695# “你的仆人众先知和众圣徒得赏赐”表示天堂归给那些处于教义真理和照之的生活之人。这从“得赏赐”、“祂的仆人众先知”和“众圣徒”的含义清楚可知：“得赏赐”是指拯救，因而是指天堂；“祂的仆人众先知”是指那些处于教义真理的人，那些处于真理的人被称为“主的仆人”，因为真理用来产生、确认并保存良善，凡为良善服务的，都为主服务，因为一切良善都来自主。那些教导教义的人被称为“先知”，因此，“先知”在抽象意义上表示教义。那些处于真理的人被称为“神的仆人”(参看AE 6, 409b,c节)；“先知”表示那些教导教义的人，在抽象意义上表示教义(参看AE 624节)。“众圣徒”是指那些处于来自圣言的教义真理和照之的生活之人(参看AE 204节)。由此清楚可知，“祂的仆人众先知和众圣徒得赏赐”表示天堂归给那些处于教义真理和照之的生活之人。
“赏赐”(或赏金、报酬、报答、回报等)表示拯救，因而表示天堂，这是显而易见的，不用展开并解释。但由于很少有人知道“赏赐”(或赏金、报酬、报答、回报等)准确地说是什么意思，所以要予以阐明。准确地说，“赏赐”(或赏金、报酬、报答、回报等)表示包含在对良善和真理的爱或情感中的快乐、祝福和幸福。这爱或情感拥有被称为天堂喜乐的一切内心喜悦，以及天堂在自己里面。原因在于，主就在这爱或情感中，而天堂与主同在；因此，这种喜悦，或这种快乐、祝福和幸福，就是那些出于对良善和真理的爱或情感，因而出于主，决非出于自己实行良善和讲述真理的人所得的“赏赐”的准确意思；由于他们出于主，而不是出于自己如此行，所以这不是功德的赏赐，而是恩典的赏赐。这清楚表明，凡知道何为天堂喜乐的人也都知道何为赏赐。天堂的喜乐本质上是什么，可参看《天堂与地狱》(395–414节)。因此，这就是那些处于来自良善的真理之人所得的“赏赐”的含义。但那些处于来自邪恶的虚假之人所得的“赏赐”是世上的喜乐或快乐，好运和幸福，但离世之后就是地狱。
695b.从这几句话可清楚看出在以下经文中，“赏赐”(或赏金、报酬、报答、回报等)表示什么。以赛亚书：
看哪，主耶和华必以大能临到；看哪，祂的臂膀必为祂掌权，祂的赏赐在祂那里，祂的报酬在祂面前。(以赛亚书40:10)
同一先知书：
对锡安的女儿说，看哪，你的拯救来到，祂的报酬在祂面前。(以赛亚书62:11)
启示录：
看哪，我必快来，我的赏赐在我这里，要照各人的作为赐给各人。(启示录22:12)
“看哪，主耶和华必以大能临到”、“看哪，你的拯救来到”、“看哪，祂必快来”表示主的第一次和第二次降临。“祂的赏赐在祂这里”表示天堂和属于天堂的一切，如前所述，因为主在哪里，天堂就在哪里，天堂不是凭那里的天使，而是凭与天使同在的主而为天堂。“祂的报酬在祂面前”、“祂要照各人的作为赐给各人”表示他们将照着对来自主的良善和真理的爱和情感而接受天堂。作为赏赐要被赐予天堂的“作为”不是指其它作为，而是指来自对良善和真理的爱或情感的作为，因为人的一切作为都必须从天堂从中存在之物涌出。事实上，作为从爱或情感获得自己的一切，就像结果从有效的原因获得自己的一切一样；因此，爱或情感如何，作为就如何。由此清楚可知，赐给各人所依照的“作为”是什么意思，“报酬”又是什么意思。
同样在以赛亚书：
我耶和华喜爱公平，我要凭真理赐予他们作为的赏赐，并要与他们立永约。(以赛亚书61:8)
“耶和华所喜爱的公平”表示在信、情感和行为中的真理，因为当人思想和渴望真理时，当他讲述真理并照之而行时，他就从真理拥有公平。由于这就是“公平”所表示的，所以经上说“我要凭真理赐予他们作为的赏赐”，也就是说，照着行为中对真理的信仰和情感而赐予天堂。由于与主的结合由此而来，而赏赐来自祂，所以经上补充说“我要与他们立永约”，在圣言中，“约”表示因爱而结合，“永约”表示因对良善和真理的爱而结合，因为这爱属于主自己，从祂发出，故进行结合。
为了良善和真理而爱良善和真理就是赏赐(或赏金、报酬、报答、回报等)，因为主与天堂就在这爱中，这一点也可从以下经文明显看出来。马太福音：
不可在人前施舍；叫他们看见，若是这样，就不能得你们在天上的父的赏赐了。你施舍的时候，不可在你前面吹号，像那假冒为善的人在会堂里和街道上所行的，好从人那里得荣耀；我实在告诉你们，他们已经得了他们的赏赐。你施舍的时候，不要叫左手知道右手所作的，好叫你施舍的事可以在隐秘中；你父在隐秘中察看，必公开赏赐你。你们祷告的时候，不可像那假冒为善的人，爱站在会堂里和街道的角落祷告，好让人看见；我实在告诉你们，他们已经得了他们的赏赐；你祷告的时候，要进入内室，关上门，向那在隐秘中的父祷告；你父在隐秘中察看，必公开赏赐你。(马太福音6:1–6)
“施舍”在最一般意义上表示一个人所意愿和实行的一切良善，“祷告”在最一般意义上表示一个人所思考和讲述的真理。那些做这两件事是为了让人看见，也就是为了彰显自己的人实行良善、讲述真理是为了自我和世界，即为了荣耀，也就是世界所提供的自我之爱的快乐。由于荣耀的快乐就是这些人的赏赐，所以经上说：“他们已经得了他们的赏赐。”在世上，这种荣耀的快乐在他们看来，就像天堂，但死后却变成地狱。而“在隐秘中施舍”、“在隐秘中祷告”的人是指那些不是为了自我和世界，而是为了良善本身和真理本身实行良善、讲述真理的人，因为他们出于爱或情感，因而出于主行动和祷告；因此，这才是为了良善和真理而热爱良善和真理；论到这些人，经上说：“在天上的父必公开赏赐他们。”因此，“赏赐”从爱或情感而在良善和真理里面，这与从主而在它们里面是一样的，因为天堂，以及天堂的一切幸福和祝福都在这些里面。
路加福音：
你办午饭或晚饭的时候，不要请富人，恐怕他们也回请你，报答你；倒要请穷人；那么你就有福了，因为他们没有什么可报答你；到死人复活的时候，你要得着报答。(路加福音14:12–14)
“办午饭或晚饭，并请他们”与给予吃喝，或给饼和酒具有相同的含义，即表示向邻舍行善，教导真理，从而在爱中结合。因此，那些以回报为目的如此行的人不是为了良善和真理，因而不是出于主，而是为了自我和世界，因而出于地狱而行的；而那些不以回报为目的如此行的人是为了它自己的缘故，也就是为了良善和真理而行的；那些为了良善和真理如此行的人是出于良善和真理，因而出于主而行的，主是与人同在的良善和真理的源头。在这些行为里面、因而来自它们的天上祝福就是“赏赐”，由“到死人复活的时候，你要得着报答”来表示。
同一福音书：
你们倒要爱仇敌，行善、借出，不要再期望什么；你们的赏赐就很多了，你们必作至高者的儿子。(路加福音6:35)
这些话的含义与前面的一样，即：不可为了回报，也就是为了自我和世界，因而不可为了名声、荣耀、尊敬和利益，而是为了主，也就是为了这些人从主那里所拥有，因而有主在其中的良善本身和真理本身而行善。此处“爱仇敌，向他们行善”在最近意义上表示爱外邦人，向他们行善，也就是教导他们真理，并通过真理把他们引向良善；因为犹太民族称他们自己人为弟兄和朋友，称外邦人为敌人和仇敌。“借”表示交流来自圣言的教义的良善和真理；“不要再期望什么”表示不要为自我和世界的任何东西，要为了良善和真理；“你们的赏赐就很多了”表示那么他们就必拥有天堂及其祝福和快乐；“你们必作至高者的儿子”表示因为他们不是从自我，而是从主做这些事；从主实行良善、教导真理的人就是主的儿子，但从自我行善的人不是；这就是凡视荣誉和利益为目的的人所行的。
马太福音：
因先知的名接待先知的人，必得先知的赏赐；因义人的名接待义人的人，必得义人的赏赐。无论何人，只因门徒的名把一杯凉水给这小子里的一个喝，我实在告诉你们，这人必不失他的赏赐。(马太福音10:41, 42)
若不凭借内义或灵义，没有人能看出当如何理解主的这些话；因为谁能知道“得先知的赏赐”和“义人的赏赐”，“因先知和义人的名接待先知和义人”是什么意思？谁又能知道“只因门徒的名把一杯凉水给这小子里的一个喝的那人所要得的赏赐”是什么意思？没有内在的灵义，谁能看出这些话的意思是，每个人都要照着他对真理和良善的情感，照着他的服从而接受天堂及其喜乐？
当明白“先知”表示教义之真理，“义人”表示爱之良善，“门徒”表示圣言和教会的真理和良善，“因他们的名”表示为了这些，并照着那些实行并教导它们之人的品质；以及“赏赐”表示天堂，如前所述，即每个人都按着他对真理和良善的情感的程度，照着这情感的质和量而拥有天堂时，意思就显而易见了。事实上，天堂的一切都被铭刻了在这些情感上，因为若不从主那里，没有人能拥有这些情感，天堂就在从主发出的神性里面并来自这神性。
“只因门徒的名把一杯凉水给这小子里的一个喝”表示出于服从实行良善、教导真理，因为“水”表示情感中的真理，“凉水”表示服从中的真理；唯独服从是一种属世情感，不是一种属灵情感，因此相对来说是冷的；因其名，或为了他而给喝的“门徒”表示圣言和教会的真理和良善。“先知”表示教义的真理(可参看AE 624b–e节)；“义人”表示爱之良善(AE 204a节)；“门徒”表示圣言和教会的真理和良善(AE 100, 122节)；“名”表示一个事物和状态的品质(AE 102b, 135, 148, 676节)。
马可福音：
凡因你们属于基督，就因我的名给你们一杯水喝的，我实在告诉你们，他决不会失掉赏赐。(马可福音9:41)
这些话也表示，那些出于情感倾听、领受并教导真理的人必接受天堂的快乐，因为真理和对真理的情感来自主，因而是为了主，也相应地为了真理的缘故，“因你们属于基督”表示为了从主发出的神性真理。“基督”是指神性真理方面的主，因而是指从主发出的神性真理(可参看AE 684, 685节)。
695c.撒迦利亚书：
万军之耶和华家的根基已立，以便建造圣殿；这些日子以前，人没有报酬，牲畜也没有报酬，且因敌人的缘故，出入之人没有平安。现在必有平安之种；葡萄树必结果子，地必有出产，天也必降甘露。(撒迦利亚书8:9, 10, 12)
这些话论及当旧教会已经荒废时，主将要建立的新教会；根基已立的“万军之耶和华家”和要建造的“圣殿”表示将要建立的新教会，“耶和华家”表示良善方面的教会，“圣殿”表示真理方面的教会(参看AE 220节)。“这些日子以前，人没有报酬，牲畜也没有报酬”表示在此之前，没有人对真理和良善拥有任何属灵情感，或对真理和良善拥有任何属世情感；“人”表示对真理的属灵情感，“牲畜”表示对良善的属世情感，“报酬”表示天堂，那些处于对真理和良善的情感之人拥有天堂。“人”表示对真理的属灵情感和由此而来的聪明(可参看AE 280, 546, 547节)；“牲畜或走兽”表示属世情感(AE 650节)。
“因敌人的缘故，出入之人没有平安”表示迄今为止，他们在生活的每个状态下都受到地狱的侵扰；“出入”表示从开始到结束的生活状态，“没有平安”表示邪恶和由此而来的虚假的侵扰，“敌人”表示地狱，就是邪恶和虚假的源头。“平安之种”表示来自主的天堂和教会的真理；这真理被称为“平安之种”，因为它抵御地狱，带来安全。“葡萄树必结果子，地必有出产”表示对真理的属灵情感必产出仁之良善，对良善和真理的属世情感必产出仁爱的作为；“葡萄树”表示对真理的属灵情感方面的教会，“地”表示对真理的属世情感方面的教会，“果子”表示仁之良善，“出产”表示这良善的作为。“天必降甘露”表示这些事物来自经由天堂从主而来的流注。
约翰福音：
举目看田地，它们已经发白了，可以收割了；收割的人得报酬，积聚果实到永生，叫撒种的和收割的一同欢喜。(约翰福音4:35, 36)
这些话也论及来自主的一个新教会。“田地已经发白了，可以收割了”表示它即将来临；“收割的人得报酬，积聚果实到永生”表示处于对真理的属灵情感，因而在天堂里的新教会之人；“叫撒种的和收割的一同欢喜”表示主自己，对真理的情感来自祂，天堂也源于祂。
耶利米书：
拉结哭她的儿子，不肯因她儿子受安慰，因为他们都不在了。你禁止声音不要哭，禁止眼目不要流泪，因你的劳碌有报酬，他们必从仇敌之地回来；你末后必有希望，你的儿子必回到自己的境界。(耶利米书31:15–17; 马太福音2:18)
这些话是指希律在伯利恒下令处死的男婴，这从所引用的马太福音中的经文明显看出来；但人们至今不知道这些话表示什么。含义是这样：当主降世时，属灵真理已经不复存在了；因为“拉结”代表内在属灵教会，“利亚”代表外在属世教会，“伯利恒”表示属灵层，被处死的“男婴”表示来自这个源头的真理。“拉结哭她的儿子，不肯因她儿子受安慰，因为他们都不在了”表示属灵真理已经不复存在了。
“禁止声音不要哭，禁止眼目不要流泪，因你的劳碌有报酬”表示从今以后，将没有由此引起的悲伤，因为主已经出生了，从祂那里将有一个新教会，这新教会将出于属灵情感而处于真理，“祂的报酬”表示归给那些将出于对真理的一种属灵情感而属于新教会之人的天堂，“劳碌”表示主与地狱的争战，以及对地狱的征服，好建立一个新教会。“他们必从仇敌之地回来；末后必有希望，你的儿子必回到自己的境界”表示一个新教会将被建立，以取代那灭亡的教会；“从仇敌之地回来”表示从地狱中被带出来；“末后的希望”表示前教会的结束和新教会的开始，而“儿子必回到自己的境界”表示属灵真理将存在于那些将属于这个新教会的人身上。
以赛亚书：
我说，我劳碌是徒然，我尽力是虚无虚空；然而，我的公平定在耶和华那里，我作为的赏赐在我的神那里。(以赛亚书49:4)
这些话也论及主将要建立的新教会。“我说，我劳碌是徒然，我尽力是虚无虚空”表示它无法在犹太民族那里建立，因为这个民族不可能出于任何属灵情感来接受真理；“我的公平在耶和华那里，我作为的赏赐在我的神那里”表示然而，主仍提供一个属灵教会，即在外邦人或列族当中的教会；“赏赐”在此表示处于对真理的属灵情感的教会；“劳碌和作为”表示主与地狱的争战，以及对地狱的征服，主以此恢复天堂与地狱之间的平衡；在这种平衡中，人能接受真理，并变得属灵(关于这种平衡，可参看《天堂与地狱》，589–603节；小著《最后的审判》，33, 34, 73, 74节)。
诗篇：
看哪，儿子是耶和华的产业；腹中的果子是祂的赏赐。勇士手中的箭怎样，少年时所生的儿子就怎样。箭袋充满了箭的人有福了；他们在城门口和仇敌说话的时候，必不至于羞愧。(诗篇127:3–5)
至于此处“儿子”、“腹中的果子”、“箭”、“箭袋“和“城门口的仇敌”表示什么，可参看前文(AE 357b节)；“赏赐”在此也表示天堂里的人所享有的幸福。
福音书：
当人们辱骂你们，迫害你们，为基督的缘故虚谎地说出各样坏话攻击你们时，你们就有福了；应当欢喜快乐，因为你们在天上的赏赐是大的；在你们以前的先知，他们也曾这样迫害。(马太福音5:11, 12; 路加福音6:22, 23)
这些话论及那些在邪恶，因而地狱所引起的试探中战斗并征服的人；“辱骂”、“迫害”、“为基督的缘故虚谎地说出各样坏话”表示试探，因为试探就是虚假和邪恶对真理和良善的攻击和侵扰；“基督”是指来自主的神性真理，这神性真理受到攻击，他们因神性真理而受到侵扰。“应当欢喜快乐，因为你们在天上的赏赐是大的”表示那些处于对真理的属灵情感的人所拥有的天堂及其喜乐，唯有这些人战斗并征服，因为主在试探的争战中为人抵制并征服，祂就在这种情感中；“在你们以前的先知，他们也曾这样迫害”表示以前那些处于对真理的属灵情感的人所拥有的教义真理以同样的方式受到攻击，因为“先知”在从人抽象出来的意义上表示来自圣言或主的真理。
695d.从目前自圣言所引用的内容可以看出，“赏赐”表示在其祝福、幸福和快乐方面的天堂，那些处于对真理和良善的属灵情感的人就拥有这祝福、幸福和快乐，赏赐就是这种情感本身；事实上，无论你说天堂，还是说这种情感，都是一回事，因为天堂就处于并来自这种情感。
但那些不是出于属灵情感，只出于属世情感讲述真理、实行良善，并不断将天堂作为赏赐来思想的人在以色列教会由“雇工”(即雇来的仆人)来代表，以色列教会有许多关于他们的律例，如出埃及记：
雇工不可吃逾越节。(出埃及记12:43, 45)
利未记：
雇工不可吃圣物。(利未记22:10)
又：
雇工的工钱不可在任何人那里过夜到早晨。(利未记19:13)
申命记：
他们不可欺压困苦贫穷的雇工，无论是你的弟兄，或是寄居在你地上和城门口的；在他的日子，你要给他工价，不要等到日落，恐怕他因你求告耶和华，罪便归你了。(申命记24:14, 15)
玛拉基书：
我必反对在工价上欺压雇工的，欺压寡妇无父的，反对屈枉寄居、不敬畏我的。(玛拉基书3:5，以及别处)
禁止雇工吃逾越节，或祭物，是因为他们代表那些属世，而非属灵的之人，属灵人属于教会，但属世人不属于教会。由于所行的良善而视天堂为赏赐是属世的，因为属世人认为良善来自它自己，因而视天堂为一种赏赐；这使得良善成为邀功的。但属灵人则不然，属灵人承认良善不是来自它自己，而是来自主，因而承认天堂是来自怜悯，而不是来自任何功德。但由于“雇工”所表示的人仍然行善，尽管不是出于一种属灵情感，而是出于一种属世情感，也就是服从来行，同时视天堂为一种赏赐，所以经上提到他们在“困苦的”、“贫穷的”、“寄居的”、“无父的”和“寡妇”之列，因为他们处于属灵贫困的状态。事实上，纯正的真理对他们来说是模糊的，因为来自天堂的光没有通过他们的属灵人流入属世人；这就是为何他们被归类到前面所提到的那些人当中，又为何经上吩咐，他们的工价要日落之前给他们。此外，这些人在天堂的最低区域或最低部分，在那里他们是仆人，并按照他们的工作而得报酬(关于这些事，详情可参看《新耶路撒冷及其属天教义》，150–158节)。
但那些不思想天上的赏赐，却思想世上的赏赐，也就是为了利益行善，无论这利益是荣誉还是财富，因而出于对荣誉或财富的爱，也就是为了自我和世界而行善的雇工是地狱-属世的。约翰福音中所指的就是这些雇工：
我是好牧人；好牧人为羊放弃灵魂。但雇工看见狼来，就撇下羊逃走，因为他是雇工。(约翰福音10:11–13)
耶利米书：
埃及是一头美丽的母牛犊；出于北方的毁灭来到了；她的雇工好像肥牛犊，他们也转身，一齐逃跑，站立不住，因为他们遭遇灾难的日子已经临到他们身上。(耶利米书46:20, 21)
以及别处(如以赛亚书16:14; 21:16)。
由于在圣言中，“赏赐”表示那些处于对真理和良善的属灵之爱的人所拥有的天堂，所以在反面意义上，“赏赐”表示那些处于对虚假和邪恶的爱之人所拥有的地狱。这就是诗篇中“赏赐”的含义：
他以咒诅当作衣服穿上，这咒诅像水一样进入他中间，像油一样进入他骨头之间。这就是我对头从耶和华那里所得和说恶言攻击我的灵魂之人的赏赐。(诗篇109:18, 20)
这些话在灵义上所指的是主，因为在诗篇，在大卫谈到自己的地方，灵义上所指的是主，大卫作为王代表主，因而表示在属灵神性，也就是主的王权方面的主。主的对头和说恶言攻击祂灵魂之人的“赏赐”以下面这些话被描述为来自对虚假和邪恶的爱的地狱：“他以咒诅当作衣服穿上”、“这咒诅像水一样进入他中间，像油一样进入他骨头之间”，这两种说法描述了从外在和内在所接受的地狱，“以咒诅当作衣服穿上”描述了从外在所接受的地狱，“咒诅像水一样进入他中间，像油一样进入他骨头之间”描述了从内在所接受的地狱。经上说“像水”、“像油”，是因为“水”表示信之虚假，“油”表示爱之邪恶，故这两种说法表示对虚假和邪恶，也就是地狱的爱或情感，这也可从以下事实明显看出来：爱吸收与它和谐一致的一切，就像海绵吸水和油一样；因为对邪恶的爱被虚假滋养，对虚假的爱被邪恶滋养；爱就是这样，故经上说：“咒诅像水一样进入他中间，像油一样进入他骨头之间。”
由于“赏赐”在反面意义上表示对来自邪恶的虚假的情感方面的地狱，所以对真理的歪曲在圣言中处处被称为“行淫的赏赐或赏金”。如在何西阿书：
以色列啊，不要像列族一样欢喜，因为你从你的神底下行淫，在各谷场上喜爱行淫的赏赐；谷场和酒醡必不喂养他们，新酒也必欺骗她。(何西阿书9:1, 2)
“从神底下行淫”表示歪曲圣言的真理，将教会的圣物用于偶像崇拜；“喜爱行淫的赏赐”表示出于地狱之爱以歪曲、虚假和偶像崇拜为快乐；“在各谷场上”表示圣言和来自圣言的教义的一切，因为用来作饼的“谷”表示属灵地滋养人的一切，而“谷场”表示将这些收集在一起的地方，也就是圣言；“谷场和酒醡必不喂养他们”表示没有从圣言汲取仁与爱之良善，也就是那些滋养灵魂的东西，因为“谷场”在此表示仁之良善方面的圣言，“醡(池)”表示爱之良善方面的圣言，“醡(池)”在此是指油，油和酒都有醡池；“新酒也必欺骗她”表示也必没有任何良善之真理；因为“新酒”和“酒”一样，表示来自仁与爱之良善的真理。
弥迦书：
撒玛利亚的一切雕像必被打碎，她行淫的一切赏金必被火烧，我必使他们所有的偶像都荒废；因为她从行淫的赏金把它们聚集起来，因此它们必回转为行淫的赏金；为此，我要悲痛哀号，剥光赤身而行。(弥迦书1:7, 8)
“撒玛利亚”表示在教义真理方面的属灵教会，在此表示在教义虚假方面的教会；因为他们的“雕像”表示来自自我聪明的被歪曲的事物；她那必被火烧的“行淫的赏金”表示出于对来自邪恶的虚假的爱和随之而来的地狱快乐而对真理的歪曲；由于这爱来自地狱，所以经上说“它们必被火烧”，“火”表示两种意义上的爱；“我必使他们所有的偶像都荒废”表示虚假必须被摧毁；“她从行淫的赏金把它们聚集起来”表示从对来自邪恶的虚假的爱和随之而来的地狱快乐；“因此它们必回转为行淫的赏金”表示该教会的一切都将是被歪曲的真理，因为这是它们的源头；“为此，我要悲痛哀号”表示有教会在里面，因而与主在一起的天堂天使和教会之人的悲伤；“剥光赤身而行”表示因一切真理和良善的荒废而哀悼。“雕像”和“偶像”表示出于自我聪明、支持对自我和世界的爱的教义，以及由此衍生的虚假，因而教义、宗教和敬拜的虚假(可参看AE 587, 654b节)。
以西结书：
你在各路头建造你的高台，在各街上作了丘坛；你也不像妓女，以赏金为荣耀；通奸的妇人竟然接外人，替代丈夫；人都是把赏金送给妓女，你却将赏金给你所爱的人，贿赂他们，使他们从四围来与你行淫。你行淫与别的妇人相反，不是人给赏金追求你去行淫，而是你给赏金，所以你是相反的。(以西结书16:31–34)
这一章论述了耶路撒冷的可憎之事，也就是说，犹太教会的可憎之事，因为他们不仅扭曲和玷污圣言的良善，还从崇拜偶像的民族那里接受宗教和敬拜的虚假，通过这种方式玷污圣言的真理和良善，并确认这些玷污或通奸。至于“在各路头建造你的高台，在各街上作了丘坛”表示什么，可参看前文(AE 652c节)。在圣言中，“通奸和行淫”表示玷污和歪曲教会的真理和良善(可参看AE 141, 511节)；因此，“不像妓女，以赏金为荣耀”表示没有出于情感的快乐而如此歪曲圣言的真理；“通奸的妇人接外人，替代丈夫”表示圣言的真理和良善被其他民族的虚假扭曲；“人都是把赏金送给妓女，你却将赏金给你所爱的人，贿赂他们”表示他们喜欢其他民族的宗教和敬拜的虚假；“行淫的赏金或礼物”表示对通过其他人的虚假进行歪曲的爱；“使他们从四围来与你行淫”表示四处寻求虚假，通过这些虚假歪曲真理；“你行淫与别的妇人相反，不是人给赏金追求你去行淫，而是你给赏金，所以你是相反的”表示对通过其它宗教的虚假歪曲自己教会的真理并确认这些虚假的爱和情感的快乐，“行淫的赏金或礼物”表示对其它宗教的虚假的爱和情感的快乐。
从现在所阐述的明显可知，“赏赐”(或赏金、报酬、报答、回报等)按灵意在两种意义上是什么意思；因为带来快乐和喜悦之物，就是属灵的赏赐。例如，一个人做了好事会有财富、财产、荣耀和礼物的回报；这些东西并不是以属灵的方式来理解的回报或赏赐，源于它们的快乐和喜悦才是。生活良善的教会之人所获得的天上的赏赐更是如此，天上的赏赐就是对真理的属灵情感，以及由此而来的聪明和智慧，这是祝福和幸福的源头。此外，天堂有天堂之爱所产生的富丽堂皇，如它所对应的那样；但在天堂，被视为赏赐的，不是富丽堂皇，而是它们所来自的属灵之物。这也是“工价”和“赏赐”(或赏金、报酬、报答、回报等)的意思，它在主里面并来自主(以赛亚书40:10; 61:8; 62:11; 路加福音6:35; 14:12–14; 以及别处)。
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" (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" (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" (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" (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 (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" (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" (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).
695. And to give reward to His 1servants, 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 2Him (Isaiah 40:10).
In the same:
Say to the daughter of Zion, Behold thy salvation cometh, and the wages of His work are with 3Him (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 4state, 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 (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 (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 (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 (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 (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, 5for 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 (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 (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).
Footnotes:
1. Swedenborg in the heading corrected "His" into "Thy," but left it uncorrected immediately below and in 695.
2. The Hebrew has "beore," as found below in the explanation, and also in Arcana Coelestia 1793.
3. The Latin has "is" for "and."
4. The Latin has "For if" for "For so."
5. The Hebrew has "peoples."
6. The photolithograph omits "And the new wine shall dissemble unto her," but explains it in the text.
695. "Et dare mercedem servis 1
tuis prophetis at sanctis." - Quod significet caelum illis qui in veris doctrinae sunt, et in vita secundum illa, constat ex significatione "dare mercedem", quod sit salvatio, proinde caelum: ex significatione "servorum suorum prophetarum", quod sint qui in veris doctrinae, "servi" enim Domini dicuntur qui in veris, quia vera serviunt ad bonum producendum, confirmandum et conservandum, et quae serviunt bono, serviunt Domino, nam a Domino omne bonum; et "prophetae" dicuntur qui docent doctrinam, inde abstracte per illos significatur doctrinam: (quod "servi Dei" dicantur qui in veris sunt, videatur supra, n. 6, 409 [b, c] ; et quod "prophetae" qui docent doctrinam, et abstracte doctrinae, n. 624): et ex significatione "sanctorum", quod sint qui in veris doctrinae ex Verbo, et in vita secundum illa (de qua supra, n. 204): inde patet quod per "dare mercedem servis suis prophetis et sanctis", significetur caelum illis qui in veris doctrinae sunt, et in vita secundum illa.
[2] Quod per "mercedem" significetur salvatio, proinde caelum, absque diductione et explicatione potest sciri; sed quia pauci sciunt quid proprie intelligitur per "mercedem", dicetur. Per "mercedem" proprie intelligitur id jucundum, faustum et beatum, quod inest amori seu affectioni boni et veri; ille amor, seu illa affectio, in se habet omne gaudium cordis, quod gaudium caeleste, et quoque caelum, vocatur; causa est quia Dominus est in illo amore, seu in illa affectione, et cum Domino etiam caelum: id itaque gaudium, seu id jucundum, faustum et beatum, est quod proprie intelligitur per "mercedem", quam accepturi illi qui bonum faciunt et verum loquuntur ex amore et affectione boni et veri, ita ex Domino, at nequaquam ex semet; et quia ex Domino, et non ex semet, non est merces meriti sed est merces gratiae. Ex his constare potest quod qui scit quid gaudium caeleste, etiam sciat quid merces: (quid gaudium caeleste in sua essentia, videatur in opere De Caelo et Inferno 395-414): hoc itaque significatur per "mercedem" quae est illis qui in veris ex bono sunt; at vero per "mercedem" quae est illis qui in falsis ex malo sunt, est gaudium, seu jucundum, faustum et beatum in mundo, sed infernum post abitum e mundo.
[3] Ex his paucis patet quid per "mercedem" in sequentibus locis significatur:
– Apud Esaiam,
"Ecce Dominus Jehovih in forti venit, .... ecce merces Ipsius cum Ipso, et pretium operis Ipsius 2
coram lpso" (40:10);
apud eundem,
"Dicite filiae Zionis, Ecce salus tua venit, [ecce merces Ipsius cum Ipso,] et pretium operis Ipsius 3
coram Ipso" (62:11);
et in Apocalypsi,
"Ecce venio cito, et merces mea Mecum, ut dem unicuique sicut opus ejus erit" (22:12):
"Ecce Dominus Jehovih in forti venit", et "Ecce salus tua venit", tum "Ecce venit cito", significant adventum Domini primum et alterum: "merces Ipsius cum Ipso" significat caelum et omnia ejus, ut supra, quoniam ubi Dominus ibi caelum; caelum enim non est caelum ex angelis ibi, sed ex Domino apud angelos: quod caelum accepturi sint secundum amorem et affectionem boni et veri a Domino, intelligitur per quod "pretium operis Ipsius coram Ipso", et per quod "det unicuique sicut opus ejus erit"; per "opus", cui caelum ut merces, non aliud intelligitur quam opus ex amore seu affectione boni et veri nam omne opus, ex quo caelum, inde erit apud hominem; nam opus omne suum trahit ex amore aut affectione, sicut effectus omne suum a causa efficiente; inde qualis est amor aut affectio tale est opus; inde constare potest quid intelligitur per "opus secundum quod unicuique dabitur", et quid per "pretium operis."
[4] Similiter apud Esaiam,
"Ego Jehovah amans judicium, .... dabo mercedem operis eorum in veritate, et foedus aeternitatis excidam illis" (61:8):
per "judicium" quod amat Jehovah, significatur verum fide, affectione et actu, nam judicium est homini ex vero, tam cum cogitat et vult verum quam cum loquitur verum et facit secundum id; et quia id per "judicium" significatur, ideo dicitur, "Dabo mercedem operis eorum in veritate", hoc est, caelum secundum fidem et affectionem veri in actu; et quia inde conjunctio est cum Domino, ex quo merces, ideo etiam dicitur, "Foedus aeternitatis excidam illis"; per "foedus" enim in Verbo significatur conjunctio per amorem, et per "foedus aeternitatis" conjunctio per amorem boni et veri; amor enim ille conjungit, quia est Ipsius Domini, procedit enim ex Ipso.
[5] Quod amare bonum et verum propter bonum et verum, sit merces, ex causa quia in illo amore est Dominus et caelum, etiam constare potest ex sequentibus his locis:
– Apud Matthaeum,
"Non faciatis eleemosynam coram hominibus, ut videamini ab his, nam alioqui mercedem non habetis apud Patrem vestrum qui in caelis est; quando feceris eleemosynam, ne tuba canas ante te, quemadmodum hypocritae faciunt in synagogis et in vicis, ut glorificentur ab hominibus; amen dico vobis, habent mercedem suam: tu vero, quando feceris eleemosynam, ne cognoscat sinistra tua quid faciat dextra tua, ut sit tua eleemosyna in occulto; tunc Pater tuus, qui videt in occulto, illud reddet..in manifesto. Et si oraveris, non eris sicut hypocritae, nam amant in synagogis et in angulis platearum stantes orare, quo conspicui fiant hominibus; amen dico vobis quod mercedem suam habeant; tu vero quando oraveris intrato in conclave tuum, et claudens ostium tuum, ora Patrem tuum qui in occulto est; tunc Pater tuus, qui in occulto videt, reddet tibi in manifesto" (6 [1, ] . 2-6):
per "eleemosynam" in universali sensu significatur omne bonum quod homo vult et facit, et per "orare" in eodem sensu significatur omne verum quod homo cogitat et loquitur; qui duo illa faciunt "ut videantur", hoc est, ut appareant, illi bonum faciunt et verum loquuntur propter se et mundum, nam propter gloriam, quae est jucundum amoris sui quod illis est ex mundo; his quia jucundum gloriae est merces, dicitur quod "mercedem suam habeant"; sed jucundum gloriae, quod in mundo apparet illis sicut caelum, post obitum vertitur in infernum: at qui bonum faciunt et verum loquuntur non propter se et mundum, sed propter ipsum bonum et ipsum verum, intelliguntur per illos qui "eleemosynam faciunt in occulto" et qui "orant in occulto"; nam faciunt et orant ex amore seu affectione, ita ex Domino; hoc itaque est amare bonum et verum propter bonum et verum; de his ideo dicitur quod "Pater in caelis reddet illis in manifesto": quare esse in bonis et in veris ex amore aut affectione, quod idem est cum esse in illis a Domino, est merces, quoniam in illis est caelum, ac omne beatum ac faustum caeli.
[6] Apud Lucam,
"Quando feceris prandium aut cenam, ne voca.... divites, ne forte ii vicissim te vocent, et fiat tibi retributio; sed .... voca pauperes.... ; tunc beatus eris, quia non habent ad retribuendum tibi; retribuetur enim tibi in resurrectione" mortuorum (14:12-14):
per "facere prandium et cenam, et vocare ad illa", simile significatur per quod dare edere et bibere, seu panem et vinum, nempe facere proximo bonum ac docere verum, et sic quoad amorem consociari; qui itaque id faciunt ob finem ut retribuantur, id non faciunt propter bonum et propter verum, ita non ex Domino, sed propter se et mundum, ita ex inferno; qui vero faciunt illa non ob finem ut retribuantur, illi faciunt illa propter illa, nempe propter bonum et verum; et qui faciunt propter illa, ii faciunt ex illis, ita ex Domino, a quo illa apud hominem sunt; beatitudo caelestis, quae in illis factis est, et inde ex illis, est "merces", ac intelligitur per quod "retribuetur tibi in resurrectione" mortuorum.
[7] Apud eundem,
"Potius amate inimicos vestros, et benefacite, atque mutuo date nihil inde sperantes; tunc erit merces vestra multa, et eritis filii Altissimi" (6:35):
per haec significantur similia quae per illa mox prius; nempe, quod non benefaciendum sit propter retributionem, hoc est, non propter se et mundum, ita non propter famam, gloriam, honorem et lucrum, sed propter Dominum; quod est propter ipsum bonum et verum, quae apud illos a Domino sunt, ita in quibus est Dominus: per "amare inimicos et benefacere illis", in sensu proximo, ibi intelligitur amare gentes et benefacere illis, quod fiet docendo illos verum, et per id ducendo illos ad bonum; nam gens Judaica fratres et amicos vocabant suos, sed hostes et inimicos gentes; per "mutuo dare" significatur communicare bona et vera doctrinae ex Verbo; "nihil sperantes" significat non propter aliquid sui et mundi, sed propter bonum et verum: "tunc erit merces vestra multa" significat quod illis tunc caelum cum ejus beatis et jucundis; "et eritis filii Altissimi" significat quia sic faciunt illa non ex se sed ex Domino; nam qui bonum facit et verum docet ex Domino, is filius Ejus est; non autem qui bonum facit ex se, quod facit omnis qui spectat honorem et lucrum, propter quae.
[8] Apud Matthaeum,
"Quisquis prophetam accipit in nomine prophetae, mercedem prophetae accipiet: quisquis [accipit] justum in nomine justi, mercedem justi accipiet. Quisquis potaverit unum parvorum potu frigidae solum in nomine discipuli non perdet mercedem" (10:41, 42):
quomodo haec Domini verba intelligenda sunt, nemo videre potest nisi ex sensu interno seu spirituali illorum; quis enim scire potest quid intelligitur per "accipere mercedem prophetae" et "mercedem justi", et quid per "recipere prophetam et justum in nomine prophetae et justi"? tum quid intelligitur per "mercedem" quam accipiet qui "potaverit potu frigidae solum unum parvorum in nomine discipuli?" Quis absque sensu interno spirituali videre potest quod per illa verba intelligatur quod quisque accepturus sit caelum et ejus gaudium secundum affectionem veri et boni, et secundum obedientiam?
[9] Quod ille sensus sit, apparet dum 4
per "prophetam" intelligitur verum doctrinae, per "justum" bonum amoris, et per "discipulum": verum et bonum Verbi et ecclesiae; et cum per "in nomine" illorum intelligitur propter illa, et secundum quale illorum apud illos qui faciunt et docent; tum cum per "mercedem" intelligitur caelum, ut supra dictum est, nempe quod unicuique sit caelum secundum affectionem veri et boni, ac.. secundum quale et quantum ejus; istis enim affectionibus inscripta sunt omnia caeli, nam illae affectiones non sunt alicui nisi ex Domino, est enim Divinum procedens ab Ipso in quo et ex quo est caelum.
[10] Per "potare potu frigidae unum parvorum in nomine discipuli" intelligitur ex obedientia bonum facere et verum docere; nam per "aquam" significatur verum affectione, et per "frigidam" verum obedientia; sola enim obedientia est affectio naturalis et non spiritualis, quare respective est frigida: per "discipulum", in cujus nomine seu propter quem potabit, significatur verum et bonum Verbi et ecclesiae. (Quod per "prophetam" significetur verum doctrinae, videatur supra, n. 624 [b-e] ; quod par "justum " bonum amoris, n. 204 [a] ; quod per "discipulum" verum et bonum Verbi et ecclesiae, n. 100, 122; et quod per "nomen" significetur quale rei 5
et status, n. 102 [b] , 135, 148, 676.)
[11] Apud Marcum,
"Quisquis vos potaverit poculo aquae in nomine meo, eo quod Christi sitis, amen dico vobis, non perdet mercedem suam" (9:41):
per haec quoque intelligitur quod jucundum caeli recepturi qui ex affectione audiunt, recipiunt et docent verum, ex eo quod verum et affectio ejus sit ex Domino, ita propter Dominum, proinde etiam propter verum; nam "eo quod Christi sitis" significat propter Divinum Verum procedens a Domino.
(Quod "Christus" sit Dominus quoad Divinum Verum, et inde Divinum Verum procedens a Domino, videatur supra, n. 6
[12] Apud Sachariam,
"Fundata est domus Jehovae Zebaoth, templum ut aedificetur; nam ante dies hos merces hominis non facta est, nec merces bestiae, ac exeunti et intranti non pax ab hoste: .... nunc semen pacis, vitis dabit fructum, et terra dabit proventum suum, et caeli dabunt rorem suum" (8:9, 10, 12):
haec dicta sunt de nova ecclesia a Domino instauranda, veteri devastata; nova ecclesia, quae instaurabitur, significatur per "domum Jehovae Zebaoth" quae fundata est, et per "templum" quod aedificabitur; per "domum Jehovae" significatur ecclesia quoad bonum, et per "templum" ecclesia quoad verum (videatur supra, n. 220): quod antehac non alicui affectio veri et boni spiritualis, nec affectio veri et boni naturalis, fuerit, significatur per quod "ante dies hos non merces hominis facta sit, nec merces bestiae"; per "hominem" enim significatur affectio veri spiritualis, et per "bestiam" affectio boni naturalis, et per "mercedem" caelum, quod est eis qui in affectionibus veri et boni sunt; (quod "homo" significet affectionem veri spiritualem et inde intelligentiam, videatur supra, n. 280, 546, 547; et quod "bestia" significet affectionem naturalem, n. 650):
[13] "exeunti et intranti non pax ab hoste", significat quod antehac infestati fuerint ab inferno in omni vitae statu; per "exire et intrare" significatur vitae status a Principio ad finem; per "non pacem" significatur infestatio a malis et inde falsis, et per "hostem" infernum unde mala et falsa: "semen pacis" significat verum caeli et ecclesiae quod a Domino; id "semen pacis" dicitur, quia tutatur contra inferna et dat securitatem: "vitis dabit fructum, et terra proventum", significat quod affectio veri spiritualis producet bonum charitatis, et affectio boni et veri naturalis producet opera charitatis; "vitis" significat ecclesiam quoad affectionem veri spiritualem, "terra" ecclesiam quoad affectionem veri naturalem, "fructus" bonum charitatis, et "proventus" opera illius boni: "caeli dabunt rorem" significat illa ex influxu per caelum a Domino.
[14] Apud Johannem,
"Tollite oculos vestros, et spectate agros, quod albi sint ad messem jam jam; et qui metit mercedem accipiet, et colliget fructum ad vitam aeternam, ut qui seminat simul gaudeat et qui metit" (4:35, 36):
haec etiam de nova ecclesia a Domino; quod illa instet, significatur per "agros qui albi sunt ad messem jam jam"; illi qui ab ea ecclesia in affectione veri spirituali sunt, et inde in caelo, intelliguntur per "qui metit mercedem accipiet, et colliget fructum in vitam aeternam"; et Ipse Dominus a quo illa affectio veri et caelum, intelligitur per "qui seminat simul gaudeat."
[15] Apud Jeremiam,
"Rachel deplorans filios suos, renuit consolationem accipere super filiis suis, eo quod non ullus; sed.... inhibe vocem tuam a fletu, et oculos tuos a lachryma, quia est merces labori tuo nam revertentur e terra hostis; estque spes extremitati tuae, ..nam revertentur fili in terminum suum" (31:15-17; Matthaeus 2:18):
quod per haec intelligantur infantes pueri in Bethlechem, qui ex mandato Herodis occisi sunt, constat apud Matthaeum, in loco citato; sed quid per id significatum est, non adhuc est notum: significatum est quod cum Dominus in mundum venit, non aliquod verum spirituale superesset; per Rachelem enim repraesentata est ecclesia interna spiritualis, et per Leam ecclesia externa naturalis, per Bethlechem spirituale, et per pueros qui occisi sunt verum ex illa origine; quod non amplius superesset aliquod verum spirituale, significatur per quod "Rachel deplorans filios, renuat consolationem accipere super filiis suis, eo quod non ullus:"
[16] quod posthac non dolor erit propterea, quia natus est Dominus a quo nova ecclesia quae in veris ex affectione spirituali erit, significatur per "Inhibe vocem a fletu et oculos tuos a lachryma, quia est merces labori tuo; per "mercedem Ipsius" significatur caelum illis qui ab ecclesia illa ex affectione veri spirituali erunt, et per "laborem" significatur pugna Domini contra inferna et subjugatio illorum, ut nova ecclesia instauretur: quod nova ecclesia instaurabitur loco ejus quae perierat, significatur per quod "revertentur e terra hostis", et quod "sit spes extremitati", tum quod "revertentur filii in terminum suum"; "reverti e terra hostis" significat educi ex inferno; "spes extremitati" significat finem prioris ecclesiae et principium novae; "revertentur filii in terminum" significat quod spiritualia vera apud illos qui e nova illa ecclesia erunt, existent.
[17] Apud Esaiam,
"Ego dixi, In vanum laboravi, in inanitatem et vanitatem Vires meas insumpsi: verum tamen judicium meum apud Jehovam, et merces operis mei apud Deum meum" (49:4):
etiam haec de nova ecclesia a Domino instauranda dicta sunt; quod non instaurari possit apud gentem Judaicam, quia vera non aliqua affectione spirituali recipi ab illa potuissent, intelligitur per "Ego dixi, In vanum laboravi, in inanitatem et vanitatem vires meas insumpsi": quod usque provideatur a Domino ecclesia spiritualis, nempe apud gentes, significatur per quod "judicium meum sit apud Jehovam", et per quod "merces operis mei sit apud Deum meum; per "mercedem" hic significatur ecclesia quae in affectione veri spirituali est; per "laborem" et per "opus" significatur pugna Domini contra inferna et subjugatio illorum, per quam Dominus restituit aequilibrium inter caelum et infernum, in quo homo recipere potest verum et fieri spiritualis. (De quo aequilibrio videatur in opere De Caelo et Inferno 589-603; et in opusculo De Ultimo Judicio 33, 34, 73, 74.)
[18] Apud Davidem,
"Ecce hereditas Jehovae filii, merces fructus ventris; sicut tela in manu potentis, sic filii adolescentiae; beatus vir qui implevit pharetram suam ex illis, non pudefient cum loquentur cum hostibus in porta" (Psalms 127:3,)
quid hic per "filios", "fructum ventris", "tela", "pharetram", et per "hostes in porta" significatur, videatur supra (n. 357 [b]); et quod per "mercedem" etiam hic intelligatur felicitas quae est illis qui in caelo.
[19] Apud Evangelistas,
"Beati..cum probris affecerint vos, et persecuti fuerint, et dixerint omne malum verbum contra vos, mentientes propter" Christum: "gaudete et exultate, quia merces vestra multa in caelis; sic enim persecuti sunt prophetas qui ante vos" (Matthaeus 5:11, 12; Luca 6:22, 23):
haec de illis qui pugnant et vincunt in tentationibus inductis a malis, ita ab inferno; tentationes significantur per "afficere probris", "persequi", "dicere malum verbum", "mentiri propter Christum", tentationes enim sunt impugnationes et infestationes veri et boni a falsis et malis; per "Christum" intelligitur Divinum Verum a Domino, quod impugnatur et propter quod infestantur: "Gaudete et exultate, quia merces vestra magna in caelis", significat caelum cum ejus gaudio illis qui in affectione veri spirituali sunt, nam illi soli pugnant et vincunt, ex causa quia Dominus in illa affectione est, qui pro homine in pugnis tentationum resistit et vincit; " 7
sic enim persecuti sunt prophetas qui ante vos" significat quod prius similiter impugnaverint vera doctrinae quae apud illos qui in affectione veri spirituali fuerunt, per "prophetas" enim abstracte a personis significantur vera ex Verbo, seu ex Domino.
Ex his quae nunc e Verbo allata sunt; constare potest quod per "mercedem" significetur caelum quoad ejus beatum, faustum et jucundum, quod illis est qui in affectione veri et boni spirituali sunt, et quod "merces" sit ipsa illa affectio; nam sive dicas affectionem illam, sive caelum, idem est, quoniam in illa et ex illa est caelum:
[20] illi autem qui non ex affectione spirituali loquuntur verum et faciunt bonum, sed modo ex affectione naturali, et cogitant jugiter de caelo ut mercede, illi repraesentati sunt per mercenarios in Ecclesia Israelitica, de quibus in illa ecclesia plura statuta exstant; sicut
Quod mercenarii non comederent de Paschate (Exod 12:43, 45);
Quod non comederent de sanctis (Leviticus 22:10);
Quod non pernoctaret merces mercenarii apud aliquem usque ad auroram (Leviticus 19:13);
Quod non opprimerent "mercenarium, pauperem et egenum de fratribus.., aut de peregrino.., qui in terra tua, et in portis tuis; in die illis dabis mercedem ejus, ita ut non occidat super ea sol ne clamet contra te ad Jehovam, ut sit in te peccatum" (Deuteronomius 24:14, 15);
apud Malachiam,
Ego "contra oppressores mercedis mercenarii, viduae et pupilli, et declinantes peregrinum, nec timent Me" (3:5);
et alibi: quod non comederent ex paschate et ex sanctificatis, erat causa quia per illos repraesentati sunt naturales, et non spirituales; et spirituales ab ecclesia sunt, et non ita naturales: nam spectare caelum ut mercedem propter bona quae faciunt est naturale, naturale enim spectat bonum ex se, ita caelum ut mercedem, unde bonum fit meritorium; aliter vero spirituale; hoc agnoscit bonum non a se sed a Domino, unde etiam caelum ex misericordia, et non ex aliquo merito: at quoniam usque bonum faciunt, tametsi non ex affectione spirituali, sed ex affectione naturali, quae est obedientia, et tunc cogitant de caelo ut mercede, ideo memorantur inter "pauperes, egenos, peregrinos, pupillos et viduas", ex causa quia in paupertate spirituali sunt; nam genuina vera illis in obscuro sunt, quia lux e caelo per spiritualem hominem in naturalem illorum non influit; inde est quod inter illos memorentur, et quod praecipiatur quod "daretur illis merces antequam sol occidit"; sunt quoque illi in caelorum infimis, et ibi servitia, ac ibi secundum opera illorum remunerantur (sed de his videantur plura in Doctrina Novae Hierosolymae, 150-158).
[21] Mercenarii autem qui non cogitant de mercede in caelo sed de mercede in mundo, ita qui bonum faciunt propter lucra, sive sint honores sive opes, illi qui bonum faciunt ex amore honorum et opum, ita propter se et mundum, illi naturales infernales sunt; hi mercenarii intelliguntur apud Johannem,
"Ego sum Pastor bonus; Pastor bonus animam suam [ponit] pro ovibus: mercenarius vero.... videt lupum et deserit oves, et fugit.... quia mercenarius est" (10:11-13);
et apud Jeremiam,
"Vitula pulcherrima Aegyptus, exitium a septentrione venit, .. mercenarii ejus.... sicut vituli saginati, nam etiam illi converterunt se, fugiunt simul nec constiterunt, quia dies exitii illorum venit super eos" (46:20, 21):
et quoque alibi (ut Esaias 16:14; 21:16).
[22] Quoniam per "mercedem" in Verbo significatur caelum, quod est illis qui in amore veri et boni spirituali sunt, ita in opposito sensu per "mercedem" significatur infernum, quod est illis qui in amore falsi et mali sunt. Id per "mercedem" significatur apud Davidem,
" 8
Induet maledictionem sicut vestem suam, ac 9
intravit in medium ejus sicut aquae, et sicut oleum inter ossa ejus:.... haec merces adversantium mihi a cum Jehovah, et loquentium malum contra animam meam" (Psalms 109:18, 20):
haec in sensu spirituali intelligenda sunt de Domino; nam ubi David in Psalm is loquitur de Se, in eo sensu intelligitur de Domino, nam David ut rex repraesentavit Dominum, et inde significat Ipsum quoad Divinum spirituale, quod est regium Domini: "merces adversantium Domino, et loquentium malum contra animam Ipsius", describitur ut infernum ex amore falsi et mali, nempe per haec, quod " 10
induet maledictionem sicut vestem suam, ac 11
intravi in medium ejus sicut aquae, et sicut oleum inter ossa ejus"; infernum quod recipitur in externis et in internis, describitur per illa duo, infernum quod recipitur in externis per maledictionem quam "induet sicut vestem suam", ac infernum quod recipitur in internis per maledictionem quae "intrat in medium ejus sicut aquae, et sicut oleum inter ossa ejus"; "sicut aquae" et "sicut oleum" dicitur, quia "aquae" significant falsa ex fide, et "oleum" mala ex amore; inde per utrumque intelligitur amor seu affectio falsi et mali, quae est infernum, quod etiam constare potest ex eo, quod amor imbibat omnia quae cum illo concordant, prorsus sicut spongia aquas et oleum; nam amor mali se nutrit ex falsis, et amor falsi se nutrit ex malis; et quia amor talis est, ideo dicitur quod "maledictio intret in medium ejus sicut aquae, et sicut oleum inter ossa ejus."
[23] Quia per "mercedem" in opposito sensu significatur infernum quoad affectionem falsi ex malo, ideo falsificatio veri in Verbo passim vocatur "merces meretricia":
- Ut apud Hoscheam,
"Ne laeteris, Israel, ad exultationem sicut gentes, quia scortatus es sub Deo.., amasti mercedem meretriciam super omnibus areis frumenti, area et torcular non pascet illos [, et mustum mentietur illi] " (9:1, 2):
"scortari sub Deo" significat falsificare vera Verbi, et applicare sancta ecclesiae ad idololatrica; "amare mercedem meretriciam significat jucundum falsificandi et falsi, tum idololatriae, ex amore infernali; "super omnibus areis frumenti" significat omnia Verbi et doctrinae ex Verbo, nam "frumentum", ex quo panis, significat omne quod spiritualiter nutrit, et "area" significat ubi illud collectum est, ita Verbum; "area et torcular non pascet illos" significat quod ex Verbo non haurient bona charitatis et amoris, ita non aliquod quod nutriet animam, nam "area" ibi est Verbum quoad bona charitatis, et "torcular" quoad bona amoris, et per "torcular" intelligitur hic oleum, pro quo et quoque pro vino erant torcularia; "et mustum mentietur illi" significat quod nec aliquod verum boni, nam "mustum", sicut "vinum", significat verum ex bono charitatis et amoris.
[24] Apud Micham,
"Omnia sculptilia" Samariae "contundentur, et omnes mercedes meretriciae ejus comburentur igne, et omnia idola eorum ponam vastitatem, nam ex mercede meretricia congregavit, ideo usque in mercedem meretriciam revertentur; super hoc plangam et ejulabo, ibo spoliatus et nudus" (1:7, 8):
per "Samariam" intelligitur ecclesia spiritualis quoad vera doctrinae, hic quoad falsa doctrinae; nam per "sculptilia" eorum significantur falsificata quae ex propria intelligentia: per "mercedes meretricias ejus", quae comburentur igne, significantur falsificationes veri ex amore falsi a malo et inde jucundo infernali; et quia ille amor est ex inferno, dicitur quod "comburentur Igne, Ignis" enim significat amorem in utroque sensu: "et omnia idola eorum ponam vastitatem" significat falsa quod destruenda; "nam ex mercede meretricia congregavit" significat ex amore falsi quod a malo et inde jucundo infernali; "ideo in mercedem meretriciam revertentur" significat quod omnia illius ecclesiae vera falsificata erunt, quia inde sunt: "super hoc plangam et ejulabo" significat dolorem angelorum caeli et hominum ecclesiae in quibus ecclesia, et sic apud quos Dominus; "ibo spoliatus et nudus" significat luctum propter vastationem omnis veri et boni.
Quod "sculptilia" et "idola" significent doctrinalia ex propria intelligentia faventia amoribus sui et mundi ac principiis inde captis, ita falsa doctrinae, religionis et cultus, videatur supra (n. 587, 654 [h]).
[25] Apud Ezechielem,
"Aedificasti clivum tuum in capite omnis viae, et excelsum tuum in omni platea; neque fuisti sicut meretrix ad gloriandum de mercede; mulier adultera sub viro suo accepit alienos; omnibus meretricibus dant mercedem; tu vero dedisti mercedes tuas omnibus amasiis tuis, et remunerasti eos, ut venirent ad te e circuitu in scortationibus tuis: sic factum est in te contrarium a mulieribus in scortationibus tuis, ut post te non scortatum iverint, in dando mercedem, et merces non data est tibi, fuisti itaque in contrarium" (16:31, 32 [, 33, 34]):
agitur in eo capite de abominationibus Hierosolymae, ita de abominandis Ecclesiae Judaicae, quod non modo perverterit et adulteraverit bona Verbi, sed etiam quod ex gentibus idololatris falsa religionis et cultus receperit, et per illa adulteraverit vera et bona Verbi, et adulterata confirmaverit: quid per "aedificare clivum in capite omnis viae, et excelsum facere in omni platea", videatur supra (n. 652 [c]): quod per "adulteria" et "scortationes" in Verbo significentur adulterationes et falsificationes veri et boni ecclesiae, videatur supra (n. 141, 511): quare quod non fuerit "sicut meretrix ad gloriandum de mercede" significat quod non ita ex jucundo affectionis falsificaverit vera Verbi: quod "mulier adultera sub viro suo acceperit alienos" significat quod perverterit vera et bona Verbi per falsa aliarum gentium: "omnibus meretricibus dant mercedem, tu vero dedisti mercedes tuas omnibus amasiis tuis, et remunerasti eos", significat quod amaverint falsa religionis et cultus aliarum gentium; "merces" seu donum meretricium est amor falsificandi per falsa aliorum; "ut venirent ad te e circuitu in scortationibus tuis", significat quod falsa sint conquisita ab undequaque, per quae falsificationes veri; "sic factum est in te contrarium a mulieribus in scortationibus, ut post te non scortatum iverint, in dando mercedem, et merces non data est tibi, fuisti itaque in contrarium", significat jucundum amoris et affectionis falsificandi vera suae ecclesiae per falsa aliarum religionum et confirmandi illa; jucundum amoris et affectionis erga falsa aliarum religionum hic intelligitur per "mercedem", seu donum meretricium.
[26] Ex his quae nunc allata sunt constare potest quid per "mercedem" in utroque sensu spiritualiter intelligitur; hoc enim merces spiritualis est, quod jucunditate et gaudio afficit; sint pro exemplo, opes, possessiones, honores, munera, quibus homo propter bene acta remuneratur, quae spiritualiter intellecta non sunt illa, sed jucunditates et gaudia ex illis: plus autem merces caelestis, quae erit homini ecclesiae qui bene vivit, quae est affectio veri spiritualis, et inde intelligentia et sapientia, ex qua beatitudo et felicitas; et insuper in caelo opulentia et magnificentia, quae ex caelesti amore ut ejus correspondens sequitur; at usque opulentia et magnificentia in caelo non spectatur ut merces, sed spirituale ex quo illae.
Hoc quoque intelligitur per "operis pretium" et per "mercedem", quae in Domino et a Domino (Esaias 40:10; 61:8; 62:11; Luca 6:35; 14:12-14: et alibi).
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