "waters" signify the falsities of faith, and "oil" the evils of the love, so the two expressions mean the love or affection of falsity and evil, which is hell, as can be seen also from this, that love imbibes all things that are in harmony with it, just as a sponge imbibes water and oil; for the love of evil is nourished by falsities, and the love of falsity is nourished by evils, and love being such, it is said that "cursing enters into the midst of him as waters, and as oil among his bones."

[23] Since in the contrary sense "reward" signifies hell in respect to the affection of falsity from evil, therefore the falsification of truth is here and there called in the Word "the reward of whoredom." As in Hosea:

Be not glad, O Israel, unto exultation like the nations, ⁵ for thou hast committed whoredom from under thy God; thou hast loved the reward of whoredom upon all corn-floors; the floor and the wine-vat shall not feed them ⁶ (Hosea 9:1, 2).

"To commit whoredom from under God" signifies to falsify the truths of the Word, and to apply the holy things of the church to idolatries; "to love the reward of whoredom" signifies the delight of falsifying and of falsity and of idolatry from infernal love; "upon all corn-floors" signifies all things of the Word and of doctrine from the Word, for "corn," of which bread is made, signifies all things that nourish spiritually, and "floor" signifies where these are gathered together, that is, the Word; "the floor and the wine-vat shall not feed them" signifies not to draw from the Word the good things of charity and love, that is, the things that will nourish the soul, for the "floor" here means the Word in respect to the goods of charity and the "wine-vat" the Word in respect to goods of love, the "vat" here meaning oil, for which as well as for wine there were vats; "and the new wine shall dissemble unto her" signifies that neither shall there be any truth of good; for "new wine," the same as "wine," signifies truth from the good of charity and love.

[24] In Micah:

All the graven images of Samaria shall be beaten in pieces, and all the rewards of her whoredom shall be burned up with fire, and all their idols will I lay waste; for she hath brought them together from the reward of whoredom, therefore to the reward of whoredom shall they return; for this I will lament and howl, I will go stripped and naked (Micah 1:7, 8).

"Samaria" means the spiritual church in respect to the truths of doctrine, here in respect to the falsities of doctrine; for their "graven images" signify things falsified, which are from self-intelligence; "the rewards of her whoredom that shall be burned up with fire" signify the falsifications of truth from a love of falsity from evil and the consequent infernal delight; and as that love is from hell it is said that "they shall be burned up with fire," "fire" signifying love in both senses; "and all their idols will I lay waste" signifies the falsities that must be destroyed; "for she hath brought them together from the reward of whoredom" signifies from the love of falsity that is from evil and from the consequent infernal delight; "therefore to the reward of whoredom shall they return" signifies that all things of that church will be truths falsified, because they are thence; "for this I will lament and howl" signifies the grief of the angels of heaven and of the men of the church in whom the church is, and thus with them with whom the Lord is; "I will go stripped and naked" signifies mourning because of the vastation of all truth and good. That "graven images" and "idols" signify doctrinals from self-intelligence favoring the loves of self and of the world and the principles derived therefrom, thus the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

[25] In Ezekiel:

Thou hast built thy eminent place at the head of every way, and thy exalted place in every street; and hast not been as a harlot to glory in reward; the adulterous woman received strangers instead of her husband; they give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast given them presents that they might come unto thee from every side in thy whoredoms. Thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary (Ezekiel 16:31-34).

This chapter treats of the abominations of Jerusalem, that is, of the abominable things of the Jewish Church, in that it not only perverted and adulterated the goods of the Word, but also received falsities of religion and of worship from the idolatrous nations, and thereby adulterated the truths and goods of the Word, and confirmed these adulterations. What "building an eminent place at the head of every way, and making an exalted place in every street" signifies may be seen above n. 652. That "adulteries and whoredoms" signify in the Word the adulterations and falsifications of the truth and good of the church may be seen above (n. 141, 511); therefore "not to have been as a harlot to glory in reward" signifies not to have so falsified the truths of the Word from the delight of affection; "the adulterous woman received strangers instead of her husband" signifies the truths and goods of the Word perverted by the falsities of other nations; "they give reward to all harlots, but thou hast given thy rewards to all thy lovers and hast given them presents," signifies that they loved the falsities of religion and of the worship of other nations; a "reward or gift of whoredom" meaning the love of falsifying by means of the falsities of others; "that they might come unto thee from every side in thy whoredoms" signifies that falsities were searched for from every direction, whereby truth was falsified; "thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary," signifies the delight of the love and affection of falsifying the truths of their church by the falsities of other religions, and of confirming such falsities, "the reward or gift of whoredoms" meaning the delight of the love and affection towards the falsities of other religions.

[26] From that which has been stated, what is meant spiritually by "reward" in both senses can now be seen; for that which affects with delight and joy is spiritual reward. For example, there are riches, possessions, honors, and gifts, by which a man is rewarded for well-doing; these are not "reward," spiritually understood, but the delights and joys which spring from these; much more is this true of the heavenly reward that the man of the church who lives well will have, which is the spiritual affection of truth, and intelligence and wisdom therefrom, which is the source of blessedness and happiness. Moreover, in heaven there is opulence and magnificence which results from the heavenly love as its correspondent, but yet in heaven it is not opulence and magnificence that are regarded as reward, but the spiritual from which they are. This, too, is what is meant by "the price of a work," and by "reward," which is in the Lord and from the Lord (Isaiah 40:10; 61:8; 62:11; Luke 6:35; 14:12-14; and elsewhere).

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