325. Which are the prayers of the saints. That this signifies, from which is worship, appears from the signification of the prayers of the saints, as denoting worship from spiritual good. By prayers, in the internal sense, are meant all things of worship; and by the saints, spiritual things; for in the Word they are called saints who are in the Lord's spiritual kingdom, and just, they who are in His celestial kingdom (as may be seen above, n. 204). But in the internal sense of the Word by saints are not meant saints, but things holy, for saints involve persons, and in the internal sense everything connected with personality is put off, for things alone constitute it (concerning which see above, n. 270); and that the angels, because they are spiritual, think abstractedly from persons, see also above, n. 99, 100. In this the internal sense of the Word is distinguished from its external sense, which is the sense of the letter; and because by saints are thus meant things holy, and by holy in the Word is meant the Divine truth, which proceeds from the Lord, and makes His spiritual kingdom (as may be seen above, n. 204); therefore by things holy are meant spiritual things, and by the prayers of the saints, worship from spiritual good. That worship from this good is meant by the prayers of the saints, appears from this fact, that it is said they had golden vials full of incense, which are the prayers of the saints; and by incense are signified all things of worship which are from spiritual good (as was shown in the article just preceding); whence it follows, that the same is signified by the prayers of the saints.

[2] As also in David:

"Give ear unto my voice, when I cry unto thee. Let my prayers be accepted before thee as incense; and the lifting up of my hands as the meat-offering of the evening; guard the door of my lips; let not mine heart decline to evil, to do wicked deeds in impiety with the men who work iniquity; for hitherto my prayers [are] in their evils" (Psalms 141:1-5).

Here also prayers are called incense, and the lifting up of the hands is called a meat-offering; and this, because the same is signified by prayers as by incense, and the same by the lifting up of the hands as by a meat-offering. By incense is signified spiritual good, which is the good of charity towards the neighbour; and by meat-offering is signified celestial good, which is the good of love to the Lord; thus by both worship is signified. And because prayers proceed not from the mouth, but from the heart by the mouth, and all worship which is from the heart is from the good of love and charity, for the heart signifies that, therefore it is also said, guard the door of my lips; let not mine heart decline to evil, to do wicked deeds in impiety. And because David is lamenting that evils hitherto have power against him, therefore he says, for hitherto my prayers are in their evils.

[3] That prayers signify the same as incense, also appears elsewhere in the Apocalypse:

"Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, together with the prayers of all the saints, upon the golden altar which was before the throne. And the smoke of the incense together with the prayers of saints, ascended up to the sight of God" (8:3, 4).

Because similar things are here signified by prayers as by incense, namely, worship from spiritual good, therefore it is said there was given unto him much incense, that he should offer it with the prayers of the saints; also that the smoke of the incense ascended together with the prayers of the saints, to the sight of God. What is meant by worship from spiritual good shall first be explained, and afterwards that prayers signify such worship. Worship does not consist in prayers and in external devotion, but in a life of charity; prayers are only the externals thereof, for they proceed from the man by his mouth, therefore, according to the quality of the man as to his life, such are his prayers. It does not matter that a man bears himself humbly, that he kneels and sighs when he prays; these are external things, and unless the externals proceed from internals, they are only postures and sounds without life. In everything that a man gives utterance to there is affection, and every man, spirit, and angel is his own affection, for their affection is their life; it is the affection itself that speaks, and not the man without it; therefore, such as is the affection, such is the prayer. Spiritual affection is what is called charity towards the neighbour; to be in that affection is truly worship; prayer is the proceeding therefrom. Hence it is evident that the essential of worship is a life of charity, and the instrumental of it is posture and prayer; or, that the primary of worship is a life of charity, and its secondary is praying; from which it is evident that those who place all Divine worship in oral piety, and not in real piety, err greatly.

[4] Real piety is to act in every work and in every function sincerely and rightly, justly and equitably, and this because it is so commanded by the Lord in the Word; for thus a man in every work he does looks to heaven and to the Lord, with whom he is thus conjoined. But to act sincerely and rightly, justly and equitably, solely from fear of the law, or of the loss of fame, or for the sake of honour and gain, and to think nothing of the Divine Law, of the precepts of the Word, and of the Lord, and yet to pray devoutly in temples, is external piety, which, however holy it may appear to be, still is not piety, but either hypocrisy, or something assumed from habit, or a persuasion that therein alone consists Divine worship. For such a man looks not from his heart to heaven and to the Lord, but only with the eyes, the heart regarding self and the world, and the mouth speaking from bodily habit only and memory; such a man is conjoined to the world and not to heaven, to himself and not to the Lord. From these considerations it is evident what piety is, also what Divine worship is, and that real piety is essential worship. Concerning this see also what is said in the work concerning Heaven and Hell 222, 224, 358-360, 528-530; and in the Doctrine of the New Jerusalem 123-129, where these words occur: "Piety consists in thinking and speaking piously; in devoting much time to prayers; in humility at the time; in frequenting temples, and attending devoutly to the discourses there; in receiving the sacrament of the holy supper frequently every year; and in like manner the other parts of worship according to the appointments of the church. But the life of charity consists in wishing well and doing well to the neighbour; in acting in every work justly and equitably, from what is good and true, and similarly in discharging every duty; - in one word, the life of charity consists in the performance of uses. Divine worship consists primarily in the latter life, but secondarily in the former; he, therefore, who separates the one from the other, that is, who lives a life of piety, and not at the same time a life of charity, does not worship God. For a life of piety avails only as a life of charity is conjoined with it; for this is the chief thing, and such as the latter is, such is the former" (n. 124, 128).

[5] That heaven is insinuated by the Lord into the actual piety of man, and not into the oral or external piety separate therefrom, has been proved to me from much experience. For many were seen, who placed all worship in oral and outward piety, and in their actual life thought nothing further of the Lord's precepts in the Word, or that what is sincere and right, just and equitable, should be done from religion, thus from a spiritual origin, but only from regard to the civil law, and also the moral law, so that they might appear sincere and just for the sake of fame, and this on account of honour and gain, believing that by this means they would come into heaven before others. In accordance with their faith, therefore, they were raised into heaven; but when it was perceived by the angels, that they worshipped God with the mouth only, and not with the heart, and that their external piety did not proceed from actual piety, which pertains to the life, they were cast down by them, and afterwards were associated with those who were in a similar life with themselves, and were there deprived of their piety and sanctity, because these were interiorly defiled with evils of life. Consequently it was made evident, that Divine worship primarily consists in a life of charity, and secondarily in external piety.

[6] As essential Divine worship primarily consists in the life, and not in prayers, therefore, the Lord taught that, in praying, they were not to be given to much speaking and repetition, in the following words:

"When ye pray, use not vain repetitions as the heathen do; for they think that they shall be heard for their much speaking. Do not therefore make yourselves like unto them" (Matthew 6:7, 8).

Now because essential Divine worship consists primarily in a life of charity, and secondarily in prayers, therefore, by prayers, in the spiritual sense of the Word, is meant worship from spiritual good, that is, from the life of charity, for that which is primary is meant, in the spiritual sense, whereas the sense of the letter consists of things secondary, which are effects, and correspond.

[7] Prayers are also mentioned in many passages of the Word; but because prayers proceed from the heart, and the quality of man's heart is according to his life of love and charity, therefore by prayers, in the spiritual sense, is meant that life, and the worship from it; as in the following passages.

In Luke:

"Watch ye all the time, praying that ye may be accounted worthy to flee from those things that are to come, and to stand before the Son of man" (21:36; Mark 13:33).

By watching all the time, is signified to procure to themselves spiritual life (as may be seen above, n. 187). Therefore praying is also mentioned, because praying is the effect of that life, or its external, which avails in proportion as it proceeds from the life, for they constitute a unity like the soul and body, and like the internal and external.

[8] In Mark:

"Jesus said, All things which ye ask in prayer, believe that ye shall receive them, and then it shall be done unto you. When ye stand praying, forgive, if ye have ought against any" (11:24, 25).

Here, also, in the spiritual sense, by praying, desiring, and asking, is meant the life of love and charity; for to those who are in the life of love and charity, it is given from the Lord what they should ask; therefore they ask nothing but what is good, and that is done unto them; and because faith is also from the Lord, therefore, it is said, "believe that ye shall receive them." And because prayers proceed from the life of charity, and are according to it, therefore, in order that it may be done according to the prayers, it is also said, "when ye stand praying forgive, if ye have ought against any."

[9] That by, when ye stand praying, is signified, when they are in Divine worship, is evident also from this consideration, that the same that is here said of those who pray, is also said of those who offer a gift upon the altar, in Matthew:

"If thou offer a gift upon the altar, and rememberest that thy brother hath ought against thee, leave the gift before the altar, and first be reconciled to thy brother, and then coming offer the gift" (5:23, 24).

By offering a gift upon the altar is signified all Divine worship, for the reason, that Divine worship with that nation consisted chiefly in offering burnt-offerings and sacrifices, by which were therefore signified all things of worship (see the Doctrine of the New Jerusalem 214, 221). Hence it is evident that the same is signified by praying or asking, as by offering a gift upon the altar, namely, worship from the good of love and charity.

[10] In the same:

"Jesus said, It is written, my house shall be called the house of prayers, but ye have made it a den of thieves" (21:13; Mark 11:17; Luke 19:46).

By the Lord's house is signified the church, and by prayers worship therein; and by a den of thieves the profanation of the church and of worship; from this opposite sense it is also clear, that prayers signify worship from the good of love and charity.

[11] In David:

"I cried unto God with my mouth, and he was exalted with my tongue. If I have regarded iniquity in my heart, the Lord will not hear; but God hath heard; he hath attended to the voice of my prayers" (Psalms 66:17-19).

Because prayers are according to the nature of man's heart, and, consequently, prayers offered up when the heart is in evil are not true prayers of worship, it is therefore said, "If I have regarded iniquity in my heart, the Lord will not hear," by which is signified that He will not receive such worship. The heart of man is his love, and the love of man is his very life, consequently, a man's prayers are according to the nature of his love, or according to the quality of his life; hence it follows that prayers signify the life of his love and charity, or that this life is meant by prayers, in the spiritual sense.

[12] Many other passages might be adduced. But because a man does not know that his life and prayers make one, and consequently perceives that prayers alone are meant when they are mentioned in the Word, therefore they are omitted. Moreover, a man continually prays when he is in the life of charity, although not with the mouth yet with the heart; for that which is of the love is continually in the thought, even when he is unconscious of it; according to what is said in the Doctrine of the New Jerusalem 55, 57). Hence it is also evident that prayer, in the spiritual sense, denotes worship from love. But those do not relish these things; indeed they think contrary to them, who place piety in prayers and not in the life; neither do these know in what real piety consists.

3240. 'And Jokshan begot Sheba and Dedan' means the derivatives from the first division. This is clear from the representation of 'Jokshan' and his sons 'Sheba and Dedan' dealt with below. Since they are mere names here and they mean states and derivatives of the Lord's spiritual Church, something about what they are in general must be stated. The celestial Church differs from the spiritual Church in that in those who belong to the celestial Church and who are called celestial, love - that is to say, the good and truth of love - is present; but in those who belong to the spiritual Church and who are called spiritual, faith - that is to say, the good and truth of faith - is present. Good as it exists with those who are celestial consists in love to the Lord, and truth as it exists with them in love towards the neighbour. But good as it exists with those who are spiritual consists in charity towards the neighbour, and truth as it exists with them in faith insofar as this is doctrine concerning charity. From this it may be seen that good and truth are present in the Lord's spiritual kingdom, as they are in His celestial kingdom, yet are considerably different.

[2] It should be recognized in addition that the inhabitants of those kingdoms are distinguished from one another by means of good and truth for the reason that some are governed more by good, others more by truth. And it is from this that derivatives arise, that is to say, derivatives of good and derivatives of truth. The derivatives of good in the Lord's spiritual kingdom are those which are represented by the sons of Jokshan, who are referred to in this verse, but the derivatives of truth there are those which are represented by the sons of Midian, who are referred to in the next verse. Now because there are two categories of spiritual people - those governed more by good and those governed more by truth - two varieties of doctrine therefore exist among them, namely matters of doctrine concerning charity and matters of doctrine concerning faith. Matters of doctrine concerning charity exist for the sake of those governed by the good of faith, who are meant here by the sons of Jokshan. But matters of doctrine concerning faith exist for the sake of those governed by the truth of faith, who are meant by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first category, that is, people in the Lord's spiritual kingdom who are governed by the good of faith and with whom matters concerning charity exist. This explains why Sheba and Dedan mean the cognitions of celestial things, or what amounts to the same, those with whom such cognitions exist, that is, with whom matters of doctrine concerning charity exist, for matters of doctrine are cognitions, and that which is celestial with the spiritual man is charity. For Sheba and Dedan mean those cognitions, as has been shown in Volume One, in 117, 1168, 1171, 1172, though there they are the great-grandsons of Ham, and are called the sons of Raamah. It should be realized however that Ham, like Japheth and Shem also, never was an actual person, but that those who belonged to the Church after the Flood called Noah were distinguished as regards goods and truths into three groups, and these groups were referred to by those names, 736, 1062, 1065, 1140, 1141, 1162, and in various other places. Nevertheless there were nations which were so called, but these were descended from different individuals, as is evident here from Sheba and Dedan who were descended from Jokshan, Abraham's son by Keturah.

[4] As regards 'Sheba' meaning those with whom cognitions of celestial things exist - thus those governed by the good of faith - this is clear from the places introduced in 117, 1171. 'Dedan' has a similar meaning, as is clear from the texts quoted in 1172, as well as from the following: In Isaiah,

The prophecy concerning Arabia. In the forest in Arabia you will spend the night, O bands of Dedanites. To the thirsty bring water; O inhabitants of the land of Tema, meet with his bread the fugitive, for they will flee before the swords, before the drawn sword. Isaiah 21:13-15.

'Spending the night in the forest in Arabia' stands for being made desolate as regards good. For 'Arabia' means those with whom celestial things exist, that is, the goods of faith, so that 'spending the night there in the forest' is when goods exist no longer, and therefore means desolation, which is also described by 'fleeing before the swords, before the drawn sword'. Celestial things, that is, the goods of faith - or what amount to the same, the works of charity - which are theirs, are meant by 'bringing water to the thirsty, and with bread meeting the fugitive'.

[5] In Jeremiah,

I took the cup from Jehovah's hand and made all the nations to whom Jehovah sent me drink it - Jerusalem and the cities of Judah, and its kings and its princes, to turn them into a desolation; Pharaoh king of Egypt, and his servants, and his princes, and all his people; all the kings of Tyre and all the kings of Sidon; Dedan and Tema, and Buz, and all who have cut the corners [of their hair] all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north. Jeremiah 25:17-19, 22-23, 25-26.

This also refers to the desolation of the spiritual Church, different elements of which Church are mentioned in order and are meant by Jerusalem, the cities of Judah, Egypt, Tyre, Sidon, Dedan, Tema, Buz, Zimri, Elam, and Media.

[6] In Ezekiel,

Sheba and Dedan, and the merchants of Tarshish, and all its young lions will say to you, Have you come to seize the spoil? Have you assembled your company to carry off plunder, to carry away silver and gold, and to take cattle and possessions, and seize great spoil? Ezekiel 38:13.

This refers to Gog who means external worship separated from internal, which is idolatrous, 1151. 'Sheba and Dedan' stands for the internal aspects of worship, namely the goods of faith, 'Tarshish' for corresponding external worship. The silver, gold, cattle, possessions, and spoil which Gog - or external worship separated from the internal - wishes to 'carry away' are the cognitions of good and truth, which those who are meant by Sheba and Dedan fight for and defend, and who are on that account called 'young lions'. In the proper sense 'Sheba' is those with whom cognitions of good exist, 'Dedan' those with whom cognitions of truth derived from good are present.