"And as they drew near, He saw the city and wept over it, saying, 'If you had known, even you, especially in this your day, the things that belong to your peace! But now they are hidden from your eyes.'" (Luke 19:41,42 ).

"'Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.... For if they do these things in the green wood, what will be done in the dry?" ( Luke 23:28,31).

Jesus wept over Jerusalem. The women wept over Him, and He told them to weep for themselves and for their children. Grief at a moment of triumph, grief at a moment of desolation.

There is irony in the Palm Sunday story, for over its rejoicing hangs the shadow of the betrayal, trial and crucifixion. Was the angry crowd that called for His crucifixion the same multitude that hailed Him as King five days earlier? Why did the Lord ride in triumph, knowing the things that would surely come to pass? He did so to announce that He, the Divine truth from the Divine good, would rule all things; to give us a picture which will stand for all time of His majesty. And then the events of Gethsemane and Calvary let us know the nature of that majesty - that indeed His kingdom is not of this world.

Can we picture the scene on Palm Sunday? The multitudes were rejoicing and shouting, and then they saw their King weeping. This was not a brief moment, but a sustained weeping, which caused the writer of the gospel to hear of it. Did their shouting die down as they watched His grief, did they wonder when He pronounced doom upon the city they lived in? "Your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children with you, to the ground; and they will not leave in you one stone upon another because you did not know the time of your visitation." Then, perhaps, as He rode on, the cheering resumed, and the strange words were forgotten.

There is yet another irony; for the people shouted that peace had come. "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Yet when Jesus wept, He said to the city, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes."

This grand panorama speaks of the world inside each human being. It is in our minds, in the spiritual sense of the Word, that Jesus rides in triumph. When we see the wonder of His truth, sense its power over all things, we crown Him. All the events of Palm Sunday tell of those times when we acknowledge that the Lord, the visible God, rules our minds through the Word which is within us. It is a time of great rejoicing. Like the multitudes of Palm Sunday, we feel that this vision will sweep all that is evil away, and the Lord will easily reign within us as our King and our God.

Such happy times do come to us, and we can rejoice in them, and hail our Lord and King with jubilation. "Peace in heaven, and glory in the highest!" Peace comes through conjunction with the Lord whom we have seen (Apocalypse Explained 369:9, 11). Yet the Lord Himself knows that there are battles to come from those who know no peace. This too He warns us of in His Word. In the natural Jerusalem of the Lord's day the rulers had used falsity to destroy the truth, and they brought much grief upon the Christians. In the spiritual Jerusalem in our minds there are false values which would destroy peace. Before we get to heaven there is going to be a battle between our vision of the Lord and our self love which will abuse the truth to make that happen.

So the Lord wept, out there on the mount of Olives, as He looked down upon the city. His weeping was a sign of mercy, for He grieves over the states in us which will hurt us and which are opposed to our peace. (Arcana Coelestia 5480; Apocalypse Explained 365 [9]; cf. 365:11, 340). Yet His grief is an active force, it is mercy, working to eliminate those states. Jesus promised that Jerusalem would be utterly destroyed - not a single stone left standing. It is true that the natural Jerusalem was razed to the ground, but this is not what He meant. He promises us - even as He warns us of the battles to come - that He will triumph, and that our Jerusalem - our excuses for doing evil - will not stand. They will be decimated by His Word. (Cf. Arcana Coelestia 6588 [5]; Apocalypse Explained 365 [9]).

He wept from mercy, and He promised an end to weeping, for "His tender mercies are over all His works."

On Good Friday there was surely cause for weeping. Picture this scene: The women were following the cross, lamenting. Jesus must have been bleeding from the whipping, and scarred by the crown of thorns. He was surrounded by people who enjoyed seeing someone die. Those who called Him their enemy were satisfied that they had won.

His followers were desolate. Never had they imagined that the dream He had fostered would end this way, or the Leader they loved would be treated so terribly. They felt for Him in what they were sure was His suffering. They wept for Him.

Then perhaps the crowds that insulted Him were stilled as He turned to the mourners. Out of His infinite love He spoke. "'Daughters of Jerusalem, weep not for Me, but weep for yourselves and for your children.'" He did not think of His approaching agony, He grieved for those He loved. He would triumph. It was upon them that suffering would come. What clearer picture can we have of the goal which brought our God to earth than that sentence? He came because evil people and evil feelings bring misery to His children. He came to give them joy after their weeping, to give them consolation and hope, and finally to give them the certainty that there should be no more death, neither sorrow nor crying.

The women of that time did indeed face physical sorrow. It is heartbreaking to learn of the persecutions of the Christians, to think of people killed because they worship their God; of children being taken from them, of good people subject to the mercy of those who know no mercy. Indeed it must have seemed that the Lord was right in saying that it would have been better had they never borne children who would suffer so for their faith. "For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'"

But the real reason the Lord came down to earth was that within physical cruelty there is a far greater hurt. There are plenty of people walking this earth who wouldn't think of murdering someone else, but who regularly enjoy taking away something far more precious - his ability to follow his Lord.

That was why the Lord spoke those words, "Weep not for Me, but weep for yourselves and for your children." The daughters of Jerusalem represent the gentle love of truth with sincere people all over the world. Their children are the charity and faith which comes from the love of truth. These are the casualties of evil, especially when it infests a church. These are the things that cause internal weeping, a sorrow of the spirit that is the more devastating because it is silent.

"Daughters of Jerusalem," He called them. Our innocent love of the truth grows up together with our justification for being selfish. In fact, it is ruled by self justification, as the daughters of Jerusalem were ruled by a corrupt church. When those women tried to break loose from the Jewish Church they were persecuted. When our innocent love of the truth seeks to lead us to follow the Lord we suffer temptations in our spirits. The hells rise up and tempt us with all the selfish and evil delights we have ever had, and we indeed weep for ourselves.

You see, it is not the truth itself that suffers! "Weep not for Me," Jesus said. The truth is all powerful. It is our love for that truth which is tempted. It is our charity and our faith - the children of that love - which suffer.

"For indeed the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts which never nursed.'" Doesn't it seem to us at times that the people who have no truths, who have no ideals, are the ones that are happy? In fact this is a prophecy that those who are outside of the Church and find it afresh will have an easier time than those who bring the falsities of life into the battle.

On Palm Sunday, when Jesus wept, He said that Jerusalem would be destroyed. As I have said, He was actually promising the destruction of evil in us. On Good Friday He gave the same assurance: "Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!"' These apparently harsh words are ones of comfort, for they promise that as the Lord's truth triumphs in us, heaven will draw nearer. When that happens the hells who tempt us will be unable to bear the presence of heaven, and will cover themselves over and hide.

"For if they do these things in the green wood, what will be done in the dry?" The listeners knew what that meant: if when He was among them they rejected His truth, what will they do when the memory of His presence and His miracles have dried up? In the internal sense the green wood is truth that is still alive from a love for it. Even when we see the ideals of the Word, we are going to struggle with temptation. But when that wood dries out, when we can't sense the life and power of truth, the battle becomes very much harder.

In both these images - His weeping on Palm Sunday, His sad warning to the women to weep for themselves and for their children, the Lord is preparing us to fight for what we believe. How does He prepare us? By assuring us, not only of the trials to come, but of the certainty of victory now that He has revealed His might. There is such wonder, such hope for eternal happiness in the true Christian religion. Yet no worthwhile love will ever be ours to keep until it has faced its challenges. There must be a time of weeping: our merciful Lord weeping over our struggles and giving us strength from mercy; our dreams and hopes weeping when we fear they are lost. Through the trial we express our commitment to our dreams, and He delivers us.

Less than twenty four hours before His arrest the Lord spoke again about weeping. At the Last Supper He said, "Most truly I say to you that you will weep and lament, but the world will rejoice." But He did not stop there. "And you will be sorrowful, but your sorrow will be turned into joy. A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you."

When He was crucified and rose again, they must have thought that now His words were fulfilled. Now they had found the joy which no one could take from them. Perhaps when they suffered at the hands of persecutors and found joy among fellow-Christians they thought the same. And finally, when they had fought their private battles, and from His power overcome the enemy within, they knew what He really meant.

"Jesus wept over the city." "Weep for yourselves and for your children." Our love of the truth will be threatened and with it our hope for true faith and true charity. It was to that end that He came into the world and rode in triumph and drank of the cup of rejection and apparent death - to be able to turn our sorrow into joy. Therefore He could also say, "In the world you will have tribulation; but be of good cheer, I have overcome the world." Amen.

(რეკომენდაციები: Luke 19:29-44, 23:24-38)

8989. 'And shall bring him to the door or to the doorpost' means a state in which strengthened and implanted truth [communicates] with spiritual good. This is clear from the meaning of 'the door' as the means by which truth is introduced into good, dealt with in 2356, 2385, at this point strengthened and implanted truth, meant by a Hebrew slave after servitude lasting six years, 8976, 8984, and since 'the door' is the means of introduction it is also the means of communication (for a door is the means by which one room communicates with another); and from the meaning of 'the doorpost' as that truth linked to good, since a doorpost stands between two rooms, linking one to the other. For the meaning of 'the doorpost' as the truth of the natural, see 7847. Who can fail to see that this symbolic act carried out when slaves stayed on contains an arcanum, indeed a Divine one? For Jehovah declared and commanded it from Mount Sinai. People who do not think there is anything holier and more Divine in the Word than that which is seen in the letter must be astonished that these and many more things contained in the present and following chapters were declared vocally by Jehovih. For in the letter they appear to be simply the kinds of matters that nations' civil laws deal with, as is the case with this law regarding slaves, which decrees that any of them who does not wish to go out of servitude should be brought to the door or to the doorpost, where his master should pierce his ear with an awl. In the sense of the letter this does not savour of what comes from God; even so, it is utterly Divine. But this is not evident unless made so by the internal sense. The internal sense is that those imbued with truths alone and not with complementary good, yet nevertheless with the delight in remembering forms of spiritual good, 8986, 8987, have some communication and link with spiritual good.

[2] This was represented by the law that the slave's ear should be pierced at the door or at the doorpost by his master; for the door is the means of communication, the doorpost is that which serves to link, the ear is obedience, and piercing it with an awl is a representative sign of the state in which he is to stay on. This is how these details are perceived by the angels present with a person who reads this command. The angels do not think of a door, of a doorpost, of an ear and the piercing of it, nor even of a slave, but instead they think of the communication and linking together mentioned above. For the understanding which angels have is of the latter kind of things, because they are in the light. And none except spiritual and heavenly matters occur to them, not natural and worldly ones such as the literal sense of the Word contains; for the literal sense of the Word is natural and worldly, whereas its internal sense is spiritual and heavenly. The former exists for men, the latter for angels; consequently the Word is the means through which heaven has communication with and is linked to mankind.

[3] To bring further out into the open the arcana contained in this procedure followed in the case of slaves staying on with their master, something must be said about why it is that 'the door' and 'the doorpost' mean the means of communication and of linking together. Angels and spirits possess dwelling-places, which are in appearance exactly like those in the world, 1116, 1626-1628, 1631, 4622. And - what is an arcanum - every single thing that appears in their dwelling-places is a sign of something spiritual; it also arises out of spiritual things which exist in heaven, and which are therefore present in their minds. Communication between truth and good is presented visually there as a door, and the linking together of them as a doorpost; and other things are presented as the actual rooms, porches, windows, and different kinds of adornment. Nobody at the present day, least of all one who is merely natural, is able to believe that these things are so, because they are not evident to people's physical senses; and yet it is clear from the Word that such things were seen by prophets when their inner eyes were opened to see into heaven. I too have discerned and seen the same things a thousand times. I have also on many occasions heard them say, when their thoughts were being communicated to me, that the doors of their rooms were open, or when they were not being communicated, that their doors were shut.

[4] This explains why 'doors' are mentioned in the Word in places where communication is the subject, as in Isaiah,

Go away, my people, enter your bed chambers, and shut your door behind you. Hide yourself, so to speak, for a little moment, until the anger passes over. Isaiah 26:20.

'Shutting the door behind oneself, until the anger passes over' stands for having no contact with evils, which are 'the anger', 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483. In Malachi,

Will He accept you favourably? ¹ said Jehovah Zebaoth. Who even among you would rather shut the doors, and not kindle a light on My altar in vain? Malachi 1:9-10.

'Shutting doors' stands for not communicating with sacred or Divine things. In Zechariah,

Open your doors. O Lebanon, that fire may consume your cedars. Zechariah 11:1.

'Opening doors' stands for providing access or communication.

[5] In David,

He commanded the skies from above, He threw open the doors of the heavens. Psalms 78:23.

'Throwing open the doors of the heavens' stands for providing communication with the truths and forms of good which come from the Lord in the heavens. In the same author,

I have chosen to stand at the door in the house of my God rather than to dwell in the tents of wickedness. Psalms 84:10.

'Standing at the door' stands for communicating from the outside with good, which is 'the house of God', 3720. In the same author,

Lift up your heads, O gates, and be lifted up, O ancient doors, ² so that the King of glory may come in. Psalms 24:7, 9.

'Ancient doors being lifted up' stands for opening and raising hearts to the Lord, who is 'the King of glory', and so providing communication, that is, enabling Him to flow in with the good of charity and the truth of faith. The Lord is called 'the King of glory', by virtue of the truth that radiates from good.

[6] In Isaiah,

Jehovah said to His anointed, to Cyrus - whose right hand I have grasped, to subdue nations before him, in order that I may ungird the loins of kings, to open doors before him, and gates may not be shut - I will go before you and make straight the crooked places. And I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isaiah 45:1-3.

This refers to the Lord in respect of His Human, He being 'Cyrus' in the representative sense. 'Opening doors before him' is providing access to the Divine itself, which is why even in respect of His Human He is called 'God', in this instance 'the God of Israel'

[7] In John,

Behold, I have set before you an open door which no one can shut; for you have a little strength, and have kept My word, and have not denied My name. Revelation 3:8.

'Setting an open door' stands for communication with heaven. In the same book,

After these things I saw, and behold, an open door in heaven. I heard, Come up here, in order that I may show you things which must take place after this. Revelation 4:1.

'A door' there plainly stands for communication, since a revelation which he was going to receive from heaven is the subject. From this it is also evident that communication is represented in heaven by a door, as stated above In the same book,

Behold, I stand at the door and knock If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. Revelation 3:20.

Here also 'the door' plainly stands for access to and communication with heaven where the Lord is, thus with the Lord.

[8] Similarly in Matthew,

The bridegroom came, and the virgins went in to the wedding feast and the door was shut. Eventually the remaining virgins came, saying, Lord, Lord, open to us. But He replying said, Truly, I say to you, I do not know you. Matthew 25:10-12.

What these words mean in the internal sense, see 4635-4638, where it is shown that 'virgins' are those within the Church. 'Having oil in their lamps' refers to those who have the good of charity within the truths of faith, and 'not having oil in their lamps' to those who have the truths of faith and not the good of charity in them. The door is said to be shut to the latter because they do not communicate with heaven, that is, through heaven with the Lord. Communication with heaven and through heaven takes place through the good of charity and love, but not through truths that are called the truths of faith devoid of good within them. This is why the latter are called 'foolish virgins', while the former are called 'wise virgins'.

[9] In Luke,

Many will seek to enter and will not be able. Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in Your presence and we drank; and You taught in our streets. But He will say to you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:24-27.

Here also 'the door' plainly stands for access and communication, as above. Those to whom the door is shut and who knock on it but are not let in are people imbued with the truths of faith received from the Word but not with the good of charity. All this is meant by their eating with the Lord and drinking, and by their hearing the Lord teaching in their streets, when yet they do not live the life of faith, for 'workers of iniquity' are those who do not live that life.

[10] In John,

Truly, truly I say to you, He who does not enter by the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. I am the door; if anyone enters through Me he will be saved. John 10:1-2, 9.

'Entering by the door' means passing through the truth of faith to the good of charity and love, thus to the Lord. For the Lord is Goodness itself, and the Truth that introduces too, thus also the door; for faith is received from Him.

[11] The use of 'the door' to mean the means of communication seems to be a metaphorical way of speaking, or a comparison. But in the Word they are not metaphors or comparisons; rather they are real correspondences. Even the comparisons made there involve the use of such things as are correspondential, as becomes clear from what has been stated regarding a door, namely that actual doors appear in heaven where angels and spirits reside, opening or shutting in accord with states of communication. So also with every other comparison.

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