The Resurrection

1. And on the first [day] of the week, early in the morning, they came to the sepulcher, bringing the spices which they had prepared, and certain [others] with them.

2. But they found the stone rolled away from the sepulcher.

3. And entering in, they found not the body of the Lord Jesus.

4. And it came to pass, as they were much perplexed about it, behold, two men stood by them in shining cloaks.

5. And as they were in fear, and inclined [their] faces to the earth, they said to them, Why do you seek Him that lives, among the dead?

6. He is not here, but is risen; remember what He spoke to you [when] He was yet in Galilee,

7. Saying, The Son of Man must be delivered up into the hands of sinful men, and be crucified, and on the third day rise again.

8. And they remembered His sayings.

9. And returning from the sepulcher, they reported all these things to the eleven and to all the rest.

10. But it was Mary Magdalene, and Joanna, and Mary [the mother] of James, and the rest [of the women] with them, who told these things to the apostles.

11. And their sayings appeared before them as idle tales, and they believed them not.

12. But Peter, standing up, ran up to the sepulcher, and stooping down, he looked at the sheets laid out alone; and he came away, marveling to himself at what had come to pass.

The significance of Joseph and the women

Jesus’ crucifixion appears to be the end of everything—the end of the people’s hope for a Messiah, the end of the disciples’ dream to “sit on thrones,” and the end of Jesus’ life on earth. But the story is far from over.

Before the day had ended, Joseph of Arimathea asked Pilate for Jesus’ body. In accordance with the law that dead bodies had to be buried before nightfall, Pilate granted Joseph’s request and gave him permission to take Jesus’ body down from the cross. Joseph then wrapped Jesus’ body in linen cloths and laid it in a tomb.

Although Joseph is a member of the Sanhedrin, the council that convicted Jesus of blasphemy, Joseph had not consented to the verdict. As we mentioned in the previous episode, Joseph is described as “a good and just man” who represents our higher understanding (Luke 23:50). This is the part of us that is not only able to understand the things of this world (science, mathematics, literature, etc.), but rises higher to receive spiritual light. In that higher light, the understanding can make decisions that are both good and just. This is a God-given quality. ¹

Along with the ability to raise our understanding into spiritual light, we have the possibility of receiving another God-given quality. Referred to as the gift of perception, it quietly flows in whenever we are connected to the Lord through love. This connection gives us the ability to perceive goodness and truth. In biblical symbolism, this kind of perception is represented by pleasant fragrances and sweet-smelling spices. Therefore, as the next episode begins, it is written that “On the first day of the week, early in the morning, the women took the spices they had prepared and came to the tomb” (Luke 24:1). ²

Like Joseph, who took Jesus’ body down from the cross and wrapped it in linen cloths, these women also continue to care for Jesus’ body. Taken together, both Joseph and the women represent two different, yet united, aspects of the human mind. In Joseph’s case, he represents the higher understanding, the rational conviction that what Jesus teaches is true. It is the sight of truth from the understanding. In the case of the women, it is the perception that what Jesus teaches is true because it is good. This is the perception of truth from love. The sweet-smelling spices that the women bring represent this perceptive gift. ³

The empty tomb

In those days, tombs were hollowed out places in solid rock. The entrance to the tomb was sealed by rolling a large stone over the opening. But when the women arrive, they see that the stone has been rolled away. And when they enter the tomb, seeking to anoint Jesus with spices, they are unable to find His body. Instead, the women meet two angels in shining garments who say to them, “Why do you seek the living among the dead? He is not here; He is risen” (Luke 24:5-6). The angels in shining garments represent the radiance of divine truth, especially the truths that shine forth from the inner meaning of the Word. ⁴

Symbolically seen, when the Word of the Lord is devoid of its inner meaning, it can be compared to an empty “tomb.” This is especially the case when the letter of the Word is used to support a false belief. For example, when the letter of the Word is separated from its inner meaning, it can appear that God is filled with wrath, harbors hatred, and is filled with vengeance. In addition, it can appear that those who strictly obey His teachings will be rewarded with material prosperity, and those who disobey will be destroyed. This is a material idea of God which amounts to “obey and prosper, disobey and perish.” ⁵

When these appearances are confirmed from the literal sense of the Word, without understanding the spiritual meaning within them, they cannot reveal the essence of the Lord. It is like seeing a person apart from that person’s true character and making judgements based on externals apart from internals. When this is the case, the Lord will not be seen in His Word, nor will His voice be heard. The literal sense of sacred scripture, separated from the inner spirit that gives it life, is a dead letter—an empty tomb. This is why the angels say to the women, “Why do you seek the living among the dead? He is not here; He is risen.” ⁶

Taking the news to the disciples

After telling the women not to seek the living among the dead, the angels continue to instruct them. “Remember what He said to you when He was in Galilee,” say the angels to the women. And then the angels bring Jesus’ words to their remembrance, saying, “The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again” (Luke 24:7).

Even though Jesus had predicted His death and resurrection several times, the people have been so focused on His death that they have forgotten the part about His resurrection. This time, however, it is different. Jesus’ words have now become a living reality, especially for these women who have seen the angels and heard their message. When the angels remind them that Jesus said He would be crucified and rise again, it is written that the women “remembered His words” (Luke 24:8).

Deeply affected by the remembrance of Jesus’ words, the women hurry off to carry the news to the disciples (Luke 24:9). No longer are these women nameless people in the crowd. They now become unique and significant individuals: they are “Mary Magdalene,” “Joanna,” and “Mary the mother of James” (Luke 24:10). Their response to the angels and their immediate decision to carry the message to the disciples pictures the way true perceptions and good affections in us respond to the inner truths of the Lord’s Word. ⁷

When the women bring the joyful news to the disciples, telling them that Jesus has risen, the disciples are reluctant to believe them. To these grieving men, the report of the women seems to be no more than an “idle tale” (Luke 24:11). Peter, however, has a different response. When he hears the news, he immediately rises up and runs to the tomb (Luke 24:12). This is the same Peter who had wept so bitterly when he realized that he had denied Jesus for the third time (Luke 22:62). But now, feeling hope rising within him, Peter rushes off to see the tomb for himself.

When Peter arrives at the tomb, he stoops down and sees that the linen cloths in which Jesus had been wrapped are lying in a pile (Luke 24:12). But there is no sign of Jesus, nor does Peter see the angels. Unlike the women who preceded him, Peter’s spiritual eyes have not yet been opened. Peter, however, is not dismayed. As this episode concludes, Peter departs “marveling to himself at what had come to pass” (Luke 24:12). Although Peter does not fully understand, slowly but surely a resurrection of faith is taking place within him. ⁸

A practical application

When the women remembered Jesus’ words, they immediately rushed off to tell the disciples. When Peter heard from them that the Lord had risen, he immediately arose and ran to the tomb. In both cases, they realized that the story wasn’t over. Each of us can do something similar. When something happens that has the potential to bring you down or cause you to doubt the Lord’s presence, remember that the story isn’t over and that the Lord has the power to lift you up. This is the resurrection of faith. It is the faith that you are not alone. It is the faith that the Lord will provide comfort, protection, and guidance as you move through your situation. And it is the faith that no matter how difficult the situation might be, the Lord can bring good out of it and lead you to a good end. ⁹

On the Road to Emmaus

13. And behold, two of them were going in the same day to a village which [is] named Emmaus, away from Jerusalem sixty stadia.

14. And they conversed with one another about all these things which had happened.

15. And it came to pass as they conversed, and were disputing, Jesus Himself, drawing near, went with them.

16. But their eyes were held so that they did not know Him.

17. And He said to them, What words [are] these which you exchange with one another, while you walk and are sad?

18. And one of them, whose name was Cleopas, answering said to Him, Art Thou only a sojourner in Jerusalem, and hast not known the things which have come to pass within her in these days?

19. And He said to them, What things? And they said to Him, The things concerning Jesus of Nazareth, who was a Man, a Prophet, powerful in work and word before God and all the people;

20. And how the chief priests and our rulers delivered Him up to the judgment of death, and have crucified Him.

21. And we hoped that it was He who was going to redeem Israel. But yet with all this, today brings the third day since these things were done.

22. But also, certain women from [among] us amazed us, who were early in the morning at the sepulcher.

23. And not finding His body, they came, saying that they had also seen a vision of angels, who say that He is alive.

24. And certain of those that were with us went to the sepulcher, and found [it] even as the women had said; but Him they saw not.

25. And He said to them, O thoughtless, and slow of heart to believe all that the prophets have spoken!

26. Ought not the Christ to have suffered these things, and to have entered into His glory?

27. And beginning from Moses, and from all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.

As the next episode begins, two of Jesus’ disciples are traveling to a village called Emmaus, about seven miles from Jerusalem (Luke 24:13). Although they are called “disciples,” they are not from the original twelve. One of the disciples is named Cleopas and the name of the other is not mentioned.

It has been three days since the crucifixion, and these two disciples have heard about the empty tomb, the visit of the women, and the appearance of the angels. It is easy to imagine that they are perplexed about the recent events—especially the news of Jesus’ death and resurrection. While they are talking, it is written that “Jesus Himself drew near and went with them” (Luke 24:15). Like, Peter, who was unable to see the angels in their shining garments, these two disciples also have limited spiritual vision. Although they can clearly recognize that a stranger has joined them, they do not see that it is Jesus. As it is written, “Their eyes were restrained, so that they did not know Him” (Luke 24:16). Once again, Luke provides words that relate to the understanding: they did not know Him.

Jesus, who has “risen from the dead,” is with them in spirit, but they are not yet aware that the person walking with them is Jesus. Nevertheless, Jesus will gradually help them to open their spiritual eyes. In much the same way, after being in darkness, our eyes must gradually adjust to the light. There is a difference between a flash of insight and the much longer process of developing our understanding of spiritual reality. While a flash of insight can take place in a moment, our understanding of spiritual truth takes place gradually and continues throughout eternity. ¹⁰

Jesus, who is gradually opening their understanding, begins with a question. He asks, “What kind of conversation is this that you have with one another as you walk and are sad?” (Luke 24:17). This pictures those times when we are saddened by a recent occurrence, perhaps discussing it with a friend, unaware that God is by our side, even speaking with us. More often, like these two disciples, we continue in our sadness. We are, so to speak, “in the dark” about spiritual reality. The one named Cleopas speaks first. He asks Jesus, “Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?” (Luke 24:18).

Jesus, still concealing His identity, asks, “What things?” (Luke 24:19). And they tell Him about a man named Jesus. They say that “He was a Prophet mighty in deed and word before God, and all the people.” And they add that “the chief priests and our rulers delivered Him to be condemned to death and crucified Him” (Luke 24:19-20). Then they share with Jesus the main reason for their sadness. As they put it, “We were hoping that it was He who was going to redeem Israel” (Luke 24:21). Even though these two disciples have heard the news about a possible resurrection, they are not convinced. They seem certain that Jesus has died and that it is all over. At this point, their hopes have died as well. Therefore, they add, “Today is the third day since these things happened” (Luke 24:20-21).

As they continue to speak to Jesus, still not recognize Him, they describe how some women had gone to the tomb early in the morning and did not find Jesus’ body. Instead, they saw “a vision of angels” saying that Jesus is alive (Luke 24:23). They also tell Jesus that some of the disciples, after hearing the report of the women, went to the tomb and found that the women’s report was true. As it is written, “And certain of those that were with us went to the tomb, and found it even as the women had said; but Him they saw not” (Luke 24:24). The significant detail, “Him they saw not,” is recorded only in Luke, the gospel that relates to the opening of the understanding. In other words, they did not see Jesus. Neither do these two disciples see Jesus. Even though Jesus is walking with them, and talking to them, they do not see Him, recognize Him, or know Him.

It is at this point that Jesus chooses to open their eyes so that they might recognize Him. Bringing their minds back to the scriptures, He says to them, “O thoughtless ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to have entered His glory?” (Luke 24:25-26).

The words, “thoughtless” and “slow of heart to believe,” point, once again, to a central theme in Luke—the gradual reception of God in the understanding. As we have already mentioned, the understanding develops slowly. Again and again, Jesus had taught about the nature of spiritual reality and the kingdom of heaven. But the disciples, whose minds were fixed on things of this world, had difficulty raising their minds into spiritual light. Because of this, they could not understand the nature of Jesus’ coming, nor His desire to establish a new kingdom based on a new understanding of God. Therefore, Jesus refers to them as being “thoughtless,” a Greek word meaning sensual-minded, and “slow of heart to believe.”

Like the two disciples that Jesus met on the road to Emmaus, our understanding also opens slowly, but Jesus is ever-patient with us. Through the medium of His Word, He shows how the story of redemption is contained in the scriptures, “beginning at Moses and all the Prophets” (Luke 24:27). It is a simple and straightforward story, not just about Jesus’ inner journey but about ours as well. Of central importance in this journey is the opening of our understanding, especially our understanding of Jesus and the nature of His mission. Therefore, it is written that “He expounded to them in all the scriptures the things concerning Himself” (Luke 24:27).

Breaking Bread

28. And they drew near to the village whither they were going, and He made as though He would go farther.

29. And they pressed Him, saying, stay with us, for it is toward evening, and the day has declined. And He came in to stay with them.

30. And it came to pass, as He reclined with them, taking bread, He blessed [it]; and breaking, gave [it] to them.

31. And their eyes were opened, and they knew Him; and He became invisible to them.

32. And they said to one another, Was not our heart burning within us, while He spoke to us in the way, and while He opened to us the Scriptures?

33. And standing up in that same hour, they returned to Jerusalem, and found the eleven assembled, and those that were with them,

34. Saying, The Lord has truly risen, and was seen by Simon.

35. And they explained the things [done] in the way, and how He was known to them in the breaking of bread.

As they continue their journey, the two disciples and Jesus are approaching the village called Emmaus. Apparently, this is where they live. It is here that Jesus indicates that He will keep on walking. But they beg Him to stay with them, saying “Abide with us, for it is toward evening, and the day is far spent” (Luke 24:29). Because of their urging, Jesus accepts their invitation. As it is written, “He went in to stay with them” (Luke 24:29).

Moving from the road to the home symbolizes a deeper entrance of God into our life. As Jesus goes in to stay with them, He initiates the most intimate act of fellowship—sharing the communion meal. As it is written, “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them” (Luke 24:30).

In performing this well know ritual, Jesus is giving a silent lesson about His identity, suggesting that He is not just a stranger on the road, but more like a father in the home. The lesson is a profound one which opens their spiritual eyes to the reality of Jesus’ presence. As it is written, “Then their eyes were opened, and they knew Him” (Luke 24:31). This is another incident that is only recorded in Luke. In the language of sacred symbolism, the opening of their eyes refers to the opening of their understanding so that they might know Jesus.

It is important to note that the conversation on the road, when Jesus opened the scriptures for them, prepared the disciples for the opening of their spiritual eyes. But their eyes were more fully opened when Jesus blessed the bread in their midst and shared it with them. Bread, because it is so central to life, has always been a universal symbol of God’s love for humanity. It is in this moment, when the disciples sense something of God’s love in the breaking of the bread, that their eyes are opened, and they know that Jesus is in their midst. ¹¹

This experience does not last long. Just as quickly as the moment of recognition flashes across their consciousness, Jesus vanishes from their sight (Luke 24:31). Nevertheless, the divine encounter has made a lasting impression upon the two disciples. Amazed by what has just taken place, they turn to each and say, “Did not our heart burn within us while He talked with us on the road, and while He opened the scriptures to us?’” (Luke 24:32). The disciples were feeling the blazing heat of the Lord’s love when He opened their understanding to the inner meaning of His Word. That is because the divine truths in the Word contain the burning heat of the Lord’s love. ¹²

Jesus appears to Simon

Amazed by their experience of meeting Jesus on the road, the two disciples rise up immediately and return to Jerusalem to tell the other disciples about what has happened. When they arrive, and tell them about their experience, the disciples in Jerusalem have their own exciting news to report. “The Lord is risen indeed,” say the disciples who have gathered in Jerusalem. And then they add, “He has appeared to Simon” (Luke 24:34).

Significantly, Peter is here referred to as “Simon.” We recall that Peter was the first of the disciples to run to the tomb, but once there he found only Jesus’ linen clothes. Apparently, “Peter” did not see Jesus, but “Simon” did. “He has appeared to Simon,” they say. The significance of this important detail is found in an understanding of the difference between the name “Peter” and the name “Simon.” As pointed out earlier, the name “Simon” means “to hear.”

Whenever the Biblical names “Peter” and “Simon” are used in contrast to each other, “Peter” stands for a shallower faith—a faith based on the things of memory, and “Simon” stands for a deeper faith—a faith based on the ability to hear and do what God commands. Therefore, it is written that “The Lord is risen, and He has appeared to Simon.” ¹³

Jesus Appears to His Disciples

36. But as they spoke these things, Jesus Himself stood in the midst of them, and says to them, Peace [be] to you.

37. But being terrified and in fear, they thought that they beheld a spirit.

38. And He said to them, Why are you disturbed, and why do reasonings arise in your hearts?

39. See My hands and My feet, that it is I Myself; feel Me and see, for a spirit has not flesh and bones, as you behold Me having.

40. And having said this, He showed them [His] hands and [His] feet.

41. But while they yet believed not for joy, and marveled, He said to them, Have you here some food?

42. And they gave Him a part of a broiled fish, and of a honeycomb.

43. And taking [it], He ate before them.

Handling Jesus’ “bones” and “flesh”

The two disciples who met Jesus on the road to Emmaus have now returned to Jerusalem to join the eleven disciples, While they share the news about meeting Jesus and breaking bread with Him, suddenly Jesus appears in the midst of them and says, “Peace to you.’”(Luke 24:36).

It is as if the mere mention of the breaking of bread is enough to invoke Jesus’ presence. As Jesus said Himself, on the night before His crucifixion, when He broke bread and gave it to His disciples, “This is My body which is given for you. This do in remembrance of Me” (Luke 22:19). This most important sacrament contains a powerful teaching about the way God is with us, even in the most physical acts of daily life, when done in a reverent way. To put it differently, God’s love and wisdom become most fully present to us when we experience them simultaneously on both a natural and a spiritual level.

We can do this whenever we eat the bread of the holy supper, thinking about the reception of the Lord’s love. Similarly, when we drink the wine, we can think about the reception of the Lord’s wisdom. Only a little reverent reflection on our part transforms this simple, physical activity into a most holy act of worship. In this way, we can gain a sense of the spiritual world flowing into the natural world. This is why the Holy Supper is referred to as “communion.” It is a communion of the spiritual with the natural, the eternal with the temporal, and the Lord with a person, in one holy act. Even if we have no perceptible experience of the Lord’s inflowing love and wisdom, we can still know that divine love and divine wisdom constitute the very essence of God and that He is truly present in the Holy Supper. ¹⁴

In the Holy Supper, then, we are palpably reminded that God alone nourishes both our bodies and our souls. Physical bread and wine are for our bodies; spiritual bread, which is love, and spiritual wine, which is wisdom, is for our souls. To remember this as we take the Holy Supper opens us to experience God’s presence. After all, in the spiritual world, thought brings presence. We can understand, then, how even a reverent thought about breaking bread may invoke Jesus’ very presence. ¹⁵

Jesus knows, however, that His presence will be terrifying to the disciples, for they are frightened of ghosts and spirits. Therefore, He attempts to calm their fears by saying, “Peace to you.” It is written, however, that they remained “terrified and frightened and supposed they had seen a spirit” (Luke 24:37). Continuing to calm their fears, Jesus says to them, “Why are you troubled? And why do doubts arise in your hearts?” (Luke 24:38). To take away all doubt that it is really Jesus, and not a spirit, He says, “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:38-39).

When Jesus tells His disciples that He is not a spirit, and that a spirit does not have flesh and bones as He has, He means something very specific. He means that He has become a “body” of love and wisdom—not a material body, but a divinely spiritual one. His “flesh” is the divine love that He endeavors to give to all humanity, and His “bones” are the divine truths through which the divine love can be expressed. In this way, Jesus became divine love and divine wisdom in human form—visible to our spiritual eyes. ¹⁶

This is not a mere abstraction. Through taking on a body of perfect love and wisdom, Jesus Christ became the perfect embodiment of what it means to be a divinely human being. In so doing the invisible soul of God, called the Father, and the visible body of God, called Jesus, became one, even as the soul within the body of a human being are not two, but one. ¹⁷

This process of becoming one with the Father, or the reunion of soul and body, was gradual, continual, step by step, throughout Jesus’ entire life, right up to His death on the cross. When Jesus uttered His final words, “Father, into your hands I commend my spirit,” He was announcing the final victory. He had not only subjugated the hells, but He had also become one with the divinity that had been within Him from His birth—the inner divinity that was called, the “Father.” ¹⁸

The cross, however, was not the end. It was the beginning of the resurrection. When they came to anoint Jesus’ dead body, it was nowhere to be found. He had simply left the tomb, leaving nothing behind except His linen garments. While there are many explanations as to what happened in the tomb, the simplest is that Jesus’ had glorified His body and made it entirely Divine. He did this by expelling everything of the merely human nature that He had inherited from Mary, His human mother, while simultaneously taking on everything of the divine nature that was within Him from the Father. This enabled God to be closer to us than ever before. We can now have an idea of God that is based on the love and wisdom made visible in the life, death, and resurrection of Jesus Christ. ¹⁹

Eating fish and honeycomb

All of this, however, is far beyond the understanding of the disciples. They need a simpler explanation—one that appeals to their material way of thinking. Therefore, Jesus tells them to go ahead and touch His hands and His feet, to actually handle Him and see that He is not a spirit. All of this happens because Jesus has opened their spiritual eyes and allowed them to experience Him on the level of spiritual awareness. The disciples are under the impression that His manifestation to them is on the material plane. It is what they need for now—a seemingly material proof.

But even then, they are still not convinced. As it is written, “But they still did not believe for joy” (Luke 24:41). Perhaps it is too good to be true. Therefore, to put the matter beyond question, Jesus asks them whether they have any food. When they give Him a piece of broiled fish and some honeycomb, He takes it and eats it in their presence (Luke 24:43). In the language of sacred scripture, the broiled fish represents nourishing truth—truth that feeds the soul. And the sweet honeycomb represents the pleasure one experiences in living according to those truths. ²⁰

For the disciples, touching Jesus’ hands, feet, and body is very convincing; but even more convincing is watching Him eat fish and honeycomb. In doing this, Jesus is demonstrating that God is no longer to be regarded as a distant, invisible, unknowable essence that pervades the universe in an abstract way. Rather, God could now be seen in His resurrected glory as an approachable Divinely Human Person, ready to engage in a reciprocal relationship with all who are willing to receive Him. In brief, a vague, distant, faraway God had become visible, substantial, and as real as the love and wisdom He came to share. ²¹

A practical application

The nature of Jesus’ resurrected body has long been a matter of debate. Was it a vision or was He truly there in the flesh? Even if we don’t know the answer, we can know that Jesus was visible to His disciples. They saw Him. The importance of having a visible idea of God cannot be overestimated. It is difficult to pray to or love an invisible abstraction. But a visible, divinely human idea of God is different. While we cannot expect a vague idea to open our eyes to understand spiritual truth, or fill us with the power to forgive enemies, or enable us to overcome in temptation, a divinely human God can do this. Therefore, as a practical application, keep in mind the idea of God as manifested in the life of Jesus. This is a visible idea of God who says, “Take heed and beware of covetousness, for a person’s life does not consist in the abundance of possessions (Luke 12:15). This is a visible idea of God who says, “Forgive and you will be forgiven” (Luke 6:37). This is a visible idea of God who walks among us, healing, blessing, and saving. This is a visible idea of God who says to each of us, “I am among you as One who serves” (Luke 22:27). ²²

Jesus Opens Their Understanding

44. And He said to them, These [are] the words which I spoke to you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and [in] the Prophets and [in] the Psalms concerning Me.

45. Then He opened their mind to understand the Scriptures,

46. And He said to them, For so it is written, and so the Christ ought to have suffered, and to rise again from the dead the third day;

47. And that repentance and forgiveness of sins should be preached in His name to all the nations, beginning at Jerusalem.

48. And you are witnesses of these things.

Throughout His ministry, Jesus had often told His disciples that He must go to Jerusalem, be crucified, and on the third day He would rise again. He knew they had little understanding of what He meant. This was plainly evident in the way they continued to hope He would become their worldly king—a king who would give them seats of honor and authority in His kingdom.

All of that has changed now. Jesus has been crucified, as He said. And He has risen again, as He said. He has followed the course set out for Him, fulfilling all things that were said about Him in scripture. He therefore says to His disciples, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44).

The disciples are now open and ready to receive what Jesus is saying. As it is written, “He opened their understanding that they might comprehend the scriptures” (Luke 24:45). Although we are not given specific information about what Jesus told them, it may have included some of the prophecies concerning His advent, life, crucifixion, and resurrection. As we enter more deeply into the historical and prophetical parts of the Hebrew scriptures, removing layer after layer, we discover that, in some way, everything we read relates not only to the life of Jesus Christ but also to our own reformation and regeneration. ²³

The words, “He opened their understanding,” is a culmination of all that has gone before. Until now the disciples had been caught up in their own ideas: for example, they had their own understanding of what it would mean to have the Messiah in their midst; they had their own understanding of what the redemption of Israel would look like; and they had their own understanding of “greatness,” including the positions that they would occupy in the coming kingdom. Jesus had to teach them otherwise. In fact, He had to completely reverse their thought process, teaching them that the first shall be last, the last shall be first, and that the greatest are not those who are served, but rather those who serve (see Luke 13:30 and Luke 22:26).

Like the disciples, we each begin our spiritual journeys with our own understanding of what it means to be successful or happy. Just as the disciples needed to have their understanding opened, we, too, need to have our spiritual eyes opened so that we can truly comprehend the scriptures. While there are innumerable things to understand, Jesus selects just a few to focus on in the closing words of this gospel. He begins by reminding His disciples that the way to salvation is through the gate of crucifixion. As He puts it, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day” (Luke 24:46).

This is a lesson about the necessity of temptation. Without temptation, without spiritual struggles, without the willingness to take up our cross and follow Jesus, there can be no spiritual growth. Jesus did this throughout His whole life and finally on the cross. In our own lives we go through a similar process. In every temptation, we are faced with a choice: we can lean on our own understanding and follow our own will, or we can trust in God and do God’s will. If we overcome in temptation, it is only because we have recognized our selfish inclinations, and have turned to God for help in overcoming them.

The next lesson is about repentance and the forgiveness of sins. As Jesus puts it, “It was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and the forgiveness of sins should be preached in His name beginning at Jerusalem” (Luke 24:46-47). It should be noted that “repentance” is immediately followed by the phrase “forgiveness of sins.” The key idea is that once we recognize and acknowledge our sins, pray for the Lord’s help, and then desist from our sins, as if of ourselves, we are held back from them and kept in a state of good. This is part of the wondrous process of reformation through which the Lord withholds us from evil and keeps us in good, constantly withholding us from sins and constantly inspiring goodness. This is how sins are forgiven (Luke 24:47). ²⁴

Begin at Jerusalem

The idea that this process of repentance and forgiveness of sins should “begin at Jerusalem” is a familiar one. Jesus had already taught His disciples to first remove the plank from their own eye, and then they would see clearly to remove the speck that is in their brother’s eye (see 6:42). This is where everything begins: with oneself. Nothing opens the understanding more fully than honest self-observation, and the willingness to shun evils as sins against God. The moment we make an attempt to desist from or shun a lower desire, higher light flows in. But if we refuse to do the work of repentance, evil desires and false thoughts will remain with us. They cannot be remitted, forgiven, or sent away, simply because we choose to remain in them. ²⁵

Therefore, the exhortation to “preach repentance and remission of sins beginning at Jerusalem” means that they should begin with a focus on studying the Word with the idea that they first need to remove the speck from their own eye before they can go out and preach to others. The truth that Jesus taught would provide the light in which they could see their own evils and strive to shun them. Eventually, they would become “witnesses of these things” (Luke 24:48). They would be able to boldly testify about the wonderful changes that occurred in their own lives as they took on the work of repentance and remission of sins in the light of the Lord’s truth. As it is written in the Hebrew scriptures, “Jerusalem will be called the City of Truth.” ²⁶

Tarry in the City of Jerusalem

49. And behold, I send the promise of My Father upon you; but sit ye in the city of Jerusalem, until you put on power from on high.

50. And He led them out even into Bethany, and lifting up His hands, He blessed them.

51. And it came to pass, with His blessing them, [that] He stood back from them, and was brought up into heaven.

52. And they, having worshiped Him, returned to Jerusalem with great joy.

53. And they were continually in the temple praising and blessing God. Amen.

The disciples had come a long way. They had been with Jesus for three years; they had witnessed His many miracles and healings; they had heard His discourses and listened to His parables; they had eaten with Him and prayed with Him; they had witnessed His trial and crucifixion; and they had seen Him in His resurrected form. Though their faith had often wavered, it had grown stronger and more certain. Soon they would go forth to proclaim the gospel and lead others, but for the time being they would need to stay in Jerusalem. Jesus put it like this: “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49).

We have already pointed out that the command to “begin in Jerusalem,” suggests that the disciples still had work to do before taking the gospel to others, especially the work of repentance and the remission of sins. But there is more. Jerusalem was the center for worshipping God and studying the scriptures. The temple was there; the priesthood was there; the high holidays were celebrated there. And so, the mention of the city “Jerusalem” signifies the study of the Word with a specific focus on how it might apply to oneself.

In telling the disciples to “Tarry in Jerusalem,” Jesus defers their wider missionary work until they can develop a deeper understanding of scripture, and use that understanding to do the work of repentance. Only then will they be “endued with power from on high.” For without a proper understanding of the Lord and His Word, they would not be able to receive such power. Before they can teach others, they must learn about themselves; before they can truly love others, they must learn how to love. Before they preach the gospel, they would have to understand it well. All of this would be about the development of a higher understanding. Only then would they be prepared to receive “the promise of the Father and be endued with power from on high.” They must first know truth before they are able to will it and do it. ²⁷

Interestingly, both Matthew and Mark end with a direct commission to “go out into all the world to make disciples of all nations” (Matthew 28:19) and “preach the gospel to every creature” (Mark 16:15). But when we get to the end of Luke, there is a difference. They are to first “tarry in Jerusalem” until they are “endued with power from on high” (Luke 24:49). This is a different focus; it is an appeal to a different level of the mind. As we have pointed out from the beginning of this gospel, the focus in Luke is upon the way God is received in the understanding. We noted that the first verse of Luke begins with a reference to “those things which are most surely believed”; in the second verse we read of “eye-witnesses”; in the third verse, Luke speaks of having had “perfect understanding”; and in the fourth verse, Luke says that he is writing these things so that his reader “may know the certainty of those things in which you were instructed” (Luke 1:1-4).

All these terms and phrases suggest the intellect—the knowing, thinking, understanding aspect of human nature. Even the opening scene of this gospel, describing a priest offering incense in the temple, calls to mind the intellectual side of religion—the life of prayer and worship, the single-minded devotion to reading, understanding, and being instructed in the scriptures. Therefore, it is fitting that Luke closes where it begins, with an exhortation to the disciples to “tarry in Jerusalem”—to develop their understanding of doctrine, and to learn how to apply it to their own lives.

In the final scene of Luke’s gospel, Jesus leads His disciples to Bethany where “He lifted up His hands and blessed them” (Luke 24:50). And even as He is blessing them, He is parted from them and “carried up into heaven” (Luke 24:51). This scene, known as “the Ascension,” is a most significant moment for the disciples. For three years they have been uncertain about Jesus, not knowing the extent of His power or the depth of His love. But this is before the resurrection. Now they truly know. For them Jesus is no longer a religious teacher or a worldly Messiah; He is their Lord. The idea of Jesus has ascended in their mind. We read, therefore, that “they worshipped Him” (Luke 24:52).

Then they do exactly as Jesus has bidden them. As it is written, “They returned to Jerusalem with great joy and were continually in the temple praising and blessing God” (Luke 24:52-53).

* * *

The Gospel According to Luke begins and ends in the temple. More than any other gospel, Luke deals with the opening of the understanding. As we read the joyous conclusion, we sense the excitement of the disciples as they return to the temple, praising and blessing God. While this is the end of Luke, the process of human regeneration does not end in the temple. True religion involves more than a highly evolved understanding. It also involves the willingness to live according to that understanding, that is, to do God’s will, not just to know it. This is what is meant by “the promise of My Father” and being “endued with power from on high.”

It is, of course, necessary that our understanding first be opened so that we may be able to comprehend the scriptures, repent of our sins, and begin the process of reformation. In a sense this is our “first birth”—just as Genesis begins with the words, “Let there be light” (Genesis 1:3). But something else must follow. In our first birth we pray that our minds might be opened so that we might comprehend the scriptures; in our second birth we pray that our hearts might be opened so that we might live according to them. And so, the Gospel According to Luke is a record of how a new understanding is born in us. It is a first birth. “He opened their understanding.” It follows, then, that the next gospel in the divine series will record that other essential birth that must take place in us: the birth of a new will.

For a detailed description of how that process takes place in every human heart, and how we receive “power from on high,” we now turn to the final gospel—the Gospel According to John.

Notes de bas de page:

433. Verse 5. Of the tribe of Judah twelve thousand sealed, signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven. This is evident from the representation and consequent signification of "Judah" and his tribe, as being love to the Lord (of which presently); also from the signification of "twelve thousand," as being all persons and all things (of which see above, n. 430, here all who are in that love; also from the signification of the "sealed," as being those who are distinguished and separated from such as are in evil; in other words, those who are in good (of which also see above, n. 427. It follows that those who are in heaven and who come into heaven are meant, for these "were sealed in their foreheads," that is, separated from the evil; for these are the ones of whom it is said:

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. 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 (Revelation 14:1, 3, 4).

"The Mount Zion" signifies the heaven in which there is love to the Lord; for all those signified by "the twelve thousand out of each tribe," or by "the hundred and forty-four thousand sealed on their foreheads," are such as acknowledge the Lord and love Him; and for this reason the first tribe named is the tribe of Judah, which tribe signifies love to the Lord; for (as was said above, n. 431 the representation of heaven is determined by the order in which the tribes are named, and the first name, or the tribe first named, is that from which are derived the determinations and significations of those that follow, with variations.

[2] Furthermore, no one is admitted into heaven except by the Lord, for the universal heaven is His, consequently no one is in heaven, or comes to it, unless he acknowledges the Lord and loves Him. To love the Lord is not to love Him in respect to person but to live according to His commandments, as the Lord also teaches in plain words in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments and doeth them, he it is that loveth Me. If anyone loveth Me he will keep My words; and My Father will love him, and We will come unto him and make Our abode with him. He that loveth Me not keepeth not My words (John 14:20, 21, 23, 24).

Those love the Lord who do and keep His commandments and His words, because His commandments and words signify Divine truths, and all Divine truth proceeds from Him, and that which proceeds from Him is Himself; when, therefore, a man is in that truth in respect to his life the Lord is in him and he in the Lord; this is why it is said "ye in Me and I in you," and "We will come and make Our abode with him;" this, therefore, is loving Him. To love means also to be conjoined, for love is spiritual conjunction, and conjunction is effected by the reception of Divine truth in doctrine and in life.

[3] Before showing from the Word that "Judah," or the tribe named from Judah, signifies love to the Lord, it shall be told what "Judah" signifies in each sense in the Word. In the highest sense "Judah" signifies the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom, and the Word; and in the external sense doctrine from the Word belonging to the celestial kingdom. Because in the highest sense the Lord in respect to celestial love is signified, and in the internal sense the celestial kingdom, love to the Lord also is signified, for that is the reciprocal love in man, and reigns in the Lord's celestial kingdom. There are two kingdoms into which the universal heaven is divided, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of those who are in love to the Lord, and the spiritual kingdom of those who are in love towards the neighbor; from this can be seen what is meant by celestial love and by spiritual love (on these kingdoms, see in the work on Heaven and Hell 20-28). These two kingdoms the Jews and Israelites represented, the Jews the celestial kingdom and the Israelites the spiritual kingdom. Again, "Judah" signifies the Word because the Lord is the Word, and He took on the Human in that tribe that He might be the Word in respect even to the Human, as it is said in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh and dwelt among us (John 1:1, 14).

"The Word" signifies the Lord in respect to Divine truth proceeding from His Divine love; consequently those who love the Divine truth that is in the Word by doing it are in the Lord's love.

[4] That "Judah" signifies the Lord in respect to celestial love, and thus love to the Lord, and also the Word, can be seen from the following passages. In Moses:

Thou art Judah, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; thy father's sons shall bow down to thee. Judah is a lion's whelp; from the prey, my son, art thou gone up; he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, nor a lawgiver from between his feet, until Shiloh come; and the obedience of the peoples shall be to him. He shall bind his young ass to the vine, and the son of his she-ass to the noble vine; he washeth his vesture in wine, and his covering in the blood of grapes; his eyes shall be red from wine, and his teeth white from milk (Genesis 49:8-12).

Here by "Judah" in the spiritual sense the Lord's celestial kingdom and the Lord Himself in respect to celestial love are described. Celestial love is the Lord's love received in the celestial kingdom, and spiritual love is the Lord's love received in the spiritual kingdom. The signification of these words is as follows: "Thy brethren shall praise thee" signifies that the celestial church is eminent above all others; for "the brethren," or the tribes named from Jacob's sons, who were Judah's brethren, signify the church; "thy hand shall be on the neck of thine enemies" signifies that the infernal and devilish crew shall be thrust out and held back, "enemies" meaning those who are from hell; "thy father's sons shall bow down to thee" signifies the submission of all truths of the church, "to bow down" meaning to submit themselves, and "his father's sons" all truths of the church; for in those who are in love to the Lord, and thence in the celestial kingdom, all truths of the church are implanted; "Judah is a lion's whelp" signifies innocence with innate powers; for love to the Lord, viewed in itself, is innocence, and this is signified by "whelp," and its innate powers are signified by a "lion;" "from the prey, my son, thou art gone up," signifies the deliverance of many from hell; "he stooped down, he crouched as a lion, and as an old lion," signifies the good of love and truth therefrom in its power; for "to stoop down," in reference to a lion, means to put himself into power; "who shall rouse him up?" signifies that this good is safe wherever it is, and that it cannot be moved by the hells.

"The scepter shall not be removed from Judah" signifies that power shall not depart from the good of celestial love; "nor a lawgiver from between his feet" signifies, nor shall the truths of the Word disappear from its ultimate sense; "until Shiloh come" signifies the Lord's coming and the tranquillity of peace at that time; "the obedience of the peoples shall be to him" signifies truths from Him, and conjunction thereby; "he shall bind his young ass to the vine" signifies the external church and its truths from the Lord; "and the son of his she-ass to the noble vine" signifies the internal church and its truths from the Lord; "he washeth his vesture in wine" signifies the Lord's external or natural Human, which is Divine truth from His Divine love; "and his covering in the blood of grapes," signifies the Lord's internal or rational Human, which is Divine good from His Divine love; "his eyes shall be red from wine" signifies that the internal or rational Human is nothing but good; "and his teeth white from milk" signifies that the external or natural Human is nothing but the good of truth. Thus from each particular in this description it can be seen that "Judah" does not mean Judah, but that it is some preeminently heavenly thing that is thus described. (But the particulars may be seen explained in Arcana Coelestia 6363-6381.)

[5] In Ezekiel:

Thou son of man, take thee one stick and write upon it, For Judah and for the sons of Israel his fellows; then take another stick and write upon it, For Joseph, the stick of Ephraim and of all the house of Israel; and then join them for thee one with another into one stick, that they both may be one in thy ¹ hand. I will take the stick of Joseph, which is in the hand of Ephraim and of the tribes of Israel his fellows, and will bring upon it with the stick of Judah, and I will make them one stick. I will take the sons of Israel from among the nations whither they are gone, and will bring them together from round about, and will bring them upon their own land; and will make them into one nation upon the land in the mountains of Israel, and one king shall be to them all for a king, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, that they all may have one shepherd; and they shall walk in My judgments and keep My statutes, and do them. Then shall they ² dwell upon the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell upon it, they and their sons and their sons' sons to eternity; and David My servant shall be their prince to eternity. And I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and I will set My sanctuary in the midst of them forever. So shall My tabernacle be with them; and I will be their God, and they shall be My people (Ezekiel 37:16, 17, 19, 21, 22, 24-27).

What this signifies no one can know unless he knows what "Judah" and "Israel," and "Joseph" and "Ephraim" signify. Evidently Judah and Israel are not meant, nor Joseph and Ephraim; for it is said that the tribes of Israel scattered among the nations should be gathered together and brought into the land of Canaan, and that David should be their king and prince, and that they were to dwell with him forever. Who does not know that the tribes of Israel could not be gathered, and that David could no more be king over them? Let it be known, then, what is signified in the spiritual sense by "Judah," by "the sons of Israel," by "Joseph" and "Ephraim," and further what by "David," and by "the land of Canaan." "Judah," in the spiritual sense, signifies the Lord's celestial kingdom; "the sons of Israel" the Lord's spiritual kingdom; "Joseph" and "Ephraim," and "the scattered tribes of Israel that are to be gathered together," mean those who are below these kingdoms, being neither celestial nor spiritual but natural, and yet are in the good of life according to their religious principle.

[6] These are meant also by the Lord in John:

Other sheep also I have, which are not of this fold; them also must I bring, and they shall hear My voice; and there shall be one flock and one Shepherd (John 10:16);

for these were not in heaven before the Lord's coming, but were introduced by Him after He had glorified His Human, and for the reason that until then the Divine proceeding could not extend to them. When this is known, and when it is known that "David" means the Lord in respect to Divine truth proceeding from His Divine Human, it can be known what the particulars here mean in series. These things were written upon two sticks, and the two sticks were joined into one stick, because a "stick" (or wood) signifies the good of life, and all conjunction in heaven is effected by means of good and according to it. (That "wood" signifies the good of life see Arcana Coelestia 643, 2784, 3720, 8354)

[7] In Isaiah:

Then the Lord shall lift up an ensign for the nations, and shall gather together the outcasts of Israel, and shall bring together the scattered of Judah from the four wings of the earth. Then the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not distress Ephraim; but they shall fly on the shoulder of the Philistines towards the sea (Isaiah 11:12-14).

This is said of the salvation of the Gentiles, which are also signified by "the outcasts of Israel" and "the scattered of Judah," for it is said that "the Lord shall lift up an ensign for the nations;" "the outcasts of Israel" mean those who are not in truths, but still are in the desire to learn them; and "the scattered of Judah" mean those who are in the good of life, and thereby in love to the Lord; for those who love to do good love the Lord; for the Lord is in such good, since it is from Him. "Ephraim" means the intellectual, here in agreement with the good of love; and that these shall not be at variance with each other is meant by "the envy of Ephraim shall depart;" "Ephraim shall not envy Judah, and Judah shall not distress Ephraim." That they shall be separated from those who are in faith separate from charity is signified by "they shall fly on the shoulder of the Philistines towards the sea;" "the philistines towards the sea" meaning those who separate faith from charity, that is from the good of life; "the sea" meaning the ultimate of heaven where it comes to an end; and "to fly on the shoulder" meaning to reject, and thus to separate themselves.

[8] In Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; He is just and faithful. ³ I will bend Judah for Me, I will fill the bow with Ephraim, and I will stir up thy sons, O Zion (Zechariah 9:9, 13).

This treats of the Lord's coming and the establishment of the church by Him with those who are in the good of love and in the truths of doctrine therefrom. "The daughter of Zion" and "the daughter of Jerusalem" signify the church with such; "thy King who cometh, just and faithful," is the Lord, from whom are the good of love and the truth of doctrine; "I will bend Judah for Me, I will fill the bow with Ephraim," signifies that the church is to be established with such as are in the good of love to the Lord, and in the truths of doctrine therefrom; "Judah" here meaning those who are in the good of love to the Lord, and "Ephraim" the truths of doctrine, for "Ephraim" signifies the intellectual of the church, and "bow" the doctrine of truth (that "bow" signifies doctrine see above, n. 357, where this is also explained); such as these are "sons of Zion." Evidently the Jewish nation is not here meant by "Judah," nor Ephraim by "Ephraim;" for the Lord's church was not established with the Jewish nation, for it was not received by that nation, and the tribe of Ephraim did not then exist.

[9] In the same:

Jehovah of Hosts shall visit His drove, the house of Judah, and shall set them as the horse of His glory in war. Out of him shall be the corner, out of him the nail, out of him the bow of war. And I will render the house of Judah mighty, and I will save the house of Joseph, and will make them to dwell. Hence they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:3, 4, 6, 7).

Here, too, "the house of Judah" means the Lord's celestial kingdom, which consists of those who are in love to Him, and "Ephraim" means those who are in the truths of doctrine from that love; for all who are in the Lord's celestial kingdom are in the truths of doctrine, since such have truths, as it were, implanted in and inscribed upon their hearts (See in the work on Heaven and Hell 25, 26. The rest may be seen explained above, n. 355, 376).

[10] In the same:

Sing for joy and be glad, O daughter of Zion; for lo I come that I may dwell in the midst of thee. Then many nations shall conjoin themselves to Jehovah in that day, and shall be to Me for a people. Jehovah shall make Judah an heritage for Himself, His part, in the land of holiness, and shall again choose Jerusalem (Zechariah 2:10-12).

Very evidently "Judah" here does not mean the Jewish nation, nor does "Jerusalem" mean Jerusalem; for the Lord's coming is here treated of, at which time that nation had wholly receded, and afterwards Jerusalem was destroyed; and yet it is said that "Jehovah shall make Judah an heritage for Himself, and His part in the land of holiness, and shall again choose Jerusalem;" therefore "Judah" means those who are in love to the Lord, and "Jerusalem" the church with such in respect to doctrine.

[11] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace! Celebrate thy feasts, O Judah, render thy vows; for Belial shall never more pass through thee; he is utterly cut off (Nahum 1:15).

This, too, is said of the Lord; His coming is meant by "Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace!" "To celebrate feasts" and "to render vows" signify to rejoice in His coming and then to worship Him; "Belial shall never more pass through Judah, he is utterly cut off," signifies that evil shall be no more with them because they are in the Lord. This could not be said of the Jewish nation, but may be said of those who are in love to the Lord; which makes clear that such are meant by "Judah."

[12] In Malachi:

Behold I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple. Then shall the offering of Judah and Jerusalem be agreeable unto Jehovah, according to the days of an age, and according to the former years (Joel 3:1, 4).

It is known in the church that this is said of the Lord's coming, and that "the messenger who shall prepare the way before Him" means John the Baptist. "The offering of Judah and Jerusalem shall be agreeable unto Jehovah" signifies that then there will be acceptable worship from the good of love to the Lord, "the offering of Judah" signifying such worship; it is evident that the worship of the Jewish nation and of Jerusalem was not acceptable, for they did not acknowledge the Lord, but utterly rejected Him; "according to the days of an age, and according to former years," signifies according to the worship in the ancient churches; the Most Ancient Church, that was before the flood, and was in love to the Lord, is signified by "the days of an age," or of eternity, and the Ancient Church, that was after the flood, and was a spiritual church, is signified by "former years."

[13] In Joel:

It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim. Egypt shall be a waste, and Edom shall be a waste wilderness, because of the violence to the sons of Judah, whose innocent blood they have shed in their land. But Judah shall sit to eternity, and Jerusalem to generation and generation (Joel 3:18-20).

Here, too, the Lord's coming and a new heaven and a new earth at that time are treated of. "The mountains shall drop down must" signifies that all truth will be from the good of love (that "mountains" signify the good of love see above n. 405; and that "wine" and "must" signify truth see also above, n. 376). "The hills shall flow with milk" signifies that spiritual life will be from the good of charity towards the neighbor; and "all the watercourses of Judah shall flow with waters" signifies that from the particulars of the Word there will be truths, through which there will be intelligence; "a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim," signifies that out of heaven from the Lord there will be truth of doctrine that will illustrate those who are in cognitions and knowledges; "Egypt shall be a waste, and Edom shall be a waste wilderness" signifies that false principles, and the evils of the love of self, both from the natural man, will be destroyed; "because of the violence to the sons of Judah, whose innocent blood they have shed in their land," signifies because of the truths of the Word falsified and its goods adulterated, which they have corrupted and destroyed; "Judah shall sit to eternity, and Jerusalem to generation and generation," signifies that the Word and the doctrine of genuine truth therefrom will remain to eternity with those who are in love to the Lord. This makes clear that "Judah" does not here mean Judah, nor "Jerusalem" Jerusalem.

[14] In the same:

O Tyre and Zidon, and all the boundaries of the Philistines, I will quickly return a recompense upon your head; because ye have taken My silver and My gold, and the desirable things of My goods ye have brought into your temples; and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their boundaries (Joel 3:4-6).

By "Tyre and Zidon" and by "the Philistines" are understood those who have falsified the truths and goods of the Word; "my silver and my gold" signify these truths and goods, and "to bring them into their temples" signifies to falsify and profane them; "to sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians" signifies to pervert and falsify all the truths and goods of the Word; "the sons of Judah" meaning the goods of the Word, "the sons of Jerusalem" its truths, and "the sons of the Grecians" falsities; "to remove them far from their boundaries" signifies far from the truths themselves. One who does not know the spiritual sense of the Word might believe that those who were in Tyre and Zidon and in Philistia sold the sons of Judah and Jerusalem to the Grecians; but this is a prophecy in which the nations which are named signify the things of the church.

[15] In Jeremiah:

In those days the house of Judah shall go unto ⁴ the house of Israel, and they shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers (Jeremiah 3:18).

This, too, treats of the Lord's coming and of a new church from Him. His coming is meant by "in those days," and a new church by "the house of Judah and the house of Israel," a church from those who are in love to the Lord by "the house of Judah," and a church from those who are in charity towards the neighbor, which is called a spiritual church, by "the house of Israel." "They shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers" signifies that they shall come out of ignorance and falsities, in which they then were, into knowledges and the light of truth of the church; "the land of the north" signifying a state of ignorance and of the falsity of religion and "the land given for an inheritance to their fathers" a church that is in knowledges and the light of truth. These things were said of the nations from whom a new church is to be established. It is well known that the house of Judah and the house of Israel did not then come out of the land of the north, namely at the time when the Lord was in the world; for the Jews were then in the land of Canaan, and the Israelites were dispersed.

[16] In the same:

Behold the days come when I will raise unto David a righteous Branch, and He shall reign as King, and shall prosper, and shall execute judgment and justice in the land. In His days shall Judah be saved, and Israel shall dwell safely; and this is His name which they shall call Him, Jehovah our Righteousness (Jeremiah 23:5, 6; 33:15, 16).

This is plainly said of the Lord; He is "the Branch of David," He "shall reign as a King, and He shall be called Jehovah our Righteousness." "In His days Judah shall be saved and Israel shall dwell safely," signifies that those will be saved who are in love to Him and in charity towards the neighbor (as above). It is evident that Judah was not saved, and that Israel was not recalled, and could not be recalled so as to dwell safely, that is, without infestation from evils and falsities.

[17] In the same:

I will bring Israel again to his habitation, that he may feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and in Gilead. In those days and in that time the iniquity of Israel shall be sought for, and the sins of Judah, and they shall not be found (Jeremiah 50:19, 20).

This, too, is said of the establishment by the Lord of a church among the Gentiles that are meant by "Israel," who is said to be brought back to his habitation, and "Judah" whose sins are not to be found. That these are to be led by the Lord and instructed in the good of charity is meant by "they shall feed on Carmel and Bashan, and upon Mount Ephraim and in Gilead."

[18] In Zechariah:

In that day I will smite every horse with astonishment, and his rider with madness; and I will open Mine eye upon the house of Judah. In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left, that Jerusalem may yet dwell in her own place, even in Jerusalem. Jehovah shall save the tents of Judah first (Zechariah 12:4, 6, 7).

This treats of the devastation of the former church and of the establishment of a new church by the Lord; the devastation of the former church is described by "In that day I will smite every horse with astonishment, and his rider with madness," for "horse" signifies the understanding of truth with man, and "the rider" intelligence (See above, n. 355; "the house of Judah" signifies the church with those who are in the good of love to the Lord; of this it is said that the Lord "will open His eye upon it." That evils from hell and also falsities will be dispersed by such and with such, is signified by "In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left." That that church will be safe from the infestation of evils and falsities is signified by "Jerusalem shall dwell in her own place, even in Jerusalem;" and that the Lord will wholly save those who are in love to Him is signified by "Jehovah shall save the tents of Judah first."

[19] In Isaiah:

The word of Jehovah respecting Judah and Jerusalem: It shall come to pass in the latter end of days that the mountain of Jehovah shall be firm on the top of the mountains, and shall be lifted up above the hills; and all nations shall flow unto it, and many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will instruct us of His ways, and we will walk in His paths (Isaiah 2:1-3).

This, too, is said of a new church to be established by the Lord; "the mountain of Jehovah that will then be firm on the top of the mountains" means Zion, and signifies the celestial church, and love to the Lord, which those have who are of that church. That this is the primary thing of the church, and that it is to increase and gain strength, is signified by "it shall be on the top of the mountains, and be lifted up above the hills;" that those who are in good will acknowledge the Lord and will draw near to the church is signified by "all nations shall flow unto that mountain," "nations" signifying those who are in celestial good, which is the good of love to the Lord, and "peoples" those who are in spiritual good, which is the good of charity towards the neighbor; of these latter it is said, "many peoples shall go and say, Come ye and let us go up to the mountain of Jehovah, to the house of the God of Jacob." (That "nations" signify those who are in celestial good, and "peoples" those who are in spiritual good, see above, n. 331)

[20] In the same:

Jehovah thy Redeemer, and thy Former from the womb, that establisheth the word of His servant, and performeth the counsel of His messengers, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof (Isaiah 44:24, 26).

This, too, treats of the Lord's coming, who is "Jehovah thy Redeemer, and thy Former from the womb;" He is called "Redeemer" because He delivered from hell; and "the Former from the womb" because He regenerates man. A prediction by the prophets respecting Him and respecting the salvation of man is meant by "that establisheth the word of His servant, and performeth the counsel of His messengers;" that those who are of His church will be saved, and will be instructed in the truths of celestial doctrine is meant by "saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built;" "Jerusalem" meaning the church, and "the cities of Judah" the truths of celestial doctrine. That the falsities that destroy the church shall be shaken off is meant by "I will raise up the waste places thereof." It is not said by the Lord that Jerusalem would be inhabited and the cities of Judah built, but that Jerusalem would be destroyed, which was done as is well known.

[21] In the same:

And I will bring forth a seed out of Jacob, and out of Judah an Inheri-tor of My mountains; that My chosen may possess it, and My servants dwell there (Isaiah 65:9).

Here "Jacob" and "Judah" do not mean a people from Jacob and a nation from Judah, but a church to be established by the Lord; "Jacob" means the church that is in the good of life, and "Judah" the church that is the good of love to the Lord; thus "Jacob" an external church, and "Judah" an internal church. "Seed" means charity and faith, and "mountains" the goods of love. Those who are in charity are called "chosen," and those who are in truths from the good of love are called "servants," therefore it is said "that My chosen may possess it, and My servants dwell there."

[22] In Ezekiel:

Judah and the land of Israel were thy traders; they traded in thy market with wheats of Minnith and Pannag, and with honey and oil, and balsam (Ezekiel 27:17).

This was said of Tyre, which signifies the church in respect to the knowledges of truth and good, and thus "Tyre" signifies the knowledges of truth and good belonging to the church; its merchandise and tradings are here treated of, which describe how these knowledges are acquired, here such of them as are acquired from Judah and the land of Israel; and as "Judah" signifies the good of love, and "Israel" the truths from that good, its tradings are said to be with "wheats of Minnith and Pannag, and in honey, and oil, and balsam," because "wheats of Minnith and Pannag" signify truths and goods of the church of all kinds, "honey" signifies the good of love in the natural man, "oil" the good of love in the spiritual man, and "balsam" truths that are grateful from good (See above, n. 375), where this is more fully explained). From the merchandise mentioned in this chapter, when understood in the spiritual sense, what is signified by the different nations there mentioned becomes very evident, thus what is meant by "Judah" and by "Israel," for the merchandise indicates the spiritual meaning.

[23] That "Judah" does not mean the Jewish nation can be seen in Ezekiel 48:8-22, which treats of a new land that was to be distributed among the twelve tribes of Israel, and these tribes are there named, and what part of the land each one was to possess; and much is there said about the tribe of Judah, and that "the sanctuary should be in the midst of it" (verses 8-22); which makes clear that the tribes there mentioned do not mean those tribes, for eleven of them had been scattered, and had become Gentiles, from whom they could not be distinguished, for they had been carried away into perpetual exile. It is evident also that the land there mentioned does not mean a land, but a church, and consequently the tribes there mentioned mean such things as pertain to the church, and "Judah" there means the celestial church, or the church that is in love to the Lord, in which therefore, is the sanctuary.

[24] The like is meant by "Judah" and "Israel" in David:

Judah became His sanctuary, and Israel His domain (Psalms 114:2).

"Sanctuary" signifies in the highest sense the Lord Himself, and in a relative sense the worship of Him from the good of love; "Israel" signifies the truth of the church from that good; and because truths from good, that is, good by means of truths, have all power, therefore it is said "Israel became His domain." Because "Judah" signifies the Lord's celestial kingdom, and "Israel" the Lord's spiritual kingdom (as was said above), and the celestial kingdom is what constitutes the priesthood of the Lord in heaven, and the spiritual kingdom the royalty of the Lord (See in the work on Heaven and Hell 24, 226), so in the Word the Lord is called a "King," and in the Gospels:

King of the Jews (Matthew 2:2; John 18:33, 37; 19:19);

and the Lord as "King of the Jews" means the Lord in respect to Divine truth proceeding from the Divine good of His Divine love; therefore "kings" in the Word signify truths that are from good (See above, n. 31).

[25] In Jeremiah:

Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of the beast; and in which I will make a new covenant with the house of Israel and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will give My law in the midst of them, and will write it upon their heart; and I will be to them for God, and they shall be to Me for a people (Jeremiah 31:27, 31, 33, 34).

Here, too, "the days to come" mean the Lord's coming; therefore it is not meant that a new covenant would then be made with the house of Israel and with the house of Judah, but with a new church to be established by the Lord, which is meant by "the house of Israel and the house of Judah," in the midst of whom the law should be given, and should be written on the heart. Everyone knows that this was not done with the house of Israel and with the house of Judah, for they utterly rejected the covenant with the Lord and likewise do so to this day. "Covenant" signifies conjunction with the Lord through love to Him, from which conjunction there is given the law or Divine truth in them, both in their doctrine and in their life, and this is the law in the midst and written ⁵ on the heart. "To sow the house of Israel and the house of Judah with the seed of man and with the seed of beast" signifies to reform those who are of the new church through truths and goods that are of intelligence and affection, "seed" meaning truth, "man" intelligence, and "beast" the good of affection. That this is the signification of "beast" will be shown in what follows.

[26] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days, ⁶ ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you; for we have heard that God is with you (Zechariah 8:22, 23).

One who does not know that a "Jew" means such as are in love to the Lord and in the truths of doctrine therefrom can easily be led to believe that these things are said of the Jews, and of bringing them into the land of Canaan, and that all others who desire to be saved will then take hold of the skirt of their raiment, praying to be allowed to go with them. But when it is known that this is not said of any introduction into the land of Canaan, to Jerusalem there, and that a "Jew" does not mean those who are of that nation, but that "Jerusalem" means a new church to be established by the Lord, and a "Jew" everyone who is in the good of love to the Lord, and "the skirt of a Jew" means truth from that good, then the signification of all things in this chapter and of these words in particular can be known, for this treats of the calling together of the nations and their drawing near to the church, and a "Jew" means those who acknowledge and love the Lord, and "to take hold of his skirt" signifies a longing to know truth from the Lord, and "ten men out of all the tongues of the nations" mean all, of whatever religion, "ten men" signifying all, and "tongues of the nations" their religious principles.

[27] From this it can be seen how far from the truth those have wandered, who believe that at the end of time the Jews will be converted to the Lord and brought back into the land of Canaan. These believe that "land," "Jerusalem," "Israel," and "Judah" mean in the Word the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. Those who have hitherto so believed are excusable, because they have known nothing of the spiritual sense of the Word, and therefore have not known that the "land" signifies the church, "Jerusalem" the church in respect to doctrine, "Israel" those who are of the spiritual church, and "Judah" those who are of the celestial church; also that where bringing them into the land of Canaan is treated of in the prophets, bringing the faithful into heaven and into the church is meant. This also took place when the Lord came into the world, for then all those who had lived in the good of charity and had worshiped God under a human form were brought into heaven; these had been preserved under heaven until the Lord came, and when He had glorified His Human they were brought in. These are the ones meant in many passages in the prophetic Word that treat of the captivity of the sons of Israel and Judah, and their being brought back into their land. In these passages those also are meant who were to be brought into the church, and thence into heaven from the earth after the Lord came, not only where the Christian religion is received but everywhere else. Both of these classes are meant in many passages where Israel, Judah and Jerusalem are mentioned, and their being brought into the land is treated of (as in the following: Isaiah 10:21, 22; 11:11, 12; 43:5, 6; 49:10-26; 56:8; 60:4; 61:1-5, 9; Jeremiah 3:12-20; 16:15, 16; 23:7, 8; 30:2-11; 31:1-14, 23-40; 33:6-18; Ezekiel 16:60-62; 20:40-42; 34:11-16; 37:21-28; 39:21-29; Hosea 3:5; Joel 2:18-27; 2:32; Amos 9:12-15 elsewhere).

[28] The two following may be taken as examples of passages whereby the Jews have persuaded themselves, and also Christians have come to believe, that the Jewish nation is to return into the land of Canaan, and be saved before others. In Isaiah:

Then shall they bring all your brethren out of all nations, an offering unto Jehovah, upon horses, and upon the chariot, and upon covered wagons, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem. As the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:20, 22).

(What this signifies see above, n. 355, 405, where they are explained.) "The new heaven and the new earth" mean the heaven and the church formed of those who were to be saved by the Lord, when He had glorified His Human, as was said above.

[29] In the same:

I will lift up My hand towards the nations, and elevate My ensign to the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder. Kings shall be thy nourishers, and princesses thy sucklers; with the face to the earth shall they bow down to thee, and lick the dust of thy feet (Isaiah 49:22, 23).

This whole chapter treats of the coming of the Lord and the salvation of those who receive Him, as is clearly evident from verses 6-9 chapter; consequently it does not treat of the salvation of the Jews, much less of their restoration to the land of Canaan. That the Jewish nation is not meant in the above passages can be seen from the fact that it was the worst nation and at heart idolatrous, and that it was brought back into the land of Canaan not because of any goodness or righteousness of heart, but because of the promise made to their fathers; also that they had no truths and goods of the church, but only falsities and evils, and that for this reason they were rejected and driven out of the land of Canaan; as can be seen from all those passages in the Word in which that nation is described.

[30] Of what quality that nation was, and what it was to become, namely, that it was the very worst, is described by Moses in his song in these words:

I will hide My face from them, I will see what their posterity will be; for they are ⁷ a generation of perversions, sons in whom is no faithfulness. I have said, I will hurl them into the extreme corners, I will make the remembrance of them to cease from man. For they are a nation lost of counsel, neither is there any intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are of bitternesses. Their wine is the poison of dragons, and the cruel gall of asps. Is this not ⁸ laid up in store with Me, sealed up among My treasures? Mine is vengeance and requital (Deuteronomy 32:20-35).

This describes what the nature of the church is with the Jews, namely that it is in dire falsities from evil. What the church is with them is meant by "their vine is of the vine of Sodom and of the fields of Gomorrah," "vine" signifying the church. The falsities from evil that they possess are meant by "their grapes are grapes of gall, their clusters are of bitternesses, their wine is the poison of dragons and the cruel gall of asps;" "grapes" signify the goods of the church, but "grapes of gall" and "clusters of bitternesses" signify evils from dire falsities; their falsities themselves are meant by "their wine is the poison of dragons and the cruel gall of asps;" "wine" signifies truth from the Word, but "the poison of dragons" and "the gall of asps" signify the monstrous falsity that springs from the falsified truths of the Word. In like manner is that nation described in other parts of the Word (as in Deuteronomy, in the book of Judges, and in the prophets, as in Jeremiah 5:20-31; 7:8-34; 9:2-26; 11:6-17; 13:9-27; 19; 32:30-35; 44:2-24). That this nation was at heart idolatrous is evident from the passages cited, and from many others, as in Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye ⁹ set up altars to burn incense unto Baal (Jeremiah 2:28, 11:13).

[31] That they were not brought into the land of Canaan on account of any goodness or righteousness of heart, but on account of the promise made to their fathers, see in Moses:

Not for thy righteousness nor for the uprightness of thy heart dost thou come to possess the land, but to establish the word that Jehovah sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Know therefore, that Jehovah thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people (Deuteronomy 9:5, 6).

[32] That they had no truths and goods of the church, but only falsities and evils is evident from the Word, where their whoredoms and adulteries are treated of (in Jeremiah 3 end; Ezekiel 23 the end). "Whoredoms and adulteries" mean in the Word falsifications of truth and adulterations of good (See above, n. 141, 161); consequently the Lord says that they are:

An adulterous generation (Matthew 12:39; Mark 8:38);

Also that they are full of hypocrisy, iniquity, and uncleanness (Matthew 23:27, 28);

Also that they have falsified the Word by their traditions (Matthew 15:1-6; Mark 7:1-14).

And in plain words in John:

Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh from his own, for he is a liar and the father thereof (John 8:44).

"A lie" means falsity from evil; "the devil" the extinction of all good; "a murderer" the extinction of all truth; "father" means both those who are from hell and those who lived from that generation back to the earliest times; "to speak from his own" means to speak from what is innate.

[33] That thus everything of the church with them was destroyed, and they were therefore rejected, is evident from Isaiah:

The Lord Jehovih of Hosts doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread and the whole stay ¹⁰ of water, the mighty one and the man of war, the judge and the prophet, and the diviner and the old man. For Jerusalem hath stumbled, and Judah hath fallen; because their tongue and their doings are against Jehovah to rebel against the eyes of His glory (Isaiah 3:1, 2, 8).

"To take away the whole stay of bread and the whole stay of water" signifies to take away all the good of love, and the truth of faith by which there is spiritual life; "bread" meaning the good of love, and "water" the truth of faith, and "stay" and "staff" powers, and from these are all things of spiritual life; "to take away the mighty one and the man of war" signifies to take away all resistance to evils and falsities; "to take away the judge and the prophet" signifies all good and truth of doctrine; "to take away the diviner and the old man" signifies all intelligence and wisdom; "their tongue and their doings are against Jehovah, to rebel against the eyes of His glory" signifies that everything of their doctrine and of their life is utterly opposed to Divine truth; "tongue" meaning doctrine, "doings" life, and "the eyes of Jehovah's glory" the Divine truth; "to rebel" means to be opposed to it.

[34] In the same:

What could have been done more to My vineyard? Judge between Me and My vineyard. What could have been done more to My vineyard that I have not done in it? Therefore I expected that it would bring forth grapes, but it brought forth wild grapes. Now I will make known to you what I will do to My vineyard; in taking away its hedge that it may be eaten up, in breaking down its wall that it may be trampled down, I will lay it waste, that there may come up the brier and the bramble; I will even command the clouds that they rain no rain upon it (Isaiah 5:3-6).

The "vineyard" here means the church with that nation; "I expected that it would bring forth grapes, but it brought forth wild grapes," signifies that with that nation in place of the goods of truth of the church there were the evils of falsity; "to take away its hedge that it may be eaten up, to break down the wall that it may be trampled down," signifies the destruction of the church in respect to goods and truths, so that evils and falsities rush in, which are "the brier and the bramble" that should come up; "I will command the clouds that they rain no rain upon it" signifies that with them there is no more any reception of truth and good through the Word out of heaven.

[35] The destruction of the church with that nation is also treated of in Isaiah (Isaiah 7:17-19, and following verses), in Jeremiah (Jeremiah 1:15), and in many other passages. For this reason that nation was driven out of the land of Canaan, first the Israelitish nation and afterwards the Jewish nation; and this because the land of Canaan signifies the heavenly Canaan, which is heaven and the church. The quality of each of these nations is fully described in the internal sense in Exodus 32 and 33, where the golden calf that they made for themselves is treated of, on account of which Jehovah wished to consume them, and to raise up from Moses another generation (all of which may be seen explained in Arcana Coelestia 10393-10512, and n. 10523-10557).

[36] What the quality of the Jewish nation was is described also in the internal sense of Genesis 38, which treats of their origin, which was from a Canaanitish woman, and from whoredom with a daughter-in-law; for there were three stocks of that nation, one from the Canaanitish woman whom Judah took to himself for a wife, and two from Tamar his daughter-in-law, with whom he lay as with a harlot (for Arcana Coelestia 4813-4930 the explanation of which see Arcana Coelestia 4813-4930).

[37] What the quality of that nation was is also described by what is said of Judas Iscariot, for he represented the Jewish nation in respect to the church. For the Lord's twelve disciples represented the church of the Lord in general, and each one of them some universal essential of it, and Judas Iscariot represented it such as it was with the Jews. (Besides the above, see what has been written respecting that nation in Arcana Coelestia, as follows: a representative church was instituted with the Jewish nation, but in that nation itself there was no church, n. 4899, 4912, 6304.) Consequently in respect to the nation itself, there was a representative of a church, but not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10396, 10526, 10531, 10698. The Israelitish and Jewish nation was not chosen, but was accepted to represent a church, because of the persistency with which their fathers and Moses urged it, n. 4290, 4293, 7051, 7439, 10430, 10535, 10632. Their worship was merely external, without any internal worship, n. 1200, 3147, 3479, 8871. They knew not at all the internals of worship, nor did they wish to know, n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10694, 10701, 10707. How they regard the internal things of worship, of the church, and of the Word, n. 4865. Their interiors, which are of thought and affection, were filthy, full of the loves of self and the world, and of avarice, n. 3480, 9962, 10454-10457, 10462-10466, 10575. Therefore the internals of the church were not disclosed to them, because they would have profaned them, n. 2520, 3398, 3479, 4289. The Word was altogether closed to them, and is yet, n. 3769. They see the Word from without, and not from within, n. 10549-10551. Consequently when they were in worship their internal was closed, n. 8788, 8806, 9320, 9377, 9380, 9962, 10396, 10401, 10407, 10492, 10498, 10500, 10575, 10629, 10694. Still that nation excelled all others in the ability to keep up a holy external, although the internal was closed, n. 4293, 4311, 4903, 9373, 9377, 9380. Their state at that time, n. Arcana Coelestia 4311. They were preserved for the sake of the Word in the original tongue, and because they could be kept in such a state, n. 3479. Their holy external was miraculously raised up into heaven by the Lord, and in this way the interiors of worship, of the church, and of the Word, were there perceived, n. 3480, 4307, 4311, 6304, 8588, 10493, 10499, 10500, 10602. That this might be done they were forced by external means to observe strictly the rituals and statutes in external form, n. 3147, 4281, 10149. Because of their ability to be in a holy external, without the internal, they were able to represent the holy things of heaven and the church, n. 3479, 3881, 4208, 6306, 6589, 9377, 10430, 10500, 10570. Yet they themselves were not affected by the holy things, n. 3479. It does not matter of what quality the person is who represents, since representation has respect to the thing, not to the person, n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

That nation was worse than other nations, their quality described from the Word of both Testaments, n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10454-10457, 10462-10466. The tribe of Judah sank into worse evil than the other tribes, n. Arcana Coelestia 4815. How cruelly from delight they treated the nations, n. 5057, 7248, 9320. That nation was idolatrous in heart, and worshiped other gods more than others, n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. Their worship viewed in regard to the nation itself, was also idolatrous, being external, without any internal, n. 4281, 4825, 8871, 8882. They worshipped Jehovah only in name, n. 6877, 10559-10561, 10566; and solely because of miracles, n. Arcana Coelestia 4299. Those are mistaken who believe that the Jews are to be converted at the end of the church, and brought back into the land of Canaan, n. 4847, 7051, 8301. Many passages cited from the Word concerning this, which must however be understood according to the internal sense, thus not according to the letter, n. Arcana Coelestia 7051. The Word in respect to the external sense was changed because of that nation, but not in respect to the internal sense, n. 10453, 10461, 10603, 10604. Jehovah appeared to them from Mount Sinai according to their quality, in a consuming fire, in a dense cloud, and in smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9434. The Lord appears to everyone according to his quality, as a vivifying and recreating fire to those who are in good, and as a consuming fire to those who are in evil, n. 934, 1861, 6832, 8814, 8819, 9434, 10551. One origin of this nation was from a Canaanite woman, and the other two from whoredom with a daughter-in-law, n. 1167, 4818, 4820, 4825, 4874, 4899, 4913. These origins signified what their conjunction with the church was, namely, that it was like that with a Canaanite woman and by whoredom with a daughter-in-law, n. 4868, 4874, 4899, 4911, 4913, of their state in another life, n. 939, 940, 5057. Because that nation, although it was such, represented the church, and the Word was written with that nation and respecting it, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest; "Judah" in the internal sense signifying the Lord in respect to celestial love, and His celestial kingdom, n. 3654, 3881, 5583, 5603, 5782, 6363. The prophesy of Israel respecting Judah (Genesis 49:8-12), in which the Lord is treated of, explained, n. 6362-6381. The tribe of Judah, and Judea, signify the celestial church, n. 3654, 6364. The twelve tribes represented and thus signified all things of love and faith in the complex, n. 3858, 3926, 4060, 6335; consequently also heaven and the church, n. 6337, 6637, 7836, 7891. Their signification is according to the order in which they are named, n. 3862, 3926, 3939, 4603, et seq., 6337, 6640. The twelve tribes were divided into two kingdoms, that the Jews might represent the celestial kingdom, and the Israelites the spiritual kingdom, n. 8770, 9320. "The seed of Abraham, Isaac, and Jacob," signifies the goods and truths of the church, n. 3373, 10445.

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