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.

Footnotes:

504. It has been shown thus far what "hail" signifies; it remains to show what "fire" signifies. "Fire" signifies in the Word the good of celestial love, and "flame" the good of spiritual love; but in the contrary sense "fire" signifies the evil arising from the love of self, and "flame" the evil arising from the love of the world. It is to be noted, that all goods whatsoever derive their existence from celestial love and from spiritual love, and that all evils whatsoever derive their existence from the love of self and the love of the world; and as "fire" signifies in the Word love in both senses, so it signifies every good and every evil that springs from either of these loves. Because "fire" is predicated in the Word both of heaven and of hell, and it has not been known heretofore that "fire" signifies love, some passages shall be cited from the Word to show in clear light that in a good sense "fire" means heavenly love, and in a bad sense infernal love.

[2] That "fire" signifies in the Word heavenly love is evident first from the signification of "the fire of the altar," as meaning heavenly love, or love to the Lord (See above, n. 496); and that "fire" not of the altar has a similar signification can be seen from the following passages. In Ezekiel:

I saw, and behold a wind of a tempest came out of the north, a great cloud, and a fire infolding itself in itself and a brightness round about it, and as it were the appearance of a living coal in the midst of the fire. Also out of the midst of it a likeness of four animals. The appearance of the animals was like burning coals of fire, and like the appearance of lamps; the same went between the animals, so that the fire was bright, and out of the fire went forth lightning. Above the firmament that was over their head was the likeness of a throne, upon which was the appearance of a man. And I saw as it were the appearance of a living coal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and it had brightness round about (Ezekiel 1:4, 5, 13, 26, 27; 8:2).

"The cherubim" that were seen as animals mean the Lord in respect to Divine Providence and guard that He be not approached except through the good of love; and as this guard itself is in the heavens, and especially in the inmost or third heaven, this heaven is also signified by "the cherubim" (See above, n. 152, 277, 313, 322, 362, 462); and as they especially signify the third heaven, and the Lord is above the heavens, so the Lord was seen "upon a throne above the cherubim." So, too, the "fire that appeared in the midst of the cherubim, that had brightness round about, and out of which went forth lightning;" also "about the throne and from the loins of Him that sat on the throne, upwards and downwards," signifies evidently Divine celestial love; for the Lord is Himself Divine love, and whatever proceeds from the Lord proceeds from His Divine love; this therefore is the "fire that had brightness round about it."

[3] Likewise in Daniel:

He came to the Ancient of Days; His vesture is like white snow, and the hair of His head like pure wool. His throne is a flame of fire, His wheels a glowing fire; a stream of fire issues and goes forth from Him (Daniel 7:9, 10, 13).

"The Ancient of Days" also means the Lord; here "the Son of man" means the Lord in relation to Divine truth, and "the Ancient of Days" the Lord in relation to Divine good or Divine love, and He is called "the Ancient of Days" from that most ancient time when there was a celestial church, which was in love to the Lord. That church and the heaven of those who were from it are meant by "the throne which was like a flame of fire;" but "the wheels which were like a glowing fire" signify the doctrine of celestial love: the Divine love itself proceeding from the Lord is signified by "the fire issuing and going forth from before Him."

[4] It is also related by Daniel that he saw:

A man clothed in linen, whose loins were girded with gold of Uphaz; His body was also like a tharshish-stone, and His face as the appearance of lightning, and His eyes as torches of fire, and His arms and His feet like the splendor of brass (Daniel 10:5, 6).

That it was the Lord who was thus seen by Daniel is evident from Revelation, where He was represented before John in nearly the same way, of whom it is said:

In the midst of the seven lampstands one like unto the Son of man, girt about at the paps with a golden girdle; and His head and hairs white as white wool, as snow; and His eyes as a flame of fire; and His feet like unto burnished brass, as if made glowing in a furnace. His appearance was like the sun (Revelation 1:13-16; 2:18).

From this similarity of the description of "the Son of man" seen by John in the midst of the seven lampstands, and of "the man clothed in linen" and "the Ancient of Days" seen by Daniel, it was evidently the Lord whom they both saw. "His face appeared as lightning and His eyes as a flame of fire" to signify the Lord's Divine love; for with man the face is a representative image of the affection of his love, and especially the eyes, for from these the love shines forth, from which they sparkle as from fire.

[5] Also of the One sitting on the white horse it is said:

His eyes were as a flame of fire (Revelation 19:12).

Evidently it was the Lord in respect to the Word who was there represented as sitting upon a white horse, for it is said that He who sat on the white horse is called "the Word of God," and that He is "King of kings, and Lord of lords." Because "fire" signifies the Divine love:

The Lord was seen by Moses on Mount Horeb in fire in a bush (Exodus 3:1-3).

So, too, the Lord was seen "in fire" by Moses and all the Israelitish people when He came down upon Mount Sinai, which is thus described in Moses:

And Mount Sinai was altogether on smoke because Jehovah descended upon it in fire, so that the smoke thereof ascended as the smoke of a furnace (Exodus 19:18; Deuteronomy 4:36).

Here, too, the "fire" that was seen represented the Divine love.

[6] Because "fire" signifies in the highest sense the Lord's Divine love, it was commanded that fire should burn continually on the altar, and that they should take of that fire for the incense-offerings. It was on this account that the Greeks and Romans had a perpetual fire among their religious observances, of which the vestal virgins had charge. That they worshiped fire as holy was derived from the ancient churches that were in Asia, all things of which worship were representative. Because "fire" signifies in the highest sense the Divine love, a lampstand was placed in the Tent of meeting, on which were seven lamps that burned continually, which is thus described in Moses:

Command the sons of Israel that they bring unto thee pure oil of the olive beaten for the light, to cause the lamps to go up continually. Aaron shall order it from evening to morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually (Leviticus 24:2-4. Respecting this lampstand itself see Exodus 25:31-40; 37:17-24; 40:24, 25; Numbers 8:2-4).

The like is signified by the seven lamps of fire burning before the throne of God (Revelation 4:5).

But "the fire of the altar" signified Divine celestial love, and "the fire of the lampstand," which was a flame, signified Divine spiritual love. From this it is that the "oil," too, which produced the fire of the flame in the lamps of the lampstand, signifies the Divine love; also the "oil" that the five prudent virgins had in their lamps, and that the five foolish virgins did not have (Matthew 25:1-12).

[7] Again "fire" signifies the Lord's Divine love, in the Gospels:

John said, I baptize you with water, but Jesus shall baptize you with the Holy Spirit and with fire (Matthew 3:11; Luke 3:16).

"Baptizing with the Holy Spirit and with fire" signifies the regeneration of man by means of the Divine truth and the Divine good of love from the Lord, the "Holy Spirit" meaning the Divine truth proceeding from the Lord, and "fire" the Divine love from which it springs.

[8] The like that is signified by "fire" is also signified by "a place for fire" in Isaiah:

Jehovah who hath His place for fire in Zion, and His oven in Jerusalem (Isaiah 31:9).

It is said "who hath His place for fire in Zion" because "Zion" signifies the church in which is celestial love; and "His oven in Jerusalem" because "Jerusalem" signifies the church in which is the truth of doctrine; celestial love is comparatively "a place for fire," and truth of doctrine is like an "oven" in which bread is prepared.

[9] Because the good of love is signified by "fire," and worship from the good of love was represented by "whole burnt-offerings," sometimes fire was sent down out of heaven and consumed the whole burnt-offering; as when a whole burnt-offering was made for the expiation of the people, which is thus described in Moses:

When the offering was made, fire went forth from before Jehovah and devoured upon the altar the whole burnt-offering and the fat; and all the people saw it, and shouted aloud and fell on their faces (Leviticus 9:24).

It is also said:

That fire from heaven devoured the whole burnt-offering of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench (1 Kings 18:38).

This "fire" too, signified Divine love, and thence the acceptance of worship from the good of love:

Likewise the fire that went up out of the rock, and devoured the flesh and the unleavened cakes that Gideon brought to the angel of God (Judges 6:21).

Again, Divine love was signified by the command:

That the lamb should be roasted with fire, and not sodden with water, and that what remained until the morning should be burnt up with fire (Exodus 12:8-10).

(For the explanation of these verses see Arcana Coelestia 7852-7861.)

[10] Again the Lord's Divine love was signified by the fire in which the Lord went before the sons of Israel in the wilderness, when they were journeying; also by the fire over the Tent of meeting during the night, which is thus described in Moses:

Jehovah went before them by day in a pillar of cloud, to lead them in the way, and by night in a pillar of fire to give them light; neither the pillar of cloud by day nor the pillar of fire by night departed from before the people (Exodus 13:21, 22; Numbers 9:15-23; Deuteronomy 1:33).

The cloud of Jehovah was upon the tabernacle by day, and there was fire in it by night, in the eyes of all the house of Israel, throughout all their journeys (Exodus 40:38; Psalms 105:32, 39).

The "cloud appearing by day, and the fire by night," represented the Lord's protection of heaven and the church; for "the tabernacle" represented heaven and the church, "cloud and fire" protection; for "the day when there was the cloud" signifies Divine truth in light, and the "night" signifies Divine truth in shade. Lest they might be hurt by too much light they were guarded by a cloud, and from being hurt by too much shade they were guarded by a shining fire.

[11] That such was represented thereby can be seen in Isaiah:

Jehovah will create over every dwelling place of Mount Zion and over her convocations a cloud by day and a smoke and the brightness of a flame of fire by night; for over all the glory shall be a covering. And there shall be a covert for a shade in the daytime from the heat, and for a shelter and hiding place from inundation and from rain (Isaiah 4:5, 6).

"The dwelling place of Mount Zion" signifies the good of the celestial church, and "her convocations" signify the truths of that good; protection lest it be hurt by too much light and by too much shade is signified by "a cloud by day," and by "a smoke and the brightness of a flame of fire by night;" therefore it is said "over all the glory shall be a covering," and that "there shall be a covert for a shade in the daytime from the heat." Lest falsities should break in because of too much light or too much shade is signified by "it shall be for a shelter and a hiding place from the inundation and from rain," "inundation and rain" meaning a breaking in of falsities.

[12] In Zechariah:

I will be unto Jerusalem a wall of fire round about, and in glory I will be in the midst of her (Zechariah 2:5).

"A wall of fire" signifies defense by Divine love, for this the hells cannot assault; "glory in the midst of her" is Divine truth therefrom in light on every side. Because "fire" signifies the Divine love, the whole burnt-offerings were called:

Offerings made by fire to Jehovah, and offerings made by fire for an odor of rest to Jehovah (Exodus 29:18; Leviticus 1:9, 13, 17; 2:2, 9, 10, 11; 3:5, 164:35; 5:12; 7:30; 21:6; Numbers 28:2; Deuteronomy 18:1); this signifying that they were adopted in order to represent worship from the good of love, "whole burnt-offerings" representing that worship, because in them the entire animals were burned in the fire and consumed.

[13] Because the Word is Divine truth itself united to Divine good, for everywhere in it there is a marriage of good and truth, therefore:

Elijah was seen to ascend up into heaven by a chariot of fire and horses of fire (2 Kings 2:11).

For the same reason the mountain was seen to be full of horses and chariots of fire round about Elisha (2 Kings 6:17).

For Elijah and Elisha represented the Lord in relation to the Word; therefore the "chariot" signified doctrine from the Word, and "the horses" the understanding of the Word.

[14] Again, that "fire" signifies love is evident in David:

Jehovah maketh His angels spirits, His ministers a flaming fire (Psalms 104:4).

That "He maketh angels spirits" signifies that He makes them recipients of Divine truths, consequently Divine truths; and that "He makes His ministers a flaming fire" signifies that He makes them recipients of Divine good, consequently Divine goods. (That "angels" mean in the Word the Lord in relation to Divine truth, and in a relative sense, recipients of Divine truth from the Lord, see above, n. 130, 200, 302; and that "ministers" signify recipients of the Divine good which is of Divine love, see also above, n. 155.) From this it is clear that "a flaming fire" signifies the good of love. "Fire" signifies love, because the Lord from Divine love appears in the angelic heaven as a sun, from which sun heat and light proceed; and in the heavens heat from the Lord as a sun is the Divine good of love, and light from the Lord as a sun is the Divine truth; this is why "fire" signifies in the Word the good of love, and "light" truth from good. (That the Lord from Divine love appears in the angelic heaven as a sun may be seen in the work on Heaven and Hell 116-125; and that light from that sun is Divine truth, and heat from that sun is Divine good, n. 126-140; also n. 567, 568.) It is from the correspondence between fire and love that in ordinary language, in speaking of the affections that belong to love, the expressions "to grow hot," "to burn," "to glow," "to boil," "to be on fire," and others of like meaning are used. Moreover, man grows warm from love of any kind, according to its degree.

[15] So far respecting the signification of "fire" in the Word, when it is attributed to the Lord, or when it is predicated of heaven and the church. But when "fire" is predicated in the Word of the evil and of the hells, it signifies the love of self and of the world, and thence every evil affection and cupidity that torments the wicked after death in the hells. "Fire" has this contrary signification for the reason that Divine love, when it comes down out of heaven and falls into the societies where the evil are, is changed into a love contrary to the Divine love, and thus into various heats of cupidity and of lusts, and so into evils of every kind, and also into torments, because evils carry with them the punishments of evil. From this change of the Divine love into infernal love with the evil, the hells where the love of self and the world and hatreds and revenge prevail, appear to be as if on fire, both within and round about, although the infernal crew that is in them perceive nothing fiery. Indeed, from these loves the crew that is in such hells appear with faces inflamed and reddened as from fire.

[16] This, therefore, is the signification of "fire" in the following passages. In Isaiah:

Wickedness shall burn as a fire; it shall devour the briars and brambles, and shall kindle the thickets of the forest, that they may roll upward in the elation of smoke. And the people are become as food of the fire; a man shall not pity his brother (Exodus 9:18, 19).

In the same:

The whole people shall be for the burning, food for fire (Isaiah 9:5).

Ye Assyrians, conceive chaff, bring forth stubble; your spirit, fire shall devour you. So shall the peoples be burnt for lime; thorns cut down which are kindled with fire. Who among us shall dwell with the devouring fire; who among us shall sojourn with the burnings of eternity (Isaiah 33:11, 12, 14).

"The Assyrians" mean those who from falsities and fallacies reason against the truths and goods of the church from self-intelligence, thus from self-love; these are here described.

[17] In the same:

In the day of Jehovah's vengeance, the brooks of the land shall be turned into pitch, and its dust into brimstone, and the land shall become burning pitch; it shall not be quenched night or day, the smoke thereof shall go up forever (Isaiah 34:8-10).

They have become as stubble; the fire hath burnt them; they shall deliver not their soul from the hand of the flame (Isaiah 47:14).

Behold, all ye that kindle a fire, that compass yourselves about with sparks; go into the place of your fire, and into the sparks that ye have kindled (Isaiah 50:11).

Their worm shall not die, neither shall their fire be quenched (Isaiah 66:24).

In Ezekiel:

I will give thee into the hand of burning men; thou shalt be for food for fire (Ezekiel 21:31, 32).

In David:

Thou shalt make them as an oven of fire in the time of Thine anger, and fire shall devour them (Psalms 21:9).

Burning coals shall overwhelm the wicked; fire shall cast them into pits, they shall not rise again (Psalms 140:10).

In Matthew:

Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. He will cleanse His floor, and gather His wheat into the garners, but the chaff He will burn with unquenchable fire (Matthew 3:10, 12; Luke 3:9, 17).

As the tares are burned with fire, so shall it be in the consummation of the age (Matthew 13:40).

The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into a furnace of fire (Matthew 13:41, 42, 50).

He said to them on the left hand, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels (Matthew 25:41).

Whosoever shall say to his brother, Thou fool, shall be subject to the hell of fire (Matt. 5:22; 18:8, 9; Mark 9:45, 47).

In Luke:

The rich man in hell said, Father Abraham, send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame (Luke 16:24).

When Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them; after the same manner shall it be in the day that the Son of man is revealed (Luke 17:29, 30).

In Revelation:

If anyone worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone (Revelation 14:9, 10).

The beast and the false prophet were cast alive into the lake of fire burning with brimstone (Revelation 19:20).

The devil was cast into the lake of fire and brimstone (Revelation 20:10).

Death and hell were cast into the lake of fire; and if anyone was not found written in the book of life he was cast into the lake of fire (Revelation 20:14, 15).

The unfaithful, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone (Revelation 21:8).

In these passages, "fire" signifies all cupidity belonging to the love of evil, and its punishment, which is torment. To this may be added what is presented in the work on Heaven and Hell 566-575, where it is shown what is meant by "infernal fire" and by "the gnashing of teeth."

[18] In the article above, in which "hail" was treated of, it was said that the Divine, when it comes down out of heaven into the lower sphere where the evil are, presents an effect which is the opposite of its effect in heaven itself; that is, in heaven it vivifies and conjoins, but in the lower parts where the evil are it produces death and disjunction. This is because the Divine influx out of heaven opens, in the good, the spiritual mind, and fits it to receive; but in the evil, who have no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and from this they then have an aversion to every good of heaven, and hatred for truths, and a lust for every crime, and in consequence they are separated from the good, and then damned. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, recreating, and conjoining; but below with the evil, it appears as a devouring and wasting fire.

[19] It is because of this effect of the Divine love flowing down out of heaven, that in the Word anger and wrath are so often attributed to Jehovah, that is, to the Lord, anger from fire, and wrath from the heat of fire; there is also the expression "the fire of His anger," and that "He is a consuming fire," with many other like expressions, which do not mean that the fire proceeding from the Lord is such, for in its origin it is Divine love, but that it becomes such with the evil, who by reason of its flowing into them become angry and wrathful. That this is so can be seen from the fire that appeared on Mount Sinai, when the Lord descended upon it and promulgated the law; this fire, although in its origin it was Divine love and the source of Divine truth, appeared to the Israelitish people as a consuming fire, before which they trembled greatly. (Exodus 19:18; 20:18; Deuteronomy 4:11, 12, 15, 33, 36; 5:5, 22-26); this was because the Israelitish people had no spiritual internal but only a natural internal, which swarmed with evils and falsities of every kind, and the appearance of the Lord to everyone is according to his quality. (That the sons of Jacob were such, see The Doctrine of the New Jerusalem 248.)

[20] This is why Jehovah, that is the Lord, is called in the Word "a consuming fire," as in the following passages:

Jehovah God is a consuming fire (Deuteronomy 4:24).

In Isaiah:

Behold, Jehovah will come in fire and His chariots like a storm, in flames of fire. For in fire Jehovah will plead, and in His sword with all flesh; and the slain of Jehovah shall be multiplied (Isaiah 66:15, 16).

In the same:

Thou shalt be visited with a flame of devouring fire (Isaiah 29:6).

In the same:

In the indignation of the anger of Jehovah, and in a flame of a devouring fire, in scattering, and inundation, and hailstones (Isaiah 30:30).

In David:

There went up a smoke out of His nostrils, and fire out of His mouth devoured; coals were kindled by it. At the brightness that was before Him the clouds passed, hail and coals of fire. Jehovah thundered out of the heavens, and the Most High gave forth His voice, hail and coals of fire (Psalms 18:8, 12, 13).

Our God shall come, and shall not keep silence; a fire shall devour before Him (Psalms 50:3).

In the same:

Jehovah shall rain upon the wicked snares, fire, and brimstone (Psalms 11:6).

In Ezekiel:

I will set My faces against them, that although they go out from the fire yet the fire shall devour them. And I will make the land a waste, because they have committed trespasses (Ezekiel 15:4, 6-8).

In Moses:

A fire has been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set on fire the foundations of the mountains (Deuteronomy 32:22).

Such things appear in the spiritual world when Divine good and truth come down out of heaven towards the lower parts where the evil are who are to be separated from the good and dispersed; and these things are said because of these appearances there. And as the fire that comes down out of heaven, which in its origin is Divine love, becomes, when it is received by the evil there, a consuming fire, in the Word such fire is predicated of Jehovah. Infernal fire has no other source than the change of the Divine love into evil loves, and into direful cupidities of doing evil and inflicting injury.

[21] This was represented also by:

The fire that fell from heaven and consumed Sodom and Gomorrah (Genesis 19:24);

And the fire that consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Leviticus 10:1, et seq.).

"Incense offered with strange fire" signifies worship from other love than love to the Lord. Also by:

The fire that consumed the uttermost part of the camp of the sons of Israel, because of their lusts (Numbers 11:1-3).

The same was represented by:

The Egyptians that perished in the Red Sea when Jehovah looked out from the pillar of fire and of cloud towards their camp (Exodus 14:24-27).

That this fire was in its origin the Divine love, shining before the sons of Israel in their journeyings and over the tabernacle in the nighttime, has been shown above in this article; and yet Jehovah's looking out from it threw the camps of the Egyptians into utter disorder and destroyed them.

[22] It is shown in Revelation that fire appeared descending from heaven to consume the evil in the spiritual world, and was seen there by John, for he says that:

Fire came down out of heaven, and consumed Gog and Magog and their crew (Revelation 20:9; Ezekiel 38:22).

"To consume" signifies here to disperse and to cast into hell. So again it is said in Isaiah:

The light of Israel shall be for a fire, and his Holy One for a flame, and it shall burn and consume his briers and brambles in one day (Isaiah 10:17).

"Briers and brambles" signify the evils and falsities of the doctrine of the church; the destruction of these by Divine truth descending out of heaven is signified by "the light of Israel shall be for a fire, and his Holy One for a flame."

[23] Because "fire" in the contrary sense, or in respect to the evil, properly signifies the love of self, and "flame" the love of the world, so also "fire" signifies every evil, as enmity, hatred, revenge, and many others, for all evils swarm forth from these two origins (See The Doctrine of the New Jerusalem 75); consequently "fire" signifies also the destruction of man in respect to spiritual life, and thus damnation and hell. All these things are signified by "fire" because love is signified by "fire," as can be seen still further from the following passages. In Isaiah:

The peoples shall behold, and be ashamed ¹ of the hatred; yea, fire shall devour thine enemies (Isaiah 26:11).

The destruction of the evil, who are here meant by "peoples" and "enemies," is described by "hatred" and "fire."

[24] In the same:

When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou goest through the fire thou shall not be scorched, neither shall the flame burn thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not enter and corrupt, "waters" here meaning falsities, and "rivers" reasonings from falsities against truths; "to go through the fire and not be scorched, and not to have the flame burn" signifies that evils and the cupidities arising from them shall do no harm, "fire" signifying evils, and "flame" the cupidities therefrom.

[25] In the same:

The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire; and all our desirable things are laid waste (Isaiah 64:11).

"The house of holiness and splendor" signifies the celestial and the spiritual church, "the house of holiness" the celestial church, and "splendor" the spiritual church; "where our fathers praised Thee" signifies the worship of the Ancient Church, "to praise" signifying to worship, and "fathers" those who were of the Ancient Church; "to be burned up with fire" signifies that all the goods of that church were turned into evils by which the goods were consumed and destroyed; "and all our desirable things are laid waste" signifies that all truths also were consumed, "desirable things" signifying in the Word the truths of the church.

[26] In the same:

Ye shall be as an oak casting its leaves, and as a garden that hath no waters. And the strong one shall be as tow, and his work as a spark, that they may both burn together and no one quench them (Isaiah 1:30, 31).

An "oak" signifies the natural man, and "leaves" knowledges and cognitions of truth therein; "garden" signifies the rational man; so "ye shall be as an oak casting its leaves, and as a garden that hath no waters," signifies that there shall no longer be any true knowledge or rational truth. "The strong one" and "his work" signifies what is hatched out from self-intelligence; he who trusts in himself and his own intelligence is often called "strong" in the Word, for he regards himself and his work that he brings forth as strong; and as man's own [proprium] drinks in every evil and falsity and thereby destroys every good and truth, it is said, "the strong shall be as tow, and his work as a spark, and they shall both burn together;" "to be burned" signifying to perish by the falsities of evil.

[27] In Ezekiel:

Thy mother is like a vine. Now she is planted in the wilderness, in a land of drought and thirst; fire hath gone out from the rod of her branches, it hath devoured them and her fruit (Ezekiel 19:10, 12-14).

"The mother who was like a vine" signifies the Ancient Church, which was in the good of life and in the truths therefrom; "now she is planted in the wilderness in a land of drought and thirst," signifies that the church is now destitute of goods and truths, "a land of drought" meaning the church where there is no good, and "a land of thirst" where there is no truth; "fire hath gone out from the rod of her branches, it hath devoured them and her fruit," signifies that the evil of falsity has destroyed every truth and good, "fire" means evil, "the rod of the branches" the falsity of doctrine in which is evil, and "to devour them and her fruit" means to destroy truth and good; the evil of falsity is the evil that is from the falsity of doctrine.

[28] In Zechariah:

The Lord will impoverish Tyre, and smite her wealth in the sea; and she shall be devoured by fire (Zechariah 9:4).

"Tyre" signifies the church in respect to the knowledges of truth and good, thus "Tyre" signifies the knowledges of truth and good that belong to the church; its devastation by falsities and evils is signified by "the Lord shall smite her wealth in the sea, and she shall be devoured by fire."

[29] In David:

Enemies have set Thy sanctuary on fire, they have profaned the tabernacle of Thy name even to the earth; they have burned all God's festal places to the earth. There is no more any prophet, neither is there with us anyone that knoweth (Psalms 74:7-9).

That cupidities arising from evil loves have destroyed the truths and goods of the church is signified by "enemies have set the sanctuary on fire, and have profaned the tabernacle of the name of Jehovah;" that they utterly destroyed all things of Divine worship is signified by "they have burned all God's festal places to the earth;" that there was no longer any doctrine of truth or understanding of truth is signified by "there is no more any prophet, neither is there with us anyone that knoweth."

[30] In Moses:

If men of Belial should impel the inhabitants of a city to serve other gods they should all be smitten with the edge of the swords, and the city with all its spoil should be burned with fire (Deuteronomy 13:14-17).

This signifies in the spiritual sense that a doctrine from which is worship that acknowledges any other god than the Lord must be destroyed, because in such doctrine there is nothing but falsities from evil cupidities. This is signified in the spiritual sense by these words, because a "city" in the Word signifies doctrine, and "to serve other gods" signifies to acknowledge and worship some other god than the Lord; "sword" signifies the destruction of truth by falsity, and "fire" the destruction of good by evil.

[31] In Luke:

The Lord said that He came to send fire on the earth; and what would He if it were already kindled? (Luke 12:49);

which signifies hostilities and combats between good and evil, and between truth and falsity; for before the Lord came into the world there were in the church nothing but falsities and evils, consequently there was no combat between these and truths and goods; but when truths and goods had been unveiled by the Lord, then it was possible for combats to exist, and without combats between these there can be no reformation; this therefore is what is meant by the Lord's "willing that fire be already kindled." That this is the meaning of these words can be seen from those that follow:

That He had come to give division; for from henceforth there shall be five in one house divided; the father shall be divided against the son and the son against the father, the mother against the daughter and the daughter against the mother (Luke 12 verses 51-53).

"The father against the son and the son against the father" means evil against truth and truth against evil; and "the mother against the daughter and the daughter against the mother" means the cupidity of falsity against the affection of truth, and the affection of truth against the cupidity of falsity; "in one house" means with one man.

[32] As "sons" signify in the Word the truths of the church, and "daughters" its goods, it can be seen what is signified by "burning sons and daughters" in Jeremiah:

They have built the high places of Topheth, in the valley of Hinnom, for burning their sons and their daughters (Jeremiah 7:31).

I will cause an alarm of war to be heard against Rabbah of Ammon; and her daughters shall be burned with fire (Jeremiah 49:2).

And in Ezekiel:

When ye offer your gifts, when ye make your sons to pass through the fire (Ezekiel 20:31).

"To burn sons and daughters with fire" signifies to destroy the truths and goods of the church by evil cupidities or by evil loves; whether or not such abominations were committed, yet they signify the destruction of the truth and good of the church by filthy abominable lusts, which are confirmed by falsities.

[33] From this the signification of "hail and fire mingled with blood, and they were cast unto the earth, so that a third part of the trees was burnt up," can now be seen, namely, influx out of heaven, and thence the first change before the Last Judgment; but what "tree" and "green grass" signify will be told in what follows. Like things are also said in the description of the plagues in Egypt that preceded their final destruction, which was the drowning in the Red Sea, namely:

That hail in which ran fire rained on the land of Egypt, by which every herb of the field was smitten, and every tree of the field was broken down (Exodus 9:18-35).

[34] That like things are to occur before "the day of Jehovah," which is the Last Judgment, is predicted in the Prophets. In Joel:

The day of Jehovah, a day of darkness and of thick darkness; a fire devoureth before it, and after it a flame burneth (Joel 2:1-3).

In the same:

And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and fearful day of Jehovah cometh (Joel 2:30, 31).

In the same:

The fire hath devoured the habitations of the desert, and the flame hath set in flames all the trees of the field (Joel 1:19, 20).

In Ezekiel:

Say to the forest of the south, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee; the flame of the grievous flame shall not be quenched; wherefore all the faces from the south even to the north shall be burned therein (Ezekiel 20:46, 47).

"The forest of the south" signifies a church that can be in the light of truth from the Word, but that is now in knowledges alone without spiritual light; "the trees that the fire will devour" signify such knowledges; that evil cupidities will deprive such knowledges of all spiritual life, and that there will be no longer any truth in clearness, nor even a remnant of it in obscurity, is signified by "all the faces (of the land) from the south to the north shall be burned therein." Now that the signification of "fire" in both senses is known, the signification in the Word of "to become warm," "to be inflamed," "to glow," "to boil up," "to be burned," "to be burnt up," also of "warmth," "flame," "glow," "burning," "conflagration," "place for fire," "coals," and the like, can be seen.

Footnotes: