from the delight and pleasantness of the love and affection of good and truth; for every affection of love has its accompanying delight and pleasantness, and the affection of the love of good and truth has a delight and pleasantness such as the angels of heaven enjoy; and all affection continues with man after death: the reason is, because affection is of the love, and love is the life of man, therefore the life of every one after death is such as his ruling love had been in the world; and the ruling love of truth and good exists with those who have loved the truths of the Word, and have lived according to them. Nothing else but the delight of goodness and the pleasantness of truth is meant by reward in the following passages: "Behold, the Lord Jehovah will come with a strong hand, behold, his reward is with him," Isaiah xl. 10, lxii. 11. "And behold, I come quickly, and my reward is with

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me," Apoc. xxii. 12. Surely my judgment is with

"Do

Jehovah, and the reward of my work is with my God," Isaiah xlix. 4. "For I Jehovah love judgment, I will give the reward of their work," Isaiah Ixi. 8. good-hoping for nothing again; and your reward shall be great, and ye shall be the children of the highest," Luke vi. 35; not to mention other places; as in Jeremiah xxxi. 1, 16, 17, Matt. ii. 18, v. 2-6, 11, 12, x. 41, 42, Mark ix. 41, Luke vi. 22, 23, xiv. 12, 13, 14, John i. 35, 36.

527. "And to them that fear thy name, both small and great," signifies, who love the things which are of the Lord in a greater or less degree. By fearing the name of the Lord, is signified to love the things which are of the Lord; to fear signifies to love, and the name of the Lord signifies all things by which he is worshiped, n. 8; by small and great, are signified they who fear the Lord in a lesser and greater degree. The reason why to fear here signifies to love, is, because every one who loves, is also afraid of injuring him whom he loves: genuine love does not exist without such fear; therefore he who loves the Lord is afraid to do evils, because evils are contrary to him, being contrary to his divine laws in the Word, which are from him and thus himself; yea, they are con

trary to his divine essence, which is that which wills to save all, for he is the Saviour, and cannot save man unless man lives according to his laws and commandments; and, what is more, he who loves evils also loves to do evil to the Lord, yea, to crucify him. This lies deeply hid in all evil, even among those who confess him with their lips in this world: this circumstance is unknown to men, but is well known to the angels. That to fear God, signifies to love the things which are of God, by doing them, and by not willing to do those which are against him, appears from these passages: "What doth Jehovah God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him," Deut. x. 12. "Ye shall walk after Jehovah your God, and fear him, and keep his commandments," Deut. xiii. 4. "Thou shalt fear Jehovah thy God, him shalt thou serve, and to him shalt thou cleave," Deut. x. 20, vi. 2, 13, 14, 24, viii. 6, xvii. 19, xxviii. 58, xxxi. 12. "O that there were such a heart in them, that they would fear me, and keep all my commandments always," Deut. v. 29. "Teach me thy way, O Jehovah, unite my heart to the fear of thy name,' Psalm lxxxvi. 11. "Blessed is every one that feareth Jehovah; that walketh in his ways," Psalm cxxviii. 1, Psalm cxii. 1, Jerem. xliv. 10. "If then I be a Father, where is mine honor? and if I be a master, where is my fear?" Mal. i. 6, ii. 5, Isaiah xi. 2, 3. "And I will give them one heart and one way, that they may fear me for ever, and I will put my fear in their hearts, that they depart not from me," Jerem. xxxii. 39, 40. "The fear of Jehovah is the beginning of wisdom," Psalm exi. 10; besides other places; as in Isaiah viii. 13, xxv. 3, xxix. 13, 1. 10, Jerem. xxxiii. 9, Psalm xxii. 23, Psalm xxxiii. 8, 10, Psalm xxxiv. 8, 10, Psalm lv. 19, Psalm cxv. 10, 11, Psalm cxlvii. 11, Apoc. xiv. 7, Luke i. 50. But the fear of God with the wicked is not love, but a dread of hell.

528. "And of destroying them that destroy the earth," signifies, the casting of those into hell who have destroyed the church. The reason why by destroying them which destroy the earth, is signified the casting of those into hell

who have destroyed the church, is, because by the earth the church is signified, n. 285, and because it follows. after these things: "And the time of the dead is come that they should be judged," by which is signified the execution of the last judgment upon those who have no spiritual life, n. 525, thus here, by the time is come of destroying them which destroy the earth, is signified the casting down into hell of those who have destroyed the church. The like is said of Lucifer, by whom Babylon is meant, in Isaiah: "Because thou hast destroyed thy earth and slain thy people," xiv. 20.

529. "And the temple of God was opened in heaven; and there was seen in his temple the ark of his covenant," signifies, the new heaven, in which the Lord in his Divine Humanity is worshiped; and where they live according to the commandments of his decalogue, which are the two essentials of the New Church, by which comes conjunction. By the temple of God, is signified the Lord's Divine Humanity, likewise heaven where angels dwell, and, also, the church upon earth; that these three are signified by the temple of God, and that they cannot be separated, may be seen, n. 191; but here, by the temple of God, is signified the Lord in his Divine Humanity in heaven where angels dwell, because it is called the temple of God in heaven. By the ark in the temple, is meant the decalogue, for in the ark there were only the two tables on which the decalogue was written; by the temple being open, is signified that these two, the Divine Humanity and the decalogue, which are the two essentials of the New Church, are now seen, and were seen after the wicked were cast into hell, n. 528. The reason why the ark of his covenant is said to be in his temple, is, because a covenant signifies conjunction, as will be seen below; but something shall first be said of the decalogue. What nation is there in the whole world which does not know that it is evil to murder, to commit adultery, to steal, to bear false witness? If mankind did not know these things, and if laws were not made to prevent these crimes, they must needs perish; for a society, commonwealth, and kingdom, would cease without such

laws. Who can suppose that the Israelitish nation could have been so much more stupid than all others, as not to know that these things were evils? Therefore any one may wonder why these laws, universally known throughout the whole world, should have been promulgated by Jehovah himself from Mount Sinai in so miraculous a manner, and written with his own finger. But, let it be remembered, that they were promulgated in a miraculous manner by Jehovah himself, and written by his finger, to make known to them that those laws were not only civil and moral laws, but also spiritual laws, and that to act contrary to them, was not only to commit evil against a fellow-citizen and against society, but that it was also to sin against God: wherefore these laws, by being promulgated from Mount Sinai by Jehovah, were made laws of religion; for it is evident that whatsoever Jehovah God commands, he commands as a point of religion, and that it should be done for his sake, and for man's sake, that he might be saved. These laws, being the first fruits of the church about to be established by the Lord among the Israelitish nation, and being, in a short summary, the complex of all things of religion whereby a conjunction of the Lord with man and of man with the Lord was given, surpassed every thing else in holiness. That they were most holy may appear from this testimony, as follows: That Jehovah himself, that is, the Lord, descended in fire, and that the mountain then smoked and quaked, "and that there were thunders, and lightnings, and a thick cloud, and the voice of a trumpet," Exod. xix. 16, 18, Deut. v. 19-23. That the people before the descent of Jehovah prepared and sanctified themselves three days, Exod. xix. 10, 11, 15. That bounds were set round the mount, that no one might come near to the border thereof, lest he should die, Exod. xix. 12, 13, 20-23, xxiv. 1, 2. That this law was written " upon two tables of stone, and that it was written with the finger of God," Exod. xxxi. 18, xxxii. 15, 16, Deut. ix. 10. That the face of Moses shone when he brought those tables a second time down from the mount, Exod. xxxiv. 29-35. That those tables were deposited in the ark,

Exod. xxv. 16, xl. 20, Deut. x. 5, 1 Kings viii. 9. That the place in the tabernacle, where the ark was, was called the Holy of Holies, Exod. xxvi. 33; and in other places. That the ark, from the law being contained in it, was called Jehovah there, Numb. x. 35, 36, 2 Sam. vi. 2, Psalm cxxxii. 28. That Jehovah spake with Moses over the ark, Exod. xxv. 22, Numb. vii. 89. That on account of the holiness of that law, it was not permitted Aaron to enter within the vail, where the ark was, but with sacrifices and incense, lest he should die, Levit. xvi. 2-14, &c. That from the Lord's presence and power in the law which was in the ark, the waters of Jordan were divided, and so long as it rested in the midst of them, the people passed over on dry ground, Josh. iii. 1—17, iv. 5-20. That by carrying the ark round about Jericho, the walls thereof fell down, Josh. vi. 1-20. That Dagon, the god of the Philistines, fell down to the earth before the ark, and afterwards lay upon the threshold of the temple with his head broken off, 1 Sam. v. 3, 4. That the Ekronites and the Bethshemites were smitten on account of the ark to the number of several thousands, 1 Sam. v. and vi. That the ark was introduced by David into Sion with sacrifices and rejoicings, 2 Sam. vi. 1-19. That Uzzah, who then touched it, died, 2 Sam. vi. 6, 7. That the ark constituted the most sacred place or oracle in the temple of Jerusalem, 1 Kings vi. 19, &c., viii. 3-9. That the tables upon which the law was written, were called the tables of the covenant, and that the ark, from them, was called the ark of the covenant, and the law itself the covenant, Numb. x. 33, Deut. iv. 13, 23, v. 2, 3, ix. 9, Josh. iii. 11, 1 Kings viii. 19, 21; and other places. By that law being called a covenant, conjunction is signified; the reason is, because covenants were entered into for the sake of love, of friendship, of consociation, and thus of conjunction; therefore it is said of the Lord, That he shall be for a covenant to the people, Isaiah xlii. 6, xlix. 8. And he is called The Angel of the Covenant, Malachi iii. 1. And his blood, The Blood of the Covenant, Matt. xxvi. 28, Zech. ix. 11, Exod. xxiv. 4—10. And therefore the Word is called The Old and New Testament or Covenant.