Chapter Three

Healing on the Sabbath

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1. And He entered again into the synagogue, and there was a man there who had a withered hand.

2. And they watched Him closely, whether He would cure him on the Sabbaths, that they might accuse Him.

3. And He says to the man who had the withered hand, “Arise in the midst.”

4. And He says to them, “Is it permitted to do good on the Sabbaths or to do evil? To save a soul or to kill?” But they were silent.

5. And looking around at them with anger, being with sorrow at the hardness of their hearts, He says to the man, “Stretch out thy hand.” And he stretched [it] out; and his hand was restored, well like the other.

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In previous episodes, Jesus showed that it is not a violation of God’s commandments to touch a leper, or eat with sinners, or pluck grain on the Sabbath. When He sat at the table with sinners, eating and drinking with them, He was teaching that repentance from sin begins with hearing the Word of God. This was followed by His disciples plucking ears of corn so that they could eat. Spiritually seen, natural hunger corresponds to spiritual hunger — the desire to learn from the Lord. For this reason, the Sabbath is properly observed when it is regarded as a day for instruction in holy things. ¹

But there is more to it than that. The Sabbath should also be a day to exercise love towards the neighbor. In the very next episode Jesus illustrates this by going directly into the synagogue, on the Sabbath, where there is a man with a withered hand. Familiar with Jesus’ attitude about the Sabbath, and hating Him for it, the religious leaders are eager to see what Jesus will do. If He heals the man on the Sabbath, it will be further evidence that Jesus is a wicked blasphemer who must be punished. As it is written, “They watched Jesus carefully, to see whether He would cure him on the Sabbath so that they might accuse Him” (Mark 3:3).

It is sadly ironic that the religious leaders had little interest in witnessing the miraculous healing of a withered hand; instead, their greater interest is in gathering evidence against Jesus. And yet, Jesus was about to teach a lesson of supreme importance. He was about to show that the Sabbath is not only about receiving instruction in holy things, but also about doing the Lord’s will. Both are necessary. At the simplest level, there are only two aspects to religion. The first is receiving truth from God’s Word; the second, even more important than the first, is putting that truth to use in one’s life. This, of course, should be done every day, but this is especially how the Sabbath is honored. To demonstrate this in an object lesson, Jesus says to the man with the withered hand, “Rise up in the midst of everyone” (Mark 3:3). ²

This is the first command. Literally, the words of the command are Ἔγειρε (Egeire) which is an exhortation “to awaken” or “rise up” and μέσον (meson) which means “among us.” In other words, Jesus is asking the man do something, to take some initiative, and to do it right there in the presence of the religious leaders who would certainly see this as some sort of “activity” done by the man with the withered hand, and therefore in violation of their idea of the Sabbath.

Next, turning to the religious leaders in the synagogue, Jesus says, “Is it lawful to do good on the Sabbath or to do evil? To save life or to kill? (Mark 3:4). They cannot answer; they are not prepared to hear this new understanding of the Sabbath, nor do they want to. As Jesus looks around, He is simultaneously angered and grieved by their unreceptive, hardened hearts, but He is not deterred. Turning again to the man with the withered hand, Jesus says, “Stretch out your hand” (Mark 3:5).

This is the second command. The words “stretch out your hand” contain a divinely given lesson about personal effort. Along the journey of spiritual development, we must do our part. We must strive; we must struggle; we must stretch. And even though the power to do so comes from the Lord alone, we must exert personal effort, allowing the Lord to work through the truth He has given us. This is how we “rise up” and step forward in the midst of the synagogue, holding out our hand to the Lord. Insofar as we do this, making the first effort, the Lord empowers us to keep His commandments. This is how we are healed — by compelling ourselves to stretch at the command of the Lord. As it is written, “And he stretched out his hand, and it was restored as whole as the other” (Mark 3:5).

As the man with the withered hand drew near to Jesus and stretched out his hand, Jesus drew near to him. The same takes place in each of our lives. To the extent that we draw near to God, God draws near to us. Whenever this happens, allowing the Lord to heal us from within, it is the Sabbath. ³

Jesus Silences the Unclean Spirits, Again

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6. And the Pharisees came forth straightway and took counsel with the Herodians against Him, so that they might destroy Him.

7. And Jesus departed with His disciples to the sea; and a multitude of many from Galilee followed Him, and from Judea,

8. And from Jerusalem, and from Idumea, and [from] across the Jordan; and those around Tyre and Sidon, a numerous multitude, having heard how many things He did, came to Him.

9. And He said to His disciples that a boat should wait on Him on account of the crowd, lest they should throng Him;

10. For He had cured many, insomuch that they fell on Him to touch Him, as many as had scourges.

11. And the unclean spirits, when they beheld Him, fell before Him, and cried out, saying, “Thou art the Son of God!”

12. And He rebuked them much that they should not make Him manifest.

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Jesus has introduced several new ways to look at religious life. He has shown that that there is a new way to look at sinners, there is a new way to practice repentance, and a new way to keep the Sabbath holy. This is the new wine that can’t be put into old wineskins and the new cloth that can’t be sewn onto old garments. In brief, it is the new views of religious life (wine) and the new ways of doing good (cloth) that Jesus has come to teach and demonstrate. But the religious leaders, whose thoughts and attitudes are represented by the “old wineskins” and “old garments,” cannot bear it. As it is written, the religious leaders “immediately went out and conspired with the supporters of Herod to plot how they might destroy Jesus” (Mark 3:6).

Jesus, therefore, withdraws and heads for the sea, followed by multitudes of people who have, by now, heard about His miraculous healings. Wherever He goes, the crowds press in upon Him, and many people reach out to touch Him, especially those who have plagues. Somehow, they know and believe that they could be healed if only they could touch Jesus. Even unclean spirits fall down before Him, crying out, “You are the Son of God” (Mark 3:11).

When the unclean spirits cry out in this way, calling Jesus “the Son of God,” He warns them to not make this known. As it is written, “He earnestly charged them, that they should not make Him manifest (Mark 3:12). This has been a continuous theme in this gospel. Over and over again, Jesus has told unclean spirits and demons, and, in one case, a leper, to be quiet and say nothing.

Why was Jesus so opposed to people speaking about His nature and His miracles? One of the most frequently mentioned explanations is that Jesus wanted His identity as the Messiah to be kept secret until after the resurrection. According to this theory, Jesus knew that too much publicity would incite the religious authorities to come after Him before He had accomplished His mission on earth. Therefore, it was important to carry out His mission under the cloak of secrecy for as long as possible.

Another explanation involves the fact that Jesus did not want people to get the wrong idea of His Messianic role. The people had long expected and hoped for a temporal king who would lead them to victory over their physical enemies, alleviate their hunger, and cure their illnesses. But Jesus’ special mission was to be a spiritual king who came to subdue the forces of evil, feed their spiritual hunger, and cure their spiritual sickness. This would necessarily involve a radical idea of the Messiah. Jesus, therefore, was reluctant to have people talk about Him as an external miracle worker, for this was not His primary mission.

This helps to explain some of the reasons why Jesus so often told demons and people to be quiet about what He had done. But there were other times when Jesus neither forbade nor encouraged people to speak. For example, in the previous episode, when Jesus healed the man’s withered hand, He did not forbid the man from speaking. Nor did He encourage Him to do so. In order to understand why Jesus sometimes says, “tell no one” and sometimes says nothing, we will be taking a closer look at each occurrence as it arises in this gospel.

The Danger of Hypocrisy

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13. And He goes up into the mountain, and calls to [Himself] whom He willed, and they came away to Him.

14. And He made twelve, that they might be with Him, and that He might send them out to preach,

15. And to have authority to cure diseases, and to cast out demons.

16. And He put on Simon the name Peter;

17. And James the [son] of Zebedee, and John the brother of James, and He put on them [the] names Boanerges, which is, the sons of thunder;

18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Kananite,

19. And Judas Iscariot, who also betrayed Him. And they went into a house.

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Who is equipped to share the gospel? What special preparation, qualifications, and character traits are necessary? When is it best to speak and when is it best to be silent? While we might expect that those who share the gospel are good people, this is not always the case. Selfish, egotistical people can also understand and share the gospel. This is because the Lord has designed the universe in such a way that the understanding of anyone can be elevated into the light of heaven. From that height, even self-centered people can understand the gospel and share the good news almost as well as an angel of heaven. As we have seen, even the devils of hell referred to Jesus as the “Holy One of God” (Mark 1:24) and the “Son of God” (Mark 3:11). ⁴

These elevated states of enlightenment are provided to help us see the ways in which we have been selfish, self-centered, and inconsiderate. These flashes of insight, in which our understanding is opened, are “mountaintop moments.” They are times of inner illumination when we are separated from our lower nature long enough to gain a clearer view of what is below, and a more elevated understanding of God’s will. If we use these moments wisely, looking to the Lord for the strength to shun the evils that we see in ourselves, a new will can be born in us. ⁵

Such moments are represented in the next episode where we find that Jesus has gathered His twelve disciples on the mountaintop so that “He might send them out to preach” (Mark 3:14). The disciples have all been personally selected by Him. As it is written, “He called to Him those He Himself wanted” (Mark 3:13). And He has given to them “power to heal sicknesses, and to cast out demons” (Mark 3:15). On a more interior level, the gathering together of the twelve disciples on the mountaintop represents the gathering together of our highest thoughts and emotions. These are the “mountaintop moments” when we feel closest to God and empowered to “heal sicknesses” (remove evil lusts) and “cast out demons” (get rid of false beliefs that arise from evil). ⁶

Unfortunately, these inspired moments do not last as long as we might like. For example, in a “mountaintop moment,” someone might say, “I know I should not get angry or be anxious.” But when the person’s lower nature is stirred up, the higher truth has no resting place. There is no good earth for that seed of truth to take root.

These are the times when the person must, as if of oneself, exert effort — called “will power” — so that a new will might be created. Unless evils are shunned, and the person looks to the Lord for the strength to do so, the higher state of consciousness cannot be sustained. In brief, the truth can be beautiful to behold, but it must also be put to use when needed. It is one thing to experience a change of mind. This is where we all must start. But unless this leads to a change of heart, it will do us no good. The old nature will reassert itself and drag us back down to its level again and again. ⁷

This episode, which began on a mountain, ends with a descent. As each of the disciples is named, the last of the disciples to be mentioned is Judas Iscariot, who, it is said “betrayed Him” (Mark 3:19). This is an image of how the human mind descends from the mountaintop heights of faith to the terrible depths of betrayal.

A House Divided

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20. And a crowd comes together again, so that they could not even eat bread.

21. And when those with Him heard [of it], they came out to take hold of Him, for they said, He is stupefied.

22. And the scribes who came down from Jerusalem said, “He has Beelzeboul; and, By the prince of the demons He casteth out demons.”

23. And calling them, He said to them in parables, “How can Satan cast out Satan?

24. And if a kingdom be divided against itself, that kingdom cannot stand.

25. And if a house be divided against itself, that house cannot stand.

26. And if Satan stand up against himself and be divided, he cannot stand, but has an end.

27. No one having entered into the house of a strong [one] can plunder his vessels, unless he first bind the strong [one], and then he will plunder his house.

28. Amen I say to you, All sins shall be forgiven to the sons of men, and blasphemies, whatever they shall blaspheme,

29. But whoever shall blaspheme against the Holy Spirit does not have forgiveness to eternity, but is subject to eternal judgment”

30. Because they said, He has an unclean spirit.

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The scriptures are clear that the Lord longs to feed us with heavenly bread. These are the good and true things that come from Him. As we learned in Matthew, we do not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). Although Jesus longs to feed us spiritually, a multitude of lower desires get in the way, preventing the reception of spiritual nourishment. We therefore read, as the next episode begins, that “the multitude came together again, so that they could not so much as eat bread” (Mark 3:20).

This is a picture of each of us at those times when our minds are overwhelmed. A boisterous crowd of worries, concerns, and doubts prevent us from focusing on the voice of the Lord and the things that proceed from Him. The voices of “the multitude” that prevent us from hearing Him are not just the cares of the world and the worries that press into our minds like an aggressive crowd. Seen at a more interior level, these cares and worries are the thoughts and feelings that flow in through evil spirits, filling us with a spirit of denial concerning the divinity of Jesus. “He is out of His mind,” they cry out (Mark 3:21). “He has Beelzebub,” they say. And, “by the ruler of the demons He casts out demons,” they insist (Mark 3:22). ⁸

But Jesus answers: “How can Satan cast out Satan?” (Mark 3:23). Jesus’ logic is unassailable. Satan and Beelzebub, in this passage, represent the false thoughts that arise from hell and invade our minds. Falsity cannot cast out falsity; rather, false beliefs support and reinforce each other. Those who choose to deny the divinity of Jesus, for example, or the necessity of keeping the commandments can amass, in a moment, hundreds of false ideas to support their position.

Similarly, whenever people are upset with someone, they can summon up numerous examples to support their negative state. Demonic influences flow in with falsity upon falsity, like flies on putrid matter, ready for a feeding frenzy. Memories of actual events arise in the mind and are presented as evidence. But they are distorted, blown out of proportion, and twisted to support the negative state that one is in.

As Jesus continues His analogy, He compares a divided mind to a divided kingdom. He says, “If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house cannot stand” (Mark 3:23-26). In other words, Jesus is saying that false beliefs must work together to accomplish their end. Satan does not cast out Satan, just as false beliefs do not cast out false beliefs. Instead, they band together to accomplish their hellish purposes in the same way that members of a mob cooperate in order to attain their evil ends.

Only truth — divine truth — has the power to cast out falsity. If, however, the power of divine truth is denied, or not accessed, it is as though the human mind has been captured by the enemy and bound up in ropes. Jesus puts it this way: “No one can enter into a strong man’s house and plunder his property, unless he first binds the strong man; then, indeed the house can be plundered” (Mark 3:27). When truth is “bound,” the mind is tied up in false ideas; the inner house — which should be the Lord’s dwelling place — is ransacked. ⁹

On a more interior level, however, the “divided kingdom” that Jesus mentions is the danger of having a divided mind. This is a mind that pretends to believe what is good and true, and even acts in accordance with that belief, but has darker motives within. For example, the mind of a hypocrite is divided because it appears to be agreeable and flattering on the external level, while, more deeply, it is thinking only of how it can satisfy its selfish desires. ¹⁰

The sin of hypocrisy is so serious that Jesus calls it the “unforgivable sin.” We might be inclined to think that there are worse sins than hypocrisy. Sins such as murder and rape come to mind. But hypocrisy is especially diabolical because it invades and destroys the interiors of the mind. And the very worst form of hypocrisy is practiced by those who use the things of religion for their own advantage, twisting truth to serve their own ends, and pretending to be pious to enhance their reputation.

Jesus knows that this was exactly what is going on among the religious leaders who accuse Him of being in league with the devil. But He sees through their pious exteriors to the corruption and hypocrisy within. Therefore, He says to them, “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter, but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation” (Mark 3:28-29).

This is a strong warning, not only to the religious leaders of Jesus’ time, but to each of us today. If we are to confess that Jesus is “the Son of God,” if we are to give our personal testimonies about His healing love in our lives, we need to be sure we are doing so from a heart purified of selfish ambition. We need to be sure our testimonies are focused on worshipping God, and not on glorifying our own egos. Otherwise, the admonition directed at the unclean spirits who said, “You are the Son of God,” also applies to us: “He sternly warned them that they should not make Him known.” ¹¹

As this episode comes to an end, we read that Jesus has said all these things to the religious leaders because they had accused Him of having an “unclean spirit” (Mark 3:29). Even at the most literal level, that which is unclean cannot eradicate that which is unclean; dirt cannot remove dirt; and filth cannot wash away filth. We need clean water (truth), a scouring agent (the Lord’s power), and personal effort to remove the dirt and filth from our lives. Jesus has already demonstrated His power to cast out unclean spirits. This is the power than can only come from God. To accuse Jesus of having an “unclean spirit” is an unforgiveable sin, not because the Lord is unforgiving, but because it represents the denial of Jesus’ divinity and the refusal to receive the forgiveness He freely offers to everyone.

A practical application:

Hypocrites may pretend to be pious, and even believe in God, while, at heart, thinking only of themselves and what they can gain. In this regard, we need to observe our words and actions, noting to what extent they might appear to be moral, ethical, and “righteous,” while internally they could be motivated by selfish desires and egotistical concerns. Do our inner thoughts align with our good behavior? If not, we may have an “unclean spirit” that must be cast out. ¹²

On the Inside

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31. Then came His brothers and mother and, standing outside, [they] sent to Him, calling Him.

32. And the crowd sat around Him; and they said to Him, “Behold, Thy mother and Thy brothers outside seek Thee.”

33. And He answered them saying, “Who is My mother, or My brothers?”

34. And looking all around at those that sat around Him, He says, “See, My mother and My brothers!

35. For whoever shall do the will of God, this is My brother, and My sister, and mother.”

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The warnings about hypocrisy given in the previous episode open the way for understanding the final episode in this chapter. Jesus is somewhere “inside” while His brothers and mother are calling Him to come “outside.” The multitude, who are standing outside, are calling to Him, saying: “Look, Your mother and Your brothers are outside seeking You” (Mark 3:32). Jesus looks around at those who are inside, with Him, and responds, “Here are my mother and My brothers. For whoever does the will of God is My brother, and My sister and My mother” (Mark 3:34-35).

Jesus’ whole life on earth was an effort to overcome the evils that He inherited at birth. These evils are represented by the mother and brothers who were on the “outside” — the external nature that He inherited. On the “inside,” however, is His Divine soul: the very Infinite which He called “the Father.” ¹³

Similarly, we have an exterior nature (the multitude of self-serving emotions and thoughts) and an interior nature (our higher, nobler, and more spiritual inclinations). The exterior nature, which is attached to the delights of the natural world, is constantly calling for our internal, spiritual nature to come out and serve it. This represents the inversion of order characteristic of the merely natural person. Such a person will indeed acknowledge the spiritual, but only insofar as it will serve selfish, worldly interests.

As we have just seen in the previous episode, this kind of hypocrisy is called “the sin against the Holy Spirit.” It amounts to using the higher — God and the Word of God — to serve the lower, the love of one’s self and the love of possessing the things of the world. When this is the case, the higher becomes the servant of the lower, which is the reverse of heavenly order. Self is worshipped above God, and things are valued above people.

Jesus, of course, refuses to allow the “higher self” to become the servant of the “lower self.” Our inherited inclinations to selfishness should never be allowed to rule over or exploit the holy things of religion. Rather, the holy things of religion should govern our lower “hereditary” nature, and this can only come about through a sincere desire to do the Lord’s will. In this context, Jesus looks around at the disciples and the others who are with Him on the inside and says, “Here are My mother and My brothers” (Mark 3:34). And just to be clear that He does not pick favorites, Jesus adds, “Whoever does the will of God is My brother, sister, and mother” (Mark 3:35).

If we are to remain close to the Lord, we must hear His Word and do His will. To the extent that we do this, our mind will no longer be “a house divided against itself.” Instead, it will be a heavenly dwelling where truth and goodness are united, where inner thoughts and outer actions are aligned, and where there is a sacred alliance of good desire, holy truth, and noble endeavor. The disciples, who represent our highest thoughts and aspirations are there with us on the inside, supporting us as we strive to do the will of God.

სქოლიოები:

655. Where also our Lord was crucified, signifies by which, namely, by the evils and the falsities therefrom springing from infernal love, He was rejected and condemned. This is evident from this, that evils themselves and their falsities springing from infernal love are what reject and condemn the Lord. These evils and the falsities thence are signified by "Sodom and Egypt," therefore it is said of the city Jerusalem that it is thus "called spiritually," for "to be called spiritually Sodom and Egypt" signifies evil itself, and the falsity therefrom.

[2] The hells are divided into two kingdoms, over against the two kingdoms in the heavens; the kingdom over against the celestial kingdom is at the back, and those who are in it are called genii; this kingdom is what is meant in the Word by "devil;" but the kingdom that is over against the spiritual kingdom is in front, and those who are in it are called evil spirits; this kingdom is what is meant in the Word by "Satan." These hells, or these two kingdoms into which the hells are divided, are meant by "Sodom and Egypt." Whether it is said evils and the falsities therefrom, or these hells, it is the same, since from these all evils and all falsities therefrom ascend.

[3] That the Jews who were at Jerusalem crucified the Lord means that He was crucified by the evils and falsities therefrom which they loved; for all things recorded in the Word respecting the Lord's passion represented the perverted state of the church with that nation. For although they accounted the Word holy, yet by their traditions they perverted all things therein until there was no longer any Divine good or truth remaining with them, and when Divine good and Divine truth, which are in the Word, no longer remain, evils and falsities from infernal love succeed in their place, and these are what crucify the Lord. (That such things are signified by the Lord's passion may be seen above, n. 83, 195, 627. That the Lord is said "to be slain" signifies that he was rejected and denied, see above, n. 328; and that the Jews were such, see above, n. 122, 433, 619; and in The Doctrine of the New Jerusalem, n.248.)

[4] As it is here said "where our Lord was crucified," it shall be told what "crucifixion" (or hanging upon wood) signified with the Jews. They had two modes of capital punishment, crucifixion and stoning; and "crucifixion" signified a condemnation and curse because of the destruction of good in the church, and "stoning" signified a condemnation and curse because of the destruction of truth in the church. "Crucifixion" signified a condemnation and curse because of the destruction of good in the church, for the reason that "wood," upon which they were hung, signified good, and in the contrary sense evil, both pertaining to the will; and "stoning" signified a condemnation and curse because of the destruction of truth in the church, for the reason that "the stone," with which they were stoned, signified truth, and in the contrary sense falsity, both pertaining to the understanding; for all things instituted with the Israelitish and Jewish nation were representative, and thence significative. (That "wood" signifies good, and in the contrary sense evil, and that a "stone" signifies truth, and in the contrary sense falsity, may be seen in the Arcana Coelestia 643[1-4], 3720, 8354.) But as it has not been known heretofore why the Jews and Israelites had the punishment of the cross and the punishment of stoning, and it is important that it should be known, I will cite some confirmations from the Word to show that these two punishments were representative.

[5] That "hanging upon wood" or "crucifixion" was inflicted because of the destruction of good in the church, and that it thus represented the evil of infernal love, whence arises a condemnation and curse, can be seen from the following passages. In Moses:

If there be a stubborn and rebellious son, obeying not the voice of his father or mother, all the men of the city shall stone him with stones that he may die. And if there be in a man a crime and judgment of death, and he be put to death, thou shalt hang him upon wood; his carcass shall not remain overnight upon the wood, but burying thou shalt bury him the same day; for he that is hanged is a curse of God, and thou shalt not defile thy land (Deuteronomy 21:18, 20-23).

"Not obeying the voice of father or mother" signifies in the spiritual sense to live contrary to the precepts and truths of the church, therefore the penalty for it was stoning; "the men of the city who were to stone him" signify those who are in the doctrine of the church, "city" signifying doctrine. "If there be in a man a crime, a judgment of death, thou shalt hang him upon wood" signifies if one has done evil against the good of the Word and of the church; because this was a capital crime he was to be hung upon wood, for in the Word "wood" signifies good, and in the contrary sense evil; "his carcass shall not remain overnight upon the wood, but thou shalt bury him the same day," signifies lest there be a representative of eternal damnation; "thou shalt not defile thy land" signifies that this would be a cause of offense to the church.

[6] In Lamentations:

Our skins are become black like an oven because of the tempests of famine; they ravished the women in Zion, the virgins in the cities of Judah; their princes were hanged up by the hand, the faces of the elders are not honored, the young men they have led away to grind, and the boys stumble under the wood (Lamentations 5:10-13).

"Zion" means the celestial church, which is in the good of love to the Lord, which church the Jewish nation represented; "the virgins in the cities of Judah" signify the affections of truth from the good of love; "their princes were hanged up by the hand" signifies that truths from good were destroyed by falsities from evil; "the faces of the elders that were not honored" signify the goods of wisdom; "the young men who were led away to grind" signify the truths from good, "to grind" signifying to acquire falsities and to confirm them from the Word; "the boys stumble under the wood" signifies newborn goods perishing through evils.

[7] A "baker" as also "bread" signifies the good of love, and a "butler" as also "wine," the truth of doctrine, therefore:

The baker was hanged on account of his crime against king Pharaoh (Genesis 40:19-22; 41:13).

This may be seen explained in the Arcana Coelestia 5139-5169). Because "Moab" means those who adulterate the goods of the church, and "Baal-peor" signifies the adulteration of good, it came to pass that:

All the chiefs of the people were hung up before the sun, because the people committed whoredom with the daughters of Moab and bowed themselves down to their gods, and joined themselves to Baal-peor (Numbers 25:1-4).

"To commit whoredom with the daughters of Moab" signifies to adulterate the goods of the church; and "to be hung up before the sun" signifies a condemnation and curse because of the destruction of the good of the church.

[8] Because "Ai" signifies the knowledges of good, and in the contrary sense the confirmations of evil:

The king of Ai was hanged on wood, and afterwards thrown down at the entrance of the gate of the city, and the city itself was burned (Joshua 8:26-29).

And because "the five kings of the Amorites" signified evils and falsities therefrom destroying the goods and truths of the church,

Those kings were hanged by Joshua, and afterwards cast into the cave of Makkedah (Joshua 10:26, 27);

"the cave of Makkedah" signifying direful falsity from evil.

[9] Again, "to be hung upon wood or to be crucified" signifies the punishment of evil that destroys the good of the church, in Matthew:

Jesus said, I send unto you prophets, wise men, and scribes; and some of them shall ye kill, crucify, and scourge in your synagogues, and persecute them from city to city (Matthew 23:34).

All things the Lord spoke He spoke from the Divine, but the Divine things from which he spoke fell into the ideas of natural thought and consequent expressions according to correspondences, like these here and elsewhere in the Gospels; and as all the words have a spiritual sense, so in that sense prophets, wise men, and scribes, are not here meant, but instead of them the truth and good of doctrine and of the Word; for spiritual thought and speech therefrom, like that of angels, is without the idea of person; so a "prophet" signifies the truth of doctrine, "wise men" the good of doctrine, and "scribes" the Word from which is doctrine; from this it follows that "to kill" has reference to the truth of the doctrine of the church, which is meant by a "prophet;" "to crucify" has reference to the good of doctrine, which is meant by "a wise man," and "to scourge" has reference to the Word, which is meant by a "scribe;" thus "to kill" signifies to extinguish, "to crucify" to destroy, and "to scourge" to pervert. That they will wander from one falsity of doctrine into another is signified by "persecuting them from city to city," "city" signifying doctrine. This is the spiritual sense of these words.

[10] In the same:

Jesus said to the disciples that He must suffer at Jerusalem, and that the Son of man shall be delivered to the chief priests and scribes, and they shall condemn Him, and deliver Him up to the Gentiles to be mocked, to be scourged, and to be crucified; and the third day He shall rise again (Matthew 20:18, 19; Mark 10:32-34).

The spiritual sense of these words is that Divine truth, in the church where mere falsities of doctrine and evils of life reign, shall be blasphemed, its truth shall be perverted, and its good destroyed. "The Son of man" signifies Divine truth, which is the Word, and "Jerusalem" signifies the church where mere falsities and evils reign; "the chief priests and scribes" signify the adulterations of good and the falsifications of truth, both from infernal love; "to condemn Him and deliver Him to the Gentiles" signifies to assign Divine truth and Divine good to hell and to deliver them to the evils and falsities that are from hell, the "Gentiles" signifying the evils that are from hell and that destroy the goods of the church; "to be mocked, to be scourged, and to be crucified," signifies to blaspheme, falsify and pervert the truth, and to adulterate and destroy the good of the church and of the Word (as above); "and the third day He shall rise again" signifies the complete glorification of the Lord's Human.

[11] From this it can be seen what is signified in the spiritual sense by the Lord's crucifixion, also what is signified by the various mockings then connected with it, as that "they put a crown of thorns on His head," that "they smote Him with a reed," and also that "they spat in His face," with many other things related in the Gospels, this signifying that the Jewish nation treated Divine truth and good itself, which was the Lord, in a like heinous manner; for the Lord suffered the heinous state of that church to be represented in Himself; and this was also signified by:

His bearing their iniquities (Isaiah 53:11).

For it was a common thing for a prophet to take upon himself a representation of the heinous things of the church; thus the prophet Isaiah was commanded to go naked and barefoot three years, to represent the church as destitute of good and truth (Isaiah 20:3, 4); the prophet Ezekiel, bound in cords, laid siege to a tile on which Jerusalem was depicted, and ate a cake of barley made with the dung of an ox, to represent that the truth and good of the church was thus besieged by falsities and polluted by evils (Ezekiel 4:1-13); the prophet Hosea was commanded to take a harlot to himself for a woman, and children of whoredoms, to represent what the quality of the church was at that time (Hosea 1:1-11); with other like things. That this was "bearing the iniquities of the house of Israel" or the church is plainly declared in Ezekiel 4:5, 6. From this it can be seen that all things recorded concerning the passion of the Lord were representative of the state of the church at that time with the Jewish nation.

[12] Thus much respecting the punishment of "hanging upon wood or crucifixion." This is not the place to confirm from the Word that the other punishment, which was "stoning," signified a condemnation and curse because of the destroyed truth of the church, but it can be seen from the passages where "stoning" is mentioned (as in Exodus 21:28-33; Leviticus 24:10-17, 23; Numbers 15:32-37; Deuteronomy 13:10; 17:5-7; 22:20, 21, 24; Ezekiel 16:39-41; 23:45-47; Matthew 23:37; Luke 13:34; 20:6; John 8:7; 10:31, 32; and elsewhere).