695. And to give the reward to thy servants the prophets and to the saints.- That this signifies heaven to those who are in truths of doctrine and in a life according to them, is evident from the signification of giving reward, as denoting salvation, consequently heaven; from the signification of his servants the prophets, as denoting those who are in truths of doctrine, for those are called servants of the Lord who are in truths, because truths serve to produce, confirm, and preserve good, and whatever serves good, serves the Lord, for all good is from the Lord, and they are called prophets who teach doctrine, therefore in an abstract sense, they signify doctrine (that those are called servants of God who are in truths, may be seen above, n. 6, 409; and prophets, those who teach doctrine, and in an abstract sense doctrines, n. 624); and from the signification of saints, as denoting those who are in the truths of doctrine from the Word, and in a life according them (concerning which see above n. 204). It is therefore evident, that to give the reward to his servants the prophets, and to the saints, signifies heaven to those who are in truths of doctrine and in a life according to them.

[2] That reward signifies salvation, and thus heaven, is evident without enlargement and explanation. But because few know what is properly meant by reward, it shall be stated. Reward properly means that delight, blessedness, and happiness which is contained in the love or affection for good and truth; this love or affection has in itself all that joy of heart which is called heavenly joy, and also heaven. The reason is, that the Lord is in this love or affection, and with the Lord also heaven. It is this joy, therefore, or this delight, blessedness, and happiness, that is properly meant by the reward which those will receive who do good and speak truth from love and affection for good and truth, thus from the Lord, and not in any way from themselves; and as they do this from the Lord, and not from themselves, therefore the reward is not of merit but of grace. From these things it is evident, that he who knows what heavenly joy is, may know also what reward is. What heavenly joy is in its essence may be seen in Heaven and Hell 395-414). This therefore is the signification of the reward which is given to those who are in truths from good; but the reward that those have who are in falsities from evil is joy or delight, and good fortune and happiness, in the world, but hell after their departure out of the world.

[3] From these few things the signification of reward in the following passages is clear.

In Isaiah:

"Behold the Lord Jehovih cometh in might; behold his reward is with him, and his recompense before him" (40:10).

In the same:

"Say to the daughter of Zion, Behold thy salvation cometh, and his recompense before him" (62:11).

And in the Apocalypse:

"Behold I come quickly, and my reward is with me, to give every one as his work shall be" (22:12).

Behold the Lord Jehovih cometh in might, 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 pertaining to it, as above, for where the Lord is, there is heaven, heaven not being heaven from the angels there, but from the Lord with the angels. That they will receive heaven according to the love and affection for good and truth from the Lord, is meant by, his recompense before him, and by giving to every one as his work shall be. The work for which heaven shall be given as a reward, means nothing else than work from the love or affection for good and truth, for every work in man must spring out of that from which heaven exists. For a work derives its all from love or affection, just as an effect derives its all from the efficient cause, therefore as is the love or affection, so is the work. It is consequently evident what is meant by the work according to which it shall be given to every one, and what by recompense.

[4] Similarly in Isaiah:

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

The judgment which Jehovah loves signifies truth in faith, affection, and 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 because this is signified by judgment, therefore it is said, "I will give the reward of their work in truth," that is, heaven according to faith in and affection for truth in act. And as from this there is conjunction with the Lord, from whom reward comes, therefore it is also said, "I will make with them a covenant of eternity"; for covenant, in the Word, signifies conjunction by love, and a covenant of eternity signifies conjunction by the love of good and truth, for this love being of the Lord Himself because it proceeds from Him, is conjunctive.

[5] That to love good and truth for the sake of good and truth is reward, because the Lord and heaven are in that love, is also evident from the following passages.

In Matthew:

"Do not ye your alms before men, to be seen of them, for otherwise ye have no reward of your Father, who is in the heavens. When thou doest alms, do not sound 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 if 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 to you, they have their reward; but thou, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father, who is in secret; then thy Father who seeth in secret, shall reward thee openly" (6:1-6).

By alms, in the most general sense, is signified all the good which a man desires and does, and by praying, in the same sense, is signified all the truth which a man thinks and speaks. Those who do these two things in order to be seen, that is, to make a display, do good and speak truth for the sake of themselves and ofthe world, that is, for the sake of glory, which is the delight of self love, and this they receive from the world. Because delight in glory is the reward of such persons, it is said that they have their reward; but this delight in glory, which in the world seems to them like heaven, is changed into hell after their departure out of the world. But those who do good and speak truth, not for the sake of themselves and of 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 these act, and pray from love or affection, thus from the Lord. This therefore is to love good and truth for the sake of good and truth; of these therefore it is said, that their 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 thing as to be in them from the Lord, since in these is heaven together with all the happiness and blessedness of heaven.

[6] In Luke:

"When thou makest a dinner or a supper, call not the rich, lest haply they should call thee in return, and a recompense be made 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 (14:12-14).

To make a dinner and a supper, and to call them, signifies the same as giving to eat and drink, or giving bread and wine, namely, to do good to the neighbour, and to teach truth, and thus to be associated in love. Those therefore who do this with a view to be recompensed, do it not for the sake of good and truth, thus not from the Lord, but for the sake of themselves and the world, and thus from hell; while those who do this, not for the purpose of being recompensed, do it for its own sake, namely, for the sake of good and truth; and those who act for the sake of these act from them, thus from the Lord, who is the source of these with man. The heavenly blessedness which is in and thus from those deeds 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" (6:35).

The signification of these words is similar to that above, 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, honour, and gain, but for the sake of the Lord, that is for the sake of good itself and truth itself which they have from the Lord, and in which therefore 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, and this by teaching them truth and leading them to good by means of it; for the Jewish nation called their own people brethren and friends, but they called the Gentiles foes and enemies. To lend signifies to communicate the goods and truths of doctrine from the Word; hoping for nothing again, signifies, not for the sake of any thing of self and of the world, but for the sake of good and truth. Then shall your reward be much, signifies that then heaven with its happiness and delights shall be theirs; and ye shall be sons of the Most High, signifies because they do these things not from themselves but from the Lord. For he who does good and teaches truth from the Lord is His son, but not he who does good from self; and this is what every one does who looks to honour and gain as the end of his actions.

[8] In Matthew:

"He that receiveth a prophet, in the name of a prophet, shall receive a prophet's reward; he that receiveth a just man, in the name of a just man, shall receive a just man's reward. Whosoever shall give to drink unto one of these little ones a drink of cold [water] only, in the name of a disciple, he shall not lose his reward" (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 just man's reward, and by receiving a prophet and a just man in the name of a prophet and of a just man? also what is meant by the reward which he shall receive who shall give to drink unto one of the little ones a drink of cold [water] only, in the name of a disciple? Without the internal spiritual sense, who can see that these words mean that every one will receive heaven and the joy thereof according to his affection for truth and good, and according to obedience?

[9] That this is the meaning becomes evident, when it is seen that prophet means the truth of doctrine, just 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 in those who do and teach them; also that reward means heaven, as said above, namely, that heaven is with every one in the measure of his affection for truth and good, and according to its quantity and quality. For all things of heaven are inscribed on these affections, since no one can possess these affections except from the Lord, for it is the Divine proceeding from the Lord, in which and from which heaven is.

[10] To give to drink a drink of cold [water] only unto one of the little ones, in the name of a disciple, means to do good and teach truth from obedience, for water signifies truth in affection, and cold water, truth in obedience, for obedience alone is a natural and 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, may be seen above (n. 624); that a just 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 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" (9:41).

These words also mean that those shall receive the delight of heaven who from affection hear, receive, and teach the truth, because truth and the affection for it are from the Lord, thus for the Lord's sake and consequently also for the truth's sake, since because ye are Christ's signifies for the sake of Divine Truth proceeding from the Lord. That Christ is the Lord as 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 Zebaoth was laid, that the temple might be built; for before these days there was no reward of man, or reward of beast, and to him that went out and to him that came in no peace from the enemy. Now the seed of peace; the vine shall give fruit, and the earth shall give its produce, and the heavens shall give their dew" (8:9, 10, 12).

These things are spoken of a new church to be established by the Lord at the devastation of the old. The new church which shall be established is signified by the house of Jehovah Zebaoth whose foundation was laid, and by the temple which shall be built; the house of Jehovah signifies the church as to good, and the temple, the church as to truth, as may be seen above (n. 220). Before these days there was no reward of man, or reward of beast, signifies that before this no one had any spiritual affection for truth and good, or any natural affection for truth and good, man signifying spiritual affection for truth, beast, natural affection for good, and reward heaven, which those possess who are in affections for truth and good. That man signifies spiritual affection for truth, and consequent intelligence, may be seen above (n. 280, 546, 547); and that beast signifies natural affection (n. 650).

[13] To him that went out and to him that came in, no peace from the enemy, signifies that heretofore they had been infested by hell in every state of life, going out and coming in signifying the state of life from beginning to end, no peace, infestation by evils and falsities therefrom, while enemy signifies hell, the source of evils and falsities. The seed of peace signifies the truth of heaven and of the church, which is from the Lord; this is called the seed of peace, because it defends against the hells, and gives security. The vine shall give its fruit, and the earth its produce, signifies that spiritual affection for truth shall bring forth the good of charity, and natural affection for good and truth shall, bring forth the works of charity, the vine signifying the church as to the spiritual affection for truth, the earth, the church as to the natural affection for 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" (4:35, 36).

These things also are said of a new church from the Lord. That it is at hand is signified by the fields being white already for harvest; those of that church who are in the spiritual affection for truth, and thus in heaven, are meant by, he that reapeth receiveth reward, and gathereth fruit unto eternal life; and the Lord Himself, from whom the affection for truth, and heaven are derived, is meant by he that soweth may rejoice together [with him that reapeth.]

[15] In Jeremiah:

"Rachel mourning for her sons, refused to be comforted for her sons, because they were not. But refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labour; 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" (31:15-17; Matthew 2:18).

That these words refer to the infant boys that were put to death in Bethlehem by command of Herod is evident from the passage cited in Matthew, but what this signified has not yet been known; the signification is this, 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 who were put to death, truth from that source. That there was no spiritual truth any longer remaining is signified by Rachel mourning for her sons, and refusing to be comforted for her sons, because, they were 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, which 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 labour, His reward signifying heaven with those who will be of that church from a spiritual affection for truth, and labour signifying the Lord's combat against the hells, and the subjugation of them, in order that a new church might be established. That a 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 thy latter end, also by, thy sons shall return to their own border; to return from the land of the enemy signifies to be brought out of hell, hope for thy latter end, signifies the end of the former church and the beginning of the new, while the sons returning to the border signifies that spiritual truths will exist with those who will be of that new church.

[17] Again in Isaiah:

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

This also is said of a new church to be established by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation from any spiritual affection, is meant by, I said, I have laboured in vain, I have spent my strength in emptiness and vanity. That still a spiritual church is being provided by the Lord, namely, among the nations, is signified by, my judgment is with Jehovah, and the reward of my work is with my God; reward here signifies the church which is in the spiritual affection for truth; labour and work signify the combat of the Lord against the hells, and their subjugation by means of which He restored the equilibrium between heaven and hell, in which man is able to receive truth, and become spiritual. Concerning this equilibrium see Heaven and Hell 589-603), and the Last Judgment 33, 34, 73, 74).

[18] In David:

"Lo, sons are a heritage of Jehovah, a reward the fruit of the womb; as darts in the hand of the mighty, so are 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" (Psalm 127:3-5).

What sons, the fruit of the womb, darts, the quiver, and enemies in the gate signify, may be seen above (n. 357:10), where it is also shown that reward signifies the happiness which those enjoy who are in heaven.

[19] In the Evangelists:

"Blessed are ye when men shall reproach you, and persecute you, and say every evil word against you falsely," for Christ's sake; "rejoice and be exceeding glad, for your reward is great 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, thus by hell; temptations are signified by reproaching, persecuting, and saying an evil word falsely for Christ's sake, for temptations are assaults upon 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 be exceeding glad, because great is your reward in the heavens, signifies heaven and its joy with those who are in the spiritual affection for truth, for such alone fight and conquer, because the Lord is in that affection, and resists and conquers for man in the combats of temptations. For so persecuted they the prophets who were before you, signifies that formerly they similarly assaulted the truths of doctrine with those who were in the spiritual affection for truth, for prophets, in an impersonal sense, signify truths from the Word, or from the Lord.

From what has been now cited from the Word, it is evident that reward signifies heaven in respect to its happiness, blessedness, and delight, which those have who are in the spiritual affection for truth and good, and that the reward is that affection itself; for whether you say that affection, or heaven, it amounts to the same thing, since heaven is in and from that affection.

[20] But those who speak truth and do good, not from a spiritual but only from a natural affection, and who continually think of heaven as a reward, were represented in the Israelitish church by hirelings, concerning whom there were many statutes in that church. As that the hirelings 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 hireling should not abide with any one all night until the morning (Leviticus 19:13); they should not oppress a "hireling that is poor and needy, of thy brethren, or of the stranger who 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" (24:14, 15).

In Malachi:

I will "be against the oppressors of the hireling in his wages, of the widow and of the fatherless, and against them that turn aside the stranger and fear not me" (3:5); and elsewhere.

Hirelings were not to eat of the passover, or of things sanctified, because they represented those who are natural and not spiritual, and the spiritual are of the church, but not the natural. For to look to heaven as a reward for the goods which they do, is natural, since the Natural considers good to be from itself, and thus heaven to be the reward thereof, and this makes good meritorious. But it is otherwise with the Spiritual, which acknowledges that good is not from itself, but from the Lord, and thus that heaven is from mercy, and not from any merit. But because [those signified by hirelings] nevertheless do good, although not from a spiritual but a natural affection, which is obedience, and at the same time think of heaven as a reward, therefore they are mentioned among the needy, the poor, the strangers, the fatherless, and the widows, because they are in a state of spiritual poverty. For genuine truths are to them obscure, because light from heaven does not flow in through the spiritual man into their natural; this is why they are classed among those mentioned above, and why it was commanded that their reward should be given them before the going down of the sun. Such persons are also in the lowest parts of the heavens, where they are in a state of servitude, and are there rewarded according to their works. But more may be seen upon these things in the Doctrine of the New Jerusalem 150-158).

[21] But hirelings who do not think of reward in heaven, but of reward in the world, that is who do good for the sake of gain, whether it be honours or wealth, consequently from the love of honours or wealth, that is for the sake of self and of the world, are infernal-natural. These hirelings are meant in John:

"I am the good shepherd; the good shepherd layeth down his soul for the sheep, but the hireling seeth the wolf and forsaketh the sheep, and fleeth, because he is a hireling" (10:11-13),

and in Jeremiah:

"Egypt is a very beautiful heifer; destruction cometh from the north, her hirelings are like fatted calves, for they also have turned themselves back, they flee together, they stood not, because the day of their destruction is come upon them" (46:20, 21);

and also elsewhere, as in Isaiah (16:14; 21:16).

[22] As reward, in the Word, signifies heaven, which those have who are in the spiritual love of truth and good, so reward, in the opposite sense, signifies hell, which those have who are in the love of falsity and evil; this is the signification of reward in David:

"He shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones; this is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul" (Psalm 109:18, 20).

These words, in the spiritual sense, are to be understood of the Lord; 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 as to the spiritual Divine, which is the royalty of the Lord. The reward of the Lord's adversaries and of them that speak evil against His soul, is described as hell from the love of falsity and evil, as follows, "he shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones." Hell which is received in externals and in internals is described by those two expressions, cursing put on as a garment describing the hell that is received in externals, and cursing entering into the midst of him as waters, and as oil between his bones describing the hell that is received in internals. It is said as waters and as oil, because waters signify falsities from faith, and oil, evils from love, therefore the two expressions mean the love or affection for falsity and evil, which is hell, as is evident also from this fact, that love imbibes everything which agrees with it, just as a sponge imbibes water and oil; for the love of evil is nourished upon falsities, and the love of falsity is nourished upon evils; and love being such, it is therefore said that cursing enters into the midst of him as waters, and as oil between his bones.

[23] Because reward, in the opposite sense, signifies hell as to the affection for falsity from evil, therefore the falsification of truth is everywhere in the Word called the reward of whoredom.

As in Hosea:

"Rejoice not, O Israel, to exultation as the nations, because thou hast committed whoredom under God; thou hast loved the reward of whoredom upon every corn-floor; the floor and the press shall not feed them [and the new wine (mustum) shall deceive her]" (9:1, 2).

To commit whoredom 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 delight in falsifying and in falsity, and also in idolatry, from infernal love. Upon every corn-floor, signifies all things of the Word and of doctrine from the Word, for corn, from which bread is made, signifies every thing that spiritually nourishes, while the floor signifies where it is collected together, consequently the Word. The floor and the press shall not feed them, signifies not to draw from the Word the good things of charity and of love, that is, those things which nourish the soul, for the floor there denotes the Word as to the goods of charity, and the press, as to the goods of love, the press here meaning oil, for which there were presses as well as for wine. And the new wine shall deceive her, signifies that neither shall there be any truth of good, for new wine (mustum), just as wine (vinum), signifies truth from the good of charity and love.

[24] In Micah:

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

Samaria means the spiritual church as to the truths of doctrine, here, as to falsities of doctrine; for by their graven images are signified things falsified, which are from [their] own intelligence; the rewards of her whoredom which shall be burned in the fire signify falsifications of truth from the love of falsity from evil, and thence from infernal delight; and as that love is from hell, it is said, that they shall be burned in the fire, fire signifying love in both senses. And I will lay waste all their idols, signifies that falsities must be destroyed; for from the reward of whoredom she gathered them signifies from the love of falsity which is from evil, and from consequent infernal delight; therefore to the reward of whoredom shall they return, signifies that all things of that church will be truths falsified, because such is their source. Therefore 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 whom the Lord is. I will go stripped and naked signifies mourning on account of the vastation of all truth and good. That graven images and idols signify doctrinals from one's own intelligence favouring the loves of self and of the world, and the principles derived therefrom, consequently the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

[25] In Ezekiel:

"Thou hast built thy height at the head of every way, and thy lofty place in every street; neither hast thou 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 bribed them, that they might come unto thee from all sides in thy whoredoms. Thus it was contrary in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary" (Ezekiel 16:31-44).

This chapter treats of the abominations of Jerusalem, that is, of those things of the Jewish church that are to be abhorred, because they not only perverted and adulterated the goods of the Word, but also adopted falsities of religion and of worship from idolatrous nations, and by that means adulterated the truths and goods of the Word, and confirmed these adulterations. The signification of building a height at the head of every way, and making a lofty place in every street, may be seen above (n. 652:17). That adulteries and whoredoms, in the Word signify adulterations and falsifications of the truth and good of the church, may be seen above (n. 141, 511). Not to have been as a harlot to glory in reward signifies not to have so falsified the truths of the Word from a delight of affection; the adulterous woman received strangers instead of her husband signifies the perversion of the truths and goods of the Word by the falsities of other nations. They give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast bribed them, signifies that they loved the falsities of religion and of worship of other nations, a reward or gift of whoredom denotes the love of falsifying by means of the falsities of others; that they might come to thee from all sides in thy whoredoms signifies that falsities were searched for in every direction, by means of which they falsified truth. Thus it was contrary in thee from women in their whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary, signifies the delight of the love and affection for falsifying the truths of their church by means of the falsities of other religions, and of confirming those falsifications; the delight of love and affection towards the falsities of other religions is here meant by reward or a gift of whoredom.

[26] From what has now been adduced, it is evident what is spiritually meant by reward in both senses; for that which affects with delight and joy is spiritual reward. For example there are riches, possessions, honours, and gifts, with which a man is rewarded for well-doing; these things are not reward spiritually understood, but the delights and joys which proceed from them. Much more is this the case with the heavenly reward, that the man of the church who lives well will receive, which is the spiritual affection for truth, and intelligence and wisdom therefrom, which is the source of blessedness and happiness. Moreover, in heaven there are opulence and magnificence which proceed from heavenly love, as its correspondent; yet in heaven opulence and magnificence are not regarded as reward, but the Spiritual from which they are. This also is meant by the price of a work, and by the 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).

386. And with hunger. That this signifies by privation, lack, and ignorance of the knowledges of truth and good, is plain from the signification of hunger, as denoting the privation of the knowledges of truth and good, also a lack and ignorance of them. These things are signified by hunger in the Word. The reason that these things are signified by hunger, is, because by meat and drink are signified all things that nourish and sustain the spiritual life, which in general are the knowledges of truth and good. The spiritual life itself has need equally of nourishment and support as the natural life; therefore when man is deprived of them, or when they fail, or when they are unknown and yet are desired, that life is said to be in famine. Natural foods also correspond to spiritual foods, as bread to the good of love, wine to the truths thence, and other meats and drinks specifically to their own goods and truths. This has been treated of throughout in the numbers preceding, and will be treated in those following. It is said that hunger signifies deprivation of the knowledges of truth and good, also a lack and ignorance thereof, because there is deprivation with those who are in evils and the falsities thence, a lack with those who cannot know them, because they are not in the church or in its doctrine, and ignorance, with those who know that [such knowledges] exist and thence desire them. These three are signified by famine in the Word, as is evident from the passages there in which famine, the hungry, thirst, and the thirsty, are named.

[2] (i) That famine signifies a deprivation of the knowledges of truth and good which takes place with those who are in evils and the falsities thence, is plain from the following passages. In Isaiah:

"In the wrath of Jehovah of hosts is the land darkened, the people are become fuel for the fire; a man shall not spare his brother. And if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh; they together against Jehovah" (Isaiah 9:18-21).

No one can understand these words but from the internal sense, nor even the subject treated of, which is the extinction of good by falsity, and of truth by evil. The perversion of the church by falsity, is meant by the land being darkened in the wrath of Jehovah of hosts; and the perversion thereof by evil, is meant by the people becoming fuel for the fire; the land darkened, signifies the church where there is not truth, but only falsity; and fuel for the fire, signifies the consuming of it by the love of evil, fire denoting the love of evil; falsity destroying good, is meant by, "a man shall not spare his brother," man (vir) and brother signifying truth and good, here man [signifying] falsity, and brother good, because it is said, he shall not spare him. The consequent deprivation of all good and of all truth, however it may be sought for, is meant by, "if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied"; the right hand signifying good from which is truth, and the left hand, truth from good. To snatch at and to eat those things, signifies to seek for; and to be hungry and not be satisfied, denotes to be deprived of. That evil will extinguish all truth, and falsity all good, is meant by, "they shall eat every man the flesh of his own arm," the flesh of the arm denoting the power of good by truth, man denoting falsity, and to eat denoting to extinguish. That thence all the will of good and the understanding of truth perish, is meant by Manasseh eating Ephraim, and Ephraim Manasseh. (That Manasseh denotes the will of good, and Ephraim the understanding of truth, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.) That this is the case with those who are in evils and falsities, is meant by, "they together against Jehovah"; for when the will is in good and the understanding in truth, then they are with Jehovah; because they are both from Him; but when the will is in evil, and the understanding in falsity, then they are against Jehovah.

[3] In the same:

"Rejoice not thou, whole Philistea, that the rod that smiteth thee is broken; for from the serpent's root shall come forth a basilisk, the fruit of which shall be a flying serpent. I will kill thy root with famine, and it shall slay thy remainder" (14:29, 30).

Almost similar things are meant by these [words,] in the internal sense, but those are here treated of who believe that the interior sight alone of the natural man is faith, and that by the latter or the former they are justified and saved, thus denying that the good of charity is of any efficacy. Those who are of such a nature, are meant by the Philistines, and a company of them by Philistea (as may be seen, n. 3412, 3413, 8093, 8313). That this false principle, which is faith alone, or faith separated from charity, destroys all the good and truth of the church, is meant by its being said, from the serpent's root shall come forth a basilisk, the serpent's root denoting that false principle, and a basilisk denoting the destruction of the good and truth of the church thereby. That thence arises reasoning from absolute falsities, is meant by, the fruit of which shall be a flying serpent, a flying serpent denoting reasoning from falsities. The deprivation of all truth, and thence of all good, is meant by, "I will kill thy root with famine, and famine shall slay thy remainder," famine denoting the deprivation of truth and good, and the remainder denoting all things brought forth from that principle. That such things are meant, has also been made evident by experience itself. Those who have confirmed themselves in the principle concerning faith alone in doctrine and in life, are seen in the spiritual world as basilisks, and their reasonings as flying serpents.

[4] In the same:

Who formeth a God, and casteth a molten image, and it profiteth not. "He worketh the iron with the tongs, and operateth upon it with the coal, and he formeth it with pointed hammers; so he worketh it by the arm of his strength; he is even hungry until his strength faileth, neither doth he drink until he is weary" (44:10, 12).

The formation of doctrine from the proprium, both from the intellect and the love, is described by these words. By forming a God, is signified doctrine from [one's] own understanding; and by casting a molten image, from self-love. By working the iron with the tongs, and operating upon it with the coal, is signified the falsity which he calls truth, and the evil which he calls good; iron denoting falsity, and a fire of coal denoting the evil of self-love. By, "he formeth it with pointed hammers," is signified by ingenious reasonings from falsities that they may appear to be coherent; by, "so he worketh it by the arm of his strength," is signified from the proprium; by, "he is even hungry until his strength faileth, neither doth he drink until he is weary," is signified that there is nowhere anything of good or anything of truth; to hunger signifies the deprivation of good, and not to drink the deprivation of truth. And until his strength faileth, and until he is weary, signifies till nothing of good and nothing of truth remains. How can he who looks at the Word from the sense of the letter only, suppose otherwise than that the formation of a graven image is here described? Yet any one can see that such a description of the formation of a graven image involves nothing spiritual. Nay, more, it would be superfluous to say, that he even hungers until he has no strength, neither doth he drink until he is weary. But not only in the Word here, but also elsewhere, the formation of a religion and doctrine of falsity is described by idols, graven and molten images, which signify the falsities of religion, and of doctrine originating from [man's] own understanding, and from self-love (see n. 8869, 8932, 8941, 9424, 10406, 10503).

[5] In the same:

"These two things are come unto thee; who shall be sorry for thee? devastation and a breach and famine and the sword" (51:19).

By famine is here also meant the deprivation of the knowledges (cognitions) of good, even till there is no more good; and by the sword the deprivation of the knowledges (cognitions) of truth, even till there is no more truth; therefore mention is also made of devastation and a breach, devastation signifying that there is no more good, and a breach that there is no more truth.

[6] In the same:

"Thus said the Lord Jehovih, Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed" (65:13).

Here, also, by being hungry and thirsty is meant to be deprived of the good of love and the truths of faith, by being hungry to be deprived of the good of love, and by being thirsty to be deprived of the truths of faith; by eating and drinking are signified the communication and appropriation of goods and truths; and by the servants of the Lord Jehovih, those who receive goods and truths from the Lord; hence it is evident what is signified by, "Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty." That the former shall have eternal happiness, but the latter unhappiness, is signified by, "Behold, my servants shall rejoice, but ye shall be ashamed."

[7] In Jeremiah:

"By the sword, by famine, and by pestilence will I consume them; Yet I said, Ah, Lord Jehovih! behold the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; wherefore thus said Jehovah against the prophets prophesying in my name, when I sent them not; yet they say the sword and famine shall not be in this land, by the sword and by famine shall these prophets be consumed; the people to whom they prophesy shall be cast out in the streets of Jerusalem, neither shall there be any to bury them" (14:12, 13, 15, 16).

By sword, famine, and pestilence, is signified the deprivation of truth and good, and thence of spiritual life, by falsities and evils; by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by the pestilence, the deprivation of spiritual life. By prophets are meant those who teach the truths of doctrine, and, in an abstract sense, the doctrinals of truth. Hence it is evident what is signified by all these, namely, that those who teach the doctrine of falsity and evil shall perish by the things which are signified by sword and famine. That those also who receive that doctrine from them are separated from all the truth of the church, and damned, is signified by, "they shall be cast out in the streets of Jerusalem, neither shall there be any to bury them"; the streets of Jerusalem denoting the truths of the church, to be cast out in them denoting to be separated from those truths, and not to be buried denoting to be damned.

[8] Similar things are signified by the sword, famine, and pestilence in the following passages, namely, by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by pestilence, the consumption and deprivation of spiritual life thence.

In Jeremiah:

"They shall be consumed by the sword, and by famine, that their carcase may be meat to the birds of the heavens, and to the beast of the earth" (16:4).

The dead body being meat to the birds of the heavens, signifies damnation by falsities; and their being meat to the beast of the earth, damnation by evils.

In the same:

"They denied Jehovah, when they said, He is not; neither shall evil come upon us; and we shall not see sword and famine " (5:12).

In the same:

"Behold, I will visit upon them; the young men shall die by the sword; their sons and their daughters shall die by famine" (11:22).

In the same:

"Give their sons to the famine, and make them flow down upon the hands of the sword, that their wives may become bereaved and widows, and their men be put to death, their young men smitten by the sword in war" (18:21).

In the same:

"I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten for badness. And I will pursue after them with the sword, with famine, and with pestilence" (29:17, 18).

In the same:

"I will send the sword, the famine, and the pestilence upon them, till they be consumed from off the land that I gave to them and to their fathers" (24:10).

In the same:

"I proclaim a liberty for you, to the sword, to the pestilence, and to the famine; and I will deliver you up to commotion in all the kingdoms of the earth" (34:17).

In the Evangelists:

"Nation shall be roused against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes, in divers places" (Matthew 14:7; Mark 13:8; Luke 21:11).

In Ezekiel:

"Because thou hast defiled my sanctuary, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and I will scatter a third part to every wind. When I shall send among them the evil arrows of famine, which shall be for their destruction; whilst I will send them to destroy you; yet, for all that, I will increase the famine upon you, until I break your staff of bread. And I will send upon you famine and the evil wild beast, and I will make thee bereaved; and pestilence and blood shall pass through thee" (5:11, 12, 16, 17).

In the same:

"The sword from without, and the pestilence and famine within; he who is in the field shall die by the sword, but him who is in the city shall the famine and the pestilence devour" (7:15).

In the same:

"On account of all the evil abominations they shall fall by the sword, by the famine, and by the pestilence. He who is far off shall die by the pestilence; he who is near shall fall by the sword; and he who remaineth and hath been kept alive, shall die by the famine" (6:11, 12).

In Jeremiah:

"But if ye say, We will not dwell in this land, that you may not obey the voice of Jehovah your God; [saying,] No; but we will go into the land of Egypt, where we shall see no war, and shall not hear the sound of the trumpet, and shall not hunger for bread; and there will we dwell; hear ye the word of Jehovah, If ye wholly set your faces to go into Egypt, and come to sojourn there, it shall come to pass, that the sword, which ye feared, shall seize you there in the land of Egypt, and the famine, whereof ye were fearful, shall follow close after you in Egypt; and there ye shall die. And they shall die there by the sword, by the famine, and by the pestilence; neither shall one of them remain by reason of the evil that I will bring upon you. And ye shall be a reviling, and an astonishment, and reproach; neither shall ye see this place any more. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye have desired to come in order to sojourn there" (42:13-18, 22; 44:12, 13, 27).

By Egypt is here signified the Natural, and by coming into Egypt and sojourning there, is signified to become natural. (That Egypt denotes the scientific of the natural man, and that hence it denotes the Natural, and the land of Egypt the natural mind (mens) may be seen, n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 5799, 6015, 6147, 6252, 7353, 7648, 9340, 9391; and that to sojourn denotes to be instructed, and to live, n. 1463, 2025, 3672.) From these considerations it is evident what is signified in the spiritual sense by, they should not come into Egypt, and they should then die by the sword, the famine, and the pestilence, namely, if they became merely natural, they would be deprived of all truth, good, and spiritual life; for the natural man separate from the spiritual is in falsities and evils, and thence in infernal life - (That the natural man separate from the spiritual is of such a nature, may be seen in the Doctrine of the New Jerusalem 47, 48); - it is therefore said that if they came into it, they should be a reviling, and an astonishment, and a reproach, neither should they see this place [any more]. By the place which they should see [no more] is meant the state of the spiritual man, the same as by the land of Canaan. Such things are also signified by the murmurings of the sons of Israel in the wilderness, in that they desired so often to return into Egypt, therefore also manna was given to them, by which is signified spiritual nourishment (Exodus 16:2, 3, 7-9, 22).

[9] In Ezekiel:

"Then I shall stretch out mine hand against the house of Israel, that I may break its staff of bread, and send famine into it, and cut off man and beast from it. When I shall cause the evil wild beast to pass through the land, and it shall bereave it, that it become a desolation. When I shall send my four evil judgments upon Jerusalem, the sword, and the famine, and the evil wild beast, and the pestilence, to cut off from it man and beast" (14:13, 15, 21).

In these words is described the vastation of the church. The house of Israel and Jerusalem denote the church; by breaking the staff of bread is signified to destroy everything celestial and spiritual, by which [it is] to be nourished; for bread implies everything of heaven and the church, or all spiritual nourishment; and by cutting off man and beast (bestiam), is signified all spiritual and natural affection; therefore by the sword, the famine, the evil wild beast [feram], and the pestilence, are signified the destruction of truth by falsity, of good by evil, of the affection of truth and good by the lusts arising from evil loves, and the consequent extinction of spiritual life; these are called the four evil judgments, which are also meant by the sword, by hunger, by death, and by the evil wild beast in this verse of the Apocalypse. That it is the vastation of the church which is thus described, is evident.

[10] The three evils signified by the famine, the sword, and the pestilence, were also announced by the prophet Gad to David, after he had numbered the people (2 Sam. 24:13). No one can know why such evils were denounced against David because of his numbering the people, unless he knows that the people of Israel represented, and thence signified, the church as to all its truths and goods, and that to number signified to know the quality thereof, and afterwards to arrange and dispose them according to it. Because no one can know and do this but the Lord alone; and the man who attempts to do so, deprives himself of all good and truth, also of spiritual life, therefore because David did this representatively, those three [evils] were proposed to him, of which he might choose one. Who does not see that there was nothing evil in numbering the people, and that the evil on account of which David and his people were punished was concealed interiorly, namely, in the representatives in which the church then was? In those passages adduced, famine signifies the deprivation of the knowledges of truth and good, and thence the deprivation of all truth and good.

[11] (ii) That famine also signifies the lack of them [i.e. of knowledges], which is with those who cannot know them, because they are not in the church or in the doctrine thereof, is plain from the following passages.

In Amos:

"Behold, the days come, in which I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah; that they may wander from sea to sea, from the north to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and youths faint for thirst" (8:11-13).

Here is explained what is meant by famine and by thirst, namely, that a famine of bread is not meant, nor a thirst for waters, but of hearing the word of Jehovah, thus that it is a lack of the knowledges (cognitions) of good and truth that is meant; and that these are not in the church, or in the doctrine thereof, is described by, they shall wander from sea to sea, and from the north unto the east, to seek the word of Jehovah, and shall not find it. From sea to sea signifies on all sides, for the last boundaries in the spiritual world appear as seas, where truths and goods take their beginning and are terminated; therefore seas in the Word signify the knowledges of truth and good, also scientifics in general. From the north to the east, also signifies on all sides, where truth and good are; the north denoting where truth is in obscurity, and the east denoting where good is. Because a lack of the knowledges of good and truth is signified by hunger and thirst, therefore it is also said, in that day shall the fair virgins and youths faint for thirst"; fair virgins denoting the affections of truth from good, and young men denoting the truths themselves that are of good, the thirst by which they shall faint denoting the lack thereof. (That virgins signify the affections of good and truth, may be seen, n.2362, 3963, 6729, 6775, 6788; and that young men signify truths themselves, and intelligence, see n. 7668.)

[12] In Isaiah:

"Therefore my people shall live in banishment for want of knowledge; and men of famine shall be the glory thereof, and the multitude thereof dried up with thirst" (5:13).

The desolation or destruction of the church for want of the knowledges of good and truth, is signified by, "My people shall live in banishment for want of knowledge." The Divine truth which constitutes the church is signified by glory; that this is not, and that, consequently, good is not, is signified by the glory thereof being men of famine, men of famine denoting those who have no perception of good, and no knowledges of truth; and that hence they have no truth is signified by the multitude thereof being dried up with thirst, to be dried up with thirst denoting a lack of truth, and multitude in the Word being said of truths.

[13] In the same:

"Let the people seek their God, the law, and the testimony; for they shall pass through it perplexed and famished; and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king, and their gods, and shall look upwards; they shall look also to the land, but behold straitness and thick darkness" (8:19-22).

Those who are in falsities from a lack of the knowledges of truth and good, and their indignation in consequence are here treated of; the defect is described by their looking upwards, and also regarding the earth, but behold, straitness and thick darkness. To look upwards and to regard the earth, denotes [to look] everywhere where are goods and truths. But, "behold, straitness and thick darkness," denotes that they are nowhere [to be found], but absolute falsities, thick darkness denoting dense falsity. Their indignation in consequence is described by, "and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king and their gods, to be hungry denotes a desire to know; king denotes falsity; the gods denote the falsities of worship thence; and to curse denotes to detest.

[14] In Lamentations:

"Lift up thy hands" to the Lord "over the soul of thy children, that faint for hunger in the top of all the streets" (2:19).

Lamentation over those who are to be instructed in the knowledges of good and truth by which spiritual life is attained, is described by, "Lift up thy hands to the Lord over the soul of thy children"; and the want of those knowledges is described by their fainting for hunger in the top of all the streets; hunger denotes want; streets denote truths of doctrine; to faint in the top of them, denotes their absence.

[15] In the same:

"Servants have ruled over us; neither is there any to deliver out of their hand. We get our bread with the peril of our souls because of the sword of the wilderness. Our skins are black like an oven because of the storms of famine" (5:8-10).

By the servants that have ruled while there was none to deliver out of their hand, are signified evils of life and falsities of doctrine, in general evil loves and false principles. We get our bread with the peril of our souls, because of the sword of the wilderness, signifies that there is no good from which the true spiritual life [results], in consequence of the falsity everywhere reigning; the bread denotes the good from which spiritual life [is derived]; the sword denotes falsity destroying; and the wilderness denotes where there is no good because no truth, for all good with man is formed by truths, therefore, where there are not truths, but falsities, good is not. Our skins are black like an oven because of the storms of famine, signifies that for want of the knowledges of good and truth the natural man is in its own evil love. The skin, from correspondence with the grand man or heaven, signifies the natural man; to be black like an oven, signifies to be in its own evil from falsities; and the storms of famine signify an entire lack of the knowledges of good and truth.

[16] In Luke:

"Woe unto you that are full! for ye shall hunger" (6:25).

By the full in the Word are meant those who have the Word, where are all the knowledges (cognitions) of good and truth; and by being hungry is meant being in need of them, and being deprived of them.

In Job:

"Blessed is the man whom God hath chastened; therefore reject not the discipline of Schaddai. In famine he shall redeem thee from death; and in war from the hands of the sword" (5:17, 20).

This treats of those who are in temptations; temptations are signified by, "whom God hath chastened," and by, "the discipline of Schaddai." By Schaddai also are signified temptations, deliverance from them, and consolation after them (as may be seen, n. 1992, 3667, 4572, 5628, 6229). Famine in which he shall be redeemed, signifies temptation as to the perception of good, in which he shall be delivered from evil; to redeem is to deliver; and the hand of the sword in the war, signifies temptation as to the understanding of truth, war also denoting temptation or combat against falsities.

[17] (iii) That famine in the Word also signifies ignorance of the knowledges of truth and good, as applied to those who know that there are such knowledges and thence desire them, is plain from the following passages. In Matthew:

"Blessed are they who hunger for justice, for they shall be filled" (5:6).

To hunger for justice signifies to desire good, for in the Word justice is said of good.

And in Luke:

"God hath filled the hungry with good things; and the rich he hath sent empty away" (1:53).

They that hunger denote those who are in ignorance of the knowledges of truth and good, and yet in the desire of them and the rich, those who possess in abundance those knowledges, but have no desire for them. That the former are enriched, is signified by God filling them with good things; and that the latter are deprived thereof, is signified by God sending them away empty.

[18] In David:

"Behold, the eye of Jehovah is upon them that fear him, to deliver their soul from death, and to keep them alive in famine " (Psalms 33:18, 19).

By them that fear Jehovah are meant those who love to do His precepts. By delivering the soul from death, is signified from evils and falsities, and thence from damnation; and by keeping them alive in famine, is signified to give spiritual life according to the desire. The desire for the knowledges of truth and good is the spiritual affection of truth, which exists only with those who are in good of life, that is, who do the Lord's precepts, who, as has been said, are meant by them that fear Jehovah.

[19] Again:

"Let them confess his mercy to Jehovah, that he satisfieth the longing soul, and filleth the hungry soul with good" (Psalms 107:8, 9).

To satisfy the longing soul, and to fill the hungry soul with good, means for those who desire truths and goods; the longing soul signifying those who desire truths, and the hungry soul, those who desire goods.

Again:

"There is no want to them that fear" Jehovah. "The young lions do lack, and suffer hunger; but they that seek Jehovah shall not want any good thing" (Psalms 34:9, 10).

Here also they that fear Jehovah, who have no want, signify those who love to do the Lord's precepts; and they that seek Jehovah, who shall not want any good thing, signify those who are therefore loved by the Lord, and receive goods and truths from Him. The young lions that lack, and suffer hunger, signify those who know and are wise from themselves; to lack and suffer hunger denote that they have neither truth nor good. (What lions in both senses signify, may be seen, n. 278.)

[20] Again:

Jehovah "who executeth judgment for the oppressed; who giveth bread to the hungry. Jehovah who looseth the prisoners" (Psalms 146:7).

By the oppressed are here meant those who are in falsities from ignorance; their oppression is from spirits who are in falsities; therefore, it is said Jehovah executeth judgment for them, by vindicating them from those that oppress. By the hungry are meant those who desire goods, and because the Lord nourishes them, it is said Jehovah "giveth bread to the hungry"; to give bread denotes to nourish, and spiritual nourishment consists in knowledge (scientia), intelligence, and wisdom. And by those that are bound are meant those who desire truths, but are withheld from them by falsities of doctrine, or by ignorance, because they have not the Word. Therefore to loose the bound denotes to liberate from them. (That such are called bound, may be seen, n. 5037, 5086, 5096.)

[21] Again:

Jehovah "turneth the wilderness into a lake of waters, and a land of dryness into the going forth of waters. And there he maketh the hungry to dwell, that they may prepare a city of habitation; and sow the fields, and plant vineyards, and make fruit of increase" (107:35-37).

These words are to be understood altogether otherwise than according to the sense of the letter, namely thus, that those who are ignorant of the knowledges of truth, and yet are desirous of knowing them, shall be greatly enriched and opulent; for by Jehovah turning the wilderness into a lake of waters, is signified that where there was ignorance there shall be abundance of truth, a wilderness denoting where there is ignorance of truth, and a lake of waters an abundance of it. By turning a land of dryness into the going forth of waters, is signified the same in the natural man, for the land of dryness denotes where there is ignorance of truth, the going forth of waters denotes abundance; the natural man denotes the going forth, and waters denote truths. That "He maketh the hungry to dwell there," signifies that [He maketh] those [live] who are in the desire for truth; to dwell denotes to live, and they that are hungry denote those who desire. "That they may prepare a city of habitation," signifies to form for themselves a doctrine of life; a city denoting doctrine, and a habitation denoting life. That they may "sow the fields, and plant vineyards, and make fruit of increase," signifies to receive truths, to understand them, and to do them; to sow fields denotes to be instructed and to receive truths; to plant vineyards denotes to receive those [truths] in the understanding, that is, in the spirit, for vineyards denote spiritual truths, whence to plant them denotes spiritually to receive, that is, to understand those [truths]; to make fruit of increase denotes to do them and to receive goods, for fruits are the deeds and goods of charity.

[22] Again:

"Jehovah knoweth the days of the upright; and shall be their inheritance for ever. They shall not be ashamed in the time of evil; and in the days of famine they shall be satisfied" (Psalms 37:18, 19).

The days of the upright signify the states of those who are in good, and in the truths thence, or those who are in charity, and in the faith thence. By Jehovah being their inheritance for ever, is signified that they are His own and are in heaven; by their not being ashamed in the time of evil, is signified that they shall conquer when they are tempted by evils; and by their being satisfied in the days of famine, is signified that they shall be supported by truths, when they are tempted and infested by falsities. The time of evil and the day of famine, signify states of temptations; and temptations are from evils and falsities.

[23] In the first book of Samuel:

"The bows of the mighty were broken, and they that stumbled were girded with strength. The full have hired themselves for bread; and the hungry have ceased, even until the barren hath borne seven, and she that hath many children hath failed" (2:4, 5).

Here, by the full who have hired themselves for bread, and by the hungry who have ceased, are signified those who wish for and desire goods and truths. The rest may be seen explained above (n. 257 and 357).

[24] In Isaiah:

"The fool speaketh foolishness, and his heart worketh iniquity, to practise hypocrisy, and to utter error against Jehovah, to make empty the hungry soul, and to cause the drink of the thirsty to fail" (32:6).

He is here called a fool who is in falsities and evils from the love of self, consequently, from his own intelligence. Falsities are meant by the foolishness which he speaks; and evils, by the iniquity which his heart works. The evils which he speaks against goods are meant by the hypocrisy which he practises; and the falsities which he speaks against truths, by the error which he speaks against Jehovah. That this is to persuade and destroy those who desire goods and truths, is meant by making empty the hungry soul, and causing the drink of the thirsty to fail; the hungry soul denoting those who desire goods, and he who thirsteth for drink, those who desire truths.

[25] Again:

"If thou draw out thy soul to the hungry, and satisfy the afflicted soul, thy light shall arise in darkness, and thy thick darkness be as the noonday" (58:10).

By these words is described charity towards the neighbour, here towards those who are in ignorance, and at the same time in the desire of knowing truths, and in grief on account of the falsities by which they are possessed; and that with those who are in that charity, falsities shall be dispelled, and truths give light and shine. Charity towards those who are in ignorance, and at the same time in the desire of knowing truths, is meant by, if thou draw out thy soul to the hungry; the hungry denoting those who desire, and the soul denoting the intelligence of truth instructing. That it is so with those who are in grief on account of the falsities with which they are possessed, is meant by, if thou wouldst satisfy the afflicted soul; that with those who are in such charity, ignorance will be dissipated, and truths give light and shine, is meant by, thy light shall arise in darkness, and thy thick darkness be as the noonday. Darkness signifies the ignorance of the spiritual mind, and thick darkness the ignorance of the natural mind; light also signifies truth in the light, in like manner noonday. Such enlightenment have they who, from charity or spiritual affection, instruct those who are in falsities from ignorance; for that charity is a receptacle of the influx of light or truth from the Lord.

[26] Again:

Is not this the fast which I have chosen? to break thy bread to the hungry, and to bring the afflicted outcasts into thy house? when thou seest the naked, and coverest him" (58:6, 7).

Similar things are meant by these words; for, by breaking bread to the hungry, signifies from charity to communicate to, and instruct, those who are in ignorance, and who at the same time are desirous of knowing truths. To bring the afflicted outcasts into the house, signifies to amend and restore those who are in falsities, and thence in grief; the afflicted outcasts denoting those who are in grief from falsities. For those who are in falsities stand without, whereas those who are in truths are in the house; for the house denotes the intellectual mind, into which truths only are admitted, for it is opened by truths from good. On account of such signification it is also added, "when thou seest the naked and coverest him"; to be naked signifying to be without truths, and to cover signifying to instruct; for garments in the Word signify truths clothing (as may be seen above, n. 195).

[27] Again:

"They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for he that hath mercy on them leadeth them, even unto the springs of waters shall he guide them" (49:10).

That they shall not hunger nor thirst does not signify that they shall not hunger and thirst for natural food and drink; and that the natural heat and sun shall not smite them, does not signify that they shall not become hot from these; similarly, that they are to be led unto the springs of waters. Whoever thinks does he not see that other things are there meant? By to hunger and thirst, therefore, are signified to hunger and thirst for such things as pertain to eternal life, or which give it, which in general have reference to the good of love and the truth of faith, hunger to the good of love, and thirst to the truth of faith. The heat and the sun signify warmth from the principles of falsity and the love of evil; for these take away all spiritual hunger and thirst; the springs of waters unto which the Lord will lead them, signify enlightenment in all truth, a spring or fountain denoting the Word, and also doctrine from the Word; waters denoting truths; and to lead, when said of the Lord, denoting to enlighten. From these considerations it is evident what is signified by the Lord's words in John:

"I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (6:35).

Here it is evident that to hunger is to come to the Lord, and that to thirst is to believe on Him; to come to the Lord is to do His commandments.

[28] Because these things are signified by hungering and thirsting, it is also evident what is signified in the Lord's words in Matthew:

The King, said to them on the right hand, I was an hungered, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a sojourner, and ye took me in. And he said to them on the left hand, that he was an hungered, and they gave him no meat; that he was thirsty, and they gave him no drink; that he was a sojourner, and they took him not in (25:34, 35, 41-43).

By hungering and thirsting are signified to be in ignorance and in spiritual want, and by giving to eat and drink, are signified to instruct and to enlighten from spiritual affection or charity; therefore it is also said, I was a sojourner, and ye took me not in, for by sojourners are signified those who are out of the church, and desire to be instructed and receive the doctrinals of the church, and to live according to them (see n. 1463, 4444, 7908, 8007, 8913, 9196). In the Word also we read of the Lord, that He hungered and thirsted, whereby is meant, that from His Divine love He willed and desired the salvation of the human race.

[29] That He hungered we read in Mark:

"When they were come from Bethany," Jesus "hungered; and, seeing a fig-tree afar off having leaves, he came, if haply he might find anything thereon; but when he came to it he found nothing but leaves, for it was not the time of figs. Therefore he said unto it, Let no man eat fruit of thee for ever. And the disciples, in the morning, as they passed by, saw the fig-tree dried up from the roots" (11:12, 14-20; Matthew 21:19, 20).

He who does not know that all things of the Word contain a spiritual sense, may think that the Lord did this to the fig-tree from indignation because He hungered but by the fig-tree here is not meant a fig-tree, but the church as to natural good, and specifically the Jewish Church. That there was not any natural good therein, because nothing spiritual, but only some truths from the sense of the letter of the Word, is signified by, Jesus seeing a fig-tree afar off having leaves, came if haply He might find anything thereon; but when He had come to it He found nothing but leaves. Leaves signify the truths of the sense of the letter of the Word. That with that nation there would nowhere be any natural good of the church, because they are in dense falsities and in evil loves, is signified by Jesus saying, "Let no man eat fruit of thee for ever," and by the fig-tree being dried up from the roots. It is also said, that it was not the time of figs, and thereby is meant that the church was not yet commenced. That the beginning of a new church is meant by the fig-tree, is evident from the Lord's words (in Matthew 24:32, 33; Mark 13:28, 219; and in Luke 21:28-31). From these considerations it is evident what is there signified by hungering. (That the fig-tree signifies the natural good of the church, see n. 217, 4231, 5113; and that the leaves signify the truths of the natural man, see above (n. 109).)

[30] That the Lord thirsted we read in John:

"Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst. And there had been placed a vessel full of vinegar; and they filled a sponge, and put it upon hyssop, and put it to his mouth. And when Jesus had received the vinegar he said, It is finished" (19:28-30).

Those who think of these things only naturally and not spiritually, may suppose that they involve nothing more than that the Lord thirsted, and that then vinegar was given to Him; but because all things which the Scripture said concerning Him were then consummated, and He came into the world to save mankind, therefore He said, I thirst, by which is meant that from Divine love He willed and desired the salvation of the human race. But that vinegar was given to Him, signifies that in the coming church there would be no genuine truth, but truth mingled with falsities, such as exist with those who separate faith from charity, or truth from good, this being signified by vinegar. Their putting it upon hyssop signified a certain purification of it, for by hyssop is signified an external means of purification (as may be seen, n. 7918). That every particular of the things related in the Word concerning the Lord's passion, involves and signifies Divine, celestial, and spiritual things, may be seen above (n. 83). From the passages adduced above it is evident what famine signifies in the Word. Let them be examined and well considered, and it will be seen by such as think at all interiorly, that natural famine, hunger, and thirst, can in no way be meant, but, spiritual.