THE EXPLANATION of Isaiah Chapter 61

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

VERSE 1. In respect to "Jehovih", as distinguished from " Jehovah", see above, Chapter 3:15, note and Exposition.

The Divine Truth which was in the Lord when He was in the world, and which was then Himself, is here "the Spirit of Jehovih." Arcana Coelestia 9818.

Jehovah has anointed Me to preach good tidings to the poor; He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives, etc. - These things are said concerning the Lord.

By "the poor, to whom Jehovah anointed Him to preach good tidings", are signified those who are in few Truths, and yet desire them, that their souls may be thereby sustained; by "the broken-hearted", are understood those who are thence in grief; by "the captives, to whom He should proclaim liberty", are denoted those who are secluded from Truths, and thence from Goods, to whom Truths shall be opened, whereby they shall be imbued with Goods; by "them that are bound, and him that is deprived of eyes", are signified those to whom it was denied to see Truths; thus the Gentiles are understood, who afterwards received Truths from the Lord. Apocalypse Explained 811.

Verses 1, 2. He has sent Me, - to proclaim the year oj the good pleasure of Jehovah, etc. - That these things are said concerning the Lord and His advent, may be seen in Matthew 5:3, and following verses; and in Luke 4:16-22. The advent itself is understood by "the year of the good pleasure of Jehovah", and by "the day of vengeance of our God."

By "the poor, to whom the Lord should evangelize or preach good tidings", likewise by "the captives, the bound, and the blind", are understood the Gentiles, who are called such because they were in ignorance of Truth, by reason of their not having the Word. The Gentiles are also understood, in Matthew, by "the poor, who hear the Gospel." Apocalypse Explained 612.

By "the year of good pleasure" is signified the time and state of the men of the church when they require aid from Love; wherefore it is also said, "to comfort all that mourn." Apocalypse Explained 295.

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

Verse 3. The oil of gladness, instead of sorrow, etc. - As "oil" is here mentioned, and as, in the first verse of this chapter, the Lord is said to be "anointed to preach good tidings", etc., it may be well to explain what is signified by "oil", as used in the holy things of worship, and what is meant by "anointing." That in ancient times "they anointed stones which were set up as statues", appears from Genesis 28:18, 19, 22. That "they also anointed warlike arms, targets, and shields." (2 Samuel 1:21; Isaiah 21:5)

That "they were commanded to prepare holy oil, with which they were to anoint all the holy things of the church", and that with it "they anointed the altar and all the vessels thereof, as also the Tabernacle and all things appertaining to it." (Exodus 30:22-28; 40:9-11; Leviticus 8:10-12; Numbers 7:1, 10)

That with it "they anointed those who exercised the priestly office, and their garments." (Exodus 29:7, 29; 30:30, 31; Leviticus 8:12; Psalm 133:1-3)

That with it "they anointed the prophets." (1 Kings 19:15, 16)

That with it "they anointed kings", and that therefore kings were called "Jehovah's anointed." (1 Samuel 10:1, 15:1, 16:3, 6, 12; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 23:30; Lamentations 4:20, Psalm 2:2, 6; 45:1, 7)

The reason why unction with the holy oil was commanded is, because "oil" signified the Good of Love, and represented the Lord, who, as to His Humanity, is the Real and Only "Anointed of Jehovah", anointed not with oil, but with the Divine Good itself of Divine Love; wherefore He is also named "Messiah" in the Old Testament, and "Christ" in the New, (John 1:41; 4:25) and "Messiah" and "Christ" signify the Anointed.

Hence it is that "priests", "kings", and all things appertaining to the church were anointed, and when they were anointed they were called, "holy"; not that in themselves they were holy, but because they thereby represented the Lord as to His Divine Humanity. This is the reason why it was a sacrilege to hurt a king, because he was the "anointed of Jehovah." - (1 Samuel 24:6, 10; 26:9)

Moreover it was a received custom for people to anoint themselves and others, to testify "joyfulness of mind and benevolence, but with common oil, and not with "holy oil." That " it was not lawful to anoint themselves or others with the holy oil", see Exodus 30:32, 33. Apocalypse Revealed 779.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

Verse 4. "Wastes" here and elsewhere signify evils; "desolations" denote falsities; to "build is applied to the former, but to "restore" [or erect] to the latter. Arcana Coelestia 153.

The desolations of many generations. - That " generations" are predicated of Faith, does not appear from the sense of the letter, which is historical, but, in the internal sense, the things of Faith are understood by "generations", as in Isaiah:

"You shalt raise up the foundations of many generations; and you shall be called the Repairer of the breach, the Restorer of paths to dwell in"; (Isaiah 58:12) where all things signify the things of Faith, - "old waste places" the celestial things of Faith, and the "foundations of many generations" the spiritual things of Faith, which from ancient times had been fallen. Arcana Coelestia 613.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

Verses 5, 6. In the Jewish church the internal church was represented by "Judah" and "Israel", -by "Judah" the celestial church, and by "Israel" the spiritual, and by "Jacob" the external church; but those who placed worship in externals only were represented by the nations or Gentiles whom they called "strangers" and "aliens", who should be their servants, and perform menial services in the church, as in Isaiah:

"Strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen", etc. Those, who placed worship in externals only are called "the sons of the alien", who should serve in the fields and vineyards, but celestial men are here called "the priests of Jehovah", and spiritual men "the ministers of our God."

Again, in the same Prophet:

"The sons of the alien shall build up your walls"; (Isaiah 60:10) where, in like manner, the menial services of such as are in mere externals of worship, without internals, are represented. Arcana Coelestia 1097.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

Verse 6. Priests are called "ministers" because they represented the Lord as to the Good of love, and hence they who are in the Good of love are, in the Word, called "priests", as may be seen in Arcana Coelestia 2015; 6148; from this circumstance also it is that they are called "the ministers of God." Hence it is that the function of Aaron and his sons is called, a "ministry", as likewise that of the Levites the "'priests"; and that to enter into the tent of the assembly, and officiate in the ministry, as also to approach the altar, and there officiate in the ministry, is called to "minister", as may be seen in Exodus 28:35; 31:10; Numbers 8:15, 19, 24, 25, 26.

And in Jeremiah:

"My covenant shall become void with the Levites the priests, My ministers". (Jeremiah 33:21)

That "Aaron" represented the Lord as to the Good of love, may be seen in Arcana Coelestia 9806, 9966; that the "priests", in general, signified the same, see Arcana Coelestia 2015.

That hence by the "priesthood", in the Word, is signified the Divine Good of the Lord's Divine Love, see Arcana Coelestia 9806, Apocalypse Explained 155.

"The wealth of the nations shall you eat", signifies to appropriate Goods to themselves; "in their glory shall you boast", means to enjoy Truths; thus, to have joy and felicity from what is Good and True.

That "nations", in a good sense, signify Goods, may be seen in Arcana Coelestia 1259; and, that "glory" is Truth from the Lord, is shown in n. 9429. Arcana Coelestia 9809.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

Verse 7. That to "receive double" is predicated of retribution and of remuneration, and signifies much, may be seen above, Chapter 40:1, 2, the Exposition.

Verse 8. For I Jehovah love judgment; - and I will give them the reward of their work in truth, and an everlastlnq covenant will I make with them- By the "judgment" which Jehovah loves, is understood Truth in faith, in affection, and in act; for man has judgment from Truth, as well when he thinks and wills it, as when he speaks and acts according to it; and whereas this is signified by "judgment", therefore it is said "I will give them the reward of their work in truth", that is, heaven, according to the faith and affection of Truth in act; and whereas there is conjunction with the Lord, from whom reward comes, therefore it is also said, "I will make with them an everlasting covenant"; for by "covenant", in the Word, is signified conjunction by love, -and by "an everlasting covenant" conjunction by the love of Good and Truth; for this love conjoins, inasmuch as it is of the Lord Himself, because it proceeds from Him. Apocalypse Explained 695.

"I hate robbery by iniquity", signifies that anyone should wish to justify himself by his own works. (Swedenborg's Notes on Isaiah, p. 150.)

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

Verse 9. These words also are spoken concerning the church to be established by the Lord. By "the seed which shall become known among the nations", is signified the Divine Truth which will be received by those who are in the Good of life; and by "the offspring in the midst of the peoples", is signified life according thereto. By" those who see them acknowledging that they are the seed", is understood illustration that it is genuine Truth which they receive; "which Jehovah has blessed", denotes that it is from the Lord. Such is the signification of these words in the sense abstracted from persons, but, in the strict sense, they are understood who will receive Divine Truth from the Lord. Apocalypse Explained 768.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

Verse 10. To "rejoice in Jehovah", signifies in the Divine Good; to "exult in God", signifies in the Divine Truth : for the Lord is called "Jehovah" from Divine Good, and "God" from Divine Truth, and all spiritual joy is from Him, To be "clothed with the garments of salvation", means to instruct and gift with Truths; and to "cover with the robe of justice", signifies to fill with all Truth derived from Good, - "robe" denoting all Truth, because it denotes Truth in general, and "justice" is predicated of Good. Apocalypse Explained 395.

As the bridegroom decks himself with a priestly crowd [or head-dress], and as the bride adorns herself with her jewels. - To "put on the crown" is to put on wisdom, and to "adorn herself with jewels" denotes with the knowledges of Truth. Again:

"As the bridegroom rejoices over the bride, so shall your God rejoice over you." (Isaiah 62:5)

That the Lord is understood, in the supreme sense, by the "Bridegroom", and the church by the "bride", is evident in the Evangelists; as when the disciples of John inquired concerning fasting, Jesus said, "So long as the Bridegroom is with them, the sons of the bride-chamber cannot fast; the days will come, when the Bridegroom shall be taken away from them, then shall they fast." (Matthew 9:15; Mark 2:19, 20; Luke 5:34, 35)

There the Lord calls Himself the "Bridegroom", and the men of the church He calls the "sons of the bride-chamber"; by "fasting" is signified mourning on account of a deficiency of Truth and Good. So again in Matthew:

"The kingdom of the heavens is like to ten virgins, who, taking their lamps, went forth to meet the Bridegroom"; (Matthew 25:1) where also by the "Bridegroom" is understood the Lord, by "virgins" the church, and by "lamps" are signified the Truths of faith. Apocalypse Explained 1189.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

Verse 11. As a garden makes its seeds to spring forth, so shall the Lord Jehovih cause justice to spring forth, etc. - The man of the church is, as to intelligence, like a "garden", when he is in the Good of love from the Lord, because the spiritual heat which vivifies him is love, and spiritual light is intelligence; hence, that from these two things, namely, heat and light, gardens in the world flourish, is known. It is, similar in heaven, where there appear paradisical gardens, with fruit-bearing trees, according to their wisdom derived from the Good of love from the Lord; and around those who are in intelligence, and not in the Good of love, no garden appears, but only grass; whereas about those who are in faith separate from charity, there does not even appear grass, but sand. Apocalypse Revealed 90.

As to the further meaning of a "garden", see above, Chapter 51:3; 58:11, the Exposition.

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Isaiah Chapter 61.

1. The Spirit of the Lord Jehovih is upon Me, because Jehovah has anointed Me to preach good tidings to the poor: He has sent Me to bind up the broken-hearted; to proclaim liberty to the captives; and to the bound the opening of the prison;

2. To proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn;

3. To impart [gladness] to the mourners of Zion; to give them a crown, instead of ashes; the oil of gladness, instead of sorrow; the mantle of praise, instead of the spirit of heaviness: that they may be called the Trees of Justice, the Plantation of Jehovah, to glorify Himself.

4. And they shall build up the wastes of old times; they shall restore the former desolations; and they shall repair the waste cities, the desolations of many generations.

5. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and your vine-dressers.

6. But you shall be named the Priests of Jehovah; the Ministers of our God shall you be called: the wealth of the nations shall you eat, and in their glory shall you boast.

7. Instead of your shame, there shall be double; and instead of ignominy, they shall rejoice in their portion: for in their land they shall possess double; and everlasting gladness shall be unto them.

8. For I Jehovah love judgment; I hate robbery by iniquity: and I will give them the reward of their work in truth, and an everlasting covenant will I make with them;

9. And their seed shall be known among the nations, and their offspring in the midst of the peoples: all that see them shall acknowledge them, that they are a seed which Jehovah has blessed.

10. I will greatly rejoice in Jehovah; my soul shall exult in my God: for He has clothed me with the garments of salvation; He has covered me with the robe of justice; as the bridegroom decks himself with a priestly crowd, and as the bride adorns herself with her jewels.

11. For as the earth puts forth her shoots, and as a garden makes its seeds to spring forth: so shall the Lord Jehovih cause justice to spring forth, and praise, before all the nations.

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

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

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

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

In the same:

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

And in Revelation:

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

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

[4] Likewise in Isaiah:

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

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

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

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

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

[6] In Luke:

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

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

[7] In the same:

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

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

[8] In Matthew:

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

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

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

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

[11] In Mark:

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

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

[12] In Zechariah:

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

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

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

[14] In John:

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

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

[15] In Jeremiah:

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

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

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

[17] In Isaiah:

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

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

[18] In David:

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

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

[19] In the Gospels:

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

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

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

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

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

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

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

In Malachi:

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

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

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

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

And in Jeremiah:

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

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

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

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

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

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

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

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

[24] In Micah:

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

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

[25] In Ezekiel:

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

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

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

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