727. A rod and staff signify power, and indeed the power of Divine Truth, chiefly for the reason that they were branches or boughs of trees, and these signify the knowledges of truth and good, which are the truths of the natural man; and as they were used to support the body, they signified power. This is yet more true with a rod of iron, because iron also signifies the truth of the natural man, and because of its hardness it signifies power that cannot be resisted. That rods and staves signify the power of Divine Truth is from correspondence. It is from this fact that the use of staffs, in the spiritual world - where all things that appear are correspondences - is representative of the power of those [who use them]; similarly in the Jewish church, which, like the ancient churches, was a representative church. This is why Moses wrought miracles and signs in Egypt, and afterwards in the wilderness, by stretching forth his staff. For instance, the waters smitten by the staff were turned into blood (Exodus 7:1-21). Frogs came up from the rivers and pools, over which the staff was stretched forth (Exodus 8:1, and following verses). From the dust smitten with the staff there came forth lice (Exodus 8:12, and following verses). When the staff was stretched out towards heaven there came thunders and hail (Exodus 9:23). Locusts came forth (Exodus 10:12, and following verses). The sea Suph (Red Sea), when the staff was stretched over it, was divided and afterwards returned (Exodus 14:16, 21, 26). From the rock in Horeb, smitten with the staff, waters came forth (Exodus 17:5, and following verses; Numbers 20:7-13). Joshua prevailed against Amalek when Moses lifted up his hand with the staff, and Amalek prevailed when Moses let it down (Exodus 17:9-12); also, fire went out of the rock, and consumed the flesh and the unleavened cakes which Gideon offered, when the angel of Jehovah touched them with the end of his staff (Judg. 6:21). These miracles were wrought by the stretching out of the staff, because the staff signified, from correspondence, the power of the Lord by means of Divine Truth; this power was treated of in the preceding article.

[2] That Divine Truth as to power is also signified in other parts of the Word by rods and staves, is evident from the following passages.

In David:

"Yea, when I shall walk in the shady valley I will fear no evil, thy rod and thy staff shall comfort me; thou wilt set before me a table in the presence of mine enemies; and thou wilt make fat my head with oil, my cup shall run over" (Psalm 23:4, 5).

To walk in a shady valley, signifies, in the spiritual sense, an obscure understanding, which does not see truths in their light, Thy rod and thy staff shall comfort me, signifies that spiritual Divine Truth, together with natural Divine Truth, shall protect, because these have power, rod denoting spiritual Divine Truth, staff natural Divine Truth, the two together meaning these as to the power of protecting; for to comfort means to protect. As rod and staff signify Divine truth as to power, these words follow: "Thou wilt set before me a table, thou wilt make fat my head with oil, my cup shall run over," this signifies spiritual nourishment through Divine Truth; for to set a table signifies to be spiritually nourished, to make fat the head with oil signifies through the good of love, while the cup signifies truth of doctrine from the Word, the cup being used here for wine.

[3] In Ezekiel:

"Thy mother was like a vine planted near the waters, whence she had rods of strength for sceptres of them that rule; but she lifted herself up in her stature among the interwoven boughs, therefore she was overturned in anger, she was cast down to the ground, and the east wind withered up her fruit; the rods of her strength were broken off and dried up, the fire consumed them all. Now she is planted in the wilderness, in a land of drought and thirst; a fire hath gone out from the rod of her branches, and hath consumed her fruit, so that there is not in her a rod of strength, a sceptre of them that rule" (19:10-14).

This describes the desolation of all truth in the Jewish church; the princes, against whom the lamentation is taken up, signify truths, and the mother who became a lioness signifies the church; about these the above is said. Thy mother was like a vine planted near the waters, signifies that the spiritual church, from its establishment, had been instructed in truths, mother denoting the church in general, a vine the spiritual church, in particular, waters truths, while to be planted denotes to be established. Whence she had rods of strength for sceptres of them that rule, signifies that the church had Divine Truth in its power, and thus dominion over the falsities of evil which are from hell, rods of strength denoting Divine Truth as to power, and sceptres Divine Truth as to dominion; for the sceptres of kings were short staves, from a significative tree, here, from the vine. But she lifted herself up in her stature among the thick boughs, signifies the pride of [their] own intelligence from the knowledges (scientifica) of the natural man; such pride is signified by She lifted herself up in her stature, and the knowledges of the natural man are signified by the interwoven boughs. She was overturned in anger, thrown to the ground, signifies its destruction by falsities of evils; the east wind withered her fruit, signifies the destruction of its good, the east wind signifying destruction, and fruit good; that good remaining from the Word with those who are in falsities of evil is meant; and its destruction is signified by the drying up of the fruit by an east wind. The rods of her strength were broken off and dried up, signifies that all Divine Truth was dissipated, consequently that the church had no power against the hells. The fire hath consumed them all, signifies pride from the love of self, which destroyed. Now she is planted in the wilderness, in a land of drought and thirst, signifies desolation, until there is no good of truth or truth of good left. A fire hath gone out from the rod of her branches, signifies pride in every particular of it; it hath consumed her fruit, signifies the consumption of good; so that there is not in her a rod of strength, a sceptre of them that rule, signifies the desolation of Divine Truth as to power and as to dominion, as above.

[4] In Jeremiah:

"Say ye, How is the staff of strength broken, the staff of beauty; come down from thy glory and sit in thirst, O thou daughter that dwellest in Dibon; for the spoiler of Moab hath come up against thee, and hath destroyed thy strongholds" (Jeremiah 48:17, 18).

The daughter of Dibon signifies the external of the church, and thus the external of the Word, which is the sense of its letter, and the spoiler of Moab signifies its adulteration. This makes it clear what is signified by The staff of strength is broken, the staff of beauty - namely, that they no longer possessed Divine Truth in its power, which, as it is in the natural sense of the Word, is signified by the staff of strength, and in the spiritual sense by the staff of beauty, Come down from thy glory, and sit in thirst, O thou daughter that dwellest in Dibon, signifies the deprivation and want of Divine Truth; to come down from glory denoting the deprivation thereof, glory meaning Divine Truth in light, and thirst the want of it; for the spoiler of Moab hath come up against thee, signifies the adulteration of the Word as to its literal sense; and hath destroyed thy strongholds, signifies the taking away of defence, a stronghold denoting defence against falsities and evils; the literal sense of the Word is that defence.

[5] In David:

"Jehovah shall send the staff of thy strength out of Zion" (Psalm 110:2).

The staff of strength here also signifies Divine Truth in its power, and Zion the church which is in love to the Lord, and is therefore called a celestial church.

[6] In Micah:

"Tend (pasce) thy people with thy rod, the flock of thine inheritance; they shall feed in Bashan and Gilead according to the days of an age" (7:14).

Tend thy people with thy rod, signifies the instruction of those who are of the church in Divine truths from the Word, to tend signifying to instruct; people mean those of the church who are in truths, and the rod means there the Word, because it is Divine Truth. The flock of heritage signifies those of the church who are in the spiritual things of the Word, which are the truths of its internal sense; they shall feed in Bashan and Gilead, signifies instruction in the goods of the church and in its truths from the natural sense of the Word.

[7] In Isaiah:

"He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the impious" (11:4).

Here also the rod of the mouth of Jehovah signifies Divine Truth or the Word in the natural sense; and the breath of his lips signifies Divine Truth or the Word in the spiritual sense, both of these destroying the falsities of evil in the church, which is signified by smiting the earth and slaying the impious. "To smite with a rod" (Micah 5:1), and "to pierce through with staves the head of the unfaithful" (Habak. 3:14), have a similar signification.

[8] In Moses:

"Israel sang a song" concerning the fountain in Beer; "O fountain, the princes digged, the chiefs of the people digged out, by [command of] the lawgiver with their staffs" (Numbers 21:17, 18).

The fountain in Beer here signifies doctrine from the Word, "Beer" in the original meaning a fountain; the princes who digged, and the chiefs of the people who digged, signify those who are intelligent, and wise from the Lord, who is meant by the lawgiver. The staves with which they digged and digged out, signify the understanding enlightened in Divine truths.

[9] In Zechariah:

"There shall yet old men and old women dwell in the streets of Jerusalem, and a man in whose hand is a staff (scipio) by reason of the multitude of days" (8:4).

Old men and old women, signify those who are intelligent from doctrine and from affection for truth; the man in whose hand is a staff by reason of the multitude of days, signifies the wise who trust not to themselves but to the Lord alone; that these will be in the church, where there is the doctrine of genuine truth, is signified by In the streets of Jerusalem - Jerusalem denoting the church as to doctrine, and streets truths of doctrine, here genuine truths.

[10] In Jeremiah:

"Every man is become foolish by knowledge (scientia), every goldsmith is made ashamed by the graven image; the part of Jacob is not like these; but he is the Former of all things, and Israel is the staff of his inheritance, Jehovah Zebaoth is his name" (10:14, 16; chap. 51:19).

Every man is become foolish by knowledge, signifies by the knowledges (scientifica) of the natural man separated from the spiritual; every goldsmith is made ashamed by the graven image, signifies by falsities from [their] own intelligence. But He is the Former of all things, signifies the Lord from whom is all understanding of truth; Israel is the staff of his inheritance, signifies the church that has Divine Truth, and its power against falsities; and because the subject here treated of is intelligence through Divine Truth, it is said, "Jehovah Zebaoth is his name." The Lord is called Jehovah Zebaoth from Divine truths in their whole extent, for Zebaoth means armies, and armies signify all the truths and goods of the church and heaven.

[11] When the sons of Israel murmured in the wilderness against Moses and Aaron on account of Korah, Dathan, and Abiram, because they were swallowed up by the earth, it was commanded that

"the princes of the twelve tribes should place their staves in the tent of assembly, before the testimony; and when this was done, the staff of Aaron blossomed, and brought forth almonds" (Numbers 17:2-10).

This happened, because they murmured against Jehovah, that is, against the Lord, and indeed against Divine Truth, which is from Him; for Moses and Aaron represented the Lord as to the law, which is the Word; for this reason it was commanded that the princes of the twelve tribes should place their staves in the tent of assembly, before the testimony. For the twelve tribes, and in particular their princes, and also their twelve staves signified the truths of the church in their whole extent, while the tent of assembly represented and thus signified heaven, from which are the truths of the church; and the testimony represented the Lord Himself. The staff of Aaron blossomed and produced almonds, because his staff represented and thus signified truth from the good of love; and because truth from the good of love is the only truth that brings forth fruit, which is the good of charity, therefore it was his staff that blossomed, and brought forth almonds, almonds signifying that good, the same as the tribe of Levi, as may be seen above (n. 444). It must be observed that tribe (tribus) and staff (baculus) are expressed by the same word (as in Numbers 1:16; chap, 2:5, 7); therefore the twelve staves have a similar signification to that of the twelve tribes, namely, the Divine truths of the church in their whole extent. Concerning the twelve tribes, see above (n. 39, 430, 431, 657).

[12] As a staff signifies the power of Divine Truth, it signifies also the power to resist evils and falsities.

In Isaiah:

"Behold, the Lord Jehovah Zebaoth doth take away from Jerusalem and from Judah the staff and the stay (scipio), the whole staff of bread, and the whole staff of water, the mighty man and the man of war, the judge and the prophet" (3:1, 2).

To remove the whole staff of bread and the whole staff of water, signifies here to take away all the good and truth of the church, and when these are taken away there is no longer any power to resist evils and falsities, so as to hinder their free entrance. Bread signifies the good of the church, water its truth, and staff good and truth as to their power to resist evils and falsities; the words therefore follow that the mighty man and the man of war, the judge and the prophet, will also be removed, and the mighty man and the man of war signify truth fighting against evil and falsity, and the judge and prophet the doctrine of good and truth.

[13] In Ezekiel:

"Behold I break the staff of bread in Jerusalem, that they may eat bread by weight and in carefulness, and drink waters by measure and with astonishment" (4:16).

To break the staff of bread, signifies that good and truth shall fail in the church, for bread here signifies good and truth, therefore the words follow, "They shall eat bread by weight and in carefulness, and drink waters by measure," which signifies a deficiency of good and truth, and thus of the power to resist evils and falsities. To break the staff of bread and of water (Ezekiel 5:16; 14:13; Psalm 105:16; Leviticus 26:26) has a similar signification.

[14] As rod and staff signify the power of Divine Truth, and thus Divine Truth as to power, therefore in the opposite sense they also signify the power of infernal falsity, and thence infernal falsity as to power. In this sense rod and staff are named in the following passages.

In Isaiah:

"Jehovah hath broken the staff of the wicked, the rod of them that rule" (14:5).

To break the staff of the wicked signifies to destroy the power of falsity from evil; and to break the rod of them that rule, signifies the rule of falsity.

[15] In David:

"The staff of impiety shall not rest upon the lot of the just, that the just may not put forth their hands to perversity" (Psalm 125:3).

The staff of impiety, signifies the power of falsity from evil; upon the lot of the just, signifies over truths from good, which the faithful have, and especially those who are in love to the Lord, for these, in the Word, are called the just; lest the just put forth their hands to perversity, signifies lest they falsify truths.

[16] In Lamentations:

"I am the man that hath seen misery by the rod of his fury; he hath led me into darkness, and not into light" (Lamentations 3:1, 2).

This is said of the devastation of the church; and by the rod of fury is signified the rule of infernal falsity; He hath led me and brought me into darkness, and not into light, signifies into mere falsities, and thus not into truths.

[17] In Isaiah:

"Thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor" (9:4).

This is said of the nations who were in falsities from ignorance, because they had not the Word, and to whom therefore the Lord was not known. The evil with which they were oppressed, and the falsity by which they were infested, are signified by the yoke of the burden, the staff of the shoulder, and the rod of the oppressor; to break signifies to destroy these, for to break is said of a yoke, a staff, and a rod, but to destroy is said of evil and falsity, which heavily weigh upon, powerfully persuade and compel to obedience.

[18] In the same:

"At the voice of Jehovah, Asshur shall be dismayed, he shall be smitten with a staff; then every passage of the rod of foundation, upon which Jehovah shall cause to rest, shall be with timbrels and harps" (30:31, 32).

This treats of the time of a last judgment, when there shall be a new church. Asshur who shall be dismayed at the voice of Jehovah, and shall be smitten with a staff, signifies reasoning from falsities, which shall be dispersed by Divine Truth. That then the truths of the literal sense of the Word will be understood and received with joy, is signified by the words, "Then the passage of the rod of the foundation shall be with timbrels and harps," passage signifying opening and free reception, and timbrels and harps signifying the delights of the affection for truth. The truths of the literal sense of the Word are signified by the rod of the foundation, because that sense is a foundation for the truths of its spiritual sense; and as the spiritual sense rests upon the literal sense, it is said, "Upon which Jehovah shall cause to rest."

[19] In Zechariah:

"The pride of Asshur shall be cast down, and the staff of Egypt shall depart" (10:11).

The pride of Asshur signifies the pride of [man's] own intelligence, and the staff of Egypt signifies the power arising from the confirmation of its falsities by the knowledges (scientifica) of the natural man.

[20] In Isaiah:

"Woe to Asshur, the rod of mine anger and the staff of mine indignation, which is in their hand. O my people, inhabitant of Zion, be not afraid of Asshur, that he smite thee with a rod, and lift up his staff upon thee in the way of Egypt" (10:5, 24, 26).

Here also Asshur signifies reasonings from [man's] own intelligence, by which truths are perverted and falsified; the consequent falsities, and perversions of truth, are signified by the rod of mine anger, and by the staff of mine indignation, which is in their hand. That truths will not be perverted with those of the church who are in celestial love and in truths therefrom, is signified by Fear not, O inhabitant of Zion. That he smite thee with a rod, and lift up a staff upon thee in the way of Egypt, signifies that falsity urges, excites, and strives to pervert by means of such things as pertain to the natural man, the way of Egypt denoting the knowledges (scientifica) of the natural man from which reasonings arise. Since Egypt signifies the natural man with the things that are in it, and, the natural man separated from the spiritual is in mere falsities, therefore Egypt is called the staff of a bruised reed, which entereth into and pierceth the hand, when one leaneth upon it (Ezekiel 29:6, 7; Isaiah 36:6). This may be seen explained above (n. 627:10).

[21] In Isaiah:

"Rejoice not, O Philistia, that the rod of him that smiteth thee is broken; for out of the serpent's root shall go forth a basilisk, whose fruit is a fiery flying serpent (prester volans)" (14:29).

That Philistia signifies a religion of faith separated from charity, the serpent's root that false principle, the basilisk the destruction of the good and truth of the church, and the fiery flying serpent reasonings from the falsities of evil, may be seen above (n. 386:3). Thus these serpents have a similar signification to that of the dragon in this chapter of the Apocalypse. That Philistia should not rejoice that the rod of him that smiteth her is broken, signifies that she should not boast that the dominion of that falsity is not yet destroyed.

[22] In Hosea:

"My people ask questions of wood, and their staff answereth them, for the spirit of whoredoms hath seduced them, and they have committed whoredom under their god" (4:12).

This treats of the falsification of the Word. To ask questions of wood, or of an idol of wood, signifies to consult the intelligence which is from their proprium which favours its loves. The staff answereth them, signifies falsity in which confidence is reposed, for when the proprium is consulted falsity replies; the proprium is of the will, thus of the love, and its falsity is of the understanding, thus of the thought. The spirit of whoredoms that has seduced them, signifies the desire to falsify; to commit whoredom under their god, signifies to falsify the truths of the Word.

[23] From these things it is now evident what rod and staff signify in both senses; and also the meaning of the rod of iron, with which the male child is to tend all nations, can be seen; and also of these words in the Apocalypse, "Out of the mouth" of him who sat upon the white horse proceedeth a sharp sword, that with it he may smite the nations; and he shall tend (pascet) them with a rod of iron (19:15).

Also by these words above,

"To him that overcometh will I give power over the nations, that he may rule them with a rod of iron, as the vessels of a potter shall they be broken" (2:26, 27).

The explanation of this may be seen above (n. 176). The signification of the following words in David is similar:

"Thou shalt break them with a rod of iron, as the vessel of a potter thou shalt scatter them" (Psalm 2:9).

2009. That 'no longer will your name be called Abram' means that He will cast off the human, and that 'your name will be Abraham' means that He will put on the Divine, is clear from the meaning of 'name', also from the meaning of 'Abram', and after that of 'Abraham'. When the phrase 'your name will be' is used in the Word it means the nature of, that is, what a person's nature is going to be like, as is clear from what has been brought forward in Volume One, in 144, 145, 1754. And since 'names means the nature of, a name includes everything in its entirety within that person, for in heaven no attention is paid to someone's name, but when anyone is referred to by name, or when a name is used, a mental picture of his nature comes up, that is, of all that is his, with him and in him. This is why 'name' in the Word means the nature of. To make this matter clearer to the understanding let further confirmatory quotations from the Word be introduced, such as in the Blessing in Moses,

Jehovah bless you and keep you; Jehovah make His face ¹ shine upon you and be merciful to you; Jehovah lift up His face ¹ upon you and give you peace.

So shall they put My name upon the sons of Israel. Numbers 6:24-27.

From this it is evident what 'name' and 'putting Jehovah's name upon the sons of Israel' means, namely that Jehovah blesses, keeps, enlightens, is merciful, and gives peace, and that such is Jehovah's or the Lord's nature.

[2] In the Ten Commandments,

You shall not take the name of Jehovah your God in vain, for Jehovah will not hold him guiltless who has taken His name in vain. Exodus 20:7; Deuteronomy 5:11.

Here taking God's name in vain does not mean His name but every single thing deriving from Him, and so every single thing belonging to the worship of Him, which must not be treated with disdain, still less be blasphemed and defiled by what is filthy. In the Lord's Prayer,

Hallowed be Your name. Your kingdom come, Your will be done, as in heaven so on earth. Luke 11:2.

Nor in this instance is 'name' used to mean name but all things that belong to love and faith, for these are God's, or the Lord's, and derive from Him. Since the latter are holy, the Lord's kingdom comes, and His will is done on earth as it is in heaven, when they are upheld as being holy.

[3] That 'name' means such things is clear from all the places in the Old Testament Word and in the New where the word 'name' is used, as in Isaiah,

You will say on that day, Confess Jehovah, call on His name, make His deeds known among the peoples, make mention that His name is exalted. Isaiah 12:4.

Here 'calling on the name of Jehovah' and 'making mention that it is exalted' does not in any way mean making the name itself an object of worship, or believing that Jehovah is called on by the mere uttering of His name, but by knowing His nature, and so every single thing that derives from Him. In the same prophet,

Therefore in the Urim give honour to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

Here 'in the Urim give honour to Jehovah' means worship based on the holy things of love, 'in the isles of the sea to the name of Jehovah, the God of Israel' worship based on the holy things of faith.

[4] In the same prophet,

Jehovah our God, in You alone will we make mention of Your name. Isaiah 26:13.

And in the same prophet,

I will stir up one from the north, and he will come, from the rising of the sun he will call on My name. Isaiah 41:25.

Here 'making mention of' and 'calling on the name of Jehovah' is worshipping from the goods of love and the truths of faith. Those 'from the north' are people outside the Church who do not know the name of Jehovah but who do nevertheless call on His name when they are leading charitable lives one with another and venerate some deity as the Creator of the universe, for it is the worship and what constitutes it, not the name, that calling on Jehovah entails. That the Lord is also present with gentiles, see 932, 1032, 1059.

[5] In the same prophet,

The nations will see your righteousness and all the kings your glory; and you will be called by a new name which the mouth of Jehovah will announce. Isaiah 62:2.

Here 'you will be called by a new name' stands for becoming a different person, that is to say, as a result of being created anew or regenerated, and so stands for becoming such. In Micah,

All the peoples walk each in the name of its god, but we will walk in the name of Jehovah our God for ever and eternally. Micah 4:5.

'Walking in the name of its god' clearly stands for worship that is profane, while 'walking in the name of Jehovah' stands for true worship. In Malachi,

From the rising of the sun and even to its setting, great is My name among the nations; and in every place incense is offered to My name, and a pure minchah, for great is My name among the nations. Malachi 1:11.

Here 'name' is not used to mean the name but the worship; and this worship is the essential nature of Jehovah or the Lord, from which He wills to be adored.

[6] In Moses,

The place which Jehovah your God chooses out of all the tribes to put His name there, and to make His name dwell there, to that place shall you bring all that I am commanding you. Deuteronomy 12:5, 11, 14; 16:2, 6, 11.

Here also 'putting His name' and 'making His name dwell there' do not mean the name but the worship, and so Jehovah's or the Lord's essential nature from which He is to be worshipped. His nature consists in the good of love and the truth of faith, it being with those who are governed by such good and truth that Jehovah's name dwells. In Jeremiah,

Go to My place which is in Shiloh where I made My name dwell at first. Jeremiah 7:12.

Here similarly 'name' stands for worship, and so for doctrine concerning true faith. It may become clear to anyone that Jehovah does not dwell with somebody who merely knows and utters His name, for without any conception and recognition of His essential nature, and without any belief in it, the name by itself is a mere verbal expression. From this it is evident that the word 'name' means the nature of, and the knowledge of that nature.

[7] In Moses,

At that time Jehovah set apart the tribe of Levi to serve Him and to bless in His name. Deuteronomy 10:8.

Here 'blessing in the name of Jehovah' is doing so not by means of the name but by means of those qualities associated with the name of Jehovah which have been referred to above. In Jeremiah,

This is His name which they will call Him, Jehovah our righteousness. Jeremiah 23:6.

Here 'name' stands for the righteousness which is the essential nature of the Lord, to whom these words refer. In Isaiah,

Jehovah called Me from the womb, from My mother's body ² He made mention of My name. Isaiah 49:1.

These words too refer to the Lord. 'Making mention of His name' is informing about His essential nature.

[8] That 'name' means the nature of is plainer still in John's Revelation,

You have a few names in Sardis, who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments and I will not blot his name out of the book of life; and I will confess his name before My father and before the angels. He who conquers I will write on him the name of God, and the name of the city of My God, the New Jerusalem which comes down out of heaven from My God, and My new name. Revelation 3:4-5, 12.

Here it is quite clear that name does not mean the name but the essential nature of him who conquers. 'The name in the book of life' is nothing else. Nor is 'confessing his name before My Father', and 'writing on him the name of God and of the city, and a new name'. The same applies elsewhere to the names which are said to have been written in the book of life and in heaven, Revelation 13:8; 17:8; Luke 10:20.

[9] In heaven one person is always recognized from another by his nature or character, which is expressed in the sense of the letter as 'the name', as may also become clear to anyone from the fact that on earth the mention of anybody's name presents to another a mental picture of his nature or character by which he is known and distinguished from anyone else. In the next life those mental pictures survive but names perish. More especially is this so with angels. This is why in the internal sense 'name' means the essential nature of, or the knowledge of that nature. In the same book,

On the head of Him who sat on the white horse were many jewels. He has a name written which no one knows but He Himself. He was clad in a garment dipped in blood, and His name is called The Word of God. Revelation 19:12-13.

Here it is stated openly that His 'name' is The Word of God, thus the essential nature of Him who sat on the white horse.

[10] The fact that the name of Jehovah means the knowledge of His nature, that is to say, it means every good of love and every truth of faith, is quite clear from these words spoken by the Lord,

Righteous Father, I have known You, and these too have known that You have sent Me, for I made known to them Your name, and I will make it known that the love with which You have loved Me may be in them, and I in them. John 17:25-26.

[11] And that the name of God or of the Lord means the whole doctrine of faith concerning love and charity, which is meant by 'believing in His name', is clear from these words in the same gospel,

As many as received Him, to them He gave power to be sons of God, to those believing in His name. John 1:12.

If you ask anything in My name, I will do it. If you love Me, keep My commandments. John 14:13-15.

Whatever you ask the Father in My name He may give it to you. These things I command you, that you love one another. John 15:16-17.

In Matthew,

Where two or three are gathered together in My name, there am I in the midst of them. Matthew 18:20.

Here 'being gathered together in the Lord's name' means those who possess the doctrine of faith concerning love and charity, and so who are governed by love and charity.

[12] In the same gospel,

You will be hated by all nations for My name's sake. Matthew 10:22; 24:9-10; Mark 13:13.

Here 'for My name's sake' clearly stands for doctrine's sake. The fact that a name itself is of no avail, only that which the name embodies, that is to say, everything constituting charity and faith, is quite clear from the following in Matthew,

Did we not prophesy through Your name, and cast out demons through Your name, and do many mighty works in Your name? And then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

From this it is clear that people who make worship consist in a name, as Jews do in the name of Jehovah and Christians in the name of the Lord, are not on that account worthier than any others, for the name is of no avail. But they are worthier when their characters conform to what He has commanded; and this is the meaning of 'believing in His name'. And when they say that there is salvation in no other name than the Lord's they mean in no other doctrine, that is, in none other than mutual love, which is the true doctrine of faith, and so in none other than the Lord since all love comes from Him alone, and all faith from that love.

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