Chapter 8.

Truth in Action

1. And when He had come down from the mountain, many crowds followed Him.

2. And behold, there came a leper [and] worshiped Him, saying, “Lord, if Thou willest, Thou canst make me clean.”

3. And stretching forth [His] hand, Jesus touched him, saying, “I am willing; be thou cleansed.” And straightway his leprosy was cleansed.

4. And Jesus says to him, “See thou tell no one; but go thy way, show thyself to the priest, and offer the gift that Moses directed, for a testimony to them.”

5. And when Jesus had entered into Capernaum, a centurion came to Him, imploring Him,

6. And saying, “Lord, my boy is cast down in the house, sick of the palsy, frightfully tormented.”

7. And Jesus says to him, “I will come and cure him.”

8. And the centurion answering declared, “Lord, I am not worthy that Thou shouldst come in under my roof, but only say the word, and my boy shall be healed.

9. For I am a man under authority, having soldiers under myself; and I say to this [man], ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does [it].”

10. And when Jesus heard, He marveled, and said to those that followed, “Amen I say to you, I have not found so great a faith, no, not in Israel.

11. And I say to you that many shall come from the east and west, and shall recline with Abraham and Isaac and Jacob in the kingdom of the heavens.

12. And the sons of the kingdom shall be cast out into the outer darkness, where there shall be weeping and gnashing of teeth.”

13. And Jesus said to the centurion, ‘Go thy way; and as thou hast believed, be it done to thee.” And his boy was healed in the same hour.

14. And Jesus, coming into the house of Peter, saw his mother-in-law cast down and with a fever.

15. And He touched her hand, and the fever left her; and she arose, and ministered to them.

16. And when the evening was come, they brought to Him many that were demon-possessed; and He cast out the spirits with a word, and He cured all that had an illness,

17. That it might be fulfilled what was declared by Isaiah the prophet, saying, “He took our weaknesses, and bore [our] diseases.”

18. And Jesus, seeing many crowds around Him, gave orders to depart to the other side.

19. And one of the scribes coming said to Him, “Teacher, I will follow Thee wherever Thou goest.”

20. And Jesus says unto him, “The foxes have holes, and the birds of the heaven [have] nests, but the Son of Man has nowhere to recline the head.”

21. And another of His disciples said to Him, “Lord, permit me first to go and bury my father.”

22. But Jesus said to him, “Follow Me, and leave the dead to bury their dead.”

On the mountain, Jesus is the Divine truth-giver. In the next episode, however, and throughout the next series of events, He lives the very truth which He has been teaching. The Divine Preacher becomes the Divine Healer. Therefore we read, “When He had come down from the mountain, great multitudes followed Him, and behold, a leper came and worshiped Him saying, ‘Lord, if You are willing, You can make me clean.’ Then Jesus put out His hand and touched him, saying, ‘I am willing; be cleansed’” (8:1-3).

The leper who comes to Jesus, calling Him “Lord” and worshipping Him, represents that part of us that desires to have a religious life that is deeply spiritual, and alive. We recognize that false principles have harmed us, and that we have twisted the truth to defend our selfish interests and self-centered ambitions. Like the leper who comes to Jesus, we too come before God with an earnest desire for real religion, not just devotional ceremonies, pious practices, and pseudo-teachings that justify self-absorption. We want the truth; we want to be healed.

Understanding this basic human need for genuine truth and authentic religious experience, Jesus’ puts forth His hand and touches the leper, healing him instantly. Jesus’ compassionate gesture represents the cleansing effect of truth in each of our lives. ¹

So begins a series of divine healings. After completing the healing of the leper, Jesus is approached by a Roman centurion. Like the leper in the preceding episode, the centurion also addresses Him as “Lord”: “Lord,” he says, “my servant is lying at home paralyzed, dreadfully tormented” (8:6).

All diseases and sickness in the Word have their spiritual counterpart. Because leprosy is a disease which attacks the skin, and is sometimes relatively light, it represents a relatively external state of spiritual decay — a state brought on by the falsification of truth. But paralysis represents a much deeper and more dangerous spiritual condition. That’s because paralysis attacks the muscles, representing a state of internal paralysis. It is a state in which we may know the truth well, but cannot get ourselves to do it. In states of “spiritual paralysis” we may indeed acknowledge that God is the source of all life. We may know the truth (our “skin” is healthy) but we lack the ability to get the limbs of our body moving in agreement with our beliefs. In such states we need to call upon God to heal us of our paralysis — to get us moving.

The centurion’s request is an acknowledgment of Jesus’ power. It is to admit that every least movement of our body, from the flexing of our biceps to the blink of an eye, has its origin in God. Without His Divine Power, which sustains us at every moment, we are as helpless as a paralytic. But when we acknowledge the fundamental truth that all power to do good is from God alone, and ask God to grant us His power, we are immediately healed. Therefore we read, “And his servant was healed that same hour” (8:13).

As the series of miraculous healings continues, we come to a third healing. Jesus enters Peter’s house and sees Peter’s mother-in-law lying sick with a fever. In comparison with the relatively external skin disease of the leper, and the more internal sickness called paralysis, the “fever” which is here mentioned represents a much deeper and more serious spiritual condition. Throughout the Word, burning, raging fevers are associated with the heat of hell — the intense, burning desire to do as we wish, without regard for God or the neighbor. ² But as soon as Jesus touches the woman, she is healed. Not only is she healed, but she also does something that is not mentioned in the first two healings. We read, “Then she arose and served them” (8:15).

This third healing teaches the purpose of Jesus’ healing work, and is therefore the most significant in the series. Not only is it the deepest form of healing so far — the healing of our inmost drives, ambitions, and loves — but it also demonstrates what happens to us when there is a healing at this level. We desire to serve others. “Then she arose and served.” God heals us not just for our own salvation, but also so that we may serve others as well. ³

When these healings become known, great multitudes begin to follow Jesus. They are excited about His miraculous healings, and interested in the extraordinary nature of His work. Jesus knows, however, that fascination with miracles is short-lived and relatively external. More important is the truth He has come to teach — every external miracle is an example of a more internal truth. Therefore, He says, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head” (8:20). The term “Son of Man” refers to the divine truth that He has come to teach — truth that He knows will be difficult for people to receive. He is aware that it is easy to praise Him for His miraculous abilities, but when it comes to the more important task of understanding and receiving the truth, there is little interest. Therefore, this truth, which He calls “the Son of Man,” finds nowhere to lay its head. ⁴

This becomes evident in the next episode when one of the disciples says to Him, “Lord, let me first go and bury my father” (8:21). This is a seemingly mild and understandable request, but when seen more deeply it represents the desire to return to former states of self-love. In this case, the phrase “my father” represents the very worst of our hereditary inclinations to evil. ⁵

Using this as an opportunity to teach a more interior lesson, Jesus says to His disciple, “Follow Me, and let the dead bury the dead.”

Sometimes, if we are following someone in a crowd, taking a moment to “look back” can cause us to lose sight of the person we are following; as a result, we might easily lose that person in the crowd. Similarly, once we embark on the journey of regeneration, there is no looking back. There is only one direction — to follow wherever the Lord leads. Any attempt to turn back to former states, any desire to look back with affection to the way we were, is a sign that we are not yet disciples. It is an indication that, in our hearts, we have not yet truly received the Lord. Instead, we prefer to cling to old habits, attitudes, desires, and selfish ways of thinking — represented here by the desire to give “our father” a decent burial. “Let me first go and bury my father,” we say. Whenever this is the case with us, “the Son of Man” — the truth that Jesus teaches — has not been fully received; it has no place to lay its head.

In sacred scripture, the term “Father” when associated with God refers to the divine love which comes to us from God; it is compared to the love of a parent for a child. However, the term “father” can also have an opposite meaning. It can refer to our lower nature — the hereditary evils that are passed on from generation to generation. Therefore, Jesus says, “Follow Me.” It is an exhortation to rise above our lower nature (or “father”) and begin a new life. It is an invitation to commit our lives fully to following Jesus.

If we are to truly follow God, there must be no reversion to former states, no backsliding, no clinging to the past, no looking behind. In comparison with the new life we are about to begin, the past is gone; the false ideas we cherished, and the selfish delights we enjoyed are behind us now. And there is no need to give them a “decent burial.” As Jesus says, it’s time to follow Him and “let the dead bury the dead.”

Calming the Sea

23. And when He had stepped into a ship, His disciples followed Him.

24. And behold, there came to pass a great quaking in the sea, so that the ship was covered by the waves; but He was sleeping.

25. And His disciples coming, caused Him to arise, saying, “Lord, save us, we are perishing.”

26. And He says unto them, “Why are you frightened, [O you] of little faith?” Then He arose and rebuked the winds and the sea; and there was a great calm.

27. And the men marveled, saying, “What manner [of Man] is this, that even the winds and the sea obey Him!”

The preceding episode ending with one of the disciples asking Jesus if he could go bury his father. But Jesus said, “Follow Me.” Apparently, Jesus’ advice was taken to heart because the very next verse begins with the words, “And when He [Jesus] entered a ship, His disciples followed Him” (8:23). As we shall see, the refrain, “Follow Me,” will be a consistent one throughout the gospels.

This time they are following Jesus to the seashore where Jesus takes them aboard a ship. In the language of sacred scripture, the words “boat” and “ship” symbolize our understanding of truth. Just as boats and ships carry us through the currents of life, our understanding of truth carries us along on our spiritual journey. In the world of commerce, ships and boats often contain valuable riches; similarly, the Word contains the treasures of spiritual wisdom — treasures that are so necessary on our voyage through life. ⁶

For the most part, as long as everything is going fine in our lives, and there are no serious storms, we are content with our understanding of truth. This is our boat, and as long as the sea is calm, we have no problems. Our voyage is smooth and pleasant.

But when the circumstances of life get rough and we are assaulted by the storms of life, when the waters rise, and the winds blow fiercely, our trust in the truth we have received begins to waver. Our “boat” begins to rock uncomfortably, and we begin to have doubts. During these times of emotional turbulence it seems as though God is unaware of our situation. And although He is very much with us — even in our boat — it seems as though He does not care about what is happening. In fact, it seems as though He is sleeping! ⁷

Meanwhile our boat (our belief system) seems to be covered with waves. Terrified, we wake Jesus, who appears to be asleep in the boat, and we cry out, “Lord, save us! We are perishing!” (8:25). As our boat continues to be lashed by the storm, it seems as though the truth that He has given us, and in which we have believed, is of no avail. Our boat seems to be sinking. But Jesus remains calm, even in the midst of the storm, saying, “Why are you fearful, O you of little faith?” (8:26).

Like the disciples who fear that their boat is sinking, there are times when we do not believe that divine truth can bear us through the storms of adversity. And yet the Lord is within the truth He has given us — even when we do not see immediate results. “I prayed,” we say, “but nothing happened,” “I treated my friend with every kindness, but he still cheated me,” “I have always been a good person, but this terrible thing happened to me anyway.” “Where was God when I needed Him most?” “Was He asleep?”

We know that God does not sleep: “He who keeps Israel will neither slumber nor sleep” (Psalm 121:4). Those who live according to what doctrine teaches and trust in divine truth, know that God is never asleep. He is continually awake and alert, the center of their faith, commanding the winds and the sea to be still. And so we read that “Jesus arose and rebuked the winds and the sea, and there was a great calm” (8:26).

A belief system which places a proper understanding of God at its center cannot be shaken, and cannot sink, no matter what arises in our daily lives. But a faulty belief system — a belief system with “holes” in it — is not a reliable boat to convey us through difficult times. That is why the very first and inmost aspect of any belief system is a right idea of God. ⁸

A “right idea of God” includes the idea that God is omnipotent — that He has all power. In other words, there is a force in the universe that is greater than ourselves, greater than nature, greater than anything. Indeed, this force is rightly called our “Higher Power.” As human beings, each of us derives from God’s omnipotence the power to combat the evil and falsity that invade our lives — sometimes pouring in like waves crashing against a boat. It must be emphasized, however, that we need to have absolute trust in God’s power — the power of His truth to spiritually protect us at all times. Without this complete faith, we are like little rowboats that are pounded by the tempestuous waves of life. ⁹

In the miraculous calming of the storm, Jesus reveals His Divine Omnipotence. He has already demonstrated His power over the human body, healing leprosy, paralysis and fever. He now demonstrates His power over the forces of nature, calming the wind and the waves. The story powerfully illustrates the way in which God calms emotional turbulence in each of us, bringing about a sense of inner peace, stilling our minds and calming our spirits. We are reminded of what God said, in the psalms, through David: “Be still and know that I am God” (Psalm 46:10).

When Jesus concluded His Sermon on the Mount, the crowd marveled, asking “Who is this man who speaks with such authority?” This time it is the disciples turn to marvel and wonder who Jesus is. For they said to each other, “What manner of man is this that even the winds and the sea obey Him?” The question of Jesus’ identity is becoming increasingly significant.

Casting out Demons

28. And when He had come to the other side of the country of the Gergesenes, two met Him who were demon-possessed, coming out of the sepulchers, exceedingly fierce, so that no one was able to pass through that way.

29. And behold, they cried out, saying, “What [is there] to us and to Thee, Jesus, Son of God? Art Thou come hither before the time to torment us?”

30. And there was, a distance from them, a herd of many swine feeding.

31. And the demons implored Him, saying, “If Thou cast us out, permit us to go away into the herd of swine.”

32. And He said to them, “Go.” And when they came out, they went away into the herd of swine; and behold, all the herd of swine rushed down a cliff into the sea, and died in the waters.

33. And they that fed them fled, and went away into the city, and reported all [things], and the [matter] of the demon-possessed.

34. And behold, all the city came out to meet Jesus; and seeing Him, they implored [Him] that He would pass on away from their borders.

When Jesus concluded the Sermon on the Mount, the people were astonished at His teaching, for He taught as one having authority, and not as the scribes. But it was clear that His ministry was not just about teaching. He also came to heal. In the healing of the leper, the paralytic, and the woman with a fever, Jesus displayed His power to cure illness. But in the calming of the sea, He displayed another kind of power — the power to control the wind and the waves. So far, all of these miracles show that Jesus has power in the natural world.

In the very next episode, however, Jesus meets two demon-possessed men. This time He will demonstrate that His omnipotence extends beyond the natural world. He will show that He has power in the spiritual world as well.

The episode begins in the country of the Gadarenes where Jesus is met by two demon-possessed men. The men do not speak to Jesus directly, but rather the demons within them do, saying, “If You cast us out, permit us to go away into the herd of swine” (8:31). Jesus responds with one word — a simple command: “Go” (8:32). Immediately, upon hearing Jesus’ command, the demons come out of the men and enter a group of pigs. The pigs, now possessed by insane spirits, race down a steep hill, and plunge into the sea where they perish in the waters.

In the Word, every literal story contains a spiritual lesson. In this case, the casting out of the swine from the demon-possessed man pictures the way God casts filthy thoughts and impure feelings out of our minds, delivers us from evil, and restores us to sanity. Those thoughts and desires are driven out of our present awareness, tossed down a steep hill, and plunged into the depths of the sea — far removed from our consciousness.

Miraculous healings display one level of Jesus’ power. Calming the wind and the sea display another. The people are amazed, and they follow Him, wondering what manner of man He is (8:27). But in this next episode, when He exhibits His power over evil spirits, the reaction of the people is different. They are bewildered and frightened. They do not know what to make of this man. To make matters worse, they are greatly disturbed by the loss of their swine. Therefore they beg Him “to depart from their region” (8:34).

As long as we cherish filthy thoughts and greedy inclinations, so obviously depicted here by the swine, we wish God to be elsewhere; we beg Him to “depart.” Like the Gadarenes, we might not be proud of our secret sins and swinish desires, but we are often reluctant to give them up. Similarly, the Gadarenes didn’t appreciate it when Jesus drove away their herd of swine. And so, “They implored Him to travel out of their borders” (8:34). ¹⁰

They preferred to keep their pigs.

Fußnoten:

2788. That 'on the third day' means that which has been completed, and the beginning of sanctification, is clear from the meaning of 'the third day'. 'Day' in the Word means state, 23, 487, 488, 493, 893, as also does 'year', and as in general do all periods of time - an hour, day, week, month, year, or age; also morning, midday, evening, and night; and spring, summer, autumn, and winter. And when 'the third' is added to any of these the end of that state, and at the same time the beginning of the next, are meant. Here, the subject being the sanctification of the Lord which was effected by means of temptations, 'the third day' means that which has been completed and at the same time the beginning of sanctification, as also follows from what has been said previously to this. The reason for this meaning is that when He had fulfilled everything the Lord was to rise again on the third day, for the things that were done by the Lord while He lived in the world, that is, the things that were yet to be done by Him, were embodied within the representatives of the Church as though they had already been done. This was as it is with the internal sense of the Word, for with God that which is yet to come to pass and that which already is are one and the same; indeed to Him the whole of eternity is here and now.

[2] This is why the number three was representative not only in the Ancient Church and in the Jewish but also among various gentile nations; see what has been stated about this number in 720, 901, 1825. That such was the origin of the meaning of 'three' is clear in Hosea,

We will return to Jehovah, for He has wounded and will heal us; He has stricken and will bind us up; He will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:1-2.

Here 'the third day' stands for the coming of the Lord and His resurrection. The same is clear from Jonah, in that he was in the stomach of the fish three days and three nights, Jonah 1:17, to which the Lord refers in Matthew as follows,

As Jonah was in the belly of the whale three days and three nights, so will the Son of Man be three days and three nights in the heart of the earth. Matthew 12:40.

[3] It should be realized that in the internal sense of the Word 'three days' and 'the third day' have the same meaning, as also do 'three' and 'third' in the following places: In John,

Jesus said to the Jews, Destroy this temple and in three days I will raise it up. He was speaking of the temple of His body. John 2:19-21; Matthew 26:61; Mark 14:58; 15:29.

It is a well known fact that the Lord rose again on the third day.

[4] For the same reason the Lord also distinguished three periods in His life: in Luke,

Go and tell that fox, Behold, I cast out demons and perform cures today and tomorrow, but on the third day I reach completion. Luke 13:32.

Also, the Lord underwent the final temptation, which was that of the Cross, at the third hour of the day, Mark 15:25. Three hours later, that is, at the sixth hour, darkness fell over the whole land, ¹ Luke 23:44. And three hours after that, at the ninth hour, the end came, Mark 15:33-34, 37. But in the morning of the third day He rose again, Mark 16:1-4; Luke 24:7. See also Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46. From all this, and especially from the Lord's resurrection on the third day, the number three was representative and possessed a spiritual meaning. This fact becomes clear from the following places in the Word:

When Jehovah came down upon Mount Sinai He told Moses that he was to sanctify the people today and tomorrow and they were to wash their garments and be ready on the third day, for on the third day Jehovah would come down. Exodus 19:10-11, 15-16.

When they travelled from the mountain of Jehovah on a three days' journey, the Ark of Jehovah travelled before them on the three days' journey to search out rest for them. Numbers 10:33.

There was thick darkness for three days in all the land of Egypt, and nobody could see his brother for three days, but the children of Israel had light. Exodus 10:22-23.

[5] The flesh of a sacrifice made as a vow-offering or as a freewill-offering was to be eaten on the first and the second day; nothing was to be kept until the third day but was to be burned, because it was an abomination. So too with the flesh of a sacrifice made as a 'eucharistic' offering; if this was eaten on the third day the one offering the sacrifice would not be accepted and that soul would bear his iniquity. Leviticus 7:16-18; 19:6-7.

Anyone who touched a dead body was to purify himself on the third day, and on the seventh day he would be clean. If he did not do so that soul would be cut off from Israel. And one that was clean was to sprinkle water over the unclean person on the third day and on the seventh day. Numbers 19:12-13, 19.

Those who had killed someone in battle and had touched one who had been slain were to purify themselves on the third day and on the seventh day. Numbers 31:19.

[6] When they came into the land of Canaan the fruit of a tree was to be uncircumcised for three years and not eaten. Leviticus 19:23.

At the end of three years they were to bring every tenth part of their produce in that year and deposit it within their gates so that the Levite, the sojourner, the orphan, and the widow might eat. Deuteronomy 14:28-29; 26:12.

Three times a year they were to keep a feast to Jehovah. And three times a year every male person was to appear before the face of the Lord Jehovah. Exodus 23:14, 17; Deuteronomy 16:16.

Joshua told the people that in three days they would be crossing the Jordan and inheriting the land. Joshua 1:11; 3:2.

Jehovah called to Samuel three times and the third time he answered Him. 1 Samuel 3:8.

[7] When Saul wished to kill David, David hid in the field until the third evening. Jonathan told David, I will sound out my father on the third day from now. Jonathan said that he would shoot three arrows to the side of the stone. And David fell face to the ground, before Jonathan and bowed down three times.12, 19, 20, 35, 36, 41.

David was to choose one of these three things - either seven years of famine in the land, or his own flight before his enemies for three months, or pestilence in the land for three days. 2 Samuel 24:12-13.

[8] There was a famine in the days of David for three years, year after year. 2 Samuel 21:1.

Elijah stretched himself over the dead boy three times and revived him. 1 Kings 17:21.

When he had built the altar to Jehovah, Elijah told them to pour water over the burnt offering and over the wood three times. 1 Kings 18:34.

Fire consumed the captains of fifty sent on two occasions to Elijah, but not the one sent on the third occasion. 2 Kings 1:13-14.

It was a sign to King Hezekiah that they were to eat in that year what had grown of itself, and in the second year further growth from the same; but in the third year they were to sow, reap, plant vineyards, and eat the fruit of these. 2 Kings 19:29.

[9] Daniel went into his house and had the windows open in his [upper] chamber towards Jerusalem, where three times a day he gave thanks on his knees and prayed. Daniel 6:10, 13.

Daniel was mourning for three whole weeks, not eating pleasant bread, nor drinking wine, nor anointing himself, until the three whole weeks were completed. Daniel 10:2-3.

Isaiah went naked and barefoot three years as a sign and a portent against Egypt and against Cush. Isaiah 20:3.

Out of the Lampstand went three branches on either side, and three almond-shaped cups on each branch. Exodus 25:32-33.

In the Urim and Thummim there were three precious stones in each row. Exodus 28:17-20.

[10] In the New Temple there were to be three chambers on this side of the gate and three on that, and all three were to measure the same. And the breadth of the gate to the vestibule of the house was to be three cubits this way and three cubits that. Ezekiel 40:10, 21, 48.

In the New Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west. Ezekiel 48:31-34; Revelation 21:13.

The same may be seen in the following places:

Peter denied Jesus three times. Matthew 26:34, 69 and following verses.

The Lord said to Peter three times, Do you love Me? John 21:17.

Also, in the parable about the man who planted a vineyard, he sent servants three times, and at length his own son. Luke 20:12; Mark 12:2, 4-6.

The labourers in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour. Matthew 20:1-17.

And concerning the fig tree which, because it bore no fruit for three years, was to be cut down. Luke 13:6-7.

[11] Just as a group of three and a third one were representative, so also was a third part, as in the following:

Minchahs consisted of two tenths of fine flour mixed with a third part of a hin of oil, and the wine for the drink-offering was a third of a hin. Numbers 15:6-7; Ezekiel 46:14.

In Ezekiel it is said that he was to run a razor over his head and over his beard, and then to divide his hair, burning a third part in the fire, striking a third around the city with his sword, and scattering a third to the wind. Ezekiel 5:1-2, 11.

In Zechariah it is said that in the whole land, two parts were to be cut off, and the third would be left. Yet this third would be led through fire and tested. Zechariah 13:8-9.

[12] In John it is said that when the first angel sounded there came hail, and fire mixed with blood; and it fell on to the earth so that a third part of the trees were burned. The second angel sounded and so to speak a great mountain burning with fire was cast into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures who had their being in the sea. And a third part of the ships was destroyed. The third angel sounded and there fell from the sky a great star burning like a torch and it fell upon a third part of the rivers. The name of the star is Wormwood. The fourth angel sounded and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of these was blacked out, and the day had no light for a third part of it, nor likewise the night. Revelation 8:7-12.

[13] The four angels were released to kill a third part of mankind. Revelation 9:15.

A third part of mankind was killed by these three, fire, smoke, and brimstone, which went forth out of the mouths of the horses. Revelation 9:18.

The dragon drew with his tail a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'A third part' however means something which is not yet finished, whereas 'a third' and 'a group of three' mean that which has been finished - evil in the case of the evil, good in the case of the good.

Fußnoten: