----中文待译----
102. And for my name's sake hast laboured. That this signifies acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, is evident from the signification of the name of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (concerning which see Arcana Coelestia 2628, 6887), and in the relative sense, all things of love and of faith by which the Lord is worshipped, because these are Divine things which proceed from His Divine Human (Arcana Coelestia 2724, 3006, 6674, 9310). This is evident also from the signification of labouring as being earnest application of the mind, and study in order that those things may be known and acknowledged; for this is signified by labouring, when it is said of those who study the knowledges (cognitiones) of truth and good. From these considerations it follows, that by "and for my name's sake hast laboured," is signified acknowledgment of the Lord, and of the knowledges (cognitiones) which have regard to Him. The knowledges (cognitiones) which have regard to the Lord, are all those things which belong to love and faith.
In many passages of the Word, it is said, "for the sake of the name of Jehovah," "for the sake of the name of the Lord," "for the sake of the name of Jesus Christ," and that the name of God should be hallowed, and similar expressions. Those who do not think beyond the sense of the letter are of opinion, that in these passages name alone is understood: but this is not so, but everything by which the Lord is worshipped, everything which has relation to love and faith. Hence by the name of the Lord in the Word, are meant all things of love and of faith by which He is worshipped, but, in this case, the acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, because this is said to those only who study those knowledges (cognitiones).
[2] The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but everything of love and faith, is found in the spiritual world. In that world, the names used on earth are not enunciated, but the names of the persons spoken of are formed from the idea of all those things that are known about them, which things are summed up in one expression. Such is the enunciation of names in the spiritual world; this is why names in that world, as well as all other things, are spiritual. Nor are the names of the Lord and of Jesus Christ uttered there as on earth, but, instead of them, a name is formed from the idea of all those things that are known and believed concerning Him, which idea is derived from everything of love and of faith in Him. The reason is, that these things in the aggregate are the Lord with them; for the Lord is present with every one in the goods of love and of faith that are from Him. This being the case, the character of every one as to his love and faith in the Lord is there immediately known, merely from his enouncing in a spiritual expression, or a spiritual name, "the Lord" or "Jesus Christ." This is why those who have no love or faith towards Him, cannot utter His name, that is, they cannot form any spiritual name of Him. From these considerations it is now clear why it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not meant the name, but the all of love and of faith by which He is worshipped.
[3] Lest, therefore, the opinion entertained by many should prevail, that the name alone of Jesus Christ, without love and faith in Him, thus without the knowledges (cognitiones) by which love and faith exist, contributes something to salvation, I adduce herewith a few passages from the Word in which the above-mentioned expressions are found, from which those who think more deeply may see that name alone is not meant. Thus in the following:
"Jesus said, Ye shall be hated of all men for my name's sake" (Arcana Coelestia 3004, 3005, 3009, 5502), and by not being Christ, is signified, not Divine truth, but falsity.
[4] In the Old Testament, the name of Jehovah has a signification similar to that of the name of the Lord, because Jehovah, in the Old Testament, is the Lord. Thus it is said in Isaiah:
"And in that day shall ye say, Confess ye to Jehovah, call upon his name" (6).
[5] Because by the name of Jehovah, or of the Lord, in the spiritual sense, is signified all worship from the good of love and the truths of faith, therefore, in the highest sense, by the name of Jehovah is meant the Lord as to the Divine Human, because from His Divine Human proceeds the all of love and of faith. That the Lord, in the highest sense, is meant by the name of Jehovah, is clear in John:
"Jesus said, Father, glorify thy name. A voice came from heaven, saying, I have both glorified it, and will glorify it again" (12:28).
And in Isaiah:
"I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give to another" (42:6, 8).
The coming of the Lord is here treated of. In Jeremiah:
"Behold the days come, saith Jehovah, that I will raise unto David a righteous branch, and a king shall reign, and this is his name whereby he shall be called, Jehovah, our righteousness" (23:5, 6).
Hence it is clear that in the Lord's Prayer the words "hallowed be thy name" (Matthew 6:9) mean, that the Divine Human of the Lord is to be regarded as holy, and to be worshipped.
[6] Because the name of the Lord signifies such things, it is evident what is meant by the following passages.
In John:
"The shepherd of the sheep calleth his own sheep by name" (Arcana Coelestia 6388, 6478, 9174, 9984. That a prophet signifies one who teaches truth, thus also, abstractedly, the truth which is taught, see n. 2534, 7269. That a righteous man signifies the good of love to the Arcana Coelestia 2235, 9857. That a disciple signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That to give to drink is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that name signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence the name of Jehovah, or of the Lord, signifies all the quality by which He is worshipped, n. 2724, 3006, 6674, 9310.)
102. And for My name's sake hast toiled, is the acknowledgment of the Lord and of the knowledges of truth that have respect to Him. This is evident from the signification of "the name" of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (See Arcana Coelestia 2628, 6887), and in a relative sense, all things of love and faith by which the Lord is worshiped, because these are things Divine that proceed from His Divine Human (n. 2724, 3006, 6674, 9310). This is evident also from the signification of "toiling," as being to strive with mind and zeal that these things may be known and acknowledged; for this is signified by "toiling" when it is said of those who apply themselves to the knowledges of truth and good. From this it follows that "for My name's sake hast toiled" signifies the acknowledgment of the Lord, and of the knowledges that have respect to Him. The knowledges that have respect to the Lord are all things that are of love and faith. In many passages of the Word it is said, "for the sake of Jehovah's name," "for the sake of the Lord's name," "for the sake of the name of Jesus Christ," that "the name of God should be sanctified," and the like. Those whose thoughts do not go beyond the sense of the letter suppose that the name alone is meant; but what is meant is not the name, but everything whereby the Lord is worshiped; and all of this has relation to love and faith. Therefore by "the Lord's name" in the Word all things of love and of faith by which He is worshiped are meant; here the acknowledgment of the Lord and of the knowledges of truth that have respect to Him, because this is said to those who are only zealous about knowledges.
[2] That "Jehovah's name" or the "Lord's name" does not mean the name itself, but all things of love and faith, is from the spiritual world. There the names used on the earth are not uttered; but the names of the persons who are spoken of are formed from the idea of all things known about them combined into a single word. In this way names in the spiritual world are expressed; consequently names there, like all the other things, are spiritual The names "Lord" and "Jesus Christ," even, are not uttered there as on the earth, but in place of those names a name is formed from the idea of all things known and believed respecting Him; and this idea is made up of all things of love to Him and faith in Him. This is because these in the complex are the Lord in them; for the Lord is in everyone in the goods of love and of faith that are from Him. As this is so, the quality of everyone there, in respect to love to the Lord and faith in the Lord, is immediately known if he only utters "Lord" or "Jesus Christ" by a spiritual expression or spiritual name; and for the same reason also, those who are not in any love to Him or faith in Him are unable to speak His name, that is, to form any spiritual name of Him. From this it is now clear why by the "name" of Jehovah, of the Lord, or of Jesus Christ, name is not meant in the Word, but everything of love and of faith whereby He is worshiped.
[3] Lest, therefore, the opinion that is entertained by many should prevail, that the mere name Jesus Christ, without love to Him or faith in Him, thus without the knowledges by which love and faith exist, contributes something to salvation, I will introduce some passages from the Word in which the expressions "for His name's sake" and "in His name" are used, from which those who think more deeply may see that name alone is not meant:
Jesus said, Ye shall be hated of all for My name's sake (Arcana Coelestia 3004-3005, 3009, 5502), and by not being Christ, truth not Divine, but falsity.
[4] The "name of the Lord," in the New Testament means the like as the "name of Jehovah" in the Old, because the Lord there is Jehovah.
Thus in Isaiah:
And in that day shall ye say, Confess ye to Jehovah, call upon His name (The New Jerusalem and Its Heavenly Doctrine 6).
[5] Since by the "name of Jehovah" or the "name of the Lord" is signified in the spiritual sense all worship from the good of love and the truths of faith, therefore in the highest sense by "name of Jehovah" is meant the Lord in respect to the Divine Human, for the reason that from His Divine Human everything of love and of faith proceeds. That by "name of Jehovah," in the highest sense, the Lord is meant, is evident in John:
Jesus said, Father, glorify Thy name. There came a voice out of heaven, saying, I have both glorified and will glorify again (John 12:28).
In Isaiah:
I will give thee for a covenant to the people, for a light of the nations. I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:6, 8);
the coming of the Lord is here treated of.
In Jeremiah:
Behold the days come that I will raise unto David a righteous shoot, and He shall reign as King, and this is His name, by which they shall call Him, Jehovah, our righteousness (Jeremiah 23:5, 6).
From this it is clear what is meant in the Lord's prayer by the words:
Hallowed be Thy name (Matthew 6:9);
namely, that the Divine Human of the Lord is to be accounted holy, and to be worshiped.
[6] As this is meant by "the name of the Lord," the meaning of the following passages can be seen.
In John:
The shepherd of the sheep calleth his own sheep by their name (John 10:3).
In Luke:
Rejoice that your names are written in heaven (Luke 10:20).
And in Revelation:
Thou hast a few names in Sardis (Revelation 3:4).
He who does not know what "name" signifies in the Word cannot possibly know how these words are to be understood, in Matthew:
He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous one in the name of a righteous one shall receive a righteous one's reward; and whosoever shall give to drink unto one of these little ones a cup of cold [water] in the name of a disciple only, verily I say unto you, he shall not lose his reward (Matthew 10:41, 42).
"To receive a prophet in the name of a prophet," "a righteous one in the name of a righteous one," and "to give drink in the name of a disciple," signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth; for by "prophet" is signified truth, by "righteous one" is signified good, and by "disciple" good from truth; and "to give to drink of cold [water]" is to exercise charity from obedience; "in the name" of these is for the sake of what they are, thus for their sake. Who could ever understand these things unless he knew what "name" signifies?
[7] To love and to do truth for the sake of truth, and good for the sake of good, is to have affection for truth and good for their sake, and not for the sake of one's own reputation, honor, or gain. Such affection of truth and good is a truly spiritual affection; but the affection of truth and good for the sake of one's own reputation, honor, or gain, is a merely natural affection. And as those who love truth and good for the sake of truth and good, or because they are truth and good, are in the spiritual affection of truth and good, therefore it is said that they shall receive "a prophet's reward" and "a righteous one's reward;" which means that they are in the spiritual affection of truth and good, and this affection has reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good, without regard to reward as an end, thus for the sake of truth and good, see Arcana Coelestia 6388, 6478, 9174, 9984. That "prophet" signifies one who teaches truth, thus also, in the abstract, truth that is taught, see n. 2534, 7269. That a "righteous one" signifies the good of love to the Lord, n. 2235, 9857. That "disciple" signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That "to give drink" is to instruct in the goods and truths of faith, and thus to exercise charity, n. Arcana Coelestia 3069, 3772, 4017, 4018, 8562, 9412; and that "name" signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence "the name of Jehovah," or "the name of the Lord," signifies every quality by which He is worshiped, n. Arcana Coelestia 2724 Arcana Coelestia 2724[1-3], 3006, 6674, 9310).
102. "(Et) propter nomen meum laborasti." - Quod 1
significet agnitionem Domini et cognitionum veri quae spectant Ipsum, constat ex significatione "nominis" Jehovae seu Domini, quod in supremo sensu sit Divinum Humanum Ipsius (de qua n. 2628, 6887), et in sensu respectivo omnia amoris et fidei per quae colitur Dominus, quia haec sunt Divina quae a Divino Humano Ipsius procedunt (n. 2724, 3006, 6674, 9310); et ex significatione "laborare", quod sit incumbere animo et studio ut ea sciantur et agnoscantur, id enim significat "laborare", cum dicitur de illis qui cognitionibus veri et boni student: ex his sequitur, quod per "propter nomen meum laborasti" significetur agnitio Domini et cognitionum quae spectant Ipsum. Cognitiones quae spectant Ipsum, sunt omnia quae amoris et fidei. Multis in locis in Verbo dicitur "propter nomen Jehovae", "propter nomen Domini" "propter nomen Jesu Christi", quod "sanctificandum nomen Dei", et similia. Illi qui non ultra sensum litterae cogitant, opinantur quod solum nomen intelligatur; sed non intelligitur nomen, verum omne id per quod Dominus colitur, quod omne se refert ad amorem et fidem: inde per "nomen Domini" in Verbo intelliguntur omnia amoris et fidei, per quae colitur; hic vero agnitio Domini et cognitionum veri quae spectant Ipsum, quia hoc dicitur ad illos qui modo student cognitionibus.
[2] Quod per "nomen Jehovae" seu "Domini" non intelligatur ipsum nomen, sed omnia amoris et fidei, ducit causam ex spirituali mundo. Ibi nomina quae in terris, non enuntiantur; sed nomina personarum, de quibus loquuntur, formalitur ex idea omnium quae sciuntur de illis, quae in unam vocem compinguntur: talis est enuntiatio nominum in mundo spirituali; unde est, quod etiam nomina ibi sicut omnia reliqua sint spiritualia. Nomen "Dominus" et nomen "Jesus Christus" nec ibi enuntiantur sicut in terris, sed pro illis nominibus nomen formatur ex idea omnium quae sciuntur et creduntur de Ipso, quae idea est ex omnibus amoris et fidei in Ipsum: causa est, quia haec in complexu sunt Dominus apud illos; est enim Dominus apud unumquemvis in bonis amoris et fidei quae ab Ipso. Quia ita est, unusquisque ibi statim cognoscitur qualis est quoad amorem et fidem in Dominum, modo enuntiat spirituali voce seu spirituali nomine Dominum seu Jesum Christum: et inde quoque est, quod illi qui non in aliquo amore aut in aliqua fide in Ipsum sunt, non possint nominare Ipsum, hoc est, formare aliquod nomen spirituale de Ipso. Ex his nunc patet, unde est quod per "nomen" Jehovae Domini aut Jesu Christi in Verbo non intelligatur nomen, sed omne amoris et fidei per quod colitur.
[3] Ne itaque invaleat opinio, quae apud plures regnat, quod solum nomen Jesus Christus, absque amore et fide in Ipsum, ita absque cognitionibus per quas amor et fides, aliquid ad salutem faciat, velim aliqua loca e Verbo afferre, ubi "propter nomen Ipsius", et "in nomine Ipsius" dicitur; ex quibus illi, qui altius cogitant, videre possunt quod non solum nomen intelligatur:
Ut,
"Jesus dixit, Eritis exosi omnibus propter nomen meum" (Matthaeus 10:22; 24:9, 10);
"Ubi sunt duo Vel tres congregati in nomine meo, ibi sum in medio eorum" (Matthaeus 18:20);
"Quotquot Ipsum receperunt, dedit illis potestatem, ut filii Dei essent, credentibus in nomen Ipsius" (Johannes 1:12);
"Cum Jesus erat Hierosolymis, ... multi crediderunt in nomen Ipsius" (Johannes 2:23);
"Qui non credit, jam judicatus est, quia non credidit in nomen Unigeniti Filii Dei" (Joh. 3:18 2
);
"Haec scripta sunt, ut credatis quod Jesus sit Christus Filius Dei, et ut credentes Vitam habeatis in nomine Ipsius" (Johannes 20:31);
"Benedictus qui Venit in nomine Domini" (Matthaeus 21:9; 23:39; Luca 13:35; 19:38);
"Quisquis reliquerit domos, aut fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut liberos, aut agros, propter nomen meum, centupla accipiet et vitam aeternam" (Matthaeus 19:29).
(Quid hic significatur per "domos, fratres, sorores, patrem, matrem, uxorem, liberos et agros", quae relicturi propter nomen Domini, videatur in Arcanis Caelestibus, n. 10490.)
Jesus dixit, "Quodcumque petieritis in nomine meo, hoc faciam" ( 3
Joh. 14:13, 14);
"petere in nomine meo", est ex amore et fide.
"Multi venient in nomine meo, dicentes quod Ego sim;... ne ergo ite post eos" (Luca 21:6; Marc. 13:6 4
);
"venire in nomine meo", et "dicere quod Ego sim", est praedicare falsa et dicere esse vera, et sic seducere. Simile significatur per dicere se esse Christum, et tamen non esse, apud Matthaeum:
"Multi venient sub nomine meo, dicentes, Ego sum Christus, et multos seducent" (24 [5,] 11, 23-27);
per "Jesum" enim intelligitur Dominus quoad Divinum Bonum, et per "Christum" Dominus quoad Divinum Verum (n. 3004, 3005, 3009, 5502), et per non Christum verum non Divinum sed falsum.
[4] Simile quod per "nomen Domini" intelligitur per "nomen Jehovae" in Veteri Testamento, quia Dominus ibi est Jehovah:
- Ut apud Esaiam,
"Dicetis in die illo, Confitemini Jehovae, invocate nomen Ipsius" (12:4);
apud eundem,
"Jehovah, exspectavimus Te, ad nomen tuum et ad memoriam tuam desiderium animae nostrae:... per Te commemorabimus nomen tuum" (26:8, 10);
apud eundem,
"Ab ortu solis invocabitur nomen meum" (41:25);
apud Malachiam,
"Ab ortu solis usque ad occasum magnum, nomen meum inter gentes, et in omni loco suffitus allatus nomini meo...; nam magnum nomen meum inter gentes" (1:11),
apud Esaiam,
"Omnem vocatum in nomine meo, in gloriam meam creavi, formavi illum" (43:7);
apud Micham,
"Omnes populi ambulant in nomine Dei sui, et nos ambulabimus in nomine Jehovae Dei nostri" (4:5);
apud Mosen,
"Non feres nomen Dei tui in vanum: non habebit Jehovah innocentem qui tulerit nomen Ipsius in vanum" (Deuteronomius 5:11);
apud eundem,
"Separavit Jehovah Levitas, ... ut ministrarent et benedicerent in nomine Jehovae" (Deuteronomius 10:8);
apud eundem,
Colent Jehovam in uno loco, ubi ponet nomen suum (Deuteronomius 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16);
"ubi ponet nomen suum" est ubi erit cultus ex bono amoris et veris fidei; hoc factum est Hierosolymae, et ideo per "Hierosolymam" significatur ecclesia quoad doctrinam et cultum (videatur in opusculo De Nova Hierosolyma et ejus Doctrina Caelesti 6).
[5] Quoniam per "nomen Jehovae" seu "Domini" in sensu spirituali omnis cultus ex bono amoris et veris fidei significatur, idea in supremo sensu per "nomen Jehovae" intelligitur Dominus quoad Divinum Humanum, ex causa quia ex Divino Humano Ipsius procedit omne amoris et fidei. Quod Dominus in supremo sensu intelligatur per "nomen Jehovae", patet apud Johannem,
"Jesus dixit, Pater glorifica nomen tuum. Venit vox e caelo dicens, Et glorificavi et rursus glorificabo" (12:28);
apud Esaiam,
"Dabo Te in foedus populo, in lucem gentium;... Ego Jehovah, hoc nomen meum, et gloriam meam alteri non dabo" (42:6, 8);
ibi de Domino venturo: apud Jeremiam,
"Ecce dies Venient cum suscitabo Davidi Germen justum, qui regnabit Rex;... et hoc nomen Ipsius quo vocabunt Ipsum, Jehovah Justitia nostra" (23:5, 6).
Inde patet quid in Oratione Dominica intelligitur per "Sanctificetur nomen tuum" (Matthaeus 6:9); quod nempe Divinum Humanum Domini sancte habendum, et colendum.
[6] Quia "nomen Domini" illa significat, constare potest quid intelligitur per sequentia haec:
- Apud Johannem,
Pastor ovium "proprias oves vocat nomine" suo (10:3);
apud Lucam,
"Gaudete quod nomina vestra scripta sint in caelo" (10:20);
et in Apocalypsi,
"Habes pauca nomina in Sardibus" (3:4).
Qui non scit quid "nomen" significat in Verbo, nequaquam scire potest quomodo intelligenda sunt haec apud Matthaeum,
"Quisquis recipit prophetam in nomine prophetae, mercedem prophetae accipiet: et qui recipit justum in nomine justi, mercedem justi accipiet; et qui potum dederit uni ex his parvis poculum frigidae solum in nomine discipuli, amen dico vobis, non perdet mercedem suam" (10:41, 42):
"recipere prophetam in nomine prophetae", "justum in nomine justi", et "potum dare in nomine discipuli", significat amare verum propter verum, bonum propter bonum, et exercere charitatem ex fide veri; per "prophetam" enim significatur verum, per "justum significatur bonum, et per "discipulum" significatur bonum ex vero, et "dare potum frigidae" est ex obedientia charitatem exercere; "in nomine" eorum est propter quale illorum, ita propter illa. Quis usquam illa intellecturus esset, nisi sciret quid significat "nomen?"
[7] Amare et facere verum propter verum, et bonum propter bonum, est affici vero et bono propter illa, et non propter Sui famam, honorem, et lucrum. Illa affectio veri et boni est affectio vere spiritualis; at affectio veri et boni propter sui famam, honorem, et lucrum, est affectio mere naturalis: et quia illi qui amant verum et bonum propter verum et bonum, seu quia est verum et bonum, in spirituali affectione veri et boni sunt, ideo dicitur quod "mercedem prophetae" et "justi" accipient; hoc est, quod in spirituali affectione veri et boni sint, quae affectio in se mercedem, quia caelum, habet.
(Quod felicitas caeli sit in affectione amandi et faciendi verum et bonum absque fine mercedis, ita propter verum et bonum, videatur in Arcanis Caelestibus, n. 6388, 6478, 9174, 9984.
Quod "propheta" significet docentem verum, ita quoque abstracte verum quod docetur, n. 2534, 7269.
Quod "justum" significet bonum amoris in Dominum, n. 2235, 9857.
Quod "discipulus" significet bonum ex vero, quod est bonum charitatis, n. 2129, 3354, 3488, 3858, 6397.
Quod "potum dare" sit instruere in bonis et veris fidei, ac ita charitatem exercere, n. 3069, 3772, 4017, 4018, 5
8562, 9412. Et quod "nomen" significet quale rei, n. 144, 145, 1754, 1896, 2009, 3237: inde "nomen Jehovae" seu "Domini" omne quale per quod colitur, n. 2724, 3006, 6674, 9310.)
Footnotes:
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