Chapter 12.

Lord of the Sabbath

1. At that time Jesus went on the Sabbaths through the grain; and His disciples were hungry, and began to pluck the ears [of grain], and to eat.

2. And the Pharisees seeing said to Him, “Behold, Thy disciples do that which is not permitted to do on a Sabbath.”

3. But He said to them, “Have you not read what David did, when he was hungry, and they that were with him?

4. How he entered into the house of God, and ate the bread [that was] set out, which it was not permitted for him to eat, nor for those who were with him, except for the priests alone?

5. Or have you not read in the law, that on the Sabbaths the priests in the temple profane and are guiltless?

6. And I say to you that a greater than the temple is here.

7. But if you had known what [this] is — I desire mercy and not sacrifice — you would not have condemned the blameless.

8. For the Son of Man is Lord even of the Sabbath.”

9. And passing on thence, He came into their synagogue.

10. And behold, there was a man having a dried-up hand, and they asked Him, saying, “Is it permitted to cure on the Sabbaths?” — that they might accuse Him.

11. And He said to them, “What man shall there be of you who shall have one sheep, and if it shall fall into a pit on the Sabbaths, will not [take] hold of it, and raise [it out]?

12. Therefore of how much more value is a man than a sheep? So then it is permitted on the Sabbaths to do well.”

13. Then He says to the man, “Stretch forth thy hand.” And he stretched [it] forth; and it was restored, well like the other.

14. And the Pharisees took counsel against Him, going out, that they might destroy Him.

15. But Jesus knowing [it], withdrew from thence; and there followed Him many crowds, and He cured them all;

16. And admonished them that they should not make Him manifest,

17. That it might be fulfilled what was declared by Isaiah the prophet, saying,

18. “Behold, My Servant whom I have laid hold of; My Beloved, in whom My soul is well pleased; I will put My spirit into Him, and He shall pronounce judgment to the gentiles.

19. He shall not contend, nor cry; neither shall anyone hear His voice in the streets.

20. A bruised reed He shall not break, and smoldering flax He shall not quench, until He put forth judgment to victory.

21. In His name the Gentiles shall hope.”

22. Then one demon-possessed was brought to Him, blind and mute; and He cured him, so that the blind and mute both spoke and saw.

23. And all the crowds were amazed, and said, “Is not this the Son of David?”

24. But the Pharisees hearing said, “This [Man] does not cast out demons except by Beelzebub the ruler of the demons.”

25. But Jesus, knowing their thoughts, said to them, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself, shall not stand.

26. And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?

27. And if I cast out demons by Beelzebub, by whom do your sons cast [them] out? Therefore, they shall be your judges.

28. But if I cast out demons in the spirit of God, certainly the kingdom of God has come upon you.”

In the previous episode when Jesus said, “Come to Me all you who labor and are heavy laden and I will give you rest,” He aligned Himself with the One who created the Sabbath — the day of rest. It is appropriate then, that the next episode begins on the Sabbath day. “At that time Jesus went through the corn fields on the Sabbath. And His disciples were hungry and began to pluck ears of corn and ate” (12:1). When the religious leaders find out about this, they are outraged, and they promptly tell Jesus that His disciples are breaking the Sabbath law: “Look,” they say, “Your disciples are doing what it is not lawful to do on the Sabbath!” (12:2).

It is true that the Sabbath commandment, as given in the Hebrew scriptures, forbids any kind of work on the Sabbath. As it is written, “Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work” (Exodus 20:8-10).

The Hebrew scriptures are clear about the importance of observing the Sabbath, and the punishment for breaking this commandment is given in no uncertain terms. According to the book of Exodus, “The seventh day shall be a holy day for you, a Sabbath of rest to the Lord. Whoever does any work on it shall be put to death” (Exodus 35:2). And just to be clear about what is meant by “work” on the Sabbath, this important teaching is added: “You shall kindle no fire throughout your habitations on the Sabbath day” (Exodus 35:3). We also read of a certain man who was caught gathering sticks on the Sabbath, presumably to kindle a fire. As a punishment for his disobedience, he was stoned to death (Numbers 15:32-36).

The Law was clear, then, that no work of any kind was to be done on the Sabbath. But the religious leaders went a step further. Using their own reasoning, they explained how the Sabbath law prohibiting work might be applied to the most trivial acts. As a result, they spelled out numerous ways that the Sabbath might be violated. ¹ Included in their list of prohibitions, is the act of plucking grain — which is precisely what the disciples did on this day. When the religious leaders saw this, they were infuriated. Their own traditions had taken on a sacred significance to them, and any violation of these traditions were equated with a violation of God’s law.

In their eagerness to enforce the letter of the law, the religious leaders had forgotten its spirit. The Sabbath is intended to be a day of rest, both physical and spiritual. It is a day to remember that God alone is the doer of all things, the One in whom we live and move and have our being. In remembering this we have rest for our souls. In this state of rest we trust in God and let nothing disturb us. The raging fires of self-love, the flames of hatred, and the burning lusts of ambition are not kindled on this day, nor do we even gather sticks (complaints, irritations, etc.) to start such a fire. We remain peaceful, content, assured of God’s loving protection of our souls and His constant provision for every aspect of our lives. We spend a day enjoying the tranquility and peace of His presence. This is the Sabbath.

Up to this point in Matthew, Jesus has preached, healed, and shown His wondrous power in numerous ways. Although He has done things which have offended and upset the religious leaders, He has not done anything which directly violates their priestly code — until now. The plucking of grain, because it was a form of harvesting, was strictly forbidden on the Sabbath, and yet Jesus allows His disciples to pluck the ears of corn and eat.

It is true that Jesus has already done things He knows will upset the religious authorities, such as forgiving sins and eating with sinners. But now, in allowing His disciples to do something that is directly against their strict code of Sabbath day regulations, He incurs their greatest wrath. He then goes on to tell them that even David, when He was hungry, went into the house of God and ate the showbread — illustrating that the preservation of human life challenges their inhumane, overly strict observance of this Sabbath commandment (12:3).

Jesus then incites further indignation, referring to Himself as being even greater than their holiest place of worship: “I say to you,” He says, “in this place there is One greater than the temple” (12:6). Any human being is of more value than an inanimate object, but Jesus implies much more. He then returns to the ongoing theme of His ministry — the emphasis on mercy, compassion and forgiveness over the empty rituals and meaningless sacrifices of the temple priests: “If you had known what this means, ‘I desire mercy and not sacrifice,’” He says, “you would not have condemned the guiltless” (12:7). ² And finally, He concludes with a most powerful assertion — so far — of His divinity: “For the Son of Man is Lord, even of the Sabbath” (12:8).

If the religious authorities ever wanted to establish a case against Jesus, and to accuse Him of blasphemy, Jesus is now giving them ample grounds to make that case!

But Jesus does not stop there. In the very next episode He goes directly into a synagogue where the religious leaders challenge Him with the question, “Is it lawful to heal on the Sabbath?” (12:9). This, of course, is a trick question, intended to trap Jesus. In fact, the religious leaders have already ruled that it is unlawful to give medical assistance on the Sabbath. For example, if a man has a broken arm, or even a toothache he must wait until the Sabbath ends before he can do anything about it. ³

Jesus, however, introduces a new, more merciful way of understanding the Sabbath. He asks, “What man is there among you who has one sheep, and it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Then, of how much more value is a man than a sheep? Therefore it is lawful to do good on the Sabbath” (12:12). To further emphasize this point, Jesus turns to a man with a withered hand and says, “Stretch out your hand” (12:13). And as soon as the man stretches out his hand, it is healed (12:13).

One would think that the religious leaders would be impressed by this amazing miracle, and happy for the man who had been healed. On the contrary, they are outraged by what appears to them to be a flagrant disregard for their strict traditions. Because of this, they take counsel against Him, deliberating on “how they might destroy Him” (12:14). The irony is intense: the religious leaders take counsel to injure and destroy the One who has come to heal and to save.

While the religious leaders are secretly plotting His destruction, Jesus withdraws from the synagogue and openly continues His Sabbath work. “And great multitudes followed Him, and He healed them all” (12:15). It is noteworthy that Jesus does not confine his object lesson to healing just one person’s hand on the Sabbath. He heals “great multitudes”! It seems that He has a specific point to make, and He could not be making it more dramatically or in a more conspicuous way. He has said that it is lawful to do good on the Sabbath, and now He demonstrates it repeatedly: He heals the multitudes.

In the midst of the many healings He is performing on the Sabbath, a demon-possessed man who is both blind and mute is brought to Him. Jesus heals him immediately of this triple handicap much to the amazement of the multitudes. But when the religious leaders hear about it, their response is predictably cynical: “This fellow does not cast out demons except by Beelzebub, the ruler of the demons” (12:24). This is now the second time that the religious leaders have publicly accused Jesus of casting out demons by the ruler of the demons (see 9:34). The first time, Jesus did not respond. But this time it is different. Jesus contradicts them, saying, “If Satan casts out Satan, he is divided against himself. How then can his kingdom stand?” (12:26).

Self-will cannot cast out self-will. Ego cannot cast out ego. Satan cannot cast out Satan. If, for example, we try to cast out selfishness by powerful exertions of self-will — leaving out God, our efforts can never succeed. The simple fact is that only God can cast out the spirit of selfishness, only the Spirit of God can cast out demons. As Jesus says, “If I cast out demons by the Spirit of God, surely the kingdom of God has come upon you” (12:28).

This episode, which is about “the Sabbath” ends with a description of how demons are cast out. Today we consider our “demons” to be anger, irritation, impatience, annoyance, and the many emotional disturbances that seem to destroy our inner peace, and often lead to our acting out against others. While these negative emotions may indeed have their origin in hell (“Satan”), we can remain secure and at peace when relying upon God. This is the true Sabbath. Whenever we choose to “rest in God,” the kingdom of God has come upon us. ⁴

Neutrality Is Not an Option

29. “Or how can anyone enter into the house of the strong [one] and plunder his vessels, unless he first bind the strong [one]? And then he will plunder his house.

30. He that is not with Me is against Me; and he that gathers not with Me, scatters.

31. Wherefore I say unto you, Every sin and blasphemy shall be forgiven men; but the blasphemy of the Spirit shall not be forgiven men.

32. And whoever says a word against the Son of Man, it shall be forgiven him; but whoever shall say [it] against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that to come.

33. Either make the tree good and its fruit good, or make the tree rotten and its fruit rotten; for from the fruit the tree is known.

34. Brood of vipers, how can you speak good [things], being wicked? For from the abundance of the heart the mouth speaks.

35. The good man out of the good treasure of the heart puts forth good [things]; and the wicked man out of the wicked treasure puts forth wicked [things].

36. But I say unto you, that every idle saying which men shall speak, they shall render a word concerning it in the day of judgment.

37. For out of thy words thou shalt be justified, and out of thy words thou shalt be condemned.”

Peace is a great blessing. It is the inner reward that comes to everyone who lives according to God’s commandments. Trusting in God is not only the source of our peace, it is also the source of our inner strength; it is a mighty fortress against the destructive thoughts and feelings that would otherwise invade our mind, hold us captive, and steal our joy. In the prologue to the Ten Commandments, God says, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage” (Exodus 20:1-2). In weak moments, when negative thoughts and feelings invade our minds, we are returning to the “house of bondage.” This captivity, or “spiritual bondage,” is what Jesus is referring to when He says, “How can anyone enter into a strong man’s house, and plunder his goods, except he first bind the strong man, and then he will plunder his house?” (12:29).

It is, therefore, necessary to remain steadfast in our devotion to God, to remain with Him always and not depart from His company. There is no middle way when it comes to the path of devotion. We can’t afford weak moments when we drop our guard, or half-hearted endeavors to do what is right. It’s all or nothing. We are either with the Lord, or we are not. Any chink in our armor, and weakness of character is an opening for the hells to burst through. Therefore, Jesus says, “He that is not with Me is against Me” and He adds, “he that gathers not with Me scatters abroad” (12:30).

Literally, “gathering and scattering” refers to Jesus’ telling His apostles to go forth and gather the harvest of good people everywhere, teaching them about the kingdom of God. The people who are lost and “scattered” must be gathered together and brought back to God. But if this work is not done, and if the traditions of men are taught in the place of the commandments of God, the people will be scattered further from God. On a more interior level, we too must gather what we have learned and put it to use; if not, evil desires and false thoughts will creep in, separating us further (“scattering us’) from all that is good and true.

Jesus knows that the corrupt religious leaders have been leading the people astray — “scattering them” — through their misleading and false teachings. Therefore, Jesus says to them, “Every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven” (12:31). The blasphemy here referred to is the one which the religious leaders are committing at this very moment. They have just witnessed a great miracle of healing, and yet they refuse to attribute such a miracle to the Spirit of God. Instead, they attribute it to Beelzebub, the ruler of the demons. Thus, they interpret good as evil, attributing the power of healing to the demonic rather than to the Divine.

In interpreting good as evil, the religious leaders leave themselves without any hope for salvation or forgiveness, simply because they refuse to accept it. While God is pure mercy, love and forgiveness, none of these qualities can be experienced or received unless there is a sincere desire to receive them, and a willingness to live according to them. Jesus is the embodiment of these qualities. To reject Him is to reject all that He would freely give us.

In our own lives we do the same thing whenever we refuse to see the wonders that God is working in our lives at every moment, even when things appear to be going against our wishes. In practical terms, then, “to sin against the Holy Spirit” is to interpret the circumstances of our lives and the intentions of others as having some evil origin — similar to the way the religious leaders attributed evil motives to Jesus. We refuse to see any possible goodness that might be there, or how a particularly unpleasant situation could possibly turn out for the best. Whenever we do this, we sin against the Holy Spirit. We deny that God is working with us always, in every circumstance, to refine our spirits so that we might eventually be able to realize the greatest possible happiness.

Not everything that happens will please us, but everything that happens should be interpreted as leading, in some way, to a good end. ⁵ When we think in this way, striving to see the good intentions behind people’s actions, and striving to put a good interpretation on everything we see, we discover the key to peace and happiness. We begin to understand that God, in mysterious ways, is providing or permitting all things; and despite all appearances to the contrary, we are constantly being led into increasingly interior states of peace and joy. ⁶

Jesus then returns to the theme of being either for Him or against Him — either for good or against it. We cannot have it both ways; and neutrality is not an option. “Either make the tree good and its fruit good,” says Jesus, “or make the tree bad and its fruit bad, for from the fruit the tree is known” (12:33). It’s as if Jesus is saying, “Look, I just healed a man whose hand was withering away with leprosy. Can’t you see that what I have done is good? Or, do you see everything I do as evil because you are evil?” Jesus puts it more directly: “O generation of vipers,” He says, “how can you, being evil, speak good things? for out of the abundance of the heart the mouth speaks” (12:34).

Whatever is in our heart will eventually come out through our words and actions: “A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things” (12:35). There is no escape from this timeless spiritual principle. As Jesus puts it, “Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shall be justified, and by thy words thou shall be condemned” (12:35-37).

These are serious warnings. Is it possible that the religious leaders will take these warnings to heart? Will they repent and change their ways? Or will they remain entrenched in their stubborn desire to destroy Jesus, interpreting the good that He does as evil? The next episode will provide some important clues.

The Sign of the Prophet Jonah

38. Then answered some of the scribes and Pharisees, saying, “Teacher, we will to see a sign from Thee.”

39. But He answering said to them, “A wicked and adulterous generation seeks a sign, and a sign shall not be given to it, except the sign of the prophet Jonah.

40. For just as Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights.

41. The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it; because they repented at the preaching of Jonah; and behold, [One who is] more than Jonah [is] here.

42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it, because she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold, [One who is] more than Solomon [is] here.

43. And when the unclean spirit has come out from the man, he passes through waterless places, seeking rest, and does not find [it].

44. Then he says, ‘I will return into my house, whence I came out’; and coming, he finds [it] empty, swept, and adorned.

45. Then he goes and takes with himself seven other spirits more wicked than himself, and entering in, they dwell there; and the last [things] of that man are worse than the first. So shall it also be to this wicked generation.”

46. And [while] He yet spoke to the crowds, behold, His mother and brothers stood outside, seeking to speak to Him.

47. And someone said to Him, “Behold, Thy mother and Thy brothers stand outside, seeking to speak to Thee.”

48. But He answering said to those that told Him, “Who is My mother, and who are My brothers?”

49. And stretching forth His hand to His disciples, He said, “Behold, My mother and My brothers.

50. For whoever shall do the will of My Father who is in the heavens, he is My brother, and sister, and mother.”

As the next episode begins, it seems that the religious leaders might be relenting somewhat in their campaign to destroy Jesus. Addressing Him as “Master,” they say, “We want to see a sign from You” (12:38). But, Jesus, who knows their every thought, is not fooled by their pretended interest. “An evil and adulterous generation seeks after a sign,” Jesus says, “and no sign will be given to it except the sign of the Prophet Jonah” (12:39). Jesus goes on to recount how Jonah was three days and three nights in the belly of a whale, just as “the Son of Man will be three days and three nights in the heart of the earth” (12:40).

While the story of Jonah traditionally signifies Jesus’ burial and resurrection, it also represents the wonder of human regeneration. ⁷ The only real sign of regeneration is the living experience of inner change that comes over people as they strive to keep the commandments, putting away selfish concerns and materialistic pre-occupations, gradually becoming kinder, gentler, more peaceful human beings.

Spending “three days and three nights in the belly of the great fish” represents the dark times of inner struggle and turmoil that we go through in the process of our regeneration. The number “three” is a symbolic term, meaning a complete cycle of time, as in “morning, noon, and night,” and because of this, it represents a full period of temptation with a “beginning, middle, and end.” ⁸

This process cannot be faked or side-stepped. And there are no shortcuts. Jesus warns that a momentary change of mind will do us no good if not accompanied by a change of heart. In the case of the religious leaders, Jesus sees through their hypocritical requests for more “signs” of His divinity. A shallow religious faith is based on signs and miracles; deep faith comes about through a repentant heart. So, Jesus takes them back to the story of Jonah who taught repentance to the people of Ninevah: “The men of Nineveh shall rise in judgment with this generation, and shall condemn it because they repented at the preaching of Jonah.” Jesus then adds, referring to Himself, “a greater than Jonah is here” (12:41). He then talks about Solomon, the great king who was a universal symbol of wisdom, adding, “a greater than Solomon is here” (12:42).

Jesus is telling them, in no uncertain terms, that no one is greater than He is. These are not the claims of an ordinary person. He then tells them a seemingly disconnected story about an unclean spirit that leaves a person and roams about looking for a place to rest. But finding no place to rest, it returns to the person, bringing along with it seven more spirits even more wicked than itself. These spirits now reenter the person and dwell there, “and the last state of that man is worse than the first” (12:43-45). Jesus is saying, “Look, even if I gave you a sign and it caused you to temporarily believe in Me, it would do you no good. In fact, it would be worse for you because you would return to your prior condition, seven times more adamant in your unbelief.” All this is contained in Jesus’ brief statement reminding the religious leaders that a mere sign cannot fundamentally change a wicked heart: “Even so shall it be also unto this wicked generation” (12:46).

Regeneration, then, not signs and miracles, is the only way. And there is no regeneration without temptation. Each of us will go through numerous times of temptation in our lives, and each time it will feel like a death and a resurrection. Each time something of our selfish nature will die; at the same time, if we turn to God, applying His truth and praying for His power — something new will be born in us. This is our resurrection to new life, a gradual process that begins in this life and continues throughout eternity. This is what is meant by the miracle of regeneration — and this is “the sign of the Prophet Jonah.” ⁹

Regeneration comes about through living according to the will of God. There is no other way, and no miracle that can take its place. The path is simple and direct, and those who choose to follow it are “born again” to new life. For this reason, this section of the narrative closes with a brief episode in which Jesus’ mother and brothers seek to speak with Him. Jesus uses this as an opportunity to introduce people to a new and higher perspective on family relationships. Stretching out His hands towards His disciples, He says, “Here are My mother and My brothers. For whoever does the will of My Father in heaven is My brother and sister and mother” (12:50).

As we go about our daily lives, striving to do the will of our Father in heaven, we might notice small changes arising in our thoughts, feelings, and behaviors. We might notice that we are becoming more patient in situations that might have annoyed us at one time; we might find ourselves becoming less defensive, and more inclined to consider the perspectives and feelings of others; we might find ourselves less invested in having things done our way, and more concerned about meeting the needs of others. Whatever it might be, these moments of “new life” that arise in us are a result of the regeneration process. These are some of the many ways we experience “the sign of the prophet Jonah.”

Poznámky pod čarou:

430. A hundred and forty-four thousand, sealed out of every tribe of the sons of Israel, signifies all who are in truths from good, and thence in the Lord's church. This is evident from the signification of "a hundred and forty-four thousand," as being all things, and as being said of those who are in truths from good (of which presently); also from the signification of "the tribes of Israel," as being those who are in truths from good, and thence who are in the Lord's church, "tribes" signifying truths from good, and "Israel" the church. That this is the signification of "the tribe of Israel" will be seen in the following article. "A hundred and forty-four thousand" signifies all things and all persons, and is predicated of truths from good, because that number arises out of the number twelve, and "twelve" signifies all things and all persons, and is predicated of truths from good; for greater numbers, and those made up of smaller numbers, have a similar signification as the smaller and simple numbers from which they arise by multiplication (on which see Arcana Coelestia 5291, 5335, 5708, 7973). Thus "a hundred and forty-four" and "a hundred and forty-four thousand" have a similar significance as "twelve," for a hundred and forty-four arises out of twelve multiplied into itself, and a hundred and forty-four thousand out of twelve thousand multiplied into twelve.

[2] There are simple numbers that are more significative than others, and from which the greater numbers derive their significations, namely, the numbers two, three, five, and seven; "two" signifies union, and is predicated of good; "three" signifies fullness, and is predicated of truths; "five" signifies much and something; and "seven" signifies holiness. From the number two the numbers 4, 8, 16, 400, 800, 1, 600, 4, 000, 8, 000, and 16, 000 arise; and these numbers have a similar signification as two, because they arise from that simple number multiplied into itself, and multiplied by ten. From the number three the numbers 6, 12, 24, 72, 144, and 144, 000 arise; and these numbers have a similar signification as three, because they arise from this simple number by multiplication. From the number five the numbers 10, 50, 100, 1, 000, 10, 000, and 100, 000 arise, and these numbers have a similar signification as five, because ¹ they arise from it by multiplication. From the number seven the numbers 14, 70, 700, 7, 000, and 70, 000 arise, and these numbers have a similar signification as seven, because they arise from it. As the number "three" signifies fullness, and fullness implies all, the number twelve derives from this its signification of all things and all persons; and it is predicated of truths from good because it arises out of three multiplied into four, and three is predicated of truths, and four of good, as was said above.

[3] One who does not know that "twelve" signifies all things, and that the numbers that are multiples of it have a like signification, and who does not know that each tribe signifies some universal and essential constituent of the church, can have no other idea than that simply twelve thousand of every tribe of Israel were sealed, and consequently were received or are to be received into heaven; nevertheless the "twelve thousand" here do not mean twelve thousand, nor do the "tribes" here enumerated mean the tribes of Israel; but "twelve thousand" means all, and "the tribes of Israel" those who are in truths from good, ² and thus all, wherever on the earth they may be, who constitute the church of the Lord. That this is the signification, everyone who thinks intelligently can perceive; for where now are these tribes, and where were they when this was written by John? Have they not been scattered through a great part of the globe, and excepting the tribe of Judah, it is not known to anyone where they are? And yet it is said that they are to be sealed, that they may be introduced by the Lord into heaven and be with Him (as appears in Revelation 14:1, 3-4). Furthermore, it is known that eleven of the tribes here mentioned were banished from the land of Canaan on account of their idolatries and other abominations; and so too has the whole Jewish nation, the quality of which may be seen in The New Jerusalem and Its Heavenly Doctrine 248). From this it can be seen that "twelve thousand" does not mean twelve thousand, nor do "tribes" mean the tribes of Israel, but they mean all who are in truths from good, thus all who are of the Lord's church. This will become still clearer from the significations of each tribe in the spiritual sense; for each tribe signifies some universal or essential of the church, in which those are who are of the church.

Moreover, the universal of each has relation to truths from good, and truths are manifold; for all who are in the heavens differ from each other in respect to good, and thence also in respect to truth, since every truth that has life in man or angel is from good and in accordance with good. Furthermore, all who are of the Lord's church are in truths from good, while those who are in truths and not in good are not of the church; for, as was just said, every truth that has life in man or angel is from good. (On this see above, n. 6, 59, 136, 242, 286, 292; and in The Doctrine of the New Jerusalem, n. 11-27. That goods and truths therefrom are of infinite variety, see in the work on Heaven and Hell 56, 71, 405, 418, 486, 585, in the small work on the Last Judgment 13, ; also Arcana Coelestia 684, 690, 3241, 3267, 3470, 3519, 3744-3746, 3804, 3986, 4067, 4149, 4263, 5598, 6917, 7236, 7833, 7836, 9002). Goods and the truths from them are of infinite variety, because every angel and every man in whom is the church is his own good and his own truth therefrom; so, too, the universal heaven is arranged according to the affections that are of love to the Lord and of charity towards the neighbor, and of faith therefrom, and all good is of these affections.

[4] The number "a hundred and forty-four thousand," or the number twelve thousand multiplied into twelve ³ signifies all truths from good, in respect to their genera and species in the whole complex, as can be seen from the meaning of the number "one hundred and forty-four," which is twelve multiplied into twelve, in the following passages in Revelation, where the city New Jerusalem is described by measures expressed in numbers. Of the measure of its wall it is said:

He measured the wall thereof, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Revelation 21:17).

"The city Jerusalem" here signifies a new church to be established by the Lord, and its doctrine; therefore all things that are mentioned, as the "wall," the "gates," and the "foundations," mean such things as belong to the church, consequently spiritual things; and as the church and its doctrine are here described in the sense of the letter by "the city Jerusalem," and a city can be measured, therefore the spiritual things of that church are designated by measures expressed in numbers, and its wall by the number "one hundred and forty-four," or by twelve multiplied into twelve, which number signifies truths from good in the whole complex; for a "wall" signifies truths defending against falsities and evils. That such is the signification of this number is clearly evident from its being said that the measure of a "hundred and forty-four cubits" is "the measure of a man, that is, of an angel." What this involves cannot be known unless it is known that measure, in the spiritual sense, has a similar signification as number, namely, the quality of the thing treated of; and that "man" signifies the reception of truth from spiritual affection, that is, from good, and intelligence therefrom; "angel" having a similar signification, since a man is an angel when he is in truths from good, and also becomes an angel after death. The number "a hundred and forty-four thousand" has a similar signification; for larger and smaller numbers, if from a similar origin, have a like signification, the larger number being made use of when the multitude is greater, or when many kinds together are included, as "a hundred and forty-four thousand," which includes all kinds of truth from good, which are signified by "twelve thousand ⁴ sealed out of every tribe;" and as the measure of the wall, which is said to be "a hundred and forty-four cubits," which includes both the gates and the foundations, which are twelve in number.

[5] So respecting the gates and the foundations it is said:

The New Jerusalem had a wall great and high, having twelve gates, and upon the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and on them the names of the twelve apostles of the Lamb. And the foundations consisted of twelve kinds of precious stones (Revelation 21:12, 14, 19-21).

When it is known that "the New Jerusalem" means a new church, who will not perceive that the number "twelve" so often employed, means the chief and primary constituent of the church? And the chief and primary constituent of the church is truth from good, for everything of the church is from that, for truth is of its doctrine, and good is of a life according to doctrine. But the signification of "gates" and of "foundations" will be told when that chapter is explained.

[6] Because the number "twelve" signifies all things, and is predicated of truths from good, and "the New Jerusalem" signifies a new church, therefore the measurement of the city itself is indicated by a multiple of a like number, in these words:

The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand stadia. The length and the breadth and the height are equal (Revelation 21:16).

What is signified by "length, breadth, and height" in the spiritual sense will also be told below in the explanation; "the city" means in that sense the doctrine of the church, and "twelve thousand stadia" all its truths from good.

[7] Again the number "twelve" is used here in reference to the fruits of the trees about the river, in these words:

In the midst of its street and of the river, on this side and on that, was there the tree of life, bearing twelve fruits, yielding its fruit every month (Revelation 22:2).

Since "the streets of the city" signify the truths of doctrine; "the river going forth thence" intelligence; "the tree of life" the perception of truth from good from the Lord, and "fruits" the good from which are truths, it is clear that "twelve" signifies truths from good, through which is intelligence, and of which the church is constituted.

[8] As a representative church was to be instituted among the sons of Jacob, it was provided by the Lord that he should have twelve sons (Genesis 29:32-35; 30:1-25; 35:22-26), that thus all together might represent all things of the church, and each one his part; and this is why twelve tribes sprang from them (Genesis 49:28), and these signify all things of the church, and each tribe signifies some essential of the church; so in what now follows it is said "twelve thousand were sealed out of every tribe," and these signify all who are in that essential of the church, or all who are in that kind of truth from good, since truth from good is what forms the church with all, for truth is of doctrine, and good is of the life, as was said above. (What truth from good is and what the nature of it is, may be seen in The Doctrine of the New Jerusalem 24.)

[9] As the twelve tribes named from the twelve sons of Jacob represented the church, and all things belonging to it, the number "twelve," on account of such signification, was employed in various connections:

As that the princes of Israel were twelve in number (Numbers 1:44).

That these twelve princes brought to the dedication of the altar twelve chargers of silver, twelve bowls of silver, twelve spoons of gold, twelve bullocks, twelve rams, twelve lambs, and twelve goats (Numbers 7:84, 87).

Each one of these things that they brought signifies such things as have reference to truths from good. So too:

Twelve men were sent to explore the land of Canaan (Deuteronomy 1:23);

for "the land of Canaan" signifies the church. So too:

There were twelve precious stones in the breastplate of judgment, or the Urim and Thummim (Exodus 28:21; 39:14);

"precious stones" signifying truths from good. So again:

There were twelve cakes of bread placed in two rows upon the table, which were called the bread of faces (Leviticus 24:5, 6);

"bread" signifying the good of love, and the "table" its reception, thus also truth in general, since truth is what receives good. Again:

Moses built an altar below Mount Sinai, and erected twelve pillars for the twelve tribes ⁵ of Israel (Exodus 24:4);

for an "altar" signifies the good of the church, and "pillars" its truths, thence "the altar and twelve pillars" together signify all truths from good by which the church exists.

[10] Again:

Twelve men carried twelve stones out of the midst of Jordan which were set up in Gilgal, that they might be for a memorial to the sons of Israel. And also twelve stones were set up in the midst of Jordan, in the place where the feet of the priests that bare the ark stood (Joshua 4:1-9, 20);

"Jordan" in the Word signifying the introduction into the church, and "stones" therefrom and in its midst, the truths of the church through which introduction is effected.

[11] So again:

Elijah took twelve stones, and built an altar (1 Kings 18:31, 32);

"altar" signifying the good of the church, and "stones" its truths.

Moses sent twelve thousand of the sons of Israel, with Phinehas as commander, against Midian, and they returned with great spoil, with not a man missing (Numbers 31:5, 6, 49).

For "Midian" signifies those who are in the knowledges of truth, but not in a life according to them, therefore "twelve thousand" were sent against them. The "great spoil" taken from them, has a similar signification as the "raiment, silver, and gold," which the sons of Israel took from the Egyptians (Exodus 3:22; 12:35, 36), and a similar signification as the "unrighteous mammon" of which they should make to themselves friends (Luke 16:9, namely, the knowledges of truth therefrom, which they hold as doctrine and not in the life.

[12] So again:

Solomon placed upon twelve oxen the brazen sea that he made (1 Kings 7:25, 44);

"the brazen sea" signifying truth from good, the "water" in it, truth, and the "brass" out of which it was made, good; and "twelve oxen" signify all goods and all truths therefrom which serve as a foundation. Therefore also:

Solomon made a throne of ivory with six steps to it, and twelve lions standing upon the steps on the one side and on the other (1 Kings 10:18-20).

"The throne of Solomon" signified judgment, which is effected by truths from good, and it represented Divine truth from Divine good; "lions" signifying the truths of heaven and of the church in their power, and "twelve" all (See above, n. 253).

[13] Of Ishmael it is said:

That he should be blessed and multiplied, and that twelve princes should be born from him (Genesis 17:20; 25:16);

for the reason that "Ishmael" signified the external church with all its truths from good. Of Elisha it is said:

That Elijah found him plowing with twelve yoke of oxen, and he among the twelve; and that he cast his mantle upon him (1 Kings 19:19).

This was done and said because Elijah and Elisha represented the Lord in respect to the Word, in which are all truths from good; consequently when this representation was transferred from Elijah to Elisha, which was signified by his casting his mantle upon him, Elisha was seen "plowing with twelve yoke of oxen, and he among the twelve," which signifies the formation of the church by means of truths from good out of the Word (See above, n. 395). It is said below that:

There was seen a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Revelation 12:1).

This was seen because a "woman" signifies the church and "stars" the knowledges of truth: a "crown" the good of these knowledges, and the "head" intelligence.

[14] The Lord's twelve apostles had a similar representation as the twelve tribes of Israel; namely, they collectively represented the church, and each one of them some essential of the church, and for this reason there were twelve of them.

From this it can be seen why it is and what it signifies that the New Jerusalem (which signifies the church and its doctrine) is said:

To have twelve gates, and upon the gates twelve angels, and names written thereon which are the names of the twelve tribes of Israel; and that the wall had twelve foundations, and on these the names of the twelve apostles of the Lamb (Revelation 21:12, 14);

the "twelve angels," the "twelve tribes," and the "twelve apostles" here meaning not angels, tribes, and apostles, but all the things of the church. Likewise it is said that:

The apostles are to sit upon twelve thrones, and judge the twelve tribes of Israel (Matthew 19:28; Luke 22:30);

which does not mean that the apostles are to sit on twelve thrones and judge the twelve tribes of Israel, but that the Lord alone is to judge all by Divine truth from Divine good see above, n. 9, 206, 253, 270, 297, 333).

[15] He who does not know that "twelve" signifies all things cannot know the arcanum that is signified by:

The twelve baskets of fragments that remained from the five loaves and two fishes with which the Lord fed five thousand men besides women and children (Matthew 14:15-21; Mark 6:37-44; Luke 9:12-17; John 6:9-13).

Each particular here, with the numbers themselves, is significative; "the five thousand men besides women and children," signify all who are of the church that are in truths from good; the "men" signifying those who are in truths, and the "women and children" those who are in good; "loaves" the goods and "fishes" the truths of the natural man; "eating" spiritual nourishment from the Lord; the "twelve baskets of fragments" the knowledges of truth and good therefrom in all abundance and fullness.

[16] Because "twelve" signifies all things, and is predicated of truths from good, which constitute the church:

When the Lord was twelve years old He left father and mother and remained in the temple, sitting in the midst of the doctors, hearing them and asking them questions (Luke 2:42, 46);

by which is meant the initiation and introduction of His Human into all things of heaven and the church; therefore when He was found He said:

Wist ye not that I must be in the things that are My Father's? (verse 49).

Because "twelve" signifies all things, and is predicated of truths from good, the Lord said:

Are there not twelve hours of the day? If a man walk in the day he stumbleth not (John 11:9);

"day" signifying illustration in truths from good, and the "twelve hours of the day" all things of truth from good, and "to walk" signifying to live; these words, therefore, in the spiritual sense signify that one who is living in any kind of truth from good is in illustration, and does not stray into falsities. Because "twelve" signifies all things, the Lord said:

Thinkest thou that I cannot now beseech My Father and He will cause to stand by Me more than twelve legions of angels? (Matthew 26:53).

"Twelve legions of angels" meaning the whole heaven, and "more than these" signifying Divine omnipotence.

[17] From this it can now be seen what is signified by "a hundred and forty-four thousand out of every tribe," namely, all who are in truths from good; and "twelve thousand out of each tribe" all who are in that kind of truth from good which is signified by the tribe named; consequently, that twelve thousand are not meant, nor those who are of the tribes of Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin. Furthermore, it is to be known that all these, or "the hundred and forty-four thousand," mean those who were taken up into heaven before the Last Judgment; but those afterward mentioned, from verse 7:9-17to the end of this chapter, mean those that were preserved by the Lord until the Last Judgment, and were then first taken up into heaven (respecting whom see above, n. 391-392, 394, 397); for those who were in truths from good were all received into heaven before the judgment; but those who were in good, and not as yet in truths, were preserved, and in the meantime instructed and prepared for heaven. These are to be further treated of hereafter. Those who were taken up into heaven before the judgment are meant by those of whom it is said in chapter 14 of Revelation:

A Lamb was standing on the Mount Zion, and with Him a hundred and forty-four thousand, having the Father's name written on their foreheads (verse 14:1).

Of these it is said that:

No one could learn the song save the hundred and forty-four thousand bought from the earth. These are they who were not defiled with women, for they are virgins, bought from among men, the firstfruits unto God and to the Lamb (verses 14:3-4); and the same are meant by those who are "of the first resurrection;" and the others are meant by those who were "of the second resurrection" (Revelation 20:4-6).

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