Chapter Sixteen

Resurrection

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1. And when the Sabbath was past, Mary Magdalene, and Mary [the mother] of James, and Salome, had bought spices, that when they came they might anoint Him.

2. And very [early] in the morning the first [day] of the week, they come to the sepulcher as the sun was rising.

3. And they said among themselves, “Who shall roll away for us the stone from the door of the sepulcher?”

4. And when they looked, they beheld that the stone was rolled away; for it was very great.

5. And entering into the sepulcher, they saw a young man sitting on the right, arrayed [in] a white robe; and they were astounded.

6. But he says to them, “Be not astounded. You seek Jesus of Nazareth, who was crucified; He is risen; He is not here; see, the place where they put Him.

7. But go your way, tell His disciples and Peter that He goes before you into Galilee; there you shall see Him, as He said to you.”

8. And going out quickly, they fled from the sepulcher, with trembling and amazement; and they said nothing to anyone, for they were afraid.

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The angel speaks to the women

When Joseph of Arimathea placed Jesus in the tomb on Friday evening, it must have felt as though all hope was lost. Their beloved leader had been crucified, and now His body was in a tomb. The people had expected wonderful things. Their Messiah had come to usher in a new kingdom. A new era of prosperity was about to dawn. The crucifixion seemed to say that these hopes and aspirations were nailed to the cross. Hearts were broken, and dreams were shattered. It is not difficult to imagine that terrible doubts and tormenting questions may have arisen. “What if Jesus were not the promised Messiah?” they may have asked themselves. “What if He were an imposter who claimed to be the promised king? Questions like these may have arisen, along with what may have been the most difficult question of all: “What now?” It was, to be sure, a devastating time for those who loved Jesus.

As the next episode begins, it is very early on Sunday morning. The women who had watched the crucifixion from afar on Friday afternoon are on their way to Jesus’ tomb. They are expecting to anoint Jesus’ body in accordance with the rite of purification for the dead. As Mary Magdalene, Mary the mother of James, and Salome approach the tomb where they expect to find Jesus’ body, they are concerned about the large stone that will block their entrance. “Who will roll away the stone from the door of the tomb for us?’ they wonder (Mark 16:2-3).

When they arrive at the tomb, they are surprised to discover that the stone has already been rolled away. As they enter the tomb, they see something much more surprising than the rolling away of the stone. They are greeted by a young man, clothed in a white robe, sitting on the right side of the tomb. Noticing that the women are amazed, the young man says to them, “Do not be astonished. You seek Jesus of Nazareth, who was crucified. He is risen” (Mark 16:6). Then, to emphasize this point, the young man brings their attention to the place where Jesus had been placed. “He is not here,” he says to the women. “Behold the place where they laid Him” (Mark 16:6). The young man is surely an angel.

Having made it clear to the women that the Lord is not in the tomb, the angel then gives them specific instructions. “Go and tell His disciples, and Peter, that He goes before you into Galilee; there you will see Him, as He said to you” (Mark 16:7). In a previous episode, Peter had proudly asserted His loyalty to Jesus. “Even if I should die with You,” Peter said to Jesus at that time, “I will not betray You.” (Mark 14:31). But Jesus knew otherwise. “All of you shall fall away,” Jesus said, “for it is written, ‘I will strike the shepherd, and the sheep will be scattered’” (Zechariah 13:7). Jesus then added this promise, “After I have risen, I will go ahead of you into Galilee” (Mark 14:28). This is why the angel instructs the women to tell the disciples that Jesus has risen and will meet them in Galilee, just as He promised.

Before continuing with the literal narrative, we need to take a closer look at the interior meaning of these events. First of all, the women were expecting to find Jesus’ lifeless body in the tomb. Instead, they encountered an angel with a powerful message. “He is risen,” said the angel. There are times when the Word seems to be a lifeless tomb, just words on paper. However, if we continue to read reverently, like the women who come to anoint the Lord’s body, we receive messages of hope. These messages are the voice of the angel in the tomb, who represents the inner meaning of the Word. These messages tell us that if we really hope to connect with the risen Lord, we will meet Him in Galilee. Spiritually speaking, Galilee symbolizes a life of useful service. Doctrinal teachings are necessary and wonderful, but they are meant to direct us to lives that are rich with purpose and meaning. As we follow the teachings of the Word, shunning evils as sins against God, we grow in our love to the Lord and love to the neighbor. This is what it means to “meet the Lord in Galilee.” We connect with the Lord’s loving presence in every act of loving service. ¹

There will be times, however, when our faith will be tested. This is especially true of that place within us that is represented by Peter. We can feel sure about our commitment to keeping the commandments and living lives of useful service. We can say with Peter, “Even if I have to die doing so, I will never give up my devotion to the Lord.” But there will be times when our faith, represented by Peter, goes through trials, and we may experience failure. There may be times when we might feel disappointed with ourselves, times when we fail to live up to our faith. But failure is never the end, especially when we learn from it. In fact, faith can be strengthened during times of trial. Therefore, the message to go meet the risen Lord in Galilee is for all the disciples in us, but especially for Peter who has stumbled. As it is written in the Hebrew scriptures, “Though they stumble, they shall not be utterly cast down, for the Lord upholds them” (Psalms 37:24).

Through the words of the angel, and the promise of Jesus, we can remember that the Lord is always with us, even during those times when we experience what seems to be a failure of faith. These “dark nights of the soul” are inevitable on the path to a new day. It is for this reason that the angel tells the women to proclaim the good news to the disciples — and especially to Peter. ²

When the women hear the message of the angel, they flee from the tomb, “trembling and amazed.” And while they are on their way to deliver the good news to the disciples, “they say nothing to anyone because they are afraid” (Mark 16:8). Their fear is understandable. So much has happened, so unexpectedly. The great stone that that blocked the entrance to the tomb had been rolled away. Inside, Jesus’ body was gone, and an angel told them that Jesus had risen. Now, as the angel sends them to the disciples to deliver the exciting news, they are trembling with holy fear. ³

Jesus Reveals Himself to Mary Magdalene

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9. And when He rose again in the morning on the first [day] of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.

10. She having gone forth reported [it] to those who had been with Him, as they mourned and wept.

11. And they, when they had heard that He was alive and was observed by her, believed not.

12. And after these things He was manifested in another form, to two of them as they were walking, as they were going into the country.

13. And these, going away, reported [it] to the rest; neither did they believe them.

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The joy of meeting God

It has been an exciting morning. When the women came to the tomb, they discovered that the stone had been rolled away, and an angel was sitting in the tomb. The angel first assured the women that Jesus had risen and then the angel directed the women to tell the disciples that Jesus would meet them in Galilee. As that episode ends, the women are racing off to tell the disciples. Somewhere along the way, Mary Magdalene has an encounter with Jesus. As it is written, “And when He rose again, early on the first day of the week, He appeared first to Mary Magdalene” (Mark 16:9).

Many commentators believe that this verse is the beginning of an unnecessary “add on” written by a scribe who did not want the gospel to end at 16:8. According to this theory, a longer ending was made up and added on. But, as we shall see, an understanding of the internal sense demonstrates that verses 9-20 are not only essential to a complete understanding of this gospel but are also an indispensable part of the “seamless garment” that is the hallmark of God’s Word. ⁴

As we take a more interior look at this episode, it is especially significant that Jesus chose to appear first to Mary Magdalene. After all, she is a person “out of whom He had cast seven devils” (Mark 16:9). This is one of the most beautiful and significant moments in the gospel. A woman who had spent much of her life as a sinner, but was delivered from many demons, is the first to see the risen Lord. In the Word, “demons” represent the many forms of evil that attack and infest us. And the number “seven,” which often represents holiness, also represents the complete perversion of everything that is holy. Being delivered from “seven demons,” then, represents deliverance from a state of total perversion and profanation. ⁵

The story of Mary Magdalene’s deliverance brings to mind the story of the Gadarene man from whom Jesus cast out a legion of demons (Mark 5:14-15). Up until that point in the Gospel According to Mark, Jesus had expressly forbidden people to speak about the healings they had witnessed. In the case of the Gadarene man, however, who had a first-hand experience of deliverance, Jesus said, “Go and tell your friends what great things the Lord has done for you, and how He has had compassion on you” (Mark 5:19).

Like the Gadarene man, Mary Magdalene has also experienced a great deliverance. In both cases, there was an experience of a deep, interior healing. The Gadarene man experienced what it was like to be in his right mind again after a legion of demons were cast out, and Mary Magdalene experienced what it was like to be freed from seven demons, a number which represents deliverance from a total and complete profanation of goodness and truth. Unlike those who had witnessed Jesus healing others, or those who were healed of physical afflictions, a complete internal healing represented by a total casting out of demons is altogether different. It represents much more than a physical recovery, or even a change in one’s understanding. It represents a change of heart — one that can only come about through a direct experience of Jesus’ love. And this can only come about through repentance — shunning evils as sins against God. ⁶

In brief, to repent is to cast out demons. This is what enables us to rise up with Jesus, filled with His goodness and led by His truth. Whenever we have this experience of freedom from inner demons, we feel uplifted and inspired. Nothing can stop us from the holy desire to proclaim the gospel. We can go forth fearless and unafraid. As it is written of Mary Magdalene, “She went forth and reported it to those who had been with Him, as they mourned and wept” (Mark 16:10).

Mary Magdalene’s meeting with Jesus on that memorable morning is significant. She has not only heard the good news from the angel, but she has experienced the risen Lord for herself. It is similar for each of us. It is one thing to be inspired by the truth of the Lord’s Word. This is what it is like to meet the angel. But when we carry out the directive of the angel, living according to the holy teachings of the Word, we meet the Lord along the way.

This is the experience of everyone who lives according to the truth. At a certain point, the Lord “meets” that truth that we carry within us and fills it with goodness. In the end, we act not so much from truth we have believed but rather from the goodness that has infilled that truth. This is another way of explaining what it means to “meet the Lord.” The truth that we have received “meets” the goodness that flows into that truth. When this happens, the Lord adapts and uses that truth in numerous ways to bless the lives of others. ⁷

The disciples refuse to believe

When Mary Magdalene “met Jesus” along the way, it was a direct result of doing what the angel said. She was on her way to announce to the disciples that Jesus had risen. This was truly exciting news. Jesus had not only risen from the tomb, but He had risen in her heart as well. And so, “She went forth to report to those who had been with Him as they mourned and wept.” It was, to be sure, an exciting moment in the life of Mary Magdalene. Sadly, however, when she announced the news, “they did not believe it” (Mark 16:10-11).

The refusal to believe the news about Jesus’ resurrection now becomes a major theme in this next episode. Jesus has already revealed Himself to Mary. Now He reveals Himself to two of the disciples as they are walking in the country. When these two disciples take the news back to the others, none of them believe their words. As it is written, “When they reported it to the rest of the disciples, they did not believe them” (Mark 16:13). In both cases, whether it was Mary Magdalene reporting that she had seen Jesus, or the two disciples reporting the same news, they were met with unbelief.

Why did the disciples stubbornly refuse to believe? After all, Jesus had risen from the grave, just as He said He would. And He was coming back to meet with them, just as he promised. It must have been disappointing to be the bearer of such wonderful news and yet meet with such unbelief, especially from the disciples. Their unbelief, which seems incredible, contains a more interior message. We cannot transfer the joy of “meeting God” to others. This is because belief is dependent upon one’s readiness to receive. In order to receive the good news, “good ground” must be prepared, and this can only take place through the shunning of evils. That kind of goodness — the kind that makes people ready to receive — is not transferable. Everyone must prepare the ground for themselves. This is the meaning of repentance. ⁸

Prior to the crucifixion, Jesus had told them many times that He would rise again on the third day (8:31; 9:31; 10:34). At the Last Supper, Jesus told them He would no longer be drinking wine with them until “that day” when He would again drink it with them “in the kingdom of God” (Mark 14:25). And He told them that after the crucifixion He would rise again and meet them in Galilee (Mark 14:28) None of these statements seem to have registered with the disciples. Instead, they continue to mourn. They do not believe.

Becoming an Apostle

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14. Afterwards He was manifested to the eleven as they sat, and reproached them for their unbelief and hard-heartedness, because they believed not those that had observed Him when He was risen.

15. And He said to them, “Going [forth] into all the world, preach the gospel to every creature.

16. He that believes and is baptized shall be saved; but he that believes not shall be condemned.

17. And these signs shall follow along with those that believe: in My name they shall cast out demons; they shall speak with new tongues;

18. They shall take up serpents; though they drink anything deadly, it shall not harm them; they shall lay hands on those that were ailing, and they shall become well.”

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The disciples had refused to believe the testimony of Mary Magdalene who had seen Jesus with her own eyes. They even refused to believe the testimony of their fellow disciples who had just seen Jesus for themselves. The next step is for Jesus to come to the disciples personally and reveal Himself in His post-resurrection body. This is exactly what He does. As it is written, “Afterwards, He appeared to the eleven as they sat at the table” (Mark 16:14).

The imagery is reminiscent of the Last Supper when Jesus told His disciples that He would drink wine with them “anew” in the kingdom of God. As He presides once more at the table with them, He offers the “new wine,” but it’s not the kind of wine that they expect. Instead of drinking wine with Jesus in a joyous celebration of the new government, and in the triumphal expectation that they would soon “sit on thrones,” Jesus offers them the new wine of spiritual truth. This is the wine He promised to drink with them in His coming kingdom. ⁹

As Jesus shares this new wine with His disciples, the first lesson is about repentance. The disciples must first of all repent of their unbelief and their hardness of heart. In fact, this lesson has been a consistent one throughout the Gospel According to Mark. In the very first episode of this gospel, John the Baptist preaches about the “baptism of repentance for the remission of sins” (Mark 1:4). And in this final episode, Jesus continues with the theme of repentance. He tells His disciples that if they are going to preach about the kingdom of God, they will have to repent and believe that He is risen. As it is written, Jesus “rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen” (Mark 16:14). Similarly, when we give up our own unbelief and hardness of heart, we can experience the rising of the Lord’s truth and goodness within us. ¹⁰

Jesus then says to His disciples, “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved. But he who does not believe will be condemned” (Mark 16:15-16). When Jesus speaks about believing and being baptized, He is referring to the beginning of our spiritual development. The first stage, as we have seen in the Gospel According to Matthew, is to acknowledge the divinity of Jesus Christ who came to establish the kingdom of God on earth. “Believing,” however, must be followed by a sincere desire to live according to the truths that Jesus teaches. ¹¹

Jesus also says, “He who does not believe shall be condemned.” This refers to the deliberate choice to turn away from the goodness and truth that flow in from God. Every time people willingly turn away from forgiveness, choosing instead to dwell in resentment, they condemn themselves to a life of misery. Every time people willingly turn away from the truth, choosing instead to remain in falsity, they condemn themselves to a life lived in darkness. This is what “condemns” a person. On the other hand, God, who is love itself and mercy itself, condemns no one. ¹²

The signs that follow belief

In a previous chapter, when the unbelieving religious leaders asked Jesus for a sign, Jesus said, “No sign will be given to this generation” (Mark 8:12). Jesus knows that external signs, which can momentarily compel belief, do not necessarily lead to internal change. True belief is based on the acknowledgement of God and a life according to His commandments. This is the kind of belief that produces quiet, lasting internal changes. These “internal signs” are changes in the way we think and in the way we feel. They are the true signs of spiritual development. In this regard, it is important to note that these signs follow belief; they do not precede it. Therefore, Jesus says to His disciples, “These are the signs which follow those who believe” (Mark 16:17). ¹³

The first sign that follows belief is, “In My name, they will cast out demons” (Mark 16:17). In the presence of the divine qualities, represented by the phrase “In My name,” negative emotions and destructive thoughts will be cast out. This is because hatred cannot bear the presence of love; resentment cannot bear the presence of forgiveness; greed cannot bear the presence of generosity, and falsity cannot bear the presence of truth. Whatever is evil and false cannot endure the presence of what is good and true. When God’s qualities lead the way in our lives, evil is cast out. ¹⁴

The next sign that follows belief is, “They will speak with new tongues” (Mark 16:17). As we go forth in the name of the Lord, our hearts will be touched by deeper, more tender affections, our minds will expand to receive heavenly truths, and our lips will be opened to share these new affections and perceptions in words that are wonderfully accommodated to those who are ready to receive them. Like the Gadarene man who was delivered from demons (Mark 5:19), we will be eager to “go home to our friends and tell them what great things the Lord has done for us. As it is written in the Hebrew scriptures, “O Lord, open my lips, and my mouth will declare Your praise” (Psalms 51:15). ¹⁵

The third sign that follows belief is, “They will take up serpents” (Mark 16:18). In the Word, the term “serpents” refers to hypocrites, cheaters, and deceitful people who appear to be sincere and genuine on the surface but are poisonous serpents at heart. At a more interior level, these words apply to evil spirits who enjoy nothing more than insinuating false ideas that destroy our faith in the Lord and take away our desire to live according to His truths. In the Hebrew scriptures, they are described as having tongues like deadly snakes, and their words are like “the venom of vipers” (Psalms 140:3). However, as long as we are learning truth, living good lives, and are led by the Lord, we will be given the ability to see through the schemes of these deadly serpents and not be taken in by them. Their poisonous words and venomous feelings will not be able to reach us. ¹⁶

The fourth sign that follows belief is, “If they drink anything deadly, it will by no means hurt them” (Mark 16:18). In the Word, water represents life-giving truth. A “deadly drink,” however, would be just the opposite. It would be any false teaching that might contaminate our understanding. For example, “Disease is a divine punishment” and “The day of God’s wrath is coming soon” are ideas that can be deadly. The only antidote is to learn the truth and make it our own by living according to it. Whenever we do this, our understanding cannot be polluted by these deadly doctrines. As it is written in the Hebrew scriptures, “They have contaminated the sanctuary. They give perverse interpretations of the Law” (Zechariah 3:4). The Lord, however, offers protection. “I have healed this water,” says the Lord, “Never again will it cause death or make the land unproductive” (2 Kings 2:21-22). ¹⁷

Finally, the last of the signs that follow belief is, “They will lay hands on the sick, and they will recover” (Mark 16:18). This sign follows the previous four. Once we have been freed of demons, we will speak with new tongues, offering words of truth that can bring comfort and healing. Once we have been protected from the deceitful words of evil spirits and are uncontaminated by false teachings, we will be able to let the Lord’s truth and goodness work through us. Once we have recovered from the spiritual ailments that afflicted us, we will be able to “lay hands on the sick and they will recover.” This means that we must first do our part by acknowledging God and doing the work of repentance. Only then will we be able to help others turn to the Lord so that they may rise above their spiritual sicknesses. In place of their anxieties and uncertainties they will find peace in God and security in the truths that are revealed in His Word. As it is written in the Hebrew scriptures, “I will bring health and healing; I will heal my people and will let them enjoy abundant peace and truth” (Jeremiah 33:6). ¹⁸

While these signs are clothed in natural imagery, they contain spiritual lessons. They remind us that the Lord is calling us to work first on the inside before going forth to spread the gospel. Our own demons must first be identified and cast out before we can speak with new tongues. When we are well-established in the truth through living it, we will not be deceived by inner serpents that can destroy our faith, or be led astray by false teachings that can contaminate our understanding. To the extent that we do this, we become spiritual disciples, apostles of the Lord who carry messages that will bless and heal the spiritual lives of others.

Sharing the Gospel

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19. Then indeed the Lord, after speaking to them, was taken up into heaven, and sat at the right hand of God.

20. And going out, they preached everywhere, the Lord working with [them] and confirming the Word through signs following after. Amen.

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The description of the five signs that follow belief ended with the words, “They shall lay hands on the sick and they shall recover.” In the Word, “hands,” and especially the “right hand,” is a symbol of power. When referring to the Lord, it is a symbol of divine omnipotence. This is the kind of power that is being referred to as this gospel comes to its conclusion. As it is written, “Then indeed the Lord, after speaking to them, was taken up into heaven, and sat at the right hand of God” (Mark 16:19). In the language of sacred scripture, this refers to God’s omnipotent power as manifested in His life on earth as Jesus Christ. ¹⁹

As the disciples go forth to share the gospel, they will have the power to bring hope and healing to others. This, as we have said, is the power to “lay hands on the sick so that they recover.” However, they will need to remember that such power does not come from them but rather through them. If they remember that everything they do is “in the name of the Lord,” they will be able to do great wonders. As it is written in the final verse of this gospel, “And going forth, they preached everywhere, the Lord working through them, confirming what they said by miraculous signs” (Mark 16:20) ²⁰

Looking Towards Luke and John

As we have tried to show in this study, Matthew focuses primarily on the gradual revelation of Jesus’ divinity, ending with Jesus’ declaration, “All power has been given to Me in heaven and on earth” (Matthew 28:18). As we turned the page from the last verse in Matthew to the first verse in Mark, we noted that Mark picks up where Matthew leaves off.

As it is written, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). Jesus is no longer the “son of David, son of Abraham” (Matthew 1:1). Mark begins with the bold assertion that Jesus is the “Son of God”.

Then, immediately, John the Baptist is on the scene preaching repentance for the remission of sins (Mark 1:4). While every gospel regards repentance as an essential aspect of spiritual development, Mark is the only gospel that begins with repentance within the first few verses (Mark 1:2-10). The first time that Jesus sends out His disciples in this gospel it is written that “they went out and proclaimed that all should repent” (Mark 6:12). While Matthew and Luke also record the sending out of the apostles (Matthew 10:1-42; Luke 10:1-19), Mark is the only gospel that specifically connects the apostolic commission with repentance. ²¹

Therefore, in the closing episode of Mark, when Jesus rebukes His disciples for their unbelief and hardness of heart, He is reminding them, one last time, that repentance is key. Jesus wants them to repent from the hardness of heart that prevents belief. A hardened heart is like hard, stony ground that cannot receive good seed. Therefore, repentance is necessary. It is through repentance, through recognizing our sins and praying to be delivered from them, that the heart can be softened and made receptive. ²²

It can be said, then, that spiritual development begins with a power greater than ourselves, and especially the acceptance of Jesus’ divinity. Once that acknowledgement is made, repentance, which is a main theme in Mark, is possible. Next comes the Gospel According to Luke where the focus will be on the reformation of the understanding. This is the part of us that relates to how we think and what we believe. As human beings, each of us is endowed with the gift of rationality. We can use this gift to either accept or deny the truths that are contained in sacred scripture. We can believe or not believe. The acceptance of these truths and subsequent refinement of our understanding is called reformation. In other words, it is about the “re-formation” of our mind.

The understanding, however, is only one aspect of our fundamental humanity. The other aspect of our humanity is our will. This is not about understanding and intellect, nor is it about faith and belief. It’s about what we love, what we desire, and what we want. Therefore, this aspect of our humanity is called our “will.” Although we cannot reform the will, a new will can be born in us. We can be given new loves, new aspirations, and new desires. This new birth is called regeneration. In the language of sacred scripture, regeneration is about the new birth in us which is also called “being born again” and acquiring “a new heart.”

As we shall see, when the Four Gospels are read and understood in their order and sequence, they reveal the seamless story of our spiritual development — from our earliest awareness of Jesus’ Divinity (Matthew), to our need for repentance (Mark), to the reformation of our understanding (Luke), and finally to the experience of regeneration through the birth and development of a new will (John). ²³

The Gospel According to Mark begins with the words “The beginning of the gospel of Jesus Christ, the Son of God.” As we shall see, this is only the beginning of the gospel, but not the end. There is more to come.

Note a piè di pagina:

706. Verse 1. And a great sign was seen in heaven, signifies Divine attestation respecting the coming church and the reception of its doctrine, and by whom it will be assaulted. This is evident from the signification of "a great sign in heaven," as being Divine manifestation and attestation; that it has reference to the church and the reception of its doctrine, and also to assault upon it, is evident from what follows, for the "woman" means the church, her "son a male" doctrine, and "the dragon and his angels" and afterwards "the beasts," mean those who will assault the church and its doctrine. This vision is called "a great sign" because a "sign" means Divine manifestation respecting things to come, and attestation, here respecting the coming church and its doctrine, and also the assault upon it by those who are meant by "the dragon" and "the beasts." This is called a "sign," because it manifests and attests. "Sign" and "wonder" are mentioned in many passages in the Word, "sign" meaning that which indicates, witnesses, and persuades respecting the subject of inquiry, and "wonder" meaning that which stirs up, strikes dumb, and fills with amazement; thus a sign moves the understanding and faith, but a wonder the will and its affection, for the will and its affection are what are stirred up, stricken dumb, and filled with amazement, while the understanding and its faith are what are persuaded and moved by indications and proofs.

[2] That there is a difference between a sign and a wonder is evident from the fact that the Jews, although they had seen so many wonders performed by the Lord, still sought signs from Him; and also from the fact that the prodigies wrought in Egypt and in the wilderness are sometimes called "signs" and sometimes "wonders," and sometimes both. It is further evident from this, that in every particular of the Word there is a marriage of truth and good, and thus also of the understanding and will, for truth is of the understanding and good of the will, consequently "signs" there have reference to things pertaining to truth, and to faith and the understanding, and "wonders" to the things pertaining to good, and to affection and the will. Thence is clear the meaning of "signs" and of "wonders," where they are both mentioned in the Word, as in the following passages. In Moses:

I will harden Pharaoh's heart, that I may multiply My signs and My wonders in the land of Egypt (Exodus 7:3).

In the same:

Jehovah gave signs and wonders great and evil upon Egypt, upon Pharaoh, and upon all his men ¹ (Deuteronomy 6:22).

In the same:

Hath Jehovah tried to come to take to Him a nation out of the midst of a nation, by wonders, by signs, and by prodigies? (Deuteronomy 4:34)

In David:

They remembered not the day in which Jehovah set His signs in Egypt, and His prodigies in the field of Zoan (Psalms 78:42, 43).

In the same:

They set among them the words of their ² signs and wonders in the land of Ham (Psalms 105:27).

In the same:

He sent signs and wonders into the midst of thee, O Egypt, upon Pharaoh and all his servants (Psalms 135:9).

In Jeremiah:

Who hast set signs and wonders in the land of Egypt, and even to this day, both in Israel and in men, and hast led forth Thy people Israel out of the land of Egypt by signs and by wonders (Jeremiah 32:20, 21).

This shows that the prodigies wrought in Egypt, and afterwards among the sons of Israel, are called "signs and wonders," "signs" because they attested and persuaded, and "wonders" because they stirred up and filled with amazement; yet they agree in this, that the things that stir up and fill with amazement also attest and persuade, as those things that stir up the will also persuade the understanding, or as those things that move the affection also move the thought by persuading. Likewise in the Gospels:

In the consummation of the age there shall arise false Christs and false prophets, they shall show great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:24; Mark 13:22).

Here "great signs and wonders" have a like signification, namely, that they will attest and persuade, and that they will strike dumb and fill with amazement, which will cause a strong persuasion. Who are meant by "false Christs and false prophets," and who by "the elect," may be seen above (n. 624, 684).

[3] In Moses:

If there shall arise in the midst of thee a prophet or a dreamer of dreams who shall give thee a sign or a wonder, and if the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods, thou shalt not obey (Deuteronomy 13:1-3).

Here a "prophet" and a "dreamer of dreams," also "sign" and "wonder" are mentioned, because a "sign" has reference to a prophet, and a "wonder" to a dreamer of dreams, because a "prophet" means one who teaches truths, and in the abstract sense the doctrine of truth, and a "dreamer" means one who stirs up to doing, and in the abstract sense the stirring up from which a thing is done; this, too, pertains to a "wonder," and the former to a "sign;" for prophets were instructed by a living voice from the Lord, and "dreamers" by representatives exciting to doing, which flowed into the affection of the dreamer, and from that into the sight of the thought, for when a man dreams his natural understanding is laid asleep and his spiritual sight is opened, which draws its all from the affection. But in this passage the sight that draws its all from an evil affection is meant, for it treats of prophets who teach falsities and who dream vain things, for "other gods" mean the falsities and vain things that such heard and saw.

[4] That "signs" signify attestations which indicate and persuade to the belief that a thing is so, is evident from the following passages. In Moses:

If they will not believe thee nor hear the voice of the first sign, yet they will believe the voice of the latter sign. And if they will not believe these two signs nor hear thy voice, thou shalt take of the waters of the river and they shall become blood (Exodus 4:8, 9).

This is said of the wonders wrought by Moses, when the Lord appeared to him in the bush, which are called "signs" because they were to attest and persuade that Moses was sent to lead them out of Egypt; this is why it is three times said "that they may believe," and also "that they may hear his voice."

[5] In the same:

Jehovah said unto Moses, How long will the people not believe in Me for all the signs which I have done in the midst of them? All the men that have seen My glory and the signs which I wrought in Egypt and in the wilderness, they shall not see the land (Numbers 14:11, 22, 23).

These miracles, too, are called "signs," because mention is made of believing; for as has been said, miracles are called "signs" because they persuade and induce faith; and as signs did not induce faith with those who were unwilling on account of fear to enter into the land of Canaan, therefore it is said of them that "they should not see the land." "Signs" have a like signification in Exodus 4:17; and Jeremiah 10:1, 2.

[6] In the Gospels:

The Scribes and Pharisees said, Master, we would see a sign from Thee. But He answering, said, An evil and adulterous generation seeketh after a sign, but no sign shall be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the belly ³ of the earth (Matthew 12:38-40; Luke 11:16, 29, 30).

A "sign" plainly means attestation that they may be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, for the miracles that the Lord wrought in abundance, and that they saw, were no signs to them, because miracles, as has been said above, are signs only with the good. "Jonah was three days and three nights in the belly of the whale," and this was taken for a "sign," because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, "three days and three nights" also signifying completeness.

[7] In Matthew:

The Pharisees and the Sadducees, tempting, asked Jesus to show them a sign from heaven. He answering, said to them, When it is evening ye say, It will be fair weather, for the heaven is red. And in the morning, There will be storm today, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times. A wicked and adulterous nation requireth a sign, but no sign shall be given unto it but the sign of the prophet Jonah (Matthew 16:1-4).

Here, too, the "sign" asked from heaven means attestation that they might be persuaded and might believe that the Lord was the Son of God, although miracles were wrought that they did not call signs. The Lord then spoke of evening and of morning because "evening and morning" signifies the Lord's coming; here it means when the church with the Jews was laid waste, who then had "fair weather," because they had no knowledge of the Lord, and lived securely in falsities from evil; this is the "evening;" but when they knew Him, and because of falsities from evils in which they were denied and assaulted Him, this is signified by "the morning when there is a storm." This is why the Lord said, "Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times," that is, the Lord's coming; and because they were "a wicked and adulterous nation," that is, one that adulterated the Word, He said that "no sign should be given unto them."

[8] So again in Mark:

The Pharisees began to dispute with Jesus, seeking of Him a sign from heaven; and He, sighing in His spirit, said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation (Mark 8:11, 12).

That a "sign" here signifies attestation by which they might plainly know, acknowledge, and believe, that the Lord was the Messiah and Son of God whom they expected from the predictions in the prophets, is evident from this, that "sighing in spirit, He said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation;" and this was because if this had been plainly revealed or told them from heaven, and if thus persuaded they had acknowledged and believed it, they would nevertheless have rejected it afterwards, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.

[9] That for this reason plain attestation was not given them from heaven is evident from these words in John:

He hath blinded their eyes and hardened their hearts lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them (John 12:40).

"To turn themselves and be healed" means here to profane, which is done when truths and goods are acknowledged, especially when the Lord is acknowledged and afterwards denied; so would it have been if the Jews had turned themselves and been healed by a sign. "To see with the eyes and understand with the heart" signifies to receive in the understanding and will, or in faith and love. From this it is clear that a "sign" signifies a plain testification. (On the lot of profaners see The Doctrine of the New Jerusalem, n.172.)

[10] In John:

The disciples ⁴ said unto Jesus, What doest Thou for a sign, that we may see and believe Thee, what workest Thou? Our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not the bread out of heaven; but my Father giveth you the true bread out of heaven; for the bread of God is He who cometh down out of heaven and giveth life unto the world (John 6:30-33).

Here also the disciples ⁴ desired a sign; that this signifies attestation that they might believe is clear from their saying, "That we may see and believe, what workest Thou?" They then spoke of "manna," and the Lord answered respecting "bread from heaven," because "bread" signifies all good and truth that nourishes the soul, and in the highest sense the Lord Himself, from whom is everything of doctrine and everything of spiritual nourishment, whereby he gave attestation that they might see and believe. Nevertheless attestation, that is, a sign from heaven, was given to the three disciples, Peter, James, and John, as can be seen from the Lord's transfiguration, for they then saw His glory, and heard a voice out of heaven saying, "This is My beloved Son, hear ye Him" (Mark 9:7; Luke 9:35; Matthew 17:5).

[11] In John:

When Jesus cast out of the temple them that sold therein, the Jews said, What sign showest Thou, that Thou doest these things? Jesus answered and said to them, Destroy this temple, yet in three days I will raise it up (John 2:16, 18, 19).

Here evidently "to show a sign" signifies to give attestation by something wonderful, or by a voice out of heaven. But because such an attestation would have damned rather than saved them, as has been said just above, He answered them concerning "the temple," by which He meant His body, that this should be destroyed, that is, should die, and should rise again glorified on the third day. This too is what the Lord meant by "the sign of Jonah in the belly of the whale three days and three nights." (That "temple" in the highest sense signifies the Lord's body, see John 2:21.)

[12] In Luke:

The angels said to the shepherds, There is born to you this day in the city of David a Savior, who is Christ the Lord; and this is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger (Luke 2:11, 12, 16).

Since a "sign" means attestation that they might believe that the Savior of the world was born, it is said that "they should find Him lying in a manger wrapped in swaddling clothes;" but that this was an attestation no one can know until it is known what is meant by a "manger" and by "swaddling clothes." "A manger" means the doctrine of truth from the Word, because "horses" signify the understanding of the Word (as can be seen from what has been shown above, n. 355, 364, and in the small work on The White Horse 2-4); and thus a manger, as a feeding place for horses, signifies the doctrine of truth from the Word. It is said in the seventh verse of the same chapter that this was done "because there was no place in the inn," an "inn" signifying a place of instruction. (This is the signification of "inn" also in Luke 10:34; 22:11; Mark 14:14; and elsewhere.)

Because this was the state with the Jews, who were then in mere falsities, through the adulteration of the Word, this was signified by "there was no place in the inn;" for if it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones; but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been "wrapped in swaddling clothes," because "swaddling clothes" signify first truths, which are truths of innocence, and which are also truths of the Divine love; for "nakedness," in reference to a babe, signifies deprivation of truth. From this it is clear why it was said by the angels, "This is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger."

[13] In the Gospels:

The disciples said to Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matthew 24:3; Mark 13:4; Luke 21:7)

"The coming of the Lord and the consummation of the age" signifies the beginning of the New Church and the end of the former church, "the coming of the Lord" the beginning of the New Church, and "the consummation of the age" the end of the old church, therefore in these chapters the Lord instructs His disciples respecting the successive vastation of the former church, and at its end the establishment of the New Church; but He instructs and teaches them by mere correspondences, which cannot be unfolded and made known except by means of the spiritual sense; and because the Lord spoke by correspondences, all of these were signs and thus attestations. Moreover, the Lord calls them "signs."

As in Luke:

And there shall be fearful things, great signs from heaven. There shall be signs in the sun, moon, and stars, and upon the earth distress of nations in desperation, the sea and the waves roaring (Luke 21:11, 21:25).

In Matthew:

And then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament, and they shall see the Son of man coming In the clouds of heaven with power and glory (Matthew 24:30).

The signification in the spiritual sense of these and the other things contained in the twenty-fourth chapter of Matthew have been explained in the Arcana Coelestia, and of "the appearing of the sign of the Son of man in the clouds of heaven" in the work on Heaven and Hell 1), therefore further explanation is unnecessary.

[14] In Mark:

Jesus said unto the disciples, These signs shall follow them that believe, In My name shall they cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the infirm and they shall be well. And they went forth and preached everywhere, the Lord working with them by signs following (Mark 16:17, 18, 20).

These were miracles, yet still they are called "signs" because they were attestations of the Divine power of the Lord who wrought them; therefore it is said, "The Lord working with them by those signs." If these had been applied to the evil they would have been called "wonders," for with the evil such things only fill with amazement and strike the mind, and still do not persuade to belief; but with the good it is otherwise, for with them the same things are attestations that persuade to belief, and therefore they are called "signs," and it is said "these signs shall follow them that believe." But how these signs can persuade to belief shall be briefly told. These miraculous signs, as that "they should cast out demons," "should speak with new tongues," "should take up serpents," "if they drank any deadly thing it should not hurt them," and "they should become well by the laying on of hands," were in their essence and in their origin spiritual, from which these flowed forth and came forth as effects; for they were correspondences that derived their all from the spiritual world by influx from the Lord. For instance, that "they should cast out demons in the name of the Lord" derived its effect from this, that the name of the Lord understood spiritually means everything of doctrine out of the Word from the Lord, and that "demons" mean falsities of every kind, and these are thus cast out, that is, taken away, by the doctrine out of the Word from the Lord; that "they should speak with new tongues" derives its effect from this, that "new tongues" mean doctrinals for the New Church; "they should take up serpents" was because "serpents" signify the hells in respect to malice, and thus they would be safe from infestation by it; "they would not be hurt if they drank any deadly thing" meant that they would not be contaminated by the malice of the hells; and "the infirm would become well by the laying on of hands" meant to be healed of spiritual diseases, which are called iniquities and sins, by communication and conjunction with heaven, thus with the Lord; the laying on of the hands of the disciples corresponding to communication and conjunction with the Lord, and thus to the removal of iniquities by His Divine power.

[15] In Isaiah:

Jehovah said unto Ahaz, Ask thee a sign of Jehovah, direct it into the deep, or lift it up on high. The Lord giveth you a sign, Behold, a virgin shall conceive and shall bear a son, and shall call His name God-with-us (Isaiah 7:11, 14).

This was said to Ahaz king of Judah, because the king of Syria and the king of Israel made war against him, even to Jerusalem, and they also had on their side the tribe of Ephraim, and yet they did not prevail, for the reason that "the king of Syria" here represented the external or natural of the church, "the king of Israel" its internal or spiritual, and "Ephraim" its intellectual; but here these three, the natural, the spiritual, and the intellectual, perverted, and these wished to attack the doctrine of truth, signified by "the king of Judah" and by "Jerusalem," wherefore they did not succeed. Nevertheless, in order that Ahaz might be assured of the frustration of their attempt he was told "to ask a sign," that is, an attestation that he might be assured, and the choice was granted him whether it should be from heaven or from hell; this was signified by "direct it into the deep, or lift it up on high," for the king was evil. But because "Jerusalem," which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, there was given him, as an attestation of this, a miraculous sign, namely, that "a virgin shall conceive and shall bear a son, whose name shall be God-with-us." That this church would subsequently be destroyed is indicated further on in the same chapter.

[16] In the same:

This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down (Isaiah 38:7-8).

This sign was given to King Hezekiah as an attestation that the Lord would defend him and Jerusalem from the king of Assyria (as is said in the sixth verse of that chapter), Isaiah 38:6 that king signifying the perverted rational destroying all things of the church; therefore this sign represented also a New Church that was to be established by the Lord, but here that the time would be protracted beyond that indicated to Ahaz just above; "bringing back the shadow that had gone down on the steps of Ahaz before the sun" signifies a drawing back of the time before this should be done, "steps of Ahaz" signifying a time, here even until the coming of the Lord, and the "shadow" signifying the progress of time from the rising to the setting; that the shadow "should be drawn backwards ten degrees" signifies the prolongation of the time for many years still, "ten" signifying many, and the "sun" which should go back signifying the Lord's coming.

But this shall be further illustrated. The Lord's coming took place when the Jewish Church was at an end, that is, when there was no good or truth left in it; this is meant by "when iniquity was consummated," also by "the fullness of times," in which the Lord was to come. The entire period of the duration of the Jewish Church was represented by "the steps of Ahaz," its beginning by the first step there, which is when the sun is in its rising, and its end by the last when it is at its setting. This makes evident that by "the drawing back of the shadow" from the setting towards the rising means the prolongation of the time. This should take place "in the steps of Ahaz," because Ahaz was a wicked king, and profaned the holy things of the church, consequently if his successors had done the same, the end of that church would have quickly come; but as Hezekiah was an upright king the time was prolonged, for on that account the iniquity of that nation was not so soon to reach its consummation, that is, its end.

[17] In the same:

Say to King Hezekiah, This shall be the sign unto thee, Ye shall eat this year that which springeth up of itself, and in the second year that which groweth of its own accord; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof (Isaiah 37:30).

This was said to King Hezekiah when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself and insolently of God and of Israel; in consequence of which also one hundred and eighty ⁵ thousand were smitten in his camp, and he was himself killed by his sons. This was done because "Assyria" signifies the rational, and "the king of Assyria" the like, and "Judea" the celestial of the church, and "its king" the spiritual of the church; but here "the king of Assyria" signifies the perverted rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And as "Judea and its king" signify the celestial and spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said by which is described the regeneration of those who will be of that church. So the sign that the first year "they shall eat that which springeth up of itself" signifies celestial good that the Lord will implant in them; "in the second year that which groweth of its own accord," signifies the truth of that good which shall come from it; "to sow, to reap, to plant vineyards, and to eat the fruit thereof," signifies all the goods and truths that flow forth therefrom, "to sow and reap" signifying the implantation of good and its reception; "to plant vineyards" the implantation of truth and its reception; and "to eat the fruits thereof" the enjoyment of good and joyous things therefrom which the regenerate man has. These things are called "a sign" because they are attestations of a celestial church with those who are meant in the spiritual sense by "Judah," whose regeneration is effected by the Lord by the implantation of celestial good, afterwards by the implantation of spiritual good, which in its essence is the truth of celestial good, and finally by multiplication and fructification in the natural man.

[18] In the same:

Thus said Jehovah, the Holy One of Israel and his Former, They have asked Me signs respecting My sons, and respecting the work of My hands they command Me. I have raised him up in righteousness, and I will make straight all his ways. He shall build My city, and he shall send forth My captivity, not for price nor reward (Isaiah 45:11, 13).

This also treats of the Lord's coming and of the establishment of a church by Him. The Lord is meant by "Jehovah, the Holy One of Israel, and his Former," who is called "the Holy One of Israel" from Divine truth, and his "Former" from the establishment of the church by means of truth; and "Israel" means the church; therefore "His sons, respecting whom they asked signs," mean those who are in truths from the Lord, and "the work of His hands" means their formation, and the establishment of a church among them. "I have raised him up in righteousness, and I will make straight all His ways" signifies that Divine good and Divine truth are the Lord's, for "righteousness" is predicated in the Word of good, and "ways" signify truths that lead, here Divine truths, because they are predicated of the Lord; "he shall build My city, and he shall send forth My captivity" signifies that He will restore the doctrine of truth, and that He will deliver those who are in falsities from ignorance, "city" signifying the doctrine of truth, and "captivity" the falsities of ignorance in which the Gentiles were, and through which they were in spiritual captivity; "not for price nor reward" signifies freely given from Divine love.

[19] In the same:

Let them declare to you ⁶ the things that shall happen, declare ye the former things, that we may set our heart and may know the latter end of them; or make us to hear things to come, declare to us a sign for the future, that we may know that ye are gods (Isaiah 41:22, 23).

That to tell things past and to come belongs to the Lord alone, and not to any man or any spirit, is expressed by "declare a sign for the future, that we may know that ye are gods;" this concludes what precedes, therefore "to declare a sign" means to testify by persuading to believe.

[20] In Ezekiel:

Take to thee a pan of iron, and set it for a wall of iron between thee and the city; and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel (Ezekiel 4:3).

These and the rest of the things in this chapter are representatives of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by "the pan of iron" that he should set for a wall between him and the city; and because this, like iron, is hard, shutting out and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it;" that this sign should be a witness that the church is such is signified by "this shall be a sign to the house of Israel," "sign" meaning an attestation, and "house of Israel" the church.

[21] In David:

The adversary hath destroyed all things in the sanctuary; the adversaries have roared in the midst of Thy feast; they have set up their own signs for signs. We see not our signs; there is no more a prophet (Psalms 74:3, 4, 9).

"The adversary hath destroyed all things in the sanctuary" signifies that evil has destroyed the holy things of the church; "the adversaries have roared in the midst of Thy feast" signifies that falsities have destroyed all things of worship; "they have set up their own signs for signs" signifies that they have given attestation and persuaded by every means; "we see not our signs" signifies that no attestations of truth were accepted in the church; "there is no more a prophet" signifies no doctrine of truth.

[22] In the same:

Jehovah make a sign with me for good, that they that hate me may see and be ashamed, because Thou, O Jehovah, hast helped me and comforted me (Psalms 86:17).

"To make a sign for good" signifies attestation that Jehovah will help and comfort him, as follows, for this is the good for which Jehovah makes a sign; and because a sign is an attestation of this it is said "that they that hate me may see and be ashamed."

[23] In the same:

God who setteth fast the mountains by His power is girded with might; He maketh the tumult of the seas to cease, the tumult of its waves and the noise of the peoples, that the dwellers in the uttermost parts may fear because of Thy signs (Psalms 65:6-8).

This describes the Lord's Divine power through attestations that cause belief; but attestations that are signs are not that "He setteth fast the mountains, maketh the tumult of the seas and of its waves, and the noise of the people to cease," for these are not such signs as convince those who ascribe all things to nature; but the things meant in the spiritual sense, in which sense heaven and the church are treated of, are the signs that give attestation of the Lord's Divine power, for in that sense, the "mountains" that God setteth fast by His power mean the higher heavens, because the angels of those heavens dwell upon mountains; and in the abstract sense love to the Lord and charity towards the neighbor are meant; these are what the Lord "girded with might, setteth fast by His power," that is, makes them to stand fast forever; that "mountains" have such a signification may be seen above n. 405; "the tumult of the seas" and "the tumult of the waves" mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual; that "seas" signify the things of the natural man, thus those who are natural, therefore their tumults and waves signify disputations and reasonings, may be seen also above n. 342. "The noise of the peoples" mean contradictions from falsities, for "peoples" signify those who are in truths, and in the contrary sense those who are in falsities (See above, n. 175, 331, 625). "That the dwellers in the uttermost parts may fear because of Thy signs" signifies holy worship from faith in regard to Divine power with those who are in the ultimates of heaven and the church; that "to fear" means to worship the Lord from charity and faith may be seen above n. 696; and that "dwellers in the uttermost parts" mean those who are in the ultimates of heaven and the church, and are in the faith of charity there, is evident, since "the uttermost parts" mean the ultimates of heaven and the church. From this it is clear that "signs" here signify attestations respecting the Lord's Divine power.

[24] In Jeremiah:

This shall be the sign unto you that I will visit upon you in this place, that ye may know that My words shall stand against you for evil. Behold, I give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul (Jeremiah 44:29, 30).

This treats of those of the church who have become natural, who are meant by those who sojourned in Egypt and returned therefrom. That such would be destroyed by evils and falsities is meant by "He will give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul," "adversaries" here meaning those who are in evils, and "them that seek the soul" those who are in falsities, thus in an abstract sense evils and falsities (that "Egypt" means the natural man see above, n. 654.

This is called a "sign," because it is an attestation that this will be done; therefore it is added, "that ye may know that my words shall stand against you for evil."

[25] That a "sign" means attestation of certainty is evident from the following passages. In Isaiah:

Hezekiah said, What is the sign that I am to go up into the house of Jehovah? (Isaiah 38:22)

In the book of Judges:

Gideon said to the angel of Jehovah, Show me a sign that it is thou that speakest to me; and the sign was, that when he touched with the staff the flesh and unleavened bread which Gideon had offered, a fire went up out of the rock and consumed them (Judges 6:17, 21).

In the first book of Samuel:

This shall be the sign unto thee that shall come upon thy two sons, in one day they shall die, both of them (1 Samuel 2:34).

If the Philistines say, Come up unto us, then will we go up, for Jehovah hath given them into our hand; this shall be the sign unto us (1 Samuel 14:10).

Nearly the same is signified by:

The signs of the covenant (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere);

namely, attestations respecting conjunction.

[26] Attestations are signified also by "signs" wrought by the evil that appeared like miracles, as in the following passages. In Isaiah:

Jehovah maketh void the signs of the liars, He rendereth the diviners mad, He turneth wise men backward, and maketh their knowledge stupid (Isaiah 44:25).

In Jeremiah:

Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them. The statutes of the nations ⁷ are vanity (Jeremiah 10:2, 3).

In Revelation:

The beast coming up out of the earth did great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship ⁸ upon the earth, because of the signs that were given him to do (Revelation 13:13, 14).

They are the spirits of demons doing signs to go forth unto the kings of the earth, to gather them together unto the war of that great day (Revelation 16:14).

And again:

The beast was taken, and with him the false prophet that did signs before him, by which he seduced them that had received the mark of the beast (Revelation 19:20).

But what is meant by "signs upon the hand and in the forehead" may be seen above n. 427. Again, the "signs" that were set upon mountains to gather the people together to war, to battle, and so on, signified indications to do the things commanded. As in Isaiah:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek, and his rest shall be glory. When he shall lift up an ensign to the nations, and shall gather together the outcasts of Israel and the dispersed of Judah from the four winds of the earth (Isaiah 11:10-12).

In Jeremiah:

Set thee up signs, place for thee columns, set thine heart to the highway, the way thou mayest go (Jeremiah 31:21).

In the same:

Declare ye among the nations, and make to be heard, and lift up an ensign; Babylon is taken (Jeremiah 50:2).

Lift up an ensign against the walls of Babylon, keep the watch, set the watchmen. Lift up an ensign in the land, sound the trumpet among the nations (Jeremiah 51:12, 27);

and elsewhere, especially in the historical parts of the Word. From all these passages quoted from the Word it is clear that "a great sign seen in heaven" signifies Divine manifestation and attestation (as also in the third verse of this chapter, an (Revelation 12:3) d afterwards in chap. Revelation 15:1).

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