Chapter 10.

Sending Out the Apostles

1. And calling for His twelve disciples, He gave them authority over unclean spirits, so as to cast them out, and to cure every disease and every malady.

2. And the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the [son] of Zebedee, and John his brother;

3. Philip and Bartholomew; Thomas and Matthew the publican; James the [son] of Alphaeus, and Lebbeus, [also] called Thaddaeus;

4. Simon the Canaanite, and Judas Iscariot, who also betrayed Him.

5. These twelve Jesus sent out, charging them, saying, “Into the way of the nations go ye not, and into a city of the Samaritans enter ye not.

6. But go ye rather to the lost sheep of the house of Israel.

7. And as you go, preach, saying that the kingdom of the heavens is near.

8. Cure the sick, cleanse the lepers, raise the dead, cast out demons; freely you have received, freely give.

9. Possess not gold, nor silver, nor bronze for your belts,

10. Nor pack for a journey, nor two tunics, nor shoes, nor a staff; for the worker is worthy of his food.”

In the previous chapter Jesus said that “the multitudes were weary and scattered, like sheep without a shepherd.” These “multitudes” represent our innocent affections and tender thoughts, especially our earnest desires to lead a deeply spiritual life. But these thoughts, affections are disorganized. We may have fragments of truth in our mind that we picked up from time to time, but they are not in a coherent framework. We may attempt meditation, or prayer, or daily readings from time to time, but we have no fixed aim or plan.

There comes a time, however, in the course of our spiritual development, when these scattered thoughts and affections must be gathered together, organized and arranged in proper order so that they can be summoned up quickly and used when necessary. Haphazard, hit-or-miss, random spirituality will no longer suffice.

This is precisely where we are at this point in the gospel narrative.

The religious leaders have begun to openly accuse Jesus of blasphemy and of being in partnership with the devil. It is becoming increasingly clear that Jesus’ life is in danger. Similarly, the time comes when our spiritual life is in danger; it is a time when we must bring together and organize all things of goodness and truth within ourselves, and prepare for action. It is time to organize the twelve disciples and send them out as apostles. ¹

Each of the twelve apostles represents an essential spiritual principle. Peter, for example, represents faith, and John represents charity (love). ² While this is not the place to go into the spiritual representation of each apostle, it should be noted that in calling them together and then sending them out in pairs, Jesus begins the initial work of organizing them. The “scattered sheep” are about to become apostles — those who, having been instructed, carry the message to others. But first, these individuals must be organized.

Having arranged the disciples into pairs, Jesus now sends them out, commanding them “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But rather go to the lost sheep of the house of Israel” (10:5). In other words, they should not get sidetracked by misleading emotions and false beliefs (represented by the Gentiles and Samaritans). ³ Instead they should first of all gather together the lost sheep of Israel — the tender affections and innocent thoughts — and then subordinate them to the more comprehensive spiritual principles represented by each disciple. In this way they will be protected from oncoming attacks.

As they go, they are to preach, saying, “The kingdom of heaven is at hand” (10:7). Jesus is giving them essential instruction in the art of good preaching. They are to begin with the exciting news: the kingdom of heaven is rapidly approaching and could be right around the corner! Once the goal is announced (receiving heaven), Jesus explains the means for attaining the goal: “Heal the infirm,” He says, “cleanse the lepers, raise the dead, and cast out demons.” This is what first needs to happen before the kingdom of heaven can be received. The healing of every disease and the casting out of every demon represents the acknowledgement of our sins, and the work of removing them. In other words, it’s about repentance. This is why both John the Baptist and Jesus said, “Repent, for the kingdom of heaven is at hand” (3:1 and 4:17).

The main thing to remember, as the apostles begin their ministry, is that the power to heal and the power to be healed is from the Lord: “Freely you have received,” says Jesus. And because of this they should “freely give” (10:8). It is vital, therefore, that in this work they include nothing of themselves. Their work is for God, and their power is from God. They must trust completely in His power and His providence. “Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs” (10:10). God will see to it that all their needs are provided: “For a worker is worthy of his food” (10:10). As long as they are doing the Lord’s work, the Lord will continually instruct them, and every spiritual need will be met. ⁴

Wise as Serpents, Harmless as Doves

11. “And into whatever city or village you enter, search [out] who in it is worthy, and there remain until you go out.

12. And when you come into the house, greet it.

13. And if indeed the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.

14. And if anyone shall not receive you, nor hear your words, when you go out of that house or city, shake off the dust of your feet.

15. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

16. Behold, I send you out as sheep in the midst of wolves; be ye therefore prudent as serpents, and simple as doves.”

The sending out of the twelve apostles represents the way in which God gathers together the more general principles of spiritual truth in us, so that we can better organize the details of our everyday life. Some of these more general principles might include teachings such as the ever-present reality of the spiritual world, the importance of keeping the Ten Commandments, the acknowledgment that without God we can do nothing, the joy of useful service, the necessity of temptation as a part of regeneration, and the belief that God can bring good out of everything that arises, no matter how difficult it may seem at the moment. These are some of the fundamental truths that will become organizing principles for everything else we learn and do. ⁵

Spiritually speaking, this kind of ordering and arrangement of the mind is called “putting our house in order.” This is because in sacred scripture a “house” represents the human mind — the place where our thoughts and feelings are “housed.” This is why we are told to build our “house” (our mind) upon a rock (God’s commandments), and why our state of mind (what we are thinking about or “dwelling” upon) can be called our spiritual “dwelling-place.” Ideally, our minds should be like the mind of God, furnished with the most loving emotions and noble thoughts. This is the spiritual significance of David’s words, “And I shall dwell in the house of Lord, forever” (Psalm 23:6). ⁶

With an understanding of the spiritual significance of the word “house” in mind, we can see greater meaning in Jesus’ next command to the apostles. “If the household is worthy, let your peace come upon it.” This means that if a worthy thought or emotion arises, we are encouraged to enter into it, to dwell upon it, and let it become part of our peace. But Jesus also adds, “If it is not worthy, let your peace return to you” (10:13). In other words, if a thought or emotion arises that is not worthy, we should not enter into it or dwell upon it. Instead we should return to our state of peace.

This is the work of the “twelve apostles” in us, Spiritually seen, the twelve apostles represent the most general principles of spiritual life. These are the principles that will help us determine what thoughts and feelings our minds should enter into, and what thoughts and feelings we should avoid. If something does not agree with a spiritual principle, we are not to dwell there — or even visit. And if we find that something within us arises to disagree with a God-given principle, something that refuses to accept a clear teaching from God’s Word — we should withdraw from that state of mind and “shake it off” like dust from our feet. As Jesus says, “Whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (10:12-14).

This means that we can live our lives in quiet assurance, trusting in the power and permanence of truth to guide and protect us. There will be times, however, when objections will arise — doubts about the most fundamental truths we know. But we are not to worry. If there is no goodness or truth in these objections, they have no power over us. They are like dust on our shoes, which can easily be brushed off as we continue our journey. Others might disagree with us; doubts and reservations might arise in our mind. But we are not the ones being judged. Rather, the judgment is upon those doubts and reservations. Jesus puts it like this: “Verily, I say unto you. It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (10:15).

The task of spiritual discernment, however, is not an easy one. “Behold, I send you forth as sheep in the midst of wolves” says Jesus (10:16). The “wolves” are the evil desires and false beliefs that will consume our good impulses and noble ideals. Therefore, we must be “gentle as doves” — non-violent in our behavior, but “wise as serpents” — very careful about the feelings and thoughts we allow to enter our minds. ⁷ Like a serpent with eyes on both sides of its head, we need to have 360 degree spiritual vision; we need to remain vigilant, aware of evil desires and false thoughts — predators that might endeavor to silently creep into our minds unnoticed. And whenever the wolves come sniffing around, we must be like doves, able to gently take wing and rise above them.

Warnings about Coming Persecutions

17. “And beware of men; for they will deliver you up to councils, and will scourge you in their synagogues.

18. And you shall be led before governors and also kings on account of Me, for a witness to them and to the nations.

19. But when they shall deliver you up, be not anxious [about] how or what you shall speak, for it shall be given to you in that hour what you shall speak.

20. For you are not they that speak, but the spirit of your Father [is] what speaks in you.

21. And brother shall deliver up brother to death, and father child; and children shall rise up against parents, and put them to death.

22. And you shall be hated by all on account of My name; but he that endures to the end, he shall be saved.

23. And when they persecute you in this city, flee into the other; for amen I say to you, you shall not have finished the cities of Israel until the Son of Man has come.

24. The disciple is not above the teacher, nor the servant above his lord.

25. It is sufficient for the disciple that he become as his teacher, and the servant as his lord. If they have called the householder Beelzebub, how much more them of his household?

26. Fear them not therefore; for there is nothing covered, that shall not be uncovered, and secret, that shall not be known.

27. What I say to you in the darkness, say ye in the light; and what you hear in the ear, preach ye upon the housetops.

28. And be not afraid of those that kill the body, but are not able to kill the soul; but rather be afraid of Him who is able to destroy both soul and body in hell.

29. Are not two sparrows sold for an assarion [penny]? And not one of them shall fall upon the earth without your Father.

30. And of you, even the hairs of the head are all numbered.

31. Fear not therefore; you are of more value than many sparrows.

32. Whoever therefore shall profess Me before men, I also will profess him before My Father that [is] in the heavens.

33. But whoever shall deny Me before men, I also will deny him before My Father that [is] in the heavens.

34. Suppose not that I am come to cast peace upon earth; I am not come to cast peace, but a sword.

35. For I am come to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.

36. And the man’s enemies [shall be] they of his own house.

37. He that loves father or mother above Me is not worthy of Me, and he that loves son or daughter above Me is not worthy of Me.

38. And whoever does not take his cross, and follow after Me, is not worthy of Me.

39. He that finds his soul shall lose it, and he that loses his soul for My sake shall find it.

40. He that receives you, receives Me, and he that receives Me, receives Him that sent Me.

41. He that accepts a prophet in the name of a prophet shall receive the reward of a prophet; and he that accepts [someone] just in the name of [someone] just shall receive the reward of [someone] just.

42. And whoever shall give a cup of cold [water] to one of these little ones to drink in the name of a disciple, amen I say to you, he shall not lose his reward.”

As the apostles are being prepared for their mission, Jesus tells them to be wary of human reasoning. This is the tendency to twist and pervert spiritual truths so as to make them subordinate to one’s own will: “Beware of men, for they will deliver you up to councils and scourge you in their synagogues” (10:17). Evil desires and false ideas will invade our minds attacking the good emotions and true thoughts that proceed from God just as mercilessly as the religious leaders of Jesus’ day attacked and persecuted Him. In other words, Jesus warns them in advance that whatever is good and true in them will be tested. In fact, they will be delivered up to councils and scourged.

The news is not pleasant. It will be rough going. Nevertheless, Jesus offers His disciples the greatest encouragement: “When they deliver you up, do not be anxious about how, or what you should speak. For it will be given you in that hour what you should speak, for it is not you who speak, but the Spirit of your Father who speaks in you” (10:19-20).

In terms of the continuous internal sense of this gospel, it is important to recall the final miracle in the previous episode: a mute man was given the gift of speech. We too shall be given the gift of speech; we shall speak from love, for that is what is meant by the words, it is “the Spirit of your Father who speaks in you.” ⁸

Jesus continues to balance bad news with good news: “And you will be hated by all for My name's sake. But he who endures to the end will be saved” (10:22). Such words are to be read simultaneously on two different levels. On one level Jesus is forewarning His disciples of the persecutions they will face as they go forth to proclaim and live His message. On a more interior level, these apostles represent spiritual principles in ourselves that will meet with one form of opposition or another. Nevertheless, we should not worry about these inevitable attacks, for no matter what happens to us, these principles — which are the very soul of our life — cannot be harmed. “And do not fear those who kill the body but cannot kill the soul” (10:28).

In truth, spiritual life — the life that endures forever — is the only real life; it is the only life that really matters. What is the loss of a few earthly years compared to the gain of eternal life? In giving up ego concerns, which seem to be our very life, God flows in with spiritual blessings beyond number. If we willingly surrender the old life and its selfish ways, we gain an entirely new life. Therefore, Jesus says, “He who loses his life for My sake will find it” (10:39).

In asking His apostles to give up everything, even their very lives, in order to faithfully follow Him, Jesus takes another step in revealing His Divine identity. It is here that Jesus confesses that He has been sent by the Father: “He who receives you receives Me,” He says. “And he who receives Me receives Him who sent Me” (10:40). Jesus’ promise is unmistakable and profound. His words add up to this: Whoever receives Me, receives God. Surely, Jesus is gradually manifesting His divinity.

This chapter closes with a final word of encouragement to the disciples: “Whoever gives one of these little ones a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward” (10:42). Here Jesus assures His disciples that even the least effort to share truth (“cup of cold water”) with others or to perform an act of kindness will be rewarded — provided that it is done “in the name of a disciple.” That is, as long as God is acknowledged as the source of all goodness and truth, it matters not how little or how much we accomplish. Even “a cup of cold water,” given in the right spirit, will suffice.

It’s a powerful lesson, and one that is given to inspire and encourage the disciples who are about to face persecution. In brief, Jesus is assuring them that whatever they say or do, no matter how small or great, if done in the right spirit, will have the blessings of heaven within it — inner peace and limitless joy. This is what Jesus means when He says, “Whoever shall give to one of these little ones a cup of cold water in the name of a disciple shall not lose his reward” (10:42).

Poznámky pod čarou:

417. Four angels standing upon the four corners of the earth, signifies the Divine proceeding from the Lord in the whole spiritual world. This is evident from the signification of "angels," as being the Divine proceeding from the Lord (See above, n. 130, 200, 302); and from the signification of "the four corners of the earth," as being the whole spiritual world; for "the four corners" signify the spiritual world because there are lands there as well as on our globe; for there, as here, there are mountains, hills, rocks, plains, valleys, and other things, as has been several times said above; and as the Last Judgment on all in the spiritual world is treated of in Revelation, and here the separation of the good from the evil there, therefore "the earth" means that world. "The earth" signifies the church, as has been frequently said before, because the face of the earth in the spiritual world is exactly like the face of the church with the spirits and angels there; the face of the earth is most beautiful where the angels of the higher heavens dwell, and also beautiful where the angels of the lower heavens dwell, but unbeautiful where evil spirits dwell; for where the angels dwell there are paradises, gardens, flower beds, palaces, and all things in heavenly form and harmony, from which enjoyments flow and inmostly delight the mind; but with the evil spirits all places are marshy, or stony, or barren, and they dwell in huts of a vile appearance, and also in caverns and caves.

[2] This has been said to make known that "the earth," in the nearest sense, means the spiritual world; nor could any other earth appear to John, since it was seen by him when he was in the spirit; and when man is in the spirit he sees nothing on our globe, but only what is in the spiritual world. This is why John saw four angels, and these were standing upon the four corners of that earth. There were four angels seen, because these standing "on four corners" signify the Divine proceeding from the Lord in the whole spiritual world, for the four quarters, namely, the eastern, western, southern, and northern, constitute the whole of that world, for that world is thus divided; and those who are in the good of love to the Lord dwell in the eastern quarter, likewise in the western, the former in clear because interior good of love, the latter in obscure because exterior good of love; those who are in the clear light of truth dwell in the southern quarter, and those who are in the obscure light of truth in the northern. (But on these quarters see in the work on Heaven and Hell, n. 141-153, where they are treated of.) And because all things have reference to the good of love and to the truth from that good, or in general to good and truth, therefore these four quarters also mean all things of heaven and the church. These quarters are meant also in the Word by "the four winds," and here by "the four corners." It is evident, therefore, that the angels were not seen standing on the four corners of the earth, but in the four quarters. The quarters are called "the four corners" because "corners" signify the outermost parts, and the outermost parts signify all things, because they include all.

[3] That "corners" signify quarters is evident from the passages in the Word, where quarters are designated as "corners," as in the following. In Moses:

Thou shalt make for the tabernacle twenty boards for the south corner southward. And for the second side of the tabernacle, towards the north corner, twenty boards (Exodus 26:18, 20; 27:9, 11; 36:21, 23, 25).

"For the south corner" means for the southern quarter; and "towards the north corner" means towards the northern quarter, for there were twenty boards for each side. So in Ezekiel:

Next the border of Dan, from the east corner even to the west corner, Asher one. And thence next the border of Asher, from the east corner even unto the corner towards the west (4 Ezekiel 48:1-8).

In the same:

These shall be the measures: the north corner four thousand and five hundred, and the south corner the same, and from the east corner the same, and the west corner the same, next the border to the east corner towards the west (Ezekiel 48:16, 17, 23-28, 33, 34; also Ezekiel 47:17-20).

In Moses:

Ye shall measure without the city the corner towards the east two thousand cubits, and the south corner the same, and the west corner and the north corner the same (Numbers 35:5).

Also in Joshua (Joshua 15:5; 18:12, 14, 15, 20). Here the east, south, west, and north corners mean the sides towards the east, south, west, and north quarters. This makes clear that the "four angels standing upon the four corners of the earth" mean not upon its four corners, but in its four quarters. So elsewhere in Revelation:

Satan shall go out to deceive the nations which are in the four corners of the earth (Revelation 20:8).

[4] "Four corners" are mentioned, and not four quarters, because "corners" also signify all things, since they are outermost parts, for the outermost parts comprehend all things from the center to the last circumferences, for they are the last borders. This is why four horns were placed on the four corners of the altar, and upon them the blood was poured, and thus expiation was made for the whole altar (as is evident from Exodus 27:2; 29:12; 30:2, 3, 10; 38:2; Leviticus 4:7, 18, 25, 30, 34; 16:18, 19; Ezekiel 41:22; 43:20).

[5] That "corners" signify all things because the outermost parts (for the reason stated above, that the outermost parts include and comprehend all things) is clearly evident from some of the statutes given to the sons of Israel, as:

That they should not round or shave the corner of their head (Leviticus 19:27).

That they should not shave off the corner of their beard (Leviticus 19:27; 21:5).

And that they should not wholly finish the corners of their field when they reaped (Leviticus 19:9; 23:22).

Why such statutes were given them cannot be known unless it is known what is signified by "the hair of the head," by "the beard," by "the field," and also by "the corner;" "the hair of the head," and "the beard" signify the ultimate of man's life, which is called the corporeal sensual; and "field" signifies the church, and "reaping" the truth of doctrine. By these statutes, therefore, it was represented that the ultimates must be preserved because they signify all things; for unless there are outermost things, the middle things are not kept together, but are dispersed, comparatively as the interior parts of man would be dispersed if he were not encompassed by skins. It is similar in everything, thus in what is signified by "the hair of the head," by "the beard," and by "the harvest of the field." (That "the hair of the head" signifies the outermost of man's life, which is called the corporeal sensual, may be seen above, n. 66; and that "the beard" has a like signification, see Arcana Coelestia 9960; that the outermosts or ultimates signify all things in the complex, thus the whole, n. 10044, 10329, 10335.) And as "a field" signified the church, and "harvest" its truths, so "not to finish wholly the corners of thy field when thou reapest" signifies the conservation of all things that are signified by "the harvest of the field."

[6] That "corners" signify all things because they signify outermost things can be seen also from the following passages. In Moses:

I will hurl them into the extreme corners; I will make the remembrance of them to cease from man (Deuteronomy 32:26).

"To hurl into the extreme corners" signifies to be deprived of all good and truth; it is therefore added, "I will make the remembrance of them to cease from a man," which signifies that they would no longer have anything of spiritual life, which comes to pass when man is merely in the ultimates of life, called the corporeal sensual, in which alone most of those are who acquire nothing of spiritual life; for such then become not unlike the beasts, for this is the kind of life beasts have, but with this difference, that as man is born a man he is able to speak and to reason, but this he does from the fallacies of the senses, or of the outermost things of nature, of the world, and of the body; this is what is meant here by "being hurled into the extreme corners."

[7] In Jeremiah:

Their camels shall be for a prey, and the multitude of their cattle for a spoil; and I will disperse them unto every wind among the cut off of the corner; and from all the passages thereof I will bring calamity (Jeremiah 49:32).

This is said of the devastation of Arabia and Hazor by the king of Babylon; and "Arabia" and "Hazor" signify the knowledges of good and truth, and "the king of Babylon" signifies evil and falsity laying waste. The vastation of all confirming knowledges (scientifica), and cognitions of good and truth is signified by "their camels shall be for a prey, and the multitude of their cattle for a spoil;" "camels" meaning confirming knowledges (scientifica), and "cattle" the cognitions of good and truth. Vastation in respect to all things of good and truth, so that there is nothing left, is signified by "I will disperse them unto every wind, among the cut off of the corner;" "the cut off of the corner" meaning the outermost parts where there is no longer any good and truth. That evils and falsities will then break in on every side is signified by "from all the passages thereof I will bring calamity;" for in the spiritual world where the evil are, on every side ways from the hells are open, and evils and their falsities break in through these; and all who are in like evils and falsities go through these ways and consociate themselves with the evil there. This has been said to make known what is signified by "from all the passages I will bring calamity;" "to be for a prey and a spoil," and "to disperse and to bring calamity" signify devastation.

[8] In the same:

Behold, the days come in which I will visit upon everyone that is circumcised in the foreskin; Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all the cut off of the corner that dwell in the wilderness; for all nations are uncircumcised, and the whole house of Israel is uncircumcised in heart (Jeremiah 9:25, 26).

Here "the cut off of the corner" signify those who are in the ultimates of the church separate from the interiors, which are spiritual, thus those who are only in things sensual, which are the ultimates of the natural man. (Respecting those who are merely sensual, who and of what quality they are see The Doctrine of the New Jerusalem 50.) These are signified by "the cut off of the corner," because "corners" signify the quarters of the spiritual world, and the quarters of the spiritual world signify all the goods and truths of heaven and the church, as has been said previously. The habitations of spirits and angels in that world succeed in such an order that those who are in the highest wisdom and intelligence are in the midst, and from the midst even to the last circumferences those in less and less degree; and these diminutions are in exact accord with the distances from the midst; in the ultimates are those who are in no wisdom or intelligence, and outside of these are those who are in evils and falsities therefrom. These are the ones meant by "the cut off of the corner;" and as these are desert places, they are said "to dwell in the wilderness." (On these diminutions in the spiritual world, see in the work on Heaven and Hell 43, 50, 189.) The same are meant by "the uncircumcised nations" and "the house of Israel uncircumcised in heart;" "the uncircumcised" signifying those who are without love and charity, thus without good, and therefore in the loves of self and of the world; and those who are in these loves are in the ultimates of the natural man wholly separate from things spiritual; therefore they are "the cut off of the corner that dwell in the wilderness;" "Egypt, Judah, Edom, the sons of Ammon, and Moab," mean all who, through these loves, have separated from themselves the goods and truths of the church, consequently are outside of these, and thus are "the cut off of the corner":

The cut off of the corners (Jeremiah 25:23);

have a similar signification.

[9] In Moses:

There shall arise a star out of Jacob, and a scepter shall arise out of Israel, which shall break in pieces the corners of Moab (Numbers 24:17).

"The corners of Moab" mean all things that are signified by "Moab;" and "Moab" signifies those who are in the ultimates of the Word, of the church, and of worship; and in the contrary sense those who adulterate these by turning themselves towards self, and having regard to their own honor in every particular of these; therefore "the corners of Moab" mean adulterations of the Word, and thence of the church and of worship, such as are with those of that character:

The corner of Moab (Jeremiah 48:45);

has a similar signification.

[10] In Zephaniah:

A day of the trumpet and alarm upon the fenced cities and upon the high corners (Zephaniah 1:16).

"A day of the trumpet and alarm" signifies spiritual combat, which is against falsities and evils; "fenced cities" signify false doctrinals that have been confirmed; and "high corners" signify those things that favor their loves. This makes clear what is signified by "a day of the trumpet and alarm upon the fenced cities and upon the high corners." In the same:

I will cut off the nations; their corners shall be laid waste; I will make desolate their streets that none may pass by; and I will lay waste their cities so that there is no inhabitant (Zephaniah 3:6).

The destruction of all the goods of the church is signified by "I will cut off the nations, and their corners shall be laid waste;" "nations" meaning the goods of the church, and "corners" all things of it, because its outermost parts (as above). The destruction of the truths of doctrine is signified by "I will make desolate their streets and I will lay waste their cities;" "streets" meaning truths, and "cities" doctrinals; total destruction even until there is no truth and good left is signified by "that none pass by, and there is no inhabitant;" for "to pass by" in the Word is predicated of truths, and "to dwell" of goods.

[11] In the book of Judges:

All the sons of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba. And the corners of all the people, all the tribes of Israel presented themselves in the assembly of the people of God (Judges 20:1, 2).

"The corners of all the people presented themselves in the assembly of the people of God" signifies all on every side, or from every quarter, as is clearly evident from its being said that "all the sons of Israel and all the tribes of Israel went out, and the congregation was assembled from Dan to Beersheba;" but in the spiritual sense, "the corners of all the people" signify all the truths and goods of the church; so, too, "all the tribes of Israel, from Dan even to Beersheba," signify all these from the last to the first, and "the assembly of the people of God" signifies consideration of the things of the church; for in the histories of the Word, as well as in the prophecies, there is everywhere a spiritual sense; therefore in the historical sense "corners" signify quarters, such as are in the spiritual world; but in the spiritual sense they signify all the truths and goods of the church, for the reason given above.

[12] From this what is signified by "corner stone" in the following passages becomes evident. In Isaiah:

I will lay in Zion for a foundation a stone, a proved stone, a precious corner stone, of a foundation that is founded (Isaiah 28:16).

In Jeremiah:

They shall not take of thee a stone for a corner, nor a stone of foundations (Jeremiah 51:26).

In Zechariah:

Out of Judah the corner, out of him the nail, out of him the bow of war (Zechariah 10:4).

In David:

The stone which the builders rejected is become the head of the corner (Psalms 118:22; see also Matthew 21:42; Mark 12:10, 11; Luke 20:17, 18).

"The stone of the corner" signifies all Divine truth upon which heaven and the church are founded, thus every foundation; and as the foundation is the ultimate upon which a house or temple rests, therefore it signifies all things. Because "the stone of the corner" signifies all things upon which the church is founded it is said "I will lay in Zion for a foundation a stone, a proved stone, a precious cornerstone, of a foundation that is founded;" and it is called also "a stone for a corner" and "a stone of foundations;" and because "the stone of the corner" signifies all Divine truth upon which the church is founded, it also signifies the Lord in respect to His Divine Human; because all Divine truth proceeds from that; "the builders" (or architects) who rejected that stone, as is read in the Gospels, are those who are of the church, here of the Jewish Church, which rejected the Lord, and with Him all Divine truth; for with them there was nothing but vain traditions drawn from the sense of the letter of the Word in which the truths themselves of the Word were falsified and its goods adulterated. (That ultimates signify all things, see Arcana Coelestia 634, 5897, 6239, 6451, 6465, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548)