The Passover Plot

1. And the festival of unleavened bread was near, which is called the Passover.

2. And the chief priests and scribes sought how they might slay Him, for they feared the people.

3. And Satan entered into Judas, called Iscariot, being of the number of the twelve.

4. And he went away, and spoke with the chief priests and captains how he might betray Him to them.

5. And they rejoiced, and put together [an agreement] to give him silver.

6. And he promised, and sought an opportunity to betray Him to them in the absence of the crowd.

Historical significance of the Passover

As the divine narrative continues, the Passover is drawing near (Luke 22:1). This religious celebration has long been regarded as one of the holiest times in the Jewish calendar. Also known as “the Feast of Unleavened Bread,” it commemorates and celebrates the release of the children of Israel from Egyptian captivity. With this in mind, we need to pause here to consider the historical significance of the Passover.

After being in bondage for four hundred years, the children of Israel cried out to Jehovah, and Jehovah heard their pleas. Again and again, Jehovah spoke through Moses, saying to the king of Egypt, “Let My people go so that they might serve Me” (Exodus 5:1; 7:16; 8:1; 8:20; 9:1; 10:3). In an effort to get the king of Egypt to release the people from slavery, plague after plague was visited upon Egypt. But the king would not let the children of Israel go. Finally, the severest plague of all was about to come upon Egypt, the death of all the first-born in the land.

On the last night of their captivity, the children of Israel were told to take a lamb without blemish, slaughter it, and put the lamb’s blood on the doorways to their homes. On that night, they were to stay indoors and eat the roasted flesh of the lamb along with bitter herbs and unleavened bread. Meanwhile, the final plague would pass through the land killing all the first-born in every home—except those homes that were protected by “the blood of the lamb.” As it is written, “And when I see the blood, I will pass over you; and the plague will not be on you when I strike the land of Egypt” (Exodus 12:13).

This miraculous occurrence became known as the “Passover”—an event that Jehovah wanted them to always remember. As it is written, “So this day shall be to you a memorial; and you shall keep it as a feast to the Lord throughout your generations … as an everlasting ordinance” (Exodus 12:14). The Passover feast would not only memorialize the night that the plague passed over their homes, but it would also celebrate their liberation from bondage. As it is written, “You shall eat unleavened bread, remembering that on this day I brought your people out of the land of Egypt” (Exodus 12:17). “I brought you up out of Egypt,” says the Lord. “I have redeemed you from the house of bondage” (Micah 6:4). The Passover, then, was an annual celebration of their redemption.

Jesus is betrayed

With this historical background in mind, we can return to the divine narrative. It is twelve centuries later, and the Passover is still being celebrated. The children of Israel are still remembering their redemption from Egyptian captivity. At the same time, they now believe that they are under another kind of bondage—the oppression of the Roman government. Jesus has assured them, however, that “redemption is drawing near” (Luke 21:28). And yet, even while Jesus is proclaiming this message of liberation, the religious leaders are conspiring to kill Him. In their eyes, Jesus is a serious threat; His teachings are exposing their hypocrisy and challenging their authority. At the same time, Jesus’ popularity with the people is continuing to grow.

Therefore, the religious leaders want to get rid of Jesus, but in a way that will make it look like they have nothing to do with Jesus’ death. As it written, “the chief priests and scribes sought how they might slay Him, for they feared the people” (Luke 22:2).

The religious leaders do not have to wait very long for an opportunity to murder Jesus. Evil influences are always present, ready to invade human minds with malevolent thoughts, especially when people are disposed to receive them. Judas, who represents this tendency in ourselves, is the first of the disciples to succumb. And so, it is written, “Satan entered Judas” (Luke 22:3). As soon as this happens, Judas consults with the religious leaders, “seeking to betray Jesus to them” (Luke 22:4). This is a picture of “Judas in us.” It is the part of the human mind that is willing to betray our highest principles in exchange for the satisfaction of some lower desire. Moreover, the religious leaders are delighted by Judas’ offer. As it is written, “they rejoiced and made an agreement to give him silver” (Luke 22:5). ¹

The agreement between Judas and the religious leaders has become known as “The Passover Plot.” At this point in the narrative, the plot is firmly in place. Judas will secretly hand Jesus over to the chief priests at a time when the multitude are not around. In the spiritual sense, this represents those times when our understanding (Judas) allows itself to be corrupted by the ruthless demands of our self-serving ambitions (chief priests). Of course, this must be done in secret because there are other parts of us, represented by the “multitude,” that would object.

In this episode, the multitude within us represents the multitude of noble thoughts and benevolent affections that are present with us. This is our higher nature, the part of us that delights in truth, desires to do good, and, for that reason, gladly follows Jesus. But when we are not in touch with this inner multitude, our understanding forms a secret agreement with the desires of our lower nature. In the language of sacred scripture, this is what is contained in the words, “Judas sought to betray Him in the absence of the multitude” (Luke 22:6). ²

A practical application

It is significant that Judas sought to betray Jesus in the absence of the multitude. Depending on the context, the scriptural terms “crowd” and “multitude” can signify either a multitude of negative thoughts and feelings or a multitude of positive ones. In the context of this episode, the multitude who want to hear Jesus represents our higher nature. This is the part of us that is eager to hear the Word of the Lord and do what it teaches. Sometimes this is referred to as our conscience. In the absence of conscience, our understanding can be easily influenced by our lower nature. In this regard, notice those times when you are tempted to succumb to lower desires. Like Judas who made his deal with the religious leaders in secret—when the multitude was not around—notice how this might apply to your life. Are there times when your conscience seems to be absent—times when false thoughts arising from lower desires are tempting you?

Celebrating a New Passover

7. And the day of unleavened bread came, in which the Passover must be slaughtered.

8. And He sent Peter and John, saying, Go prepare for us the Passover, that we may eat.

9. And they said to Him, Where willest Thou that we prepare?

10. And He said to them, Behold, as you come into the city, a man shall meet you carrying a pitcher of water; follow him into the house where he goes in.

11. And you shall say to the householder of the house, The Teacher says to thee, Where is the inn, where I may eat the Passover with My disciples?

12. And he will show you a large upper room furnished; there prepare.

13. And going, they found as He had told them; and they prepared the Passover.

14. And when the hour had come, He reclined, and the twelve apostles with Him.

15. And He said to them, With longing I have longed to eat this Passover with you before I suffer.

16. For I say to you that I will not eat of it anymore, until it be fulfilled in the kingdom of God.

17. And receiving the cup, He gave thanks [and] said, Take this, and divide [it] among yourselves.

18. For I say to you that I will not drink of the produce of the vine, until the kingdom of God shall come.

19. And taking bread, He gave thanks and broke [it], and gave to them, saying, This is My body, which is given for you; this do in remembrance of Me.

20. And likewise the cup after supper, saying, This cup [is] the New Covenant in My blood, which is poured out for you.

The next episode begins during the time of the Passover celebration. As it is written, “Then came the Day of Unleavened Bread, when the Passover must be killed” (Luke 22:7). The statement, “the Passover must be killed” refers to “the lamb without blemish” that would be killed at the time of the Passover (Exodus 12:5). The slaughter of a lamb at Passover was a time-honored tradition. But this time, the lamb without blemish—the innocent lamb who is about to be killed—is Jesus.

The new covenant

Even though Jesus has already predicted His imminent death, the disciples are unaware that this is about to happen. Nor are they aware that this celebration of the Passover would be their last supper with Jesus. When Jesus tells Peter and John to “go and prepare the Passover for us,” they simply ask, “Where do you want us to prepare?” (Luke 22:8-9). Jesus tells them that when they go into the city, they will meet a man who is carrying a pitcher of water. “When he meets you,” says Jesus, “Follow him into the house that he enters” (Luke 22:10). More deeply, a man carrying a pitcher of water represents the understanding of truth. Just as a pitcher is a recipient of water, the mind is a recipient of truth. If we are willing to follow the truth, wherever it may lead, we will be directed to a place of higher understanding. ³

As Jesus continues to instruct His disciples, He tells them that the man with the pitcher of water will lead them to “a large, furnished, upper room” (Luke 22:12). This “upper room” is a place within us where we can receive and understand higher truth. This is a picture of our higher mind, well-furnished with truth from God’s Word and prepared to receive instruction. Therefore, it is written that the disciples “went and found [that upper room], just as Jesus had told them, and they prepared the Passover” (Luke 22:13).

As the disciples are preparing the Passover meal in the upper room, Jesus sits down with them and says, “I have longed to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God” (Luke 22:16). As He begins the ceremony, Jesus reminds them once again that His crucifixion is at hand and that this will be the last supper He will have with them. Before they have a chance to respond, Jesus tells them to take the cup of wine and divide it among themselves. Then, for a third time, Jesus reminds them that this will be the last time He will drink with them “until the kingdom of God comes” (Luke 22:18).

On one level it might seem that Jesus is merely being an observant religious person, carefully practicing the prescribed rituals of His faith. But the deeper truth is that this was no ordinary Passover. Jesus was introducing His disciples to a new kind of communion in which He would teach the spiritual significance of the Passover. Ordinarily, the Passover meal would begin with a blessing on the bread and wine. As they broke the bread and drank the wine of the Passover meal, they were to recite the same scripture that had been given to their ancestors. They were to say, “I do this because of what the Lord did for me when He brought me out of Egypt” (Exodus 13:8).

Jesus, however, does not recite those words of remembrance. Instead, after giving thanks for the bread, Jesus breaks it and gives it to His disciples, saying: “This is My body which is given for you. Do this in remembrance of Me” (Luke 22:19). At a literal level, Jesus is talking about His death on the cross—the sacrifice of His body. Then, as Jesus lifts the cup of wine, He says, “This cup is the new covenant in My blood, which is shed for you.” On one level, Jesus is referring to the blood which He will shed for all people when He dies on the cross. At a deeper level, however, Jesus is referring to the truth He has come to give to all people—the spiritual truth that will set people free from false beliefs and evil desires. This is the new covenant between God and His people.

The old covenant had to do with a literal understanding of the scriptures. But the new covenant that Jesus is offering has to do with the spiritual message contained within those laws and a new affection for keeping them. No longer would a relationship with God be based upon a rigid adherence to the letter of the law. Rather, a relationship with God would be found in understanding the spirit of the law and living according to it. As it is written in the Hebrew scriptures, “The days are coming when I will make a new covenant with the house of Israel,’ says the Lord. “I will put my law in their minds and inscribe it on their hearts. And I will be their God, and they shall be My people” (Jeremiah 31:31-33). ⁴

On the last night before their liberation from Egyptian captivity, the Israelites were commanded to place the blood of the lamb on the doorways to their homes. Then they were told to stay inside for the entire night. As it is written, “And none of you shall go out of the door of the house until morning” (Exodus 12:22). Throughout the night, the blood of the lamb that was on the doorway of their homes protected them from harm. That was the letter of the law; it was the old covenant. But Jesus brings a new understanding of the law, and with that new understanding inaugurates a new covenant between God and His people. From this point onwards, the celebration of Passover would not be about the plague that passed over people’s homes during the time of their captivity in Egypt. Rather, it would be about the divine truth that sets people free from spiritual bondage.

In the old covenant, the blood of the lamb placed over the doorways protected people from physical destruction. In the new covenant, we are not only protected from spiritual destruction but also given spiritual life through the truth that Jesus teaches.

A practical application

In sacred scripture, a “house” represents the human mind, and the “doorway” to a house represents the place where thoughts enter. Therefore, keeping truth at the forefront of our minds offers protection from spiritual danger. For example, Jesus’ teachings about humility and faith can prevent pride and despair from entering our mind. Similarly, Jesus’ teachings about forgiveness and love can prevent resentment and hatred from entering our mind. This is what it means to be saved by the blood of the lamb. It is salvation from sin through living according to the truth that Jesus teaches. As a practical application, select some truth from the Lord’s Word and visualize it as a protection. Keep it at the forefront of your mind, living according to it, and notice how it wards off false ideas and negative feelings. Meanwhile, stay “inside,” protected by truth, throughout the night—that is, until those destructive thoughts and negative feelings “pass over.” ⁵

Arguing About Greatness

21. Nevertheless, behold, the hand of him who [is] with Me on the table.

22. And indeed the Son of Man goes, according to what was determined; but woe to that man by whom He is betrayed!

23. And they began to dispute among themselves, who then of them it was that was about to commit this.

24. And there was also a strife among them, which of them should be thought greatest.

25. And He said to them, The kings of the nations have lordship over them, and they that have authority over them are called benefactors.

26. But you [shall] not [be] so; but he that is greater among you, let him become as the younger, and he that governs as he that ministers.

27. For which [is] greater, he that sits, or he that ministers? [Is] not he that sits? But I am in the midst of you as He that ministers.

28. But you are they who have remained with Me in My temptations.

29. And I set up for you a kingdom, as My Father has set up for Me,

30. That you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel.

While He was in the upper room with His disciples, Jesus provided the foundation for what would become the new covenant. It would be a new way of connecting with God, not through fear and obedience, but rather through understanding and love. Much of what He said, however, was clothed in symbolic language, especially His references to His body and His blood. In everything that He said, Jesus was teaching them the deeper meaning of what it takes to be delivered from bondage—not just physical bondage, but, more deeply, to be delivered from spiritual bondage.

The disciples are not yet prepared to understand these deeper levels, but they can understand what it means to betray their leader. Therefore, without further explanation, Jesus says, “See, the hand of him who is betraying Me is at this table with me” (Luke 22:21). Jesus knows that He is about to undergo intense suffering and crucifixion. Nevertheless, He predicts that the torment of the person who betrays Him will be much greater. As Jesus puts it, “Truly, the Son of Man goes as it has been determined, but woe to that man who has betrayed Him” (Luke 22:22).

At this point in the divine narrative, Jesus has consistently spoken of Himself as the Son of Man. Therefore, when Jesus now speaks about the Son of Man being betrayed by someone sitting at the table with Him, the disciples know that Jesus is saying that one of them has betrayed Him. Immediately the disciples begin to question each other, looking for the guilty party, and wondering who would commit such a deceitful act (Luke 22:23).

In a deeper sense, to “betray the Son of Man,” is to learn the truth but not to live according to it. For example, Jesus has frequently taught His disciples about the importance of humility. He has told them that when they are invited to a wedding feast, they should not try to exalt themselves by sitting at one of the high places. Rather, they should take a lower place. As Jesus has said, “Whoever exalts himself will be abased, and whoever humbles himself will be exalted” (Luke 14:11). Jesus has also spoken about a humble beggar named Lazarus who went to heaven, a humble widow whose meager offering was worth more than all the contributions of the wealthy, and little children who easily receive the kingdom of God. These are among the many lessons that the Son of Man has taught them.

It is remarkable, then, that despite these many lessons, this often-repeated message about humility has not taken root. For example, in the very next verse the disciples are disputing about who is the betrayer and arguing about which of them would be regarded as the greatest (Luke 22:23-24).

As we shall soon see, Judas’ betrayal was great, but the betrayal of all the disciples is no less significant. This is because every disciple represents not only a heavenly principle but also a particular way in which each of us betrays the Son of Man. This betrayal happens every time we resolve to live according to the highest principles that we know and then find ourselves failing to live according to those principles. In our highest states of mind, we have the resolution of angels; in our lowest states of mind, we seem to have lost our will. These lofty ambitions which were made in our highest states seem to be forgotten, buried under rationalizations, justifications, and selfish desires.

Sitting on thrones

Ever the patient teacher, Jesus continues to instruct His disciples. Once again, Jesus delivers a lesson about humility. This time it is in the context of leadership. He begins by reminding them that self-serving rulers enjoy telling people what to do, controlling them, and lording it over them. As Jesus puts it, “The kings of the Gentiles exercise lordship over them” (Luke 22:25). Knowing that He will soon be leaving their presence, Jesus gives them instructions about becoming servant-leaders. Unlike those who govern because they love power and pre-eminence, the disciples should see themselves as humble servants. As Jesus says, “It shall not be that way among you. Instead, the greatest among you should be like the youngest, and he who governs should be as one who serves” (Luke 22:26-27).

Through this teaching, Jesus is bringing them back to one of His most important principles, and one of the last things He will teach them before His crucifixion. It’s another lesson in humility. True leaders do not see themselves as “greatest.” Instead, they understand that it is greater to serve than to be served. ⁶

It is reassuring to know that Jesus does not sharply rebuke the disciples. He understands that they—like us—are still learning. They have been following Him closely for three years and have remained by His side, even during times of conflict. Therefore, Jesus offers these words of comfort: “But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one on Me” (Luke 22:28-29).

While Jesus is thinking and speaking spiritually, the disciples are, once again, thinking materially. They do not realize that when Jesus speaks of a “kingdom,” He is referring to the only power which rules and governs in the spiritual world—the power of divine truth when filled with God’s love. In other words, Jesus is promising His disciples that in the coming kingdom, they will have the power to rule over the demands of their lower nature. When Jesus says that they will indeed “eat and drink at His table in His kingdom,” He is saying that they will receive divine love to feed their spiritual hunger, and divine truth to quench their spiritual thirst.

To the extent that the disciples are willing to receive the spiritual nourishment that Jesus provides, they will be able to govern their spiritual lives and have the power to subdue selfish inclinations. While this is indeed Jesus’ deeper message, He expresses it in a way that is accommodated to the worldly ambitions of His disciples. Jesus knows that at this time in their spiritual development, the disciples need this kind of incentive. Therefore, using the language of sacred scripture, Jesus tells them that they will “eat and drink at my table in My kingdom, sitting on thrones judging the twelve tribes of Israel” (Luke 22:30). ⁷

Jesus is not making a false promise. While the disciples will never sit on physical thrones, Jesus knows that they will eventually have the wisdom that will enable them to judge the “twelve tribes of Israel within themselves”—their whole world of thought and feeling. From that higher perspective, they would be able to differentiate between self-serving ambitions and nobler aspirations, using the Lord’s truth to do so. In the language of sacred scripture, they would indeed be “sitting on thrones” governing their inner world. ⁸

A practical application

Like the disciples, we are often motivated by lesser goals, especially as we begin our spiritual journey. Gradually, we come to see that it is more important to govern our inner world than to rule over many kingdoms. In place of our desire to control people and judge their motives, we can study the Word, look within, and pray for the power to subordinate selfish ambitions and banish every evil inclination from our inner kingdom. With this in mind, ask yourself this question: “Are there any thoughts and feelings that I need to subordinate or even banish from my inner kingdom so that I might live according to my highest aspirations?” Practice using the Lord’s truth to govern your inner world.

Preparing for the Hour of Trial

31. And the Lord said, Simon, Simon, behold, Satan has asked for you, to sift [you] as wheat.

32. But I have entreated concerning thee, that thy faith fail not; and when thou art converted, strengthen thy brothers.

33. And he said to Him, Lord, I am prepared to go with Thee both into prison and to death.

34. And He told [him], I say to thee, Peter, the cock shall not crow today before thou hast three times denied that thou knowest Me.

35. And He said to them, When I sent you out without purse, and pack, and shoes, lacked you anything? And they said, Nothing.

36. Then said He to them, But now, he that has a purse, let him take [it], and likewise the pack, and he that has not a sword, let him sell his garment and buy one.

37. For I say to you that this that is written must yet come to an end in Me: And He was reckoned with the transgressors. For the things concerning Me have an end.

38. And they said, Lord, behold, here [are] two swords. And He said to them, It is enough.

During the Passover supper with His disciples, Jesus predicted that one of them would betray Him. In this next episode, it becomes apparent that Judas is not the only betrayer. Although Judas is the first to betray Jesus, Simon Peter will be next. As Jesus forewarns him, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you that your faith should not fail” (Luke 22:32). In response, Peter displays a show of self-confidence. He cannot believe that his faith will fail. Nor can he believe that he would ever forsake Jesus. On the contrary, he makes this solemn declaration: “Lord, I am ready to go with You, even to prison and to death” (Luke 22:33).

Jesus, however, knows that Peter’s faith will be tempted. Therefore, He says to Peter, “Before the rooster crows today, you will deny three times that you know Me” (Luke 22:34). Every gospel mentions that Peter will deny the Lord three times before the rooster crows. But only in Luke do we read the additional phrase that Peter will deny that He knows Jesus. The reference to “knowing” reminds us that the Gospel According to Luke is about the development of the understanding. It’s about understanding the divine truth so deeply and with such heartfelt conviction, that in the hour of temptation, one’s “faith will not fail.”

For Jesus and His disciples, the hour of temptation is rapidly approaching. It will be a time for the disciples to summon up all the truth that Jesus has taught them. Prior to this time, they needed merely to trust in Jesus’ loving presence. This is similar to the way children trust in the protection of their parents, especially in their early stages of development. It is the same for each of us as we begin our spiritual journeys. Earlier in this gospel, when Jesus sent His disciples out to spread the good news, He said to them, “Take nothing for your journey, neither staff, nor bag, nor bread, nor money” (Luke 9:3). All they had to do was trust in Jesus.

Now, however, it is different. Innocent trust is important, but it will not be enough. In this regard, Jesus says to His disciples: “When I sent you without money bag, sack, and sandals, did you lack anything?” (Luke 22:25). Their reply is that they lacked “nothing” (Luke 22:35). Jesus has been patiently instructing them all along the way, giving them only as much truth as they could use. But now, as they are about to enter into deeper trials, Jesus says that things are going to be different. As Jesus puts it, “But now, if you have a money bag, take it, and likewise a sack; and if you do not have a sword, sell your coat and buy one” (Luke 22:36).

Using the language of sacred scripture, Jesus is exhorting His disciples to arm themselves with money bags, sacks, and swords. In telling them to arm themselves with “money bags,’ Jesus means that they will need to use their understanding of spiritual truth to deal with the coming trials. In the Word, “money bags” and “sacks” are both receptacles—especially receptacles of truth. Similarly, they will need spiritual “swords” for protection. In the language of sacred scripture, “swords,” represent the ability to make sharp, keen, intelligent decisions based on a well-developed understanding. In biblical symbolism, a drawn sword represents the invincible power of divine truth at war against falsities and evils. ⁹

In brief, Jesus is telling His disciples to prepare for what has already been prophesied in scripture. Jesus knows that all the prophecies about Him—including His crucifixion and death—are about to be accomplished. As He puts it, “What is written about Me is reaching its fulfillment” (Luke 22:37). The disciples will need to be especially prepared for this time of trial. Their minds should be armed with the powerful truths that Jesus has taught them.

This conversation between Jesus and His disciples, in which He tells them to bring money bags, sacks, and swords, takes place only in Luke—the gospel that relates to the development of the understanding of truth. In their upcoming trials, the disciples will need to have at their disposal as much truth as possible. There will be a war going on within them as they go through their times of spiritual trial. During these times of spiritual combat, when fears and doubts arise in their minds, the disciples will need to remember and rely on the truth that Jesus has given them. ¹⁰

The disciples, however, are not yet ready to understand Jesus’ deeply symbolic language. He is telling them to arm themselves with spiritual truth; but they think He is talking about literal swords. Therefore, they say, “Lord, look, here are two swords” (Luke 22:38).

In response, Jesus says, “It is enough” (Luke 22:38). The disciples are thinking that two swords will be enough to fight off enemies. In spiritually reality, however, no physical weapon could defend them against the spiritual struggles they were about to undergo. But there are two swords that would defend, support, and sustain them through the coming trials. First, and foremost, would be the sword of their faith in Jesus. And their second “sword” would be a life according to the commandments of the decalogue. In essence, this is what it means to love the Lord with all one’s heart and to love the neighbor as oneself. These “two swords,” says Jesus, are “enough.” ¹¹

Prayer on the Mount of Olives

39. And going out, He went according to [His] custom to the Mount of Olives, and His disciples also followed Him.

40. And when He was at the place, He said to them, Pray that you enter not into temptation.

41. And He pulled back from them about a stone’s cast, and kneeling down He prayed,

42. Saying, Father, if Thou intend that this cup should pass from Me--nevertheless not My will, but Thine, be done.

43. And there was seen by Him an angel from heaven strengthening Him.

44. And being in agony, He prayed more intently; and His sweat was as drops of blood descending to the earth.

45. And standing up from prayer, coming to His disciples He found them slumbering from sorrow,

46. And said to them, Why do you sleep? Stand up and pray that you enter not into temptation.

The power of prayer

Jesus has frequently reminded His disciples that He must go to Jerusalem, suffer many things, be confronted by the chief priests, condemned, scourged, and crucified (Luke 9:22; 9:31; 9:44). Even as He entered Jerusalem as the promised Messiah, Jesus again spoke to His disciples about His death and crucifixion (Luke 18:31-33). As Jesus celebrated the Passover with His disciples, He told them three times that this would be the last meal He would have with them and that all things written by the prophets concerning Him would soon be accomplished (Luke 22:18). And even when Jesus told them that He would be “numbered with the transgressors,” echoing Isaiah’s prophecy that the Messiah would “pour out His soul unto death” (Isaiah 53:12), the disciples did not understand what was about to happen.

Nevertheless, Jesus does not give up on His disciples. Instead, He continues to do everything possible to lead them to the highest places of love and understanding. This is represented in the next verse which begins with a picture of the disciples following Jesus upwards to the Mount of Olives. It is there, from that higher vantage point, that Jesus says to His disciples, “Pray, that you might not enter into temptation” (Luke 22:40).

In both Matthew and Mark, it is written that Jesus led His disciples to the place called “Gethsemane” (Matthew 26:36; Mark 14:32). In Luke, however, “Gethsemane” is not mentioned. Instead, this place is referred to as the “Mount of Olives.” While these locations are technically identical, the difference in terminology is significant. In sacred scripture, “olives,” because of their many uses and golden color, are often associated with “love.” And mountains, because of their height, are often associated with an elevated understanding and with prayer. As it is written in the Hebrew scriptures, “To all who keep my covenant, I will bring them to my holy mountain and make them joyful in my house of prayer” (Isaiah 56:7).

This focus on prayer runs throughout the Gospel of Luke like a steady stream. To cite only a few examples, at His baptism, while Jesus prayed, heaven was opened (Luke 3:21). At His transfiguration, Jesus went up into a mountain to pray. And there, on that mountaintop, while Jesus prayed, His face was transformed, and His robe became as white as lightning (Luke 9:29-30). While these episodes are also recorded in Matthew and Mark, the additional detail about Jesus praying at these times is mentioned only in Luke. To take another example, both Matthew and Mark describe Jesus going up into a mountain to pray (Matthew 14:23; Mark 6:46). But when Luke records the same incident, he adds the detail that Jesus continued all night in prayer (Luke 6:12). Only in Luke do we find the words, “Lord, teach us to pray” (Luke 11:1). Only in Luke do we hear the prayers of the Pharisee and the tax collector (Luke 18:9-14). This is why in Luke, with its focus on the development of a higher understanding and on prayer, this higher place is not called “Gethsemane,” but rather the “Mount of Olives.”

Therefore, when Jesus tells His disciples to “Pray that you may not enter into temptation” (Luke 22:40), He is repeating something that He has told them often and modeled for them frequently. This reminder is especially important at this point in the divine narrative. Knowing that the faith of His disciples is about to be severely tested, especially as He goes through crucifixion and death, Jesus wants His disciples to be well armed for their coming temptations. He knows that prayer will open the way for the Lord to bring truth to their remembrance. And these truths will become their weapons of defense. They will be the swords and shields necessary for inner combat.

The severity of spiritual combat

The struggles that Jesus is undergoing, not only on the Mount of Olives, but also throughout His life, have been continual, progressive, and increasingly severe. We first learned about them when the devil tempted Jesus in the wilderness. At that time, Jesus overcame every temptation through the power of divine truth. As a result, “the devil departed from Him for a time” (Luke 4:13). ¹²

But it was just “for a time,” meaning that the battle wasn’t over. The devils of hell would return, again and again to torment Jesus, not only through the religious leaders, but now through deeper and more subtle attacks, leading Him into despair about the outcome of His mission. ¹³

This becomes evident as Jesus removes Himself “about a stone’s throw” from the disciples and kneels down to pray. He knows that He is about to undergo severe temptations, represented by the “cup” of suffering. Therefore, He begins His prayer with the despairing words, “Father, if it is your will, remove this cup from Me.” He then adds, “Nevertheless, not My will, but Yours be done.” (Luke 22:42).” ¹⁴

As we have already seen, prayer has the power to open heaven. This is what happens now as Jesus kneels in prayer. As it is written, while Jesus prayed, “an angel appeared to Him from heaven, strengthening Him” (Luke 22:43).

Like Jesus, each of us is spiritually strengthened whenever an angel calls to our remembrance divine truth from the Lord’s Word. This truth becomes the sword we use to fight against the evils and falsities that strive to fill us with fear and doubt. Such combat can be a mighty struggle. At such times our prayers must be earnest and fervent. As it is written, “Being in agony, Jesus prayed more earnestly. And His sweat was like drops of blood falling to the earth” (Luke 22:44). ¹⁵

This imagery is a powerful reminder that spiritual combat can be severe. It can be an agonizing struggle. No matter how strong the desire to give in might be, we must pray that we not succumb. That’s why Jesus continues the inner combat, praying earnestly and fervently, with sweat pouring down like drops of blood. The more furiously the hells assaulted Him, the more fervently He prayed.

In the depth of His prayer, Jesus realizes that the salvation of the human race hangs in the balance and that the only way to deal with the coming crucifixion is to go through it. He also knows that He must face His coming trial with courage and conviction. Knowing that His human side cannot prevail over hell, He places His trust in God, knowing that the battle is the Lord’s, and that God’s will must be done. Strengthened by this thought, Jesus “rises up” from prayer and goes to His disciples (Luke 22:45). ¹⁶

The disciples, who have been with Jesus during this time, are dealing with their own sorrow. As a result, they have fallen asleep. Jesus has recently told them that some of them are going to betray Him, that they should focus on service rather than greatness, and that they should arm themselves with swords for the coming trials. Jesus has also told them to pray so that they do not enter into temptation. For the disciples who have been hoping to sit on thrones, this is not good news. Understandably then, when Jesus rises up from prayer, He finds His disciples “asleep, worn out by their sorrow” (Luke 22:45). Jesus once again reminds them to pray. “Why do you sleep?” He says to them. “Rise and pray, lest you enter into temptation.” (Luke 22:46).

Healing a Soldier’s Ear

47. But while He yet spoke, behold, a crowd; and he that was called Judas, one of the twelve, came before them, and drew near to Jesus to kiss Him.

48. But Jesus says to him, Judas, betrayest thou the Son of Man with a kiss?

49. And they who were around Him, seeing what would be, said to Him, Lord, shall we smite with the sword?

50. And one of them smote the servant of the chief priest, and took off his right ear.

51. But Jesus answering said, Allow ye [it], even to this; and touching his ear, He healed him.

52. And Jesus said to the chief priests, and captains of the temple, and the elders who had come against Him, Have you come out as against a robber, with swords and wooden [rods]?

53. When I was daily with you in the temple, you stretched out no hands against Me; but this is your hour, and the authority of darkness.

While Jesus is still speaking with His disciples, encouraging them to “rise and pray,” a multitude arrives. They are led by Judas and are intending to arrest Jesus. When Judas sees Jesus, he offers Jesus the traditional greeting of a kiss. Well aware of Judas’ intention, Jesus says to him, “Judas, are you betraying the Son of Man with a kiss?” (Luke 22:48). As soon as the other disciples realize what is happening, they rush to Jesus’ defense, saying, “Lord, shall we strike with a sword?” (Luke 22:49). And then, even before Jesus has a chance to respond, they do just that. As it is written, “And one of them struck the servant of the high priest and cut off his right ear” (Luke 22:50).

Jesus tells His disciples it is unnecessary to use their swords to defend Him. “Permit even this,” says Jesus (Luke 22:51). And then Jesus performs another miracle: He reaches up, touches the ear of the chief priest’s servant, and heals him (Luke 22:51). It should especially be noted that this miracle, which corresponds to the way in which God restores our ability to hear spiritual truth and understand His Word, takes place only in Luke—the gospel that focuses primarily on our understanding. Throughout His ministry, Jesus has been encouraging people to hear and understand truth. As He said earlier in this gospel, “He who has ears to hear, let him hear,” (Luke 8:8; 14:35) and “Let these words sink down into your ears” (Luke 9:44). ¹⁷

After healing the servant’s ear, Jesus turns to the religious leaders who have come with the soldiers and says to them, “Have you come out as against a robber, with swords and clubs?” (Luke 22:52). He then adds, “When I was with you daily in the temple, you did not try to seize Me” (Luke 22:53).

On one level, they did not seize Jesus in the temple because they were afraid of what the people might say and do. But on a deeper level, their coming in the darkness, like a thief, pictures how our deepest temptations come at our darkest hours. These are the times when the truth becomes twisted and perverted by our fears and doubts. These fears and these doubts are represented by the chief priests and elders, to whom Jesus says, “This is your hour, and the power of darkness” (Luke 22:53).

Peter’s Denial

54. And taking Him, they led [Him away], and led Him into the house of the chief priest; and Peter followed afar off.

55. And when they had lit a fire in the midst of the courtyard, and had sat down together, Peter sat in the midst of them.

56. But a certain maid, seeing him as he sat by the light, and gazing at him, said, This [man] was also with Him.

57. And he denied Him, saying, Woman, I know Him not.

58. And after a very little [while] another, seeing him, declared, Thou art also of them; but Peter said, Man, I am not.

59. And about one hour intervening, another strongly affirmed, saying, In truth this [man] also was with Him, for he also is a Galilean.

60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spoke, the cock crowed.

61. And the Lord, turning, looked at Peter. And Peter remembered the word of the Lord, when He had said to him, Before the cock crows, thou shalt deny Me three times.

62. And Peter went out and wept bitterly.

Whenever we are in times of “darkness,” our faith is on trial. In the next episode, this is pictured by Peter’s denial that he knows Jesus. As we begin this episode, it should be kept in mind that Peter, like all the disciples, represents an aspect of ourselves. Normally, Peter represents faith, especially the willingness to receive God’s teachings and live according to them. But sometimes Peter has an opposite representation. At those times he represents those moments when faith is weak. These are the times when we have the opportunity to take a strong stand for what we believe, but refuse to do so. In this episode, then, Peter will have the opportunity to either confess His faith or deny it. ¹⁸

The episode begins just after Jesus is arrested and brought into the house of the high priest (Luke 22:54). Peter follows, but “at a distance” so that He doesn’t appear to be associated with Jesus. It’s still the middle of the night, and events are shrouded in darkness. It’s cold, too. That’s why they kindle a fire and sit down in the middle of the courtyard. Meanwhile, Jesus is inside being questioned by the high priest and other religious leaders.

It’s important to note that Jesus is inside while Peter is outside in the courtyard. It is there, in the courtyard, while warming himself by the fire, that a servant girl looks at Peter and says, “This man was also with Him” (Luke 22:56). This is Peter’s first opportunity to declare that He is a proud follower of Jesus. Instead, when the servant girl identifies Him as one of the disciples, Peter says, “Woman, I do not know Him” (Luke 22:56). Moments later, when another person sees Peter and says, “You also are of them,” Peter quickly replies, “Man, I am not” (Luke 22:58). Then, an hour later, a third person approaches Peter, insisting that Peter is surely one of Jesus’ followers (Luke 22:59). This is Peter’s third opportunity to declare his faith. Instead, Peter is even more adamant, insisting that he has nothing to do with Jesus. As Peter says to the man, “I do not know what you are talking about” (Luke 22:60).

Just then, even as Peter is still speaking, “the rooster crows” (Luke 22:60).

The crowing of the rooster heralds the coming of dawn. It has been a long, cold night in the darkness. But the sun is beginning to rise and with it the first light of the morning. It is then that Peter looks inward, towards the inner chambers where Jesus is. At the same time, Jesus turns and looks at Peter (Luke 22:61). At that moment, Peter remembers what Jesus said: ‘Before the rooster crows, you will deny Me three times” (Luke 22:61). This realization is, of course, a deeply painful moment for Peter. As it is written, “Peter went out and wept bitterly” (Luke 22:62). And yet, this is also an important moment of recognition. It is the dawning of new light in Peter’s mind, represented by the crowing of the rooster at daybreak.

A practical application

Peter’s early morning awakening is a significant one. When he remembers his promise and Jesus’ words, he weeps bitterly. There are times when we, too, experience deep remorse, especially when we have not lived up to our highest principles. And yet, in spiritual reality, the recognition of some spiritual failure is a sign of progress. At least, we are awake. At least we have noticed. While remorse is important, it can also be an impetus to do better. Peter’s story can remind us that recognition of our weaknesses can be a good thing. It can be the dawn of a new day in our spiritual lives. So, be quick to recognize a spiritual failing. Apologize readily. And continue the journey, despite the inevitable setbacks. Resolve to do better. As Jesus says to His sleepy disciples, “Rise and pray.”

The Trial Begins

63. And the men that beset Jesus mocked Him, beating [Him].

64. And covering Him, they struck Him on the face, and asked Him, saying, Prophesy! Who is it that smote Thee?

65. And many other things, blaspheming, they said against Him.

66. And when day had come, the elders of the people and the chief priests and scribes gathered, and led Him up into their own council,

67. Saying, If Thou art the Christ, tell us. And He said to them, If I tell you, you will not believe.

68. And if I also ask [you], you will not answer Me, nor release [Me].

69. From henceforth shall the Son of Man sit on the right hand of the power of God.

70. And they all declared, Art Thou then the Son of God? And He said to them, you say that I am.

71. And they said, What further need have we of testimony? For we ourselves have heard from His mouth.

While Peter is outside, weeping over his betrayal, Jesus is inside, in the high priest’s home being cruelly tortured. As it is written, “Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, ‘Prophesy! Who is it that struck You?’ And many other things they blasphemously spoke against Him” (Luke 22:63-65).

The irony of this scene is remarkable, especially when we consider that the one who can see most clearly is being blindfolded by those who cannot see. This detail, which involves the blindfolding of Jesus, appears only in Luke. It reminds us that one of the main themes in Luke is the opening of the understanding, the awakening from spiritual blindness, and the recovery of spiritual sight.

It is also noteworthy that the mockery and beating of Jesus takes place in the dark—another indication of the blindness of the men who mocked Jesus. But even more blind are the religious leaders who have seen and heard Jesus in the light of day and are still determined to kill Him. However, before they do so, they need a pretext. We read, therefore that “As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, If You are the Christ, tell us’” (Luke 22:67).

Jesus knows that they are determined to convict Him. The time for dialogue or for reasoning with them is over. Their spiritual blindness will not allow them even to consider the possibility that He is the promised Messiah, the Christ. Therefore, Jesus says to them, “If I tell you, you will by no means believe Me” (Luke 22:67). And then He adds, “And if I also ask you, you will by no means answer Me or let Me go” (Luke 22:68).

As we have seen throughout this gospel, Jesus manages to turn every challenge into an opportunity to teach another powerful truth. It is no different this time. Jesus is surrounded by religious leaders who know the Hebrew scriptures well, especially the prophecies about the coming of the Messiah. One of the most familiar prophecies was given through the prophet Daniel when he saw “The Son of Man, coming with the clouds of heaven … whose kingdom will never be destroyed” (Daniel 7:13-14). Another familiar prophesy was given through David when he wrote that the Messiah would “sit at the right hand of God” making His enemies His “footstool” (Psalm 110:1). Bringing both of these well-known prophesies together into one statement, Jesus says to the religious leaders, “Hereafter, the Son of Man will sit on the right hand of the power of God” (Luke 22:69).

The religious leaders, of course, cannot fail to make the connection. Jesus is comparing Himself to the Son of Man who will rule with extraordinary power, sitting at the right hand of God. Jesus is letting them know, in the most powerful way possible, that the Son of Man will soon be ruling, and that His kingdom will never be destroyed. More deeply, Jesus is referring to the coming of spiritual truth through the literal teachings of the Word—the clouds of heaven. This truth would be so powerful that it would subjugate the hells (make them a “footstool”) thereby releasing humanity from spiritual bondage. This is what is meant, spiritually, by “the Son of Man coming in the clouds of heaven.” ¹⁹

This deeper meaning, of course, evades the understanding of the religious leaders. To them, it sounds like Jesus is falling into their trap and that He has now declared Himself to be the Christ. This leads them to their second, and to what they believe is an even more incriminating question, “Are you then the Son of God?” (Luke 22:70).

This is not a simple “yes” or “no” question. Throughout His time on earth, Jesus was in the process of uniting divine truth (the Son of Man) with divine goodness (the Son of God), but this process was gradual, and could only be accomplished through a lifetime of conquering in temptation. As He overcame in every temptation, Jesus was able to expel something from the merely human heredity He had inherited from Mary, and put on something of the Divinity that was within Him from eternity. But this process would not be entirely complete until His resurrection. That is why Jesus could truly say that “Hereafter the Son of Man will sit on the right hand of the power of God.” ²⁰

Jesus’ mission was not yet complete. There was still more work to do, especially on the cross. That’s why He could only give a seemingly ambiguous, but very true response when they asked, “Are you then the Son of God?” His response was, quite simply, “You say that I am” (Luke 22:70). Taking this as a confession, the religious leaders are delighted. And so, as they finish their interrogation, they exclaim, “What further testimony do we need? For we have heard it ourselves from His own mouth” (Luke 22:71).

A practical application

In this chapter, Jesus has been going through severe trials. Remarkably, every trial serves to drive Him deeper into His divinity. Through every trial, Jesus not only subdues hell, but also manifests the divine love in human form. While none of us can do this at the level that Jesus did, it is instructive to learn from His example. To what extent do you refuse to succumb in times of trial? Do you use these times as opportunities to draw closer to God, relying on the truth He has given you? Or is there a point at which you finally give in, allowing the hells to have their way? Use these questions for self-examination as we continue to stay with Jesus during His time of temptation.

각주:

617. And he said unto me, Take and eat it up, signifies that he should read, perceive, and explore the Word, of what quality it is within and what it is without. This is evident from the signification of "he said unto me, Take the little book," as being the faculty given to perceive of what quality the Word is, that is, what the understanding of the Word now is in the church (See the preceding article, n. 616; and from the signification of "to eat up" (or devour), as being to conjoin and appropriate to oneself, and as the Word is conjoined to man by reading and perception, here "to eat up" or "to devour" signifies to read and perceive. "To eat up" here signifies also to explore, because it is added that "the little book made his belly bitter," and was perceived to be "in his mouth sweet as honey," and by this it was ascertained what the Word, as regards its understanding, is within and without; what it is within is signified by "the belly and its bitterness," and what it is without by the "mouth" in which it was perceived to be sweet as honey. From this it can be seen that "he said unto me, Take and eat it up," signifies that he should read, perceive, and explore the Word, of what quality it is within and of what it is without.

[2] "To eat" and "to drink" are often mentioned in the Word, and those who have no knowledge of the spiritual sense can have no other idea than that natural eating and drinking are thereby meant; but "to eat" and "to drink" signify to nourish oneself spiritually, consequently to appropriate to oneself good and truth, "to eat" signifying to appropriate to oneself good, and "to drink" to appropriate to oneself truth. Anyone who believes that the Word is also spiritual may know that "to eat" and "to drink," likewise "bread," "food," "wine," and "drink" mean spiritual nourishment; if they did not mean this the Word would be merely natural and not at the same time spiritual, thus merely for the natural man and not for the spiritual man, much less for angels. That "bread," "food," "wine," and "drink" mean in the spiritual sense the nourishment of the mind, has been frequently shown above; also that the Word is spiritual throughout, although in the sense of the letter it is natural. To be nourished spiritually is to be instructed and imbued, consequently to know, to understand, and to be wise. Unless a man enjoys this nourishment together with the nourishment of the body, he is not a man but a beast; and this is why those who place all delight in feastings and banquetings and daily indulge their palates are dull in spiritual things, however they may be able to reason respecting the things of the world and of the body; therefore after death they live a life that is beastly rather than human, for instead of intelligence and wisdom they have insanity and folly. This has been said to make known that here "to devour or eat up the little book" signifies to read, to perceive, and to explore the Word, for "the little book" that was in the hand of the angel coming down from heaven means the Word, as has been said above. Moreover, one cannot eat or devour a book naturally, thus not the Word; and this, too, makes clearly evident that "to eat" here signifies to be spiritually nourished.

[3] That "to eat" and "to drink" signify in the Word to eat and drink spiritually, which is to be instructed, and by instruction and living to imbue oneself with good and truth and to appropriate this, consequently intelligence and wisdom, can be seen from the following passages. In Jeremiah:

Thy words shall be found, that I may eat them, and Thy Word be to me for joy and for the gladness of my heart (Jeremiah 15:16).

Here "to eat" manifestly stands for spiritual eating, which is to know, to perceive, and to appropriate to oneself, for it is said, "that I may eat Thy words, and Thy Word be to me for joy and for the gladness of my heart;" the "words of God" signify His precepts or Divine truths. This is similar to what the Lord said to the tempter:

That man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:3, 4; Luke 4:4; Deuteronomy 8:3).

Again:

Work not for the food that perisheth, but for the food that abideth unto eternal life (John 6:27).

So, too, with the words of the Lord to the disciples:

The disciples said, Rabbi, eat. But He said, I have food to eat that ye know not. The disciples said one to another, Hath anyone brought Him aught to eat? Jesus said unto them, My food is to do the will of Him that sent Me, and to accomplish His work (John 4:31-34).

[4] From this, too, it is evident that "to eat" signifies in the spiritual sense to receive in the will and to do, from which is conjunction; for the Lord by doing the Divine will conjoined the Divine that was in Him with His Human, and thus appropriated the Divine to His Human. To this may be referred:

The Lord's feeding the five thousand men, besides women and children, with five loaves and two fishes, and when they had eaten and were filled they took up twelve baskets of fragments (Matthew 14:15-22; John 6:5, 6, 13, 23).

Also His feeding four thousand men from seven loaves and a few fishes (Matthew 15:32, et seq .).

This miracle was done because previously the Lord had been teaching them, and they had received and appropriated to themselves His doctrine; this is what they ate spiritually; therefore natural eating followed, that is, flowed in out of heaven with them as the manna did with the sons of Israel, unknown to them; for when the Lord wills, spiritual food which also is real food but only for spirits and angels, is changed into natural food, just as it was turned into manna every morning.

[5] The like is signified by "eating bread in the kingdom of God" in Luke:

I appoint unto you a kingdom that ye may eat and drink at My table in My kingdom (Luke 22:27, 29, 30).

Here also "to eat" and "to drink" signify to eat and drink spiritually, therefore "to eat" there signifies to receive, to perceive; and to appropriate to oneself the good of heaven from the Lord, and "to drink" signifies to receive, to perceive, and to appropriate to oneself the truth of that good; for "to eat" is predicated of good because "bread" signifies the good of love, and "to drink" is predicated of truth because "water" and "wine" signify the truth of that good. The like is signified elsewhere in Luke:

Blessed is he that eateth bread in the kingdom of God (Luke 14:15).

This is why the Lord there likened the kingdom of God:

To a great supper, to which those invited did not come, and to which only those came who were brought in from the streets (verses Luke 14:16-24).

[6] Spiritual eating, by which the soul is nourished, is also signified by "eating" in the following passages.

In Isaiah:

If ye will be willing and obedient ye shall eat good (Isaiah 1:19).

"To eat good" signifies spiritual good, therefore it is said, "If ye will be willing and obedient," that is, if ye will do; for spiritual food is given, conjoined, and appropriated to man by his willing and his doing therefrom.

In David:

Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thy hands; blessed art thou, and it is good with thee (Psalms 128:1, 2).

"To eat the labor of his hands" signifies the celestial good that man receives from the Lord by a life according to Divine truths, and acquires as it were by his own labor and zeal, therefore it is said that he shall eat "who feareth Jehovah and walketh in His ways," and it is added "Blessed art thou, and it is good with thee."

[7] In Isaiah:

Say to the righteous that it is good, for they shall eat the fruit of their works (Isaiah 3:10).

"To eat the fruit of their works" has a similar signification as "eating the labor of their hands," mentioned above.

In Ezekiel:

Thou didst eat fine flour, honey, and oil; whence thou didst become exceeding beautiful, and didst prosper even to a kingdom (Ezekiel 16:13).

This was said of Jerusalem, which signifies the church, here the Ancient Church, which was in truths and in spiritual good, and at the same time in natural good; "fine flour" signifies truth, "honey" natural good, or the good of the external man; and "oil" spiritual good, or the good of the internal man; the reception, perception, and appropriation of these goods is signified by "eating fine flour, honey, and oil;" that from these the church became intelligent is signified by "whence thou didst become exceedingly beautiful," "beauty" signifying intelligence; that from these it became a church is signified by "thou didst prosper even to a kingdom," "kingdom" signifying the church.

[8] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-with-us; butter and honey shall He eat, that He may know to reject the evil and to choose the good. For before the boy knoweth to reject the evil and to choose the good the land which thou abhorrest shall be forsaken from before its two kings (Isaiah 7:14-16).

It is evident that the "Son" whom the virgin shall conceive and bear, and whose name shall be called "God-with-us," is the Lord in respect to His Human; the appropriation, in respect to the Human, of spiritual and natural Divine good is meant by "butter and honey shall He eat," spiritual Divine good by "butter," natural Divine good by "honey," and appropriation by "eating;" and because so far as it is known how to reject evil and to choose good, so far spiritual and natural Divine good is appropriated, therefore it is said, "that He may know to reject the evil and to choose the good." That the church was deserted and vastated in respect to all good and truth by knowledges [scientifica] falsely applied, and by reasonings therefrom, is signified by "the land which thou abhorrest shall be forsaken from before its two kings," "land" signifying the church; the desertion and devastation of it are meant by "it shall be forsaken and abhorred;" and "the two kings," who are the king of Egypt and the king of Assyria, signify knowledges wrongly applied, and reasonings therefrom, "the king of Egypt" such knowledges, and "the king of Assyria" reasonings therefrom. That these kings are meant is evident from what follows in verses 17 and 18, where Egypt and Assyria are mentioned; moreover, these things also are what chiefly devastate the church. That the Lord came into the world when there was no longer any truth and good in the church, thus when there was nothing of the church remaining, has been said several times above.

[9] In the same prophet:

It shall come to pass by reason of the abundance of milk that one shall eat butter; for butter and honey shall everyone eat that remains in the land (Isaiah 7:22).

This is said of a new church to be established by the Lord; and "butter and honey" signify spiritual good and natural good, and "to eat" signifies to appropriate (as above); "milk" signifies the spiritual from the celestial, from which these goods are.

[10] In the same:

Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat; yea, come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? In hearkening hearken unto Me, ¹ and eat good, that your soul may delight itself in fatness (Isaiah 55:1, 2).

It is very clear that "to eat" signifies here to appropriate to oneself from the Lord, for it is said, "Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat," which signifies that everyone who desires truth, and who had not truth before, may acquire and appropriate it from the Lord; "one that thirsts" signifies one who desires, "water" truth, "silver" the truth of good, here one who has no truth of good is meant; "to come" means to come to the Lord, "to buy" means to acquire for oneself, and "to eat" to appropriate. "Come ye, buy wine and milk without silver and without price," signifies that spiritual Divine truth and natural Divine truth may be acquired without self-intelligence, "wine" signifying spiritual Divine truth, and "milk" spiritual-natural Divine truth. "Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not?" signifies that it is useless to endeavor to acquire from what is one's own [proprium] the good of love and that which nourishes the soul; "silver" as well as "labor" means here truth from what is one's own [proprium], or from self-intelligence, "bread" means the good of love, and "that which satisfies" that which nourishes the soul, here that which does not nourish; "In hearkening hearken unto Me" signifies that these things are from the Lord alone; "and eat ye good, that your soul may delight itself in fatness," signifies that they may appropriate to themselves celestial good, from which is every enjoyment of life, "to delight in fatness" signifying to have enjoyment from good, and "soul" signifying life.

[11] In the same:

The merchandise of Tyre shall be for them that dwell before Jehovah, to eat to satiety and for a covering with what is ancient (Isaiah 23:18).

"The merchandise of Tyre" signifies the knowledges of good and truth of every kind; "to dwell before Jehovah" signifies to live from the Lord; "to eat to satiety" signifies to receive, perceive, and appropriate to oneself knowledges of good sufficient for nourishing the soul; "for a covering with what is ancient" signifies to be imbued with knowledges of genuine truth; for "to cover" is predicated of truths, because "garments" signify truths clothing good, and "ancient" is predicated of what is genuine, since there were genuine truths with the ancients. The signification is similar in Moses:

That they should eat to the full, and should eat the old store long kept (Leviticus 26:5, 10).

In the same:

That they should eat and be full in the good land (Deuteronomy 11:15).

Then also that they should eat and not be satisfied (Leviticus 26:26).

[12] In Isaiah:

They shall build houses and inhabit them, and they shall plant vineyards and eat the fruit of them. They shall not build that another may inhabit, they shall not plant that another may eat (Isaiah 65:21, 22).

Everyone knows what is signified by these words in the sense of the letter; but as the Word in its bosom is spiritual, spiritual things also are meant, that is, such things as belong to heaven and the church, for these are spiritual things. "To build houses and to inhabit them" signifies to fill the interiors of the mind with the goods of heaven and the church, and thereby to enjoy celestial life, "houses" signifying the interiors of the mind, and "to inhabit" celestial life therefrom. "To plant vineyards and to eat the fruit of them" signifies to enrich themselves with spiritual truths, and to appropriate to themselves goods therefrom; "vineyards" mean spiritual truths, "fruits" goods therefrom; and "to eat" to receive, perceive, and appropriate to themselves, for every good is appropriated to man by means of truths, that is, by a life according to them. This that has been said makes evident what is signified by "they shall not build that another may inhabit, they shall not plant that another may eat," "another" signifying falsity and evil destroying truth and good; for when truths and goods perish with man falsities and evils enter. In Jeremiah:

Build ye houses and inhabit them, and plant gardens and eat the fruit of them (Jeremiah 29:5, 28).

These words have a similar meaning as those just explained.

[13] In Moses:

That there shall be given in the land great and good cities which they builded not, houses full of every good thing which they did not fill, cisterns hewed out which they did not hew, vineyards and olive gardens which they did not plant; they shall eat to satiety (Deuteronomy 6:10, 11).

The natural man understands these things only according to the sense of the letter, but if the particulars contained no spiritual meaning the Word would be merely natural and not spiritual, and thus it might be believed that merely worldly opulence and abundance are promised to those who live according to the Divine commandments. "But what would it profit a man if he should gain the whole world, and lose his own soul?" In other words, what would it profit a man to be given houses full of every good thing, likewise cisterns, and to have vineyards and olive gardens given him from which he might eat to satiety? But these riches enumerated are worldly riches by which are meant spiritual riches, from which man has eternal life. The "great and good cities to be given" signify doctrinals from genuine goods and truths; "houses full of every good thing" signify the interiors of the mind full of love and wisdom; "cisterns hewn" signify the interiors of the natural mind full of the knowledges of good and truth; "vineyards and olive gardens" signify all things of the church, both its truths and its goods, "vineyards" meaning the church in respect to truths, and "olive gardens" the church in respect to goods, since "wine" signifies truth, and "oil" good; "to eat to satiety" signifies full reception, perception, and appropriation.

[14] In Isaiah:

He shall delight in Jehovah; and I will make thee to ride upon the high places of the earth, and will feed thee with the heritage of Jacob (Isaiah 58:14).

"To make to ride upon the high places of the earth" signifies to give an understanding of higher or interior truth respecting the things of the church and of heaven; and "to feed with the heritage of Jacob" signifies to bestow all things of heaven and the church; for "the heritage of Jacob" means the land of Canaan, and that land signifies the church, and in a higher sense heaven.

[15] As "to eat" signifies to appropriate to oneself, it can be seen what is signified by:

Eating of the tree of life which is in the midst of the paradise (Revelation 2:7);

namely, to appropriate to oneself celestial life; also what is signified by "eating of the tree of knowledge" in Genesis:

Jehovah God commanded the man, saying, Of every tree of the garden eating thou shalt eat, but of the tree of the knowledge of good and evil, of this thou shalt not eat, for in the day that thou shalt eat of it dying thou shalt die (Genesis 2:16, 17).

The "tree of the knowledge (scientia) of good and evil" signifies the knowledge of natural things, through which it is not permitted to enter into the celestial and spiritual things which belong to heaven and the church, thus to enter from the natural man into the spiritual, which is the inverse way, and therefore does not lead to wisdom, but destroys it. "Adam and his wife" mean the Most Ancient Church, which was a celestial church. Because the men of that church were in love to the Lord they had Divine truths inscribed on them, and thence they knew from influx the corresponding things in the natural man, which are called knowledges [scientifica]; in a word, there was with them spiritual influx, that is, influx from the spiritual mind into the natural, and thus into the things that are in it, and what these were they saw by correspondence as in a mirror.

[16] With them spiritual things were entirely distinct from natural things; spiritual things had their seat in their spiritual mind, and natural things in their natural mind, and thus they did not immerse what is spiritual in their natural mind, as spiritual-natural men are wont to do. For this reason, if they had consigned spiritual things to the natural memory, and had appropriated them to themselves in that way, that which was implanted with them would have perished, and they would have begun to reason about spiritual things from the natural man, and thus to form conclusions, which celestial men never do. This, moreover, would have been wishing to be wise from self-intelligence, and not from Divine intelligence, as before, and by this they would have extinguished all their celestial life, and they would have entertained natural ideas even about spiritual things. This, therefore, is what is signified by their "not eating of the tree of the knowledge of good and evil," and if they did eat, "dying they should die." The like is true of those who are in the Lord's celestial kingdom as of these most ancient people meant by "Adam." If these were to imbue the natural man and its memory with knowledges of spiritual truth and good, and should wish to be wise from these, they would become stupid, while yet they are the wisest of all in heaven. (On this more may be seen in the work on Heaven and Hell 20-28, where the Two Kingdoms, Celestial and Spiritual, into which Heaven is in general distinguished, are treated of.)

[17] In David:

He that did eat of My bread hath lifted up his heel against Me (Psalms 41:9).

This is said of the Jews, who had Divine truths because they had the Word, as can be seen in John (John 13:18), where these words are applied to the Jews; therefore "to eat the Lord's bread" signifies the appropriation of Divine truth, but here a communication of it, for the Jews could not appropriate it. "Bread" signifies the Word, from which is spiritual nutrition. "To lift up the heel against Him" signifies to pervert the sense of the letter of the Word even to denial of the Lord, and the falsification of every truth. For the Divine truth is presented in image as a man; this is why heaven in its whole complex is called the Greatest Man, and corresponds to all things of man; for heaven is formed according to the Divine truth proceeding from the Lord; and as the Word is the Divine truth, this, too, before the Lord is in image like a Divine Man; for this reason its ultimate sense, which is the mere sense of the letter, corresponds to the heel. The perversion of the Word, or of the Divine truth, by applying the sense of the letter to falsities, such as were the traditions of the Jews, is signified by "lifting up the heel against the Lord." The whole heaven is in image like a man, and thence corresponds to all things of man, and heaven is such because it was created and formed by the Lord by means of the Divine truth proceeding from Him, which is the Word by which all things were made (John 1:1-3), as may be seen in the work on Heaven and Hell 59-102, and n. 200-212).

[18] In Luke:

They shall begin to say, We did eat before Thee and drink before Thee, and Thou didst teach in our streets. But He shall say, I know you not whence ye are; depart, ye workers of iniquity (Luke 13:26, 27).

Their saying, when presented for judgment, that they "ate and drank before the Lord," signifies that they had read the Word and drawn from it the knowledges of good and truth, supposing that this would save them; therefore it follows, "Thou didst teach in our streets," which signified that they had been instructed in truths from the Word, thus by the Lord. But that reading the Word and being instructed from it is of no avail for salvation, without at the same time a life according to it, is signified by the answer, "He shall say, I know you not whence ye are; depart from Me, ye workers of iniquity;" for it is of no avail for salvation to enrich the memory from the Word and from the doctrinals of the church, unless they are committed to life.

[19] In Matthew:

The king said to them on his right hand, I was an hungered and ye gave me to eat; I was thirsty and ye gave me to drink. And to those on the left hand, I was an hungered and ye gave me not to eat; I was thirsty and ye gave me not to drink (Matthew 25:34, 35, 41, 42).

By these words also spiritual hunger and thirst and spiritual eating and drinking are signified; spiritual hunger and thirst are the affection and desire for good and truth, and spiritual eating and drinking are instruction, reception, and appropriation. It is said here that the Lord hungered and thirsted, because from His Divine love He desires the salvation of all; and it is said that men gave Him to eat and to drink; which is done when from affection they receive and perceive good and truth from the Lord, and by means of the life appropriate them to themselves. The like may be said of a man who from his heart loves to instruct man and desires his salvation; therefore it is charity, or the spiritual affection of truth, that is described by these words and those that follow.

[20] From what has been said it can now be seen what is signified in the spiritual sense by eating bread and drinking wine in the Holy Supper, Matthew 26:26; Mark 14:22; where it is also said, that the bread is the Lord's body, and the wine is His blood. There "bread" signifies the good of love, and "wine" truth from that good, which is the good of faith, and "flesh and blood," have a similar signification, also "eating" signifies appropriation and conjunction with the Lord, as can be seen from what is said and shown in The Doctrine of the New Jerusalem 210-222). That such is the signification of "bread and wine," and "body and blood," also of "eating," becomes still more evident from the Lord's words in John:

Your ² fathers did eat the manna in the wilderness, and they are dead. This is the bread which cometh down out of heaven; if anyone shall eat of this bread he shall live forever; and the bread that I will give is My flesh, which I will give for the life of the world. Verily I say unto you, Except ye eat the flesh of the Son of man and drink His blood ye have not life in you. He that eateth My flesh and drinketh My blood hath eternal life; and I will raise him up at the last day. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is that bread that came down out of heaven. He that eateth of this bread shall live forever (John 6:49-58).

Anyone who has the ability to think interiorly can see that neither flesh nor blood nor bread nor wine, are here meant, but the Divine proceeding from the Lord; for it is the Divine proceeding, which is Divine good and Divine truth, that gives eternal life to man, and causes the Lord to abide in man, and man in the Lord; for the Lord is in man in His own Divine and not in what is man's own [proprium], for this is nothing but evil; and the Lord is in man, and man in the Lord, when the Divine proceeding is appropriated to man by a right reception. The appropriation itself is signified by "eating," the Divine good proceeding, by "flesh" and "bread," and the Divine truth proceeding, by "blood" and "wine." It was similar in the sacrifices, in which the "flesh" and the "meal-offering," which was bread, signified the good of love, and the "blood" and "wine," which were the drink-offering, signified truth from that good, both from the Lord. Since "flesh" and "bread" signify the Divine good proceeding, and "blood" and "wine," the Divine truth proceeding, "flesh" and "bread" mean the Lord Himself in relation to Divine good, and "blood" and "wine," the Lord Himself in relation to Divine truth. The Lord Himself is meant by these, because the Divine proceeding is the Lord Himself in heaven and in the church; therefore the Lord says of Himself, "This is the bread that cometh down out of heaven;" also "He that eateth and drinketh these abideth in Me, and I in him."

[21] Because "bread" signifies the Lord in relation to Divine good, and "to eat it" signifies appropriation and conjunction:

When the Lord manifested Himself to the disciples after His death, when He brake bread and gave to them, their eyes were opened and they knew Him (Luke 24:30, 31).

This, too, shows that "to eat bread" given by the Lord signifies conjunction with Him. Enlightened by this the disciples knew Him; for "eyes" in the Word correspond to the understanding and thence signify it, and this is what is enlightened; and thence "their eyes were opened." "To break bread" signifies in the Word to communicate one's good to another.

[22] The Lord ate with publicans and sinners:

At which the Jews murmured and were offended (Mark 2:15, 16; Luke 5:29, 30; 7:33-35);

because the Gentiles that are meant by "publicans and sinners" received the Lord, imbibed His precepts, and lived according to them, and by this means the Lord appropriated to them the goods of heaven, and this is signified in the spiritual sense by "eating with them."

[23] Because "to eat" signifies to be appropriated, it was granted to the sons of Israel to eat of the sanctified things or of the sacrifices, for the "sacrifices" signified Divine celestial and spiritual things, and thus "eating" of them signified their appropriation. Because the appropriation of holy things was signified by such "eating," various laws were given, prescribing who should eat and where they should eat and of what sacrifices, thus:

What Aaron and his sons should receive and eat of the sacrifices (Exodus 29:31-33; Leviticus 6:16-18; 7:6, 7; 8:31-33; 10:13-15);

That they should eat the shew-bread in the holy place (Leviticus 24:5-9);

That the daughter of a priest married to a stranger should not eat of the holy things, but that the daughter of a priest being a widow or divorced, who had no child, but was returned to the house of her father, might eat (Leviticus 22:12, 13);

Who of the people might eat (Numbers 18:10, 11, 13, 19);

That a stranger, a sojourner, a hired servant of a priest, should not eat of them, but that one bought with silver might eat (Leviticus 22:10-12);

That one who was unclean must not eat (Leviticus 7:19-21; 21:16-24 end; Leviticus 22:2-8);

That they should eat no part of the burnt-offerings, but of the eucharistic sacrifices they should eat and be glad before Jehovah (Deuteronomy 12:27; 27:7).

In these and many other statutes and laws respecting the eating of things sanctified are contained arcana respecting the appropriation of Divine good and Divine truth, and thus of conjunction with the Lord; but this is not the place to unfold the particulars, only let it be known from the passages cited, that "to eat" signifies to be appropriated and conjoined. So again:

When the sons of Israel were joined to the Lord by the blood of the covenant, and when Moses had read the book of the law before them, and they presently saw the God of Israel, it is said that they did eat and drink (Exodus 24:6-11).

[24] That "to eat flesh and drink blood" signifies the appropriation of spiritual good and truth, can be seen in Ezekiel:

Thus said the Lord Jehovih, Gather yourselves from every side to My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I sacrifice for you. Ye shall be satiated at My table with horse and with chariot, with the mighty man and with every man of war. So will I give My glory among the nations (Ezekiel 39:17-21).

This treats of the calling together of all to the Lord's kingdom, and in particular the establishment of the church with the Gentiles, for it is said, "so will I give My glory among the nations." "To eat flesh and drink blood" means to appropriate to oneself Divine good and Divine truth, "flesh" signifying the good of love, and "blood" the truth of that good; "the mighty" (or oxen) signify the affections of good, "the princes of the earth" the affections of truth. The full fruition of these is signified by "eating fat to satiety, and drinking blood to drunkenness," "fat" signifying interior goods, and "blood" interior truths, which were disclosed by the Lord when He came into the world, and were appropriated by those who received Him.

[25] Before the Lord's coming into the world, to eat fat and drink blood was forbidden, because the sons of Israel were in externals only, for they were natural-sensual men, and not at all in things internal or spiritual, consequently if they had been permitted to eat fat and blood, which signifies the appropriation of interior goods and truths, they would have profaned them, therefore "eating fat and blood" signified profanation. "To be satiated at the Lord's table with horse and with chariot, with the mighty man and with every man of war" has a similar signification; "horse" signifying the understanding of the Word; "chariot," the doctrine from the Word; "the mighty man and the man of war," good and truth fighting against evil and falsity and destroying them, and "the mountains of Israel upon which they should eat," the spiritual church in which the good of charity is the essential. All this makes very clear that "to eat" signifies to appropriate to oneself, and that "flesh," "blood," "mighty man," "princes of the earth," "horse," "chariot," and "man of war," signify the spiritual things that are to be appropriated, and by no means natural things, for to eat such things naturally would be abominable and diabolical. Similar things are signified by:

Eating the flesh of kings, of commanders of thousands, of horses, and of them that sit upon them, free and bond (Revelation 19:18).

[26] As most things in the Word have also a contrary sense, so have "to eat" and "to drink;" and in that sense they signify to appropriate evil and falsity, and thus to be conjoined to hell; as can be seen from the following passages. In Isaiah:

In that day will the Lord Jehovih call to weeping and to lamentation, and to baldness, and to girding with sackcloth; and behold, gladness and joy in slaying an ox and slaughtering a sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we die (Isaiah 22:12-13).

The devastation of the church and lamentation over it are signified by "to be called in that day to weeping, lamentation, baldness, and girding with sackcloth;" lamentation over the destruction of truth is signified by "weeping," over the destruction of good by "lamentation," over the destruction of all affection of good by "baldness," and over the destruction of the affection of truth by "sackcloth;" "to slay an ox and to slaughter a sheep" signifies to extinguish natural good and spiritual good; "to eat flesh and drink wine" signifies to appropriate evil and falsity, "flesh" here signifying evil, "wine," the falsity of evil, and "to eat and drink" these, to appropriate to oneself.

[27] In Ezekiel:

The prophet was told to eat food by weight and with care, and to drink water by measure and with astonishment; and that he should eat a cake of barley made with dung; and that thus shall the sons of Israel eat their bread unclean among the nations whither they shall be thrust out, and they shall be in want of bread and water, and be made desolate, a man and his brother, and shall waste away for their iniquity (Ezekiel 4:10-17).

These words in the prophet represented the adulteration of Divine truth, or of the Word, with the Jewish nation; "the cake of barley made with dung" signifies such adulteration, "a cake of barley" meaning natural good and truth, such as the Word is in the sense of the letter, and "dung," infernal evil; therefore it is said, "thus shall the sons of Israel eat their bread unclean," "bread unclean" meaning good defiled with evil, that is, adulterated. That "they would be in want of bread and water among the nations whither they should be driven" signifies that they would no more have good and truth because of being in evils and falsities, "nations" signifying evils and falsities, and "to be thrust out thither," to be delivered up to these; "man and brother" who shall be made desolate, signify faith and charity, "man" signifying the truth of faith, and "brother," the good of charity, and "to be made desolate," the complete extinction of both. This being the signification of "eating bread and drinking water" it is said that "they shall waste away for their iniquity;" "to waste away" is predicated of spiritual life, when it is perishing.

[28] As "beasts" signify affections, some beasts good affections and others evil affections, there were laws established for the sons of Israel, with whom the church was representative, as to what beasts should be eaten and what should not be eaten (Leviticus 11); and these signified what beasts represented good affections that should be appropriated, and what beasts evil affections that should not be appropriated, since good affections render a man clean, while evil affections render him unclean. All things in that chapter relating to particular beasts and birds, and to their hoofs, feet, and cud, by which the clean are distinguished from the unclean, are significative.

[29] In Isaiah:

If he shall cut down ³ on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh Ephraim, and Ephraim Manasseh (Isaiah 9:20, 21).

This describes the extinction of good by falsity and of truth by evil; the extinction of all good and truth, however it is sought for, is signified by "if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied;" "to cut down and to eat" on the right and left means to search for, "to be hungry and not be satisfied" means not to be found, or if found to have no ability to receive; "they shall eat every man the flesh of his own arm" signifies that falsity shall consume good, and evil truth, in the natural man; "Manasseh Ephraim, and Ephraim Manasseh," signifies that the will of evil shall consume the understanding of truth, and the understanding of falsity shall consume the will of good. (But this may be seen explained above, n. 386, 600.)

[30] The consumption of all truth and good is signified by:

Their eating the flesh of their sons and daughters (Leviticus 26:29).

Also by:

The fathers shall eat the sons, and the sons shall eat the fathers (Ezekiel 5:10).

"Fathers" signify the goods of the church, and in the contrary sense its evils; "sons" signify the truths of the church, and in the contrary sense its falsities; "daughters," the affections of truth and good, and in the contrary sense the desires for falsity and evil; the consumption and extinction of these one by another are signified by their "eating one another." This makes evident that these things must be understood otherwise than according to the sense of the letter.

[31] In Matthew:

In the consummation of the age it shall be as it was before the flood, eating and drinking, contracting marriage, and giving in marriage (Matthew 24:38; Luke 17:26-28).

"To eat and drink, to contract marriage, and give in marriage" does not mean here to eat and drink, nor to contract marriage, and give in marriage, but "to eat" means to appropriate evil, "to drink" to appropriate falsity, "to contract marriage and give in marriage," to conjoin falsity with evil, and evil with falsity; for this treats of the state of the church when the Last Judgment is at hand; for this is signified by "the consummation of the age." Evidently the good as well as the evil will then be eating and drinking, for there is nothing evil in eating and drinking, and this they also did before the flood, and it was not on this account that they perished, but because they appropriated to themselves evil and falsity, and conjoined these in themselves; this, therefore, is what is here signified by "eating and drinking, and by contracting in marriage and giving in marriage."

[32] In Luke:

The rich man said to his soul, Soul, thou hast much goods laid up for many years; take thy rest, eat, drink (Luke 12:19).

If that servant shall say in his heart, The Lord delayeth to come; and shall begin to beat the servants, to eat, to drink, and to be drunken (Luke 12:45).

So, too, by surfeiting and drunkenness, in the same:

Jesus said, Take heed to yourselves lest your hearts be weighed down with surfeiting and drunkenness (Luke 21:34).

It seems as if "eating and drinking" and "surfeiting" in these passages mean such luxury and intemperance as those indulge in who follow appetite only; this is indeed the natural literal sense of these words; but in their spiritual sense they mean the appropriation of evil and falsity, as can be seen from the passages cited above, where this is signified by "eating and drinking," also from this, that the Word in the letter is natural, but interiorly is spiritual; the spiritual sense is for the angels, and the natural for men.

[33] Besides these many other passages might be cited from the Word, testifying and confirming that "to eat" signifies to receive, perceive, and appropriate to oneself such things as nourish the soul; for "to eat" spiritually is simply to imbue the mind with its own food, which is to wish to know, understand, and become wise in such things as pertain to eternal life. That this is the signification of "to eat" can be seen also from the signification of "bread" and "food," as also of "famine" and "hunger," and of "wine" and "water," which have been treated of above in their proper places. Since "to eat" means to perceive the quality of a thing, and this is perceived by its taste, it is from correspondence that in human language taste [sapor] and to have a taste [sapere] are predicated of the perception of a thing, and from this comes wisdom [sapientia].

각주: