Chapter 14.

John the Baptist Beheaded

1. At that time Herod the tetrarch heard the report concerning Jesus;

2. And said unto his boys, “This is John the Baptist; he is risen from the dead, and therefore [these] powers work in him.”

3. For Herod, taking hold of John, bound him and put [him] in prison on account of Herodias, his brother Philip’s wife.

4. For John said to him, “It is not permitted for thee to have her.”

5. And [although] he willed to kill him, he feared the crowd, because they accounted him as a prophet.

6. But when Herod’s birthday was kept, the daughter of Herodias danced in the midst, and pleased Herod.

7. Whereupon he professed with an oath to give her whatever she should ask.

8. And she, being pressed by her mother, declared, “Give me here on a platter the head of John the Baptist.”

9. And the king was sorry, but for the oaths’ sake, and for [those] sitting with [him], he ordered [it] to be given.

10. And sending, he beheaded John in the prison.

11. And his head was brought on a platter, and given to the damsel, and she brought [it] to her mother.

12. And His disciples coming, took the body, and buried it, and came and reported [it] to Jesus.

The religious leaders are not the only ones who refuse to accept Jesus’ divinity. So does the Roman governor, Herod the tetrarch — also known as Herod Antipas. ¹ Although he has heard the reports about Jesus, he does not believe that Jesus’ “mighty works” have any Divine origin. Instead, he has a theory of his own: “This is John the Baptist,” he says.” He is risen from the dead, and therefore these powers are at work in him” (14:2).

In the verses that follow, we discover why Herod Antipas believes that John the Baptist has “risen from the dead.” As it turns out, Herod Antipas is the son of “Herod the Great,” the Roman king who ordered the massacre of all the male children of Bethlehem, two years of age and younger (2:16). Historians inform us that Herod Antipas (Herod’s son) became so enamored with his brother’s wife, that he divorced his wife and married his sister-in-law. When John the Baptist confronted Herod about his adulterous affair with his brother’s wife, Herod did not take it well. John the Baptist, who did not mince words, let Herod know that his behavior was against the commandments. “It is not lawful for you to have her, said John the Baptist” (14:4).

The story of Herod Antipas, and his response to John’s criticism, represents those aspects of our lower nature that deeply resent any form of criticism — especially criticism that reveals our moral defects. Therefore, in response, Herod ordered that John the Baptist be taken into custody and sent to prison (see 4:12).

Years later, while continuing the illicit marriage to his sister-in-law, Herod has a new infatuation — his stepdaughter. As it is written, “When Herod’s birthday was celebrated, the daughter of Herodias danced before them and pleased Herod” (14:6). Numerous historians and artists describe Herodias’ daughter as a femme fatale, an enchantress who aroused Herod’s darker lusts.

While this may not be the nature of Herod’s stepdaughter, we do know that Herod is so taken with the young lady’s dancing, that he makes an oath, promising to give her anything she wants. The young lady accepts Herod’s offer, and, at her mother’s prompting, she says, “Give me John the Baptist’s head, here on a platter” (14:8). Herod grants her request, and promptly commands the beheading of John in his prison cell. As evidence that Herod’s command has been carried out, John’s head is brought to them on a platter, and given to the young girl who, in turn gives the head to her mother (see 14:10-12).

All of this, then, helps explain Herod’s response when he hears about Jesus’ miracles. “This is John the Baptist” he says, “risen from the dead.” Could it be that Herod, haunted by his terrible sins, believes that John the Baptist has come back from the dead to remind him of his wrongdoings? It could be, especially when this episode is seen in the light of the internal sense. As we have pointed out, John the Baptist represents the clear teachings of the letter of the Word. Similarly, there are times when we, too, might reject the clear and most direct teachings of the Word (John the Baptist). And yet, if we have any conscience at all, those clear teachings keep rising again in our minds with unavoidable truths such as, “You shall not murder,” “You shall not steal,” “You shall not lie,” and “You shall not commit adultery.”

Like the literal truths of the Word, which he represents, John had said to Herod in no uncertain terms, “It is not lawful for you to have her.” No amount of denial, whether it be imprisonment or beheading, can prevent John from rising again and again within us. The truths of the letter of the Word, because of their Divine origin, can never die.

Degeneration

The parables of regeneration, which immediately preceded this episode, dealt with the process of spiritual development. In the details of the story concerning the beheading of John the Baptist, however, we are given a representative picture of the successive stages by which a person de-generates, that is, casts oneself more and more deeply into the darkness of ignorance and the flames of self-indulgence. This process begins in the lusts of our lower nature. This is the part of us that longs for something which it should not have — in this case it is adultery. It not only rejects the teachings of the Word (putting John in prison), it even commands that those teachings be put to death (the beheading of John).

The only thing that temporarily holds us back is the fear of the multitudes. Therefore, we read, “Although Herod wanted to put John the Baptist to death, he feared the multitudes, because they counted him a prophet” (14:5). In this context, the multitudes represent aspects of goodness and truth that are implanted in every human heart — the part of us that senses the holiness of divine truth. This is the part of us that still respects the literal sense of the Word, especially the Ten Commandments. This is what is meant by the statement, “They counted him [John the Baptist] as a prophet.”

But the voice of the multitudes who consider John a prophet is no longer strong enough to restrain Herod. Although we read that “the king was sorry’ (14:9), he has taken that fatal plunge, and it is too late for him to turn back. He orders the murder of John the Baptist.

The degeneration of Herod’s spirit, as outlined in this episode, gives a remarkable picture of how sin can progress in our own lives. It begins when we decide to ignore the letter of the Word, denying its divinity. This is to imprison John the Baptist. He is still alive, but has little impact on our lives. But when his teachings come back to haunt us — especially the direct teachings of the Ten Commandments, the insatiable lusts of our darker side determine that John must be totally rejected and removed from our lives. John must die. The promptings of Herodias and the allurements of her daughter represent various stages of this degenerative process as they conspire to lure us into darker, more violent places. Eventually John is murdered and his head is brought in on a platter.

As this grim episode closes, we read that John’s disciples take the body away, bury it, and then go off to tell Jesus what happened to their beloved leader (14:12). John’s disciples, who take away his body and tenderly care for it, represent all those who care for the literal truths of the Word, even when others have disregarded, rejected, and even mutilated them. This is the part of us that knows that somehow the letter of the Word, no matter what people do to it, is worthy of our greatest respect.

Feeding the Five Thousand

13. And Jesus, hearing, departed thence in a ship into a deserted place by Himself; and the crowds hearing, followed Him on foot from the cities.

14. And Jesus going out saw a crowd of many, and was moved with compassion for them, and cured those of them that were ailing.

15. And when it was evening, His disciples came to Him saying, “The place is deserted, and the hour is already past; send away the crowds, that going into the villages, they may buy themselves food.”

16. But Jesus said to them, “They need not go away; give ye them to eat.”

17. And they say to Him, “We have nothing here except five loaves, and two fish.”

18. And He said, “Bring them hither to Me.”

19. And ordering the crowds to recline on the grass, and taking the five loaves and the two fish, looking up into heaven, He blessed, and breaking, gave the loaves to the disciples, and the disciples to the crowds.

20. And they did all eat, and were satisfied; and they took up the excess of the fragments, twelve baskets full.

21. And they that had eaten were about five thousand men, besides women and little children.

After hearing the news of John’s beheading, Jesus departs by boat to an isolated place to be by Himself. It appears that He needs time to grieve the loss of John the Baptist. But the multitudes follow Him, and do not give Him a chance to isolate Himself. Seeing the multitudes, He is moved with compassion for them and heals their sick (14:14). ²

This is a beautiful picture of Jesus’ divinity taking precedence over His humanity. Though He had every reason to mourn and spend some time alone, the needs of the multitude touch Him, and He is moved with compassion. There are times in our lives, too, when we feel the need to mourn some setback or disappointment, but at the same time we feel the call of service, and we are touched by the needs of others. Like Jesus, “we are moved with compassion.”

In the evening, the disciples come to Him and tell Him that it is time to send the multitudes away: “This is a deserted place and the hour is late,” they say. “Send the multitudes away, that they may go into the villages and buy themselves food” (14:15). While the disciples, who are still in training, show a lack of compassion towards the multitudes, Jesus’ shows great compassion towards them. The disciples want Jesus to send the multitudes away, but Jesus says, “They do not need to go away. You give them something to eat” (14:16).

The disciples must have been surprised and confused. There are more than five thousand people there, many of whom are poor, sick, and hungry. The disciples do not have enough food, not nearly enough to feed them all. In fact, they only have five loaves and two fish. But what are they to give them? And how are they going to feed them all?

Jesus understands their confusion. But He is not concerned because He has a greater plan in mind. “Bring them here to Me,” He says to the disciples, and they bring Him five loaves of bread and two fish. Whenever there is duality in the Word, such as in this case where we read of “bread” and “fish,” we can be sure that there is a deeper, more spiritual meaning. Most often, this kind of duality represents the two essential aspects of divinity: goodness (“bread”) and truth (“fish”). ³

The word “bread” is associated with goodness and love because of its warmth and softness — also because of the good earth out of which it grows; the word “fish” is associated with truth and intelligence because of its coldness and hard boniness — also because of the clear, cool water (also a symbol of truth) in which it swims. Taken together, the qualities of goodness (“bread”) and truth (“fish”) constitute the essence of God. In order to understand the inner meaning of this parable, and the many parables which follow, it is important that we understand these basic symbols. ⁴

Jesus then takes the five loaves and the two fish from the disciples, looks up to heaven, and blesses what the disciples have given Him. Spiritually, this speaks of the love and truth that we have as human beings. How could we ever have enough to feed the multiudes? We sometimes don’t even have enough love to meet the needs of our own family, or enough wisdom meet the challenges that each day brings to us. But if we bring whatever we have to God, acknowledging Him as the source of everything, He will bless our efforts and, amazingly, multiply whatever love and truth we have already been given. As a result, the multitudes in us and around us will be fed to overflowing. As it is written, “He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and the disciples took up twelve baskets of the fragments that remained” (14:19-20).

Seen in the light of the continuous internal sense, this wonderful miracle is really a continuation of the lessons taught in the parables of regeneration. God indeed plants good seed in the good ground of a receptive heart (13:23). This is the heart that acknowledges God as the source of all things; it is the heart which has discovered the “pearl of great price” (13:46). It is this acknowledgment that enables us to bear fruit and produce good works in our lives “some a hundredfold” (13:23). In the multiplication of the loaves and the fishes we see the miraculous manifestation of this truth.

Many people see and acknowledge the workings of the Divine in the proliferation of seed into abundant harvest, and in the way the rivers and oceans continually replenish themselves. It is truly a wonder of nature. But here Jesus works an even greater miracle, demonstrating what He can do for each of us spiritually. He can fill us with His love (bread) and inspire us with His truth (fish) as long as we come to Him, seeking His blessing on our efforts and His power to do whatever He has commanded — no matter how impossible it might seem.

This is the second time Jesus has demonstrated His power over the forces of nature. He did this previously when He calmed the waves and the sea — illustrating the calmness and peace He can bring to each of us. At that time, the disciples could only sit back and wonder (8:27). This time, however, they have a very different role. In fact, they take an active part in the miracle, for they are the ones who bring the bread and fish to Jesus, and they are the ones who feed the multitude. Through this beautiful story, Jesus shows us the vivid and vital role that we can play in the salvation of souls. We would all have abundant love to give and truth to share if only we would first go to God for His blessing.

A practical application

Jesus gives thanks before the distribution of food. It is as if He is saying. “Thank you for this miracle that is about to be performed.” We, too, can try saying “Thank you, Lord,” even before our request is granted. “Thanks, God, for bringing the children home safely” (even though they haven’t left yet). “Thank you, Lord, for how gracious everyone was at this meeting” (even though the meeting hasn’t started yet). It’s amazing what can happen when we begin in gratitude!

Walking on Water

22. And straightway Jesus compelled His disciples to enter into a ship, and to go before Him unto the other side, while He sent the crowds away.

23. And sending the crowds away, He went up into the mountain by Himself to pray, and when evening had come He was there alone.

24. And the ship was already in the midst of the sea, tossed [about] by the waves, for the wind was contrary.

25. And in the fourth watch of the night, Jesus went unto them, walking on the sea.

26. And the disciples, seeing Him walking on the sea, were disturbed, saying, “It is a phantom”; and they cried out from fear.

27. But straightway Jesus spoke to them, saying, “Have confidence; I am; be not afraid.”

28. And Peter answering Him said, “Lord, if Thou art, order me to come to Thee on the waters.”

29. And He said, “Come.”And Peter, stepping down from the ship, walked on the waters to come to Jesus.

30. But looking at the strong wind, he feared, and beginning to sink, he cried out, saying, “Lord, save me”

31. And straightway Jesus, stretching out [His] hand, took [hold] of him, and says to him, “[O thou] of little faith, why didst thou doubt?”

32. And when they stepped into the ship the wind grew still.

33. And they that were in the ship, coming, worshiped Him saying, “Truly, Thou art the Son of God.”

Jesus, the Master Teacher, is carefully training His disciples, equipping them for their ministries. The central lesson, of course, regardless of individual ministries, is to rely totally on Jesus, to see Him as the center of their lives, and to keep their eye on Him at all times. If there is any wavering, any thought that they can succeed without Him, they will falter and fail.

In this next episode, Jesus demonstrates this truth in a most graphic way. He takes them down to the sea and sends them off in a boat by themselves. Meanwhile He goes up into a mountain to pray and stays there until evening. During this time away from Jesus, the disciples get into difficulty: “The boat was now in the middle of the sea, tossed by the waves, for the wind was contrary” (14:24).

The last time that the disciples were gathered together in a boat, there was another storm, and a raging sea. At that time Jesus was with them in the boat, seemingly asleep. It represents those times of spiritual temptation when we feel as though the Lord is present but does not care about us. This time, however, He appears to be altogether absent, representing an even deeper state of temptation. But the truth is that God never sleeps, and is never absent. Despite all appearances to the contrary — especially in times of greatest travail — God is intimately present with each of us, secretly sustaining and supporting us in ways that we can neither see nor sense. ⁵

This spiritual truth is represented by Jesus walking across the water toward their tempest-tossed boat. It is the fourth watch of the night, sometime between three and six in the morning, and therefore still dark — at least so dark that they are not able to recognize Jesus. Instead, they think they see a ghost: “When the disciples saw Him walking on the sea, they were troubled, saying ‘It is a ghost.’ And they cried out with fear” (14:26). Nevertheless, Jesus seeks to comfort them, saying, “Be of good cheer. It is I; do not be afraid” (14:27). Peter is not so sure. He wants some proof that this really is Jesus and not a ghost. So he says, “Lord, if it is You, command me to come to You on the water” (14:28).

In the previous episode the disciples fed the multitudes. They took part in a wonderful miracle, but they had done nothing miraculous themselves. In fact, up to this point the disciples have done nothing amazing. Although Jesus has indeed commissioned them to go forth and proclaim the good news, there is no record of them performing any miracles. No healings. No miracles. No demons cast out. No one raised from the dead. But all this is about to change as Jesus says to Peter the simple word, “Come” (14:29).

And then it happens. Peter steps out of the boat and starts walking on the water towards Jesus — a true miracle (14:29). Here we have a beautiful picture of simple, trusting faith: Jesus says, “Come,” and Peter responds in faith. The first great miracle for the disciples has begun. Peter is actually walking on water. But as soon as Peter shifts his attention to the “boisterous wind,” he is filled with fear and begins to sink. As he sinks down into the sea, he cries out to Jesus, ‘Lord, save me’” (14:30). Jesus immediately stretches out His hand, catches Peter, and together they get into the boat.

There are times in our life when our attention is caught by “boisterous winds,” the noise and commotion caused by the daily demands and disturbing thoughts that sometimes crowd out the awareness of God’s inmost presence. These are the times when we cannot see clearly, times when we doubt whether God is with us. Like Peter, we are uncertain as to whether Jesus is really there. “Lord, if it is you … ” he says. True faith does not doubt God’s presence or His unconditional love. In true faith there are no “ifs” at all.

Nevertheless, in spite of our doubts, God invites us to come to Him, to step out of our comfort zones and trust exclusively in Him. In taking this step, we must keep our eyes on Jesus, looking neither to the right nor to the left, giving no thought to the boisterous winds that clamor for our attention. ⁶

Admittedly, we are not always successful. We sometimes find ourselves sinking into doubt and disbelief, dismay and despair, losing our way, getting off track. Even so, God is always there for us, with outstretched arms and a warm smile, saying: “O you of little faith. Why did you doubt?” (14:31). ⁷

A moment later, Jesus and Peter are together in the boat and all is well: “And when they got into the boat, the wind ceased” (14:32).

In an earlier episode when Jesus calmed the wind and sea, the disciples responded by saying, “Who can this be, that even the winds and the sea obey Him?” (8:27). This time, however, their response is very different. We read, “Then those who were in the boat came and worshipped Him, saying, ‘Truly You are the Son of God’” (14:33).

They have learned their lesson well. From now on, Jesus is to be the source and center of their life, and the object of their worship. In their eyes He is no longer “the Son of David, the Son of Abraham” (1:1). His divinity is beginning to shine through His humanity. Slowly and steadily He is revealing Himself as the Son of God.

The Faith of Gennesaret

34. And having crossed over, they came into the land of Gennesaret.

35. And the men of that place, knowing Him, sent out into that whole countryside, and brought to Him all that had an illness;

36. And implored Him, that they might only touch the hem of His garment, and as many as touched were saved.

As this chapter closes, Jesus and His disciples come to Gennesaret, a city on the northwestern shore of Galilee. Here they meet people who demonstrate a complete faith in Jesus’ power to heal — very much a contrast to the wavering faith of Peter to whom Jesus said, “O, you of little faith. Why did you doubt?”

Unlike Peter, who said “Lord if it is you,” the people of Gennesaret recognize Jesus immediately and bring to Him everyone who is sick (14:35). So strong is their faith that they believe that the sick can be made well merely by touching the hem of His garment. Such is the simplicity and greatness of their faith. “And as many as touched it were made perfectly well” (14:36).

This episode is similar to the one about the woman with an issue of blood who was healed when she touched the hem of Jesus’ garment (see 9:20). In the commentary for that episode it was pointed out that the phrase “the hem of His garment” represents the most external aspects of the Word — the literal sense. Just as clothing protects us from extremes of weather, the truths of the Word protect us from spiritual harm. So clothing, in general, signifies the strong, protecting quality of divine truth. We read in the Psalms, for example that “The Lord is clothed, He has girded Himself with strength” (Psalm 93:1). This refers to the power of the Lord’s divine truth. ⁸

To believe that the letter of the Word has Divine Power within it, and to use it in our lives, is to come into the protection of God, and be healed of our infirmities. This is the power of the Word, even in its most external form. When we read the Word, live according to its teachings, “touching them” and allowing them, in turn to touch our lives, we, like the people of Gennesaret, are made “perfectly well.”

This chapter, which begins with the beheading of John the Baptist, ends with the healing of “all who were ill” in the land of Gennesaret (14:36). The literal sense of the Word, despite Herod’s attempts to destroy it, still prevails. John the Baptist, representing the healing truths of the literal sense of the Word, lives on.

Poznámky pod čarou:

2799. 'And he took in his hand the fire and the knife' means the good of love and the truth of faith. This is clear from the meaning of 'the fire' as the good of love, dealt with in 934, and from the meaning of 'the knife' as the truth of faith. As regards 'the knife' used on the victims in sacrifices meaning the truth of faith, this may be seen from the meaning of 'a sword' or 'a small sword' in the Word, for the expression 'small sword' is used instead of 'knife'. Both have the same meaning, the only difference being that 'a knife' which was used on sacrificial victims meant the truth of faith, whereas 'a sword' meant truth engaged in conflict. Now since the word 'knife' occurs but rarely in the Word, for a hidden reason given below, ¹ let the meaning of 'a sword' be shown. In the internal sense 'a sword' means the truth of faith engaged in conflict, and also the vastation of truth; and in the contrary sense it means falsity engaged in conflict and the punishment of falsity.

[2] A sword means the truth of faith engaged in conflict This becomes clear from the following places: In David,

Gird Your sword on Your thigh, O Mighty One; prosper in Your glory and honour, ride on the word of truth, and Your right hand will teach You marvellous things. Psalms 45:3-4.

This refers to the Lord. 'Sword' stands for truth engaged in conflict. In the same author,

The merciful will exalt in glory, they will sing on their beds. The high praises of God will be in their throats and an extremely sharp sword in their hand. Psalms 149:5-6.

In Isaiah,

Jehovah called Me from the womb, from My mother's body ² He made mention of My name, and made My mouth like a sharp sword, and made Me into a polished arrow. Isaiah 49:1-2.

'A sharp sword' stands for truth engaged in conflict, 'a polished arrow' for the truth of doctrine, see 2686, 2709. In the same prophet,

Asshur will fall by a sword, not of man (vir); a sword, not of man (homo), will devour him; and he will flee before the sword, and his young men will become tributary. Isaiah 31:8.

'Asshur' stands for reasoning in Divine things, 119, 1186, 'a sword, not of man (vir)' and 'not of man (homo)' stand for falsity, 'the sword before which he will flee' stands for truth engaged in conflict.

[3] In Zechariah,

Turn to the stronghold, O prisoners of hope; even today I declare I will render double to you - I who have bent for Myself Judah as a bow, I have filled Ephraim, and have roused your sons, O Zion, against your sons, O Javan; and I will set you as the sword of one who is mighty, and Jehovah will appear over them, and His arrow will go forth like lightning. Zechariah 9:12-14.

'The sword of one who is mighty' stands for truth engaged in conflict. In John,

In the midst of the seven lampstands one like the Son of Man was holding in His right hand seven stars; out of His mouth a sharp two-edged sword was going forth, and His countenance was like the sun shining in full strength. Revelation 1:13, 16.

And further on,

These things says He who has the sharp two-edged sword, I will come to you quickly and engage in conflict with them with the sword of My mouth. Revelation 2:12, 16.

'A sharp two-edged sword' plainly stands for truth engaged in conflict, which was therefore represented as 'a sword going out of His mouth'.

[4] In the same book,

Out of the mouth of Him who sat on the white horse went forth a sharp sword, and with it He is to smite the nations. And they were slain by the sword of Him sitting on the horse, which went out of His mouth. Revelation 19:15, 21.

Here it is plain that 'a sword going out of His mouth' means truth engaged in conflict. The one 'sitting on the white horse' is the Word, and thus the Lord who is the Word; see above 2760-2763. This explains what the Lord says in Matthew,

Do not think that I have come to bring peace on to the earth; I have not come to bring peace, but a sword. Matthew 10:34.

And in Luke,

Now he who has a purse, let him take it, and likewise a bag. But he who has none, let him sell his garments and buy a sword. They said to Him, Behold, Lord, here are two swords. And Jesus said, It is enough. Luke 22:36-38.

'A sword' here is used to mean nothing else than the truth, from which and for which they were to engage in conflict.

[5] In Hosea,

I will make for them a covenant on that day with the wild animals of the field, and with the birds of the air, and the creeping things of the ground. And I will abolish ³ the bow, and the sword, and war from the land, and I will make them lie down in safety. Hosea 2:18.

Here the subject is the Lord's kingdom. 'Abolishing the bow, the sword, and war' means the absence of any conflict there over doctrine and truth. In Joshua,

Joshua lifted up his eyes and saw, and behold, a man was standing before him, with a sword drawn in his hand. He said to Joshua, I am the Prince of the army of Jehovah; and Joshua fell on his face to the earth. Joshua 5:13-14.

These words, which refer to the time when Joshua together with the children of Israel entered the land of Canaan, are used to mean the entry - of those who have faith - into the Lord's kingdom. Truth engaged in conflict, which is the Church's, is 'the sword drawn in the hand of the Prince of the army of Jehovah'.

[6] But as for 'small swords' or 'knives' meaning the truth of faith, this becomes clear from the fact that they were used not only in sacrifices but also in circumcision. Those used in circumcision were made of flint and were called 'small swords of flint', as is evident in Joshua,

Jehovah said to Joshua, Make small swords of flint for yourself; and again, circumcise the children of Israel a second time. And Joshua made small swords of flint for himself, and circumcised the children of Israel on the hill of the foreskins. Joshua 5:2-3.

'Circumcision' was a representative of purification from self-love and love of the world, see 2039, 2632. And because such purification is achieved by means of the truths of faith, 'small swords of flint' were therefore used, 2039 (end), 2046 (end).

[7] II A sword means the vastation of truth This is clear from the following places: In Isaiah,

These two will happen to you; who is to condole with you? Vastation and demolition, and famine and sword; who is to comfort you? Your sons fainted, they lay at the head of every street. Isaiah 51:19-20.

'Famine' stands for vastation of good, and 'sword' for vastation of truth. 'Lying at the head of every street' stands for being deprived of all truth. 'Street' means truth, 2336; and for what vastation is, see 301-304, 407, 408, 410, 411. In the same prophet,

I will destine ⁴ you for the sword, and all of you will bow down to the slaughter, because I called but you did not answer, I spoke but you did not listen. Isaiah 65:12.

[8] In the same prophet,

By fire Jehovah will judge, and by sword, all flesh; and the slain of Jehovah will be many. Isaiah 66:16.

'The slain of Jehovah' stands for those who have undergone vastation. In Jeremiah,

On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring from one end of the land even to the other end of the land. There is no peace for any flesh. They have sown wheat and reaped thorns. Jeremiah 12:12-13.

'The sword of Jehovah' plainly stands for the vastation of truth. In the same prophet,

They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and there is no utterance in them. Jeremiah 5:12-13.

[9] In the same prophet,

I am visiting them; the young men will die by the sword; their sons and their daughters will die by famine. Jeremiah 11:22.

In the same prophet,

When they offer burnt offering and minchah I will not accept them, for I am consuming them by sword and by famine and by pestilence. And I said, Ah, Lord Jehovih, behold, the prophets say to them, You will not see the sword, nor will you have famine. Jeremiah 14:12-13.

In the same prophet,

The city has been given into the hand of the Chaldeans fighting against it, in face of the sword, and famine, and pestilence. Jeremiah 32:24, 36.

In the same prophet,

I will send sword, famine, and pestilence upon them, until they are consumed from the ground which I gave to them and their fathers. Jeremiah 24:10.

[10] In these places vastation is described as 'sword, famine, and pestilence'. 'Sword' describes the vastation of truth, 'famine' the vastation of good, and 'pestilence' preying upon even to destruction. In Ezekiel,

Son of man, Take a sharp sword, use it as a barber's razor and pass it over your head and over your beard. And you are to take balances and you are to divide the hair. A third part you are to burn with fire in the midst of the city; a third part you are to strike with the sword round about it; and a third part you are to scatter to the wind, and I will unsheathe the sword after them. A third part will die of pestilence, and be consumed with famine in the midst [of you], and a third part will fall by the sword round about [you], and a third part I will scatter to every wind; and I will unsheathe the sword after them. Ezekiel 5:1-2, 12, 17.

This refers to the vastation of natural truth, which is described in this fashion. In the same prophet,

The sword is without, and pestilence and famine within; he that is in the field will die by the sword, and him that is in the city famine and pestilence will devour. Ezekiel 7:15.

[11] In the same prophet,

Say to the land of Israel, Thus said Jehovah, Behold, I am against you, and will draw My sword out of its sheath, and will cut off from you the righteous and the wicked. Because I will cut off from you the righteous and the wicked, therefore My sword will go out of its sheath against all flesh from south to north; and all flesh will know that I Jehovah have drawn My sword out of its sheath, and it will not return any more. The word of Jehovah came to me, saying, Son of man, prophesy and say, Thus said Jehovah, Say: A sword, a sword has been sharpened and also polished, sharpened, for great slaughter, so that it is polished to flash like lightning! Son of man, prophesy and say, Thus said the Lord Jehovih against the children of Ammon, and against their reproach, Say: A sword, a sword is bared for the slaughter, and polished to consume because [polished to shine like] lightning - while they see vanity for you, while they divine a lie for you. Ezekiel 21:3-5, 8-20, 28-29.

Here 'a sword' means nothing other than vastation, as is evident in the internal sense from each detail included here.

[12] In the same prophet,

The king of Babel will destroy your towers with his swords. By reason of the abundance of horses their dust will cover you; by reason of the noise of horsemen, and wheels, and chariots, your walls will be shaken. With the hoofs of his horses he will trample all your streets. Ezekiel 26:9-11.

What 'Babel' is, see 1326, and that it causes vastation, 1327. In David, If he does not turn back God will whet His sword, bend His bow, and make it ready. Psalms 7:12.

In Jeremiah,

I said, Ah, Lord, truly You have utterly deceived this people and Jerusalem, saying, You will have peace; but the sword has reached even to the soul. Jeremiah 4:10.

[13] In the same prophet,

Declare in Egypt, and cause it to be heard in Migdol, Stand up and prepare yourself, for the sword will devour round about you. Jeremiah 46:14.

In the same prophet,

A sword over the Chaldeans and against the inhabitants of Babel, and against her rulers, and against her wise men! A sword against the boasters, and they will become insane! A sword against her mighty men, and they will be dismayed! A sword against her horses, and against her chariots, and against the whole mingled crowd in her midst, and they will become as women! A sword against her treasures, and they will be plundered! A drought on her waters, and they will dry up! Jeremiah 50:35-38.

'A sword' plainly stands for the vastation of truth, for it is said to be 'a sword against the wise men, against the boasters, against the mighty men, against the horses and chariots, against the treasures', and that there will be 'a drought on the waters and they will dry up'.

[14] In the same prophet,

We have given the hand to Egypt, to Asshur to be satisfied with bread. Slaves have had dominion over us; there is nobody to free us from their hand. In [peril of] our souls we acquired our bread, in face of the sword of the wilderness. Lamentations 5:6, 8-9.

In Hosea,

He will not return to the land of Egypt, and Asshur will be his king, because they have refused to return to Me. And the sword will come down on his cities, and consume his bars, and devour because of their counsels. Hosea 11:5-6.

In Amos.

I have sent the pestilence upon you in the way of Egypt, I have slain your young men with the sword, along with your captured horses. ⁵ Amos 4:10.

'In the way of Egypt' stands for the facts which cause vastation when, on the basis of these, people reason in Divine things. 'Captured horses' stands for the understanding when stripped of its own inherent qualities.

[15] III A sword in the contrary sense means falsity engaged in conflict. This becomes clear in David,

As to my soul, I lie in the midst of lions setting on fire the children of men; their teeth are spear and arrows, and their tongues a sharp sword. Psalms 57:4.

In the same author,

Behold, they belch out with their mouths, swords are in their lips - for who hears? Psalms 59:7.

In Isaiah,

You are cast out from your sepulchre like an abominable stock, a garment of the slain pierced by the sword, who go down to the stones of the pit like a dead body trodden underfoot. Isaiah 14:19

This refers to Lucifer. In Jeremiah,

In vain have I smitten your sons, they took no correction Your own sword is devouring your prophets, like a ravaging lion. O generation, observe the Word of Jehovah, Have I been a wilderness to Israel? Jeremiah 2:30-31.

[16] In the same prophet,

Do not go out into the field, and do not walk on the road, for the enemy has a sword, terror is all around. Jeremiah 6:25-26.

In the same prophet,

Take the cup of the wine of wrath and make all the nations to which I send you drink it. And they will drink and reel, and go mad in face of the sword which I am sending among them. Drink and get drunk, and vomit, and fall, and do not get up again in face of the sword. Jeremiah 25:15-16, 27.

In the same prophet,

Go up, O horses; rage, O chariots; let the mighty men go forth, Cush and Put, that handle the shield, and the Ludim that handle and bend the bow. And that day is to the Lord Jehovih of hosts a day of vengeance. And the sword will devour, and be sated, and become drunk on their blood. Jeremiah 46:9-10.

[17] In Ezekiel,

They will strip you of your garments, and take the jewels ⁶ of your glory, and leave you naked and bare. And they will bring up an assembly upon you, and they will stone you with stones; they will run you through with their swords. Ezekiel 16:39-40.

This refers to the abominations of Jerusalem. In Zechariah,

Woe to the worthless shepherd, the deserter of the flock! The sword will fall upon his arm and upon his right eye. His arm will be wholly withered, and his right eye utterly darkened. Zechariah 11:17.

In Hosea,

They thought what was evil against Me. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt. Hosea 7:15-16.

[18] In Luke,

There will be great distress over the earth, and wrath on that people; for they will fall by the edge of the sword, and will be led captive among all the gentiles; ⁷ at length Jerusalem will be trodden down by the gentiles. ⁷ Luke 21:23-24.

Here the Lord was referring to the close of the age - in the sense of the letter to the dispersion of the Jews and the destruction of Jerusalem, but in the internal sense to the final state of the Church. 'Falling by the edge of the sword' means that there was no truth any longer, but merely falsity. 'All the gentiles' means every kind of evil among which 'they will be led captive'. 'The gentiles' - or 'the nations' - means evils, see 1259, 1260, 1849, 1868, and 'Jerusalem' means the Church, 2117, which will be so 'trodden down' by them.

[19] IV A sword also means the punishment of falsity

This is clear in Isaiah,

On that day Jehovah will make a visitation with His hard and great and strong sword upon Leviathan the full-length serpent, ⁸ and upon Leviathan the twisting serpent, and He will slay the monsters that are in the sea. Isaiah 27:1.

This refers to those who by means of reasonings based on sensory evidence and factual knowledge enter into the mysteries of faith. 'The hard, great, and strong sword' stands for the punishments of the falsity that results from those reasonings.

[20] When one reads about people being put to, and being slain by, the edge of the sword, sometimes including 'both men and women, young people and old, oxen, sheep, and asses', the meaning in the internal sense is punishment consisting in the condemnation of falsity, as in Joshua 6:21; 8:24-25; 10:28, 30, 37, 39; 11:10-12, 14; 13:22; 19:47; Judges 1:8, 25; 4:15-16; 18:27; 20:37; 1 Samuel 15:8; 2 Kings 10:25; and elsewhere. This also explains why it was commanded to put to the sword any city which worshipped other gods, and to destroy it utterly and to burn it with fire, and to let it remain a heap for ever, Deuteronomy 13:12-18. 'The sword' stands for the punishment of falsity, 'fire' for the punishment of evil. The angel of Jehovah with a drawn sword who stood in the path against Balaam, Numbers 22:22, 31, meant the truth which stood in the way of the falsity which possessed Balaam. For that reason also he was slain with a sword, Numbers 31:8.

[21] The meaning of 'a sword' in the genuine sense as truth engaged in conflict, and in the contrary sense as falsity engaged in it, also the vastation of truth and the punishment of falsity, has its origin in the representatives that occur in the next life. For in that life, when anyone utters that which he knows to be false, daggers so to speak instantly come down over his head and strike terror, while truth engaged in conflict is represented there as well by objects which have sharp points like the tips of swords; for such is the nature of truth if it is devoid of good, but if it exists together with good it is rounded and gentle. Such being the origin of the meaning of a sword, therefore with angels, whenever a knife, spear, small sword, or sword is mentioned in the Word, truth engaged in conflict comes to mind.

[22] The reason why a knife is hardly mentioned at all in the Word is that in the next life there are evil spirits who are called 'knifers'. They seem to have knives hanging by their sides, and the reason for this is that they possess so brutal a nature that they wish to cut everyone's throat with their knife. This is why knives are not mentioned, but small swords and swords, for the latter being implements normally used in battle give rise to the idea of war and so of truth engaged in conflict.

[23] Because it was well known to the ancients that a small sword, a lance, and a knife meant truth, the gentiles, who received the practice through tradition, were therefore accustomed during sacrifices to stab and slash themselves, even until they bled, with small swords, lances, or knives, as one reads of the priests of Baal,

The priests of Baal cried out with a loud voice and cut themselves after their custom with swords and lances, until blood gushed out. 1 Kings 18:28.

As regards all weapons of war in the Word meaning things that have to do with spiritual conflict, each one having some specific meaning, see 2686.

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