Healing the Centurion’s Servant

1. And since He had completed all His sayings in the hearing of the people, He entered into Capernaum.

2. And a certain servant of a centurion, who was dear to him, having an illness, was about to die.

3. But having heard of Jesus, he sent to Him the elders of the Jews, beseeching Him to come and save his servant.

4. And coming to Jesus, they implored Him earnestly, saying that he was worthy for whom He should do this,

5. For he loves our nation, and he built us a synagogue.

6. And then Jesus went with them. And [when] He was already not far away from the house, the centurion sent friends to Him, saying to Him, “Lord, trouble not Thyself, for I am not worthy that Thou shouldest enter under my roof.

7. Therefore neither held I myself worthy to come to Thee; but say in a word, and my boy shall be healed.

8. For I also am a man set in order under authority, having soldiers under myself, and I say to this one, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does [it].”

9. And Jesus, when He heard these things, marveled at him, and turning to the crowd that followed Him, He said, “I say to you, I have not found such faith in Israel.”

10. And they that were sent, returning into the house, found the sick servant well.

Among the many lessons that Jesus taught when He delivered the Sermon in the Plain was the necessity of first removing the plank from our own eye so that we might understand ourselves before endeavoring to understand others. In this regard, Jesus was teaching about the importance of examining ourselves in order to discover the evils that we need to shun—the “log” in our own eye. This kind of self-examination leads to genuine humility. It is the sobering awareness that without the Lord, we would be unable to rise above our lower nature. While we might go around imagining ourselves to be better than others, worthy of their admiration and respect, self-examination helps us to realize the truth. And the truth is that without the Lord we are lowly slaves of our selfish nature, desiring that others serve us rather than desiring to serve others. ¹

This central teaching about humility is illustrated in the next episode. When a military commander from the Roman army discovers that his beloved servant is sick and about to die, he sends Jewish elders to Jesus. Apparently, the commander has heard about Jesus and believes that Jesus has the power to heal. So, the elders are sent to Jesus with whom they are to plead, begging Him to “come and heal” the commander’s servant (Luke 7:1-3).

The Roman commander is called a “centurion” which means that he is the commander of one hundred men. Ordinarily, a person with that much power might regard himself as worthy of great respect, a man to be admired and obeyed, a man who sees himself as above others, especially the one hundred soldiers who are subject to his orders. This commander, however, is quite different. Though he is a military commander in the Roman army, he still cares for his servant who is “dear to him.” He is also considerate of the Jewish people. As the elders who are sent to Jesus put it, “He loves our nation and has built us a synagogue…. He is a worthy man” (Luke 7:4-5).

The centurion, however, sees himself quite differently. After Jesus agrees to go to the home of the centurion to heal the dying servant, the centurion sends another delegation to Jesus. This second delegation is told to go out and meet Jesus along the way and ask Him not to enter the centurion’s home. They are to tell Jesus that the centurion has said, “Lord, do not trouble Yourself for I am not worthy that You should enter under my roof” (Luke 7:6).

The contrast between how others see the centurion and how he sees himself is striking. While others regard him as “worthy,” the centurion does not think he is worthy enough to have Jesus enter his home. In fact, the centurion does not think he is worthy enough to meet Jesus and stand in Jesus’ presence. As the centurion puts it, “I do not even consider myself worthy to come to You” (Luke 7:7). As a solution, and as a testimony to his great faith in the healing power of Jesus’ words, the centurion has his messengers say to Jesus, “Just say the word and my servant shall be healed” (Luke 7:7). When Jesus hears this, He turns to the crowd that has been following Him and says to them, “I have not found such great faith, not even in Israel” (Luke 7:9).

At the most literal level, the story about the healing of the centurion’s servant illustrates that everyone—whether Jew or gentile, Greek or Roman—has the capacity to be touched by the Divine. There are no “chosen” people. Everyone, everywhere, regardless of one’s religious upbringing or cultural background, has the ability to respond to the Divine love and wisdom that Jesus offers. The only requirement is humility. This is what Jesus means by the “great faith” of the humble centurion. It is the kind of faith that Jesus had longed to see but had not found among those who considered themselves “chosen.” ²

As a soldier in the Roman army, the centurion knows what it means to be under authority. “I have commanders over me,” says the centurion, “and I must do what they command. Similarly, I have soldiers under me who must do what I command. If I tell them to go, they go. If I tell them to come, they come. And, if I tell them to do something, they do it” (Luke 7:8).

On the physical battlefront, the centurion is a commander. He gives orders, and the soldiers under his command must obey. But if we look more deeply, and consider the spiritual battlefront, God is our commander-in-chief. He has a perfect vision of the hellish influences that threaten our spiritual life, and a perfect understanding of the enemy’s tactics. Through the commandments of His Word, He has gives us instructions about how to deal with hidden spiritual enemies. In the light of Divine wisdom, we see the nature of our hereditary evils; and through the power of the Lord’s Word, if we choose to use it, we can disperse and scatter the evil desires and false thoughts that arise in our minds. The only thing necessary is to “say the Word”—that is, to believe that the Word of the Lord has great power, even over evil spirits. Like good soldiers, our job is to follow the orders of our Commander. When God says, “Go into battle,” we go. When God says, “Come unto Me,” we come. And when God says, “Keep my commandments,” we do just that. This is the kind of obedience that is necessary if we are to prevail on the spiritual battlefront. ³

As this episode closes, we read that when they returned to the centurion’s house, they found that the servant who had been sick and near death had been made entirely well (Luke 7:10). In the Word, a “servant” represents the way that truth serves goodness in bringing about some form of useful service. Because goodness is always the end in view, truth serves to help us reach that end. For example, parents who want to raise good children (the end in view) need to learn essential truths about parenting. A person who wants to be a physical healer (the end in view) needs to learn important truths about how the body works. A landscaper who wants to help people have beautiful lawns and gardens (the end in view) needs to learn the truths about horticulture. In every one of these examples, truth is the “servant” of goodness. ⁴

In the spiritual sense, then, the story of the centurion’s servant contains a hidden message about those times in our lives when the truth that we possess is “sick” and “near death.” These are those times when evil desires seem to have the upper hand over our nobler aspirations, and false thoughts seem to be overshadowing our higher perceptions. When selfish cravings and false ideas attack our spiritual lives, we are, so-to-speak, spiritually sick and in a state which can be called near to spiritual death. ⁵

At such times, our only recourse is to realize that there is hope for healing as we, like the centurion, turn to the Lord. When our faith waivers, and when the truth we possess is clouded with doubt, it’s time to rely on our Heavenly Commander. As it is written in the Hebrew Scriptures, “If you keep the commandments and the statutes and the judgements which I am commanding you today …. the Lord your God will take away all sickness from you, and keep you free from every evil disease” (Deuteronomy 7:11, 15). Also, “If you will diligently hearken to the voice of the Lord your God, and do that which is right in His sight, and give ear to His commandments, and keep all His statutes, I will put none of these diseases upon you … for I am the Lord who heals you (Exodus 15:26).

Bringing the Dead to Life

11. And it came to pass on the next [day] that He went into a city called Nain; and a considerable [number] of His disciples went with Him, and a crowd of many.

12. And when He was near the gate of the city, behold, a dead [man] was being carried out, the only begotten son of his mother; and she was a widow; and a considerable crowd of the city was with her.

13. And the Lord seeing her was moved with compassion for her; and He said to her, Weep not.

14. And coming forward He touched the coffin, and they that bore [him] stood [still]; and He said, Young man, I say to thee, Arise.

15. And he that was dead sat up, and began to speak; and He gave him to his mother.

16. But fear took [them] all, and they glorified God, saying that a great Prophet has risen up among us, and that God has visited His people.

17. And this word went out into the whole of Judea concerning Him, and into all the countryside.

The centurion’s servant was sick, and was made well. In fact, he was so sick that he was “near death.” This was indeed a great miracle, especially considering the fact that the healing was done at a distance and only required that Jesus “speak a word.” In the episode which now follows an even greater miracle takes place. A young man, who has already died, is brought back to life. As it is written, “And when He came near the gate of the city, behold a dead man was being carried out, the only son of his mother; and she was a widow. And a considerable crowd from the city was with her. And the Lord, seeing her, was moved with compassion for her, and said to her, ‘Weep not’” (Luke 7:13). ⁶

The progression from healing a deadly illness to raising someone from the dead is significant. Throughout the gospel narratives, Jesus continues to reveal the divinity that is within Him—not all at once, but gradually. Similarly, as Jesus gradually opens our understanding, we begin to comprehend the wonders of spiritual reality. Like the servant of the centurion in the previous episode, our understanding of spiritual truth, which was sick and near death, is restored to full health. In this episode, however, the healing is deeper. It is not about the healing of a spiritual illness, but rather resurrection from spiritual death. It is about those times when we are so buried in evil desires and drowning in false thoughts that we can be called “spiritually dead.”

In this particular episode, Jesus is dealing with a woman who has not only lost her husband, but has now lost her son. In the Word, a widow represents a spiritual state that we all experience from time to time. It is a state of goodness without truth to defend, support, and guide it. In this case, the loss of a husband and now a son pictures those times when the truth has apparently left us. We are spiritual “widows.” Although we long to do good, we don’t know how. Even worse, as we make a renewed effort to raise up a resemblance of the truth we once knew, that truth seems to die on us as well. This is contained in the scriptural words, “the only son of the mother was being carried out and she was a widow” When we are in this state of “spiritual widowhood,” Jesus comes to us to restore the truth which had seemed to die. He comes as the spiritual bridegroom and husband of all who are willing to receive Him, saying, “Weep not.” (Luke 7:13).

And then, without skipping a beat, Jesus touches the coffin and says to the young man, “Arise” (Luke 7:14). Not only does the young man arise from death, but he also sits up and begins to speak. (Luke 7:15). When the people see this great miracle, they cry out, glorifying God, and proclaiming that “God has visited His people” (Luke 7:16). This is an echo of the prophecy of Zacharias in the first chapter when he said, “The Dayspring from on high has visited us to give light to those who sit in darkness and the shadow of death: (Luke 1:78-79).

In bringing the widow’s son back to life Jesus is demonstrating that He can resurrect us from those times when we no longer seem to have any truth in our lives. Like the widow who first lost her husband, and now her only son, there are times when we can feel spiritually lost and alone without any truth to guide us. It is not that the truth we have is clouded, as in the previous episode concerning the centurion’s servant who was near death. In this case, it feels dead, gone, departed from us, never to come back. But that is just an appearance. In spiritual reality, God’s truth is always near, and when we sense the touch of His truth, new life begins to arise in us. We experience a renewed ability to respond to the voice of the Lord as He speaks to us from His Word, saying “Arise.”

Like the young boy, we can sit up and begin to speak. It was not only the young boy who began to speak, but also the crowds who gathered to witness this great miracle. As it is written in the concluding words of this episode, “And the report about Him went throughout all Judea and all the surrounding region” (Luke 7:17)

Are You the Coming One?

18. And his disciples reported to John all these things.

19. And John, calling a certain two of his disciples, sent [them] to Jesus, saying, Art Thou He that should come, or should we expect another?

20. And when the men had come to Him, they said, “John the Baptist has sent us to Thee, saying, ‘Art Thou He that should come, or should we expect another?’”

21. And in that same hour He cured many of diseases and scourges and evil spirits, and to many [‘that were] blind He graciously gave [them] to see.

22. And Jesus answering said to them, “Go report to John what things you have seen and heard: that the blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor are brought good tidings;

23. And happy is he who shall not be caused to stumble in Me.”

The resurrection of the young boy culminates in his sitting up and speaking. Although we do not know what he said, the mere fact that he was able to speak at all testified to the new life now flowing through him—life that had been transmitted to him through the powerful words of Jesus when He said, “Young man, I say to you, ‘Arise.’” The people who witnessed the miracle were understandably amazed and reported it far and wide along with other stories about the wonders that Jesus was performing. Among the witnesses were the disciples of John the Baptist. As it is written, “Then the disciples of John reported to him all these things” (Luke 7:18).

The word is out about Jesus’ miracles. After all, Jesus has just healed the centurion’s servant from a distance and raised a widow’s son from death. Jesus’ words and actions seem to indicate that He is, indeed, the promised Messiah. But He doesn’t seem to be the kind of Messiah that was expected. He works on the Sabbath; He eats with sinners and tax collectors, and in the previous episode, He did what was forbidden—He touched the coffin of a dead person. This is not the kind of royal behavior that was expected of the coming Messiah. According to the Hebrew Scriptures, the coming Messiah was expected to be a great king who would lead His people to victory over their physical enemies. As it is written, “I will make your enemies a footstool for your feet” (Psalm 110:1); “The Lord who rules over all will be like a shield to His people. They will destroy their enemies” (Zechariah 9:8; 15).

These were the expectations that many people had. They were looking for a physical king, an “anointed one,” who would bring about a military, political, and economic revolution that would set the children of Israel free from foreign domination. Jesus, however, appeared to be doing something quite different. There has been a lot of preaching and healing, but so far nothing has been said about destroying enemies, setting prisoners free, and setting up a new kingdom. In fact, John the Baptist, is still languishing in prison. Therefore, John sends His disciples back to Jesus with a legitimate question: “Are You the Coming One,” asks John, “or do we look for another?” (Luke 7:18).

It’s a good question. But when the disciples of John come to Jesus with the question, “Are You the Coming One?” Jesus does not give a direct response. Instead, He continues His work, letting His actions speak for themselves. As it is written, “And that very hour He cured many people of their infirmities, afflictions, and evil spirits; and to many who were blind he gave sight” (Luke 7:21). Jesus then turns to John’s disciples and says to them, “Go and tell John the things you have seen and heard; that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached to them” (Luke 7:22).

Jesus then concludes His message to John’s disciples with this final thought, “Blessed is he who is not offended because of Me” (Luke 7:23). While this is not a direct response to John’s question, it is filled with meaning. Jesus is telling them, indirectly, that He is the Coming One, and there is no need to look for another. While He is not ushering in a new physical kingdom, He is indeed inaugurating a new spiritual kingdom. It will be a kingdom in which the spiritually blind will see the wonders that God is working in their inner lives; the spiritually lame will be able to walk in the path of the commandments; the spiritually deaf will have their ears opened so that they might hear the voice of God; the spiritually sick shall recover and the spiritually dead shall be resurrected to new life. In that new kingdom, all those who have hungered and thirsted for the truth—shall have the gospel preached to them. These are the various categories of human beings who will be blessed by Jesus’ coming into their lives. ⁷

On the other hand, those who refuse to believe will be offended. Like the scribes and Pharisees who ignored the wonders that Jesus was working in their very midst, we can refuse to believe that seen and unseen wonders are occurring at every moment. This, however, does not need to be the case. Instead of taking offense, we can believe. We can rest in the assurance that God is with us working wonders, and our job is to keep the commandments. The more we do this, the more will we experience the inner blessedness of true peace. As it is written in the Hebrew Scriptures, “Great peace have they who love Thy law, and nothing shall offend them” (Psalm 119:165).

The Role of John the Baptist

24. And when the messengers of John had gone away, He [Jesus] began to say to the crowds concerning John, “What did you go out into the wilderness to observe? A reed shaken by the wind?

25. But what did you go out to see? A man clothed in soft garments? Behold, they being in glorious vesture and [in] luxury are in kings’ [palaces].

26. But what did you go out to see? A prophet? yes, I say to you, and more than a prophet.

27. This is [he] about whom it is written, ‘Behold, I send my angel before Thy face, who shall make ready Thy way in front of Thee.’

28. For I say to you, Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he.”

As John’s disciples leave, carrying Jesus’ message with them, the question now is no longer about whether or not Jesus is the Coming One. Instead, Jesus turns the question around and asks the crowd about John the Baptist. “What did you go out into the wilderness to see?” asks Jesus. “A reed shaken by the wind?” (Luke 7:24). In other words, did they expect that John would be undecided about his beliefs, subject to change his mind, like a hollow reed shaken by the wind?

Jesus is here describing beliefs that are “hollow” because they are based on a merely external, literal understanding of the Word. Such beliefs, based only on the literal words of sacred scripture without a deeper meaning, are like hollow reeds that can be blown in any direction by changing winds. Similarly, the letter of the Word without the internal sense can be interpreted in whatever way the breezes of popular opinion are blowing. In brief, the letter of the Word, without a corresponding internal sense is hollow, empty, and dead. It is like a body without a soul. ⁸

On the other hand, the literal sense of the Word, when consistent with the internal meaning that it contains, is Divine. All of the fullness of the internal sense is contained withing the literal sense. In fact, when the literal sense is read in the light of the internal sense, heaven and earth, God and human beings, are reconnected. In moments like this, the rough and dull outward appearance of the letter begins to shine with the soft, inner beauty that it contains. ⁹

This idea, that the Word contains an inner meaning which is soft and shining, is the subject of Jesus’ second question in this series. “But what did you go out to see?” asks Jesus again. “A man clothed with soft garments?” Indeed, those who are in shining garments and live in luxury are in kings’ courts” (Luke 7:25). This is a reference to the beauty of the inner meaning of the Word. Unlike the external meaning, which appears to be coarse and dull, like camel’s hair and a leather belt, the inner meaning is smooth and glistening. It is like a seamless silk garment lit up by the sun. Truth alone—the literal sense of the Word—can be hard and gloomy. But when it is filled with the goodness of the internal sense, the harsh tones of the letter are softened, and the inner meaning of the words shine forth with great beauty. ¹⁰

Jesus then repeats the question a third time: “But what did you go out to see? A prophet?” (Luke 7:26). This time Jesus answers His own question: “Yes, I say to you and more than a prophet. This is he of whom it is written: ‘Behold I send My messenger before Your face, who will prepare Your way before You’” (Luke 7:27). Jesus is here quoting from the Hebrew prophet Malachi. He is declaring that John the Baptist is indeed the prophet who would prepare the way for the coming of the Messiah. Because of this, John’s role was more significant than the role of any other prophet. No other prophet was greater than John: “For I say to you among those born of women, there is not a greater prophet than John the Baptist” (Luke 7:28). But Jesus then adds this caveat: “But He who is least in the kingdom of heaven is greater than he” (Luke 7:28).

The key to understanding this statement is found in the distinction between the literal sense of the Word and the spiritual sense of the Word. The literal sense is written in human language and is heavily clothed with the fallacies of human thought and culture. But the spiritual sense is from God. While it can be glimpsed in part, like the brilliance of the sun, its wisdom is far beyond our limited understanding. ¹¹

Therefore, it can be said that those who gain even a tiny glimpse of the spiritual sense surpass in wisdom those who go no further than a literal understanding of the Word. As Jesus says, “He who is least in the kingdom of heaven is greater than [John the Baptist].” In other words, the letter of the Word, when separated from its inner meaning, will always have its limitations. It will be like a hollow reed, subject to the shifting winds of human interpretation. But the internal sense of the Word is born of God. However, limited our understanding of it might be, it is always greater than the literal sense alone.

The Men of This Generation

29. And all the people that heard [Him], and the publicans, justified God, having been baptized with the baptism of John.

30. But the Pharisees and the lawyers spurned the counsel of God in respect to themselves, not having been baptized by him.

31. And the Lord said, “To what then shall I liken the men of this generation? And what are they like?

32. They are like little children sitting in the market, and summoning one another, and saying, We have piped to you, and you have not danced; we have lamented to you, and you have not wept.

33. For John the Baptist came neither eating bread nor drinking wine, and you say, He has a demon.

34. The Son of Man came eating and drinking, and you say, Behold a man, a glutton and a winebibber, a friend of publicans and sinners!

35. And wisdom is justified by all her children.”

John’s disciples had come to Jesus with a direct question: “Are you the Coming One, or do we look for another?” Instead of giving a direct answer, Jesus turned the question around and asked the crowd about their expectations. “What did you go out in the wilderness to see?” He asked them. He repeated the question three times. Finally, He made it clear that John was indeed the prophet foretold by the Hebrew prophets, the one who would prepare the way for the Messiah.

While Jesus is clear about John’s role, Jesus is less clear about whether or not He (Jesus) is the expected Messiah. That’s because recognizing Jesus as the Messiah (or Coming One) is an internal matter, something one can see only with spiritual eyes. We cannot rely on anyone else to make this decision for us. We must learn to see with “new eyes.” This begins with a sincere study of the literal sense of the Word, and this is what Jesus means when He says that we must be “baptized with the baptism of John” (Luke 7:29).

Without that initial baptism—the sincere desire to understand the letter of the Word, and an openness to be instructed in new truth—we become like “the Pharisees and lawyers who spurned the counsel of God” (Luke 7:30). This is a crucial point. If we go to the Word seeking only those teachings that justify our established positions and defend our preconceived ideas, we will make no spiritual progress. We will only reinforce those prejudices and preconceptions that have kept our minds in states of spiritual darkness. This is especially the case when we use the Word to defend our false beliefs and support our self-serving nature. Whenever this is the case, we are “spurning the counsel of God.” That is, we are unwilling to appreciate the deeper truths and new awareness that Jesus wants to bring into our lives through truly understanding the Word of God.

As long as we remain ignorant of these truths, we remain trapped in the cultural prejudices and biased attitudes of the day, unable to rise above inherited mindsets. As Jesus puts it, “To what shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying, ‘We played the flute for you, and you did not dance; we mourned to you, and you did not weep’” (Luke 7:32).

Throughout the Hebrew Scriptures, the prophets spoke about the coming of the Messiah, and they did so in different ways. Sometimes, they spoke about the joy that would be found when the Messiah makes His coming. For example, the prophet Isaiah says, “The ransomed of the Lord shall return to Zion with singing. Everlasting joy shall be upon their heads. They shall obtain gladness, and joy while sorrow and sadness shall flee away” (Isaiah 35:10). And in the psalms, it is written, “Let them praise His name with dancing and make music to Him with timbrel and harp” (Psalm 149:3). On the other hand, not all prophecies focused on joy. Some warned of great tribulation and suffering. For example, in Lamentations it is written, “Joy has left our hearts; our dancing has turned to mourning … weep for us for we have sinned” (Lamentations 5:15-16).

The words of the prophets contained infinite levels of truth, but “the men of this generation,” as Jesus called them, refused to listen. They refused to hear the prophecies about the joy that would prevail when the Messiah came into the world to subjugate the hells, restore order, and establish a proper understanding of religion. Or, as it is written in sacred scripture, “He played the flute for them, but they did not dance.”

Similarly, “the men of this generation” refused to hear the prophecies about the destruction that people would bring upon themselves when they turned away from repentance, rejecting the idea that they must cease to do evil. Or, as it is written in sacred scripture, “He mourned to them, but they did not weep.”

The prophets had spoken; John the Baptist had preached the gospel of repentance. But like disobedient children, the “men of this generation” refused to listen. Instead, they focused on the external behavior of John the Baptist, disregarding His message about the necessity of self-examination. The only thing they saw was that “he came neither eating bread or drinking wine” and concluded that “he had a demon” (Luke 7:33). Similarly, they disregarded the miracles and messages of Jesus, noting only that He seemed to be “a glutton and a winebibber, a friend of tax collectors and sinners” (Luke 7:34). Once again, they refused to listen.

Going deeper

It is important to remember that John the Baptist represents the external sense of the Word, the firm, unyielding literal truths that show us who we are, and how we must repent. “These are too severe, too hard,” we sometimes say. “We are not interested in discovering, acknowledging, and refraining from hidden evils.” In all these ways, we refuse to allow our old ways to die. In other words, we refuse to mourn.

On the other hand, Jesus represents the inner meaning of the Word—the tender, inviting teachings about forgiveness, compassion, and mercy. “These are too lenient, too gentle, too soft,” we sometimes say. “We need law, order and obedience. We need strict observance of religious duties.” In all these ways, we refuse to experience the liberating joy of a new life in the Lord. In other words, we refuse to dance.

But true wisdom is the beautiful union of external and internal. It is the union of external obedience to the literal teachings of the Word (John), while internally living and dwelling in their spirit (Jesus). Whenever we bring together the rock-solid truths of the literal sense of the Word with the softer affections contained in the internal sense, we give birth to noble insights and benevolent emotions. These are our spiritual offspring. They are living proof that we are growing wiser every day. As Jesus puts it at the conclusion of this episode: “But wisdom is justified by all her children” (Luke 7:35).

To sum up the central teaching of this episode, we need both John and Jesus — the literal and spiritual sense of the Word. While we need to study and understand the literal sense (John), we also need to see within that sense the goodness, mercy, and compassion that every story contains (Jesus). The Word is not holy apart from its inner meaning. Nor is the inner meaning holy apart from the literal sense that it contains. But when there is a sacred union of the letter and the spirit, the Word shines with divinity. The marriage of goodness and truth, love and wisdom, internal and external, gives birth to faith, charity, and the heavenly desire to perform useful services. In sacred scripture, these “spiritual offspring” are the children of a new generation. ¹²

Simon’s Debt

36. And a certain one of the Pharisees besought Him that He would eat with him; and having entered into the house of the Pharisee, He reclined.

37. And behold, a woman in the city who was a sinner, knowing that He sat in the Pharisee’s house, obtained an alabaster [vessel] of ointment;

38. And standing by His feet behind [Him], weeping, she began to shower His feet with tears, and wiped [them] with the hairs of her head, and kissed His feet, and anointed [them] with the ointment.

39. But [when] the Pharisee who had invited Him saw [it], he said within himself, saying, “This [Man], if He were a prophet, would have known who and what manner of woman [this is] who touches Him, that she is a sinner.”

40. And Jesus answering said to him, “Simon, I have something to say to thee;” and he declares, “Teacher, say on.”

41. “A certain lender had two debtors; the one owed five hundred denarii, and the other fifty.

42. But [they] having nothing to pay, he graciously forgave them both. Tell [Me], therefore, which of them will love him most?”

43. And Simon answering said, “I assume [he] to whom he graciously forgave most”. And He said to him, “Thou hast rightly judged.”

44. And turning to the woman, He declared to Simon, “Seest this woman? I came into thy house; thou gavest Me no water on My feet, but she has showered My feet with tears, and wiped [them] with the hairs of her head.

45. Thou gavest Me no kiss, but she, since I came in, has not ceased to kiss My feet.

46. My head with oil thou didst not anoint, but she has anointed My feet with ointment.

47. Thus I say to thee, ‘Her sins, which are many, are forgiven, because she loved much; but to whom little is forgiven, he loves little.’”

48. And He said to her, “Thy sins are forgiven.”

49. And they that sat with [Him] began to say in themselves, “Who is this that forgives sins also?”

50. And He said to the woman, “Thy faith has saved thee; go into peace.”

In the previous episode, the focus was on the two senses of the Word: the external sense and the internal sense. The external sense is about mountains, rivers, trees, birds, rivers, kings, soldiers, fishermen, birds, clouds, bread, wine, and everything that pertains to outer, physical reality. The internal sense is about love and wisdom, faith and charity, truth and falsity, good and evil, heaven and hell, and everything that pertains to the inner world of spiritual reality.

The truth is that we live in two worlds—an outer world of nature and an inner world of spirit. In our outer world, we are known by our words and actions. Our inner world, however, is less obvious. Mostly hidden from the view of others, it is the private world of our thoughts and feelings. In the episode which now follows, we are given a glimpse of what it means to dwell in two worlds simultaneously, an external world which can be observed by others, and an internal world of private thoughts and feelings.

The episode begins when a Pharisee named Simon invites Jesus to a meal at his home (Luke 7:36). While Jesus is sitting at the table, a woman from the city comes into Simon’s home with the specific purpose of washing Jesus’ feet. As it is written, “And, behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, and stood at His feet weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil” (Luke 7:37-38).

Simon the Pharisee, who was carefully observing all of this, said nothing. But in his heart, he was full of judgments—about Jesus and about the woman. Referring to Jesus, he said to himself, “This man, if He were a prophet would know who and what manner of woman this is who is touching Him” (Luke 7:39). And as regards the woman, he was thinking in his heart, “She is a sinner” (Luke 7:39).

One of the leading attributes of the Pharisees was their hypocrisy. In this case, Simon, on a pretense of friendship has invited Jesus to dine with him. That was merely the outward action, a physical observable behavior that had the appearance of gracious hospitality. Inwardly however, in his inner world of thought and feeling, he was out to prove that Jesus was not a prophet, not the Messiah, and merely an ordinary man. This is why he was so quick to judge Jesus, saying within himself, “If He were a prophet, He would know what manner of woman this is.”

Simon the Pharisee, had, of course misjudged the situation. Jesus knew exactly “what manner of woman” He was dealing with. That’s because Jesus was able to look beyond the world of physical appearances; He was able to see into her inner world. He knew her heart. As it is written in the Hebrew Scriptures, “The Lord sees not as man sees. People judge by the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7).

Jesus also knew Simon’s heart. While Simon believed that his thoughts were private, Jesus could read them just as easily as if Simon were thinking out loud. Therefore, it is written, “As for this woman, he was thinking in his heart, ‘She is a sinner.” It’s one thing to be caught up in sinful activities; we are allowed to judge that. It’s called a moral judgment. We can say, “What you did was wrong, or cruel, or unfair.” But whether someone is a “sinner” or not, no one can judge. That is called a “spiritual judgment.” ¹³

Jesus is perfectly aware of Simon’s judgmental thoughts. Nevertheless, Jesus does not rebuke him—not yet. Instead, Jesus says, “Simon, I’d like to tell you something.” Simon replies, “Go ahead,” and Jesus tells Simon a brief story about a lender who had two debtors. One debtor owed five hundred denarii, and the other debtor owed fifty denarii. “And when they had nothing with which to repay,” says Jesus, “The lender freely forgave them both” (Luke 7:41-42). As Jesus concludes the brief story, He says to Simon, “Tell Me, therefore, which one of them will love him more?” And Simon answers, “I suppose the one whom he graciously forgave the most” (Luke 7:43).

Jesus’ response is brief but replete with meaning. He says to Simon, “You have rightly judged” (Luke 7:43).

Jesus then turns Simon’s attention back to the woman, encouraging him to take a second look. “Do you see this woman,” says Jesus to Simon. It’s as if Jesus is encouraging Simon to look again, to reconsider his assumptions, and to regard this woman in a different light. Jesus is trying to help Simon see beyond worldly appearances, to see through the eyes of compassion and understanding. In scriptural terms, Jesus is trying to open Simon’s “blind eyes.”

In order to do this, Jesus compares the way Simon treated Him to the way the woman treated Him. “I came into your house,” says Jesus to Simon, “but you gave me no water for My feet. And yet, she has showered My feet with tears, and wiped them with the hairs of her head” (Luke 7:44). Jesus is referring to the custom of washing one’s feet before entering someone’s house. Simon had failed to do this, but the woman did much more.

Continuing His comparison, Jesus says, “You gave Me no kiss, but she, since I came in, has not ceased to kiss My feet. You did not anoint My head with oil, but she has anointed My feet with ointment” (Luke 7:45-46). Jesus then sums up His comparison with these words: “Therefore, I say to you, ‘Her sins, which are many, are forgiven, because she loved much; but to whom little is forgiven, he loves little’” (Luke 7:47). Finally, in a powerful concluding statement, Jesus turns away from Simon, faces the woman, and says to her, “Your sins are forgiven” (Luke 7:48).

Simon, it will be remembered had heavy judgments about Jesus and the woman. He doubted whether Jesus was a prophet, and he was sure that the woman was a sinner. At the conclusion of the story, when Simon recognizes that the one who had been forgiven the most would also be the one with the greatest love, Jesus does not say, “You have answered correctly.” Instead, he says, “You have judged rightly.”

In other words, this kind of judgment is righteous judgment. This is the kind of judgment that can see and understand what it means to be forgiven of a great debt. It is the proper use of the understanding. What Simon does not see, however, is that he is perhaps a greater debtor than the woman. That’s because every spiritual judgment he makes serves to increase his spiritual debt. Nor is he aware that there is anything wrong with his judgmental nature. In his outer world, he is a wealthy man. But in his inner world of thought and feeling, he has tremendous spiritual debts.

Even so, Jesus is willing to forgive all of his debts. But in order to receive the Divine forgiveness, Simon must first of all acknowledge his sins. It’s the same for each of us. In fact, the more we come into the realization of our sinful nature, the more gratitude we feel toward the Lord for what He has done for us, and what He is doing in us at every moment. To the extent that we realize how great our spiritual debts are—much more than fifty or even five hundred denarii—the more love and appreciation we will feel towards God who is willing to forgive every debt, subdue every evil, and fill us with new life. As it is written in the Hebrew Scriptures, “How shall I repay the Lord for all His benefits towards me?” (Psalm 116:8-9; 12).

All of this takes place while Jesus is sitting at the table with several others. While we no longer hear from Simon, the others remain judgmental. When Jesus says to the woman, “Your sins are forgiven,” the onlookers say within themselves, “Who is this who even forgives sins?” (Luke 7:49). Their unspoken judgment is reminiscent of an earlier episode when Jesus healed a paralytic and told him that his sins were forgiven. At that time, the Pharisees reasoned in their hearts, thinking to themselves, “Who can forgive sins but God alone?” (Luke 5:21).

The situation at Simon’s house is similar. Once again, the onlookers reason within themselves about who this might be who claims to forgive sins. After all, this is something that only God can do. Jesus, however, does not respond directly to their thoughts. Instead, He turns to the woman and says, “Your faith has saved you” (Luke 7:50).

It should be noted that in the last three episodes Jesus has been steadily revealing His divinity. First, He healed the centurion’s servant who was near death; then He resurrected the widow’s son who was dead; and now, He shows that His power goes beyond the limitations of physical reality into spiritual reality. Jesus has told the woman that her faith has saved her and that her sins are forgiven. Now, as this episode comes to an end, Jesus tells her to “Go in peace” (Luke 7:50). It’s a benediction available to all who are willing to receive the blessings that come from acknowledging how great their debts are, how much those debts have been forgiven, and that their faithful willingness to follow Jesus can lead them into new life.

A practical application

In the spiritual world into which we all come after death, every thought and feeling is made plain. It is no longer possible to hide harsh judgments while pretending to be friendly. So, it’s a good idea to keep a close watch on the thoughts and feelings we entertain, refusing to embrace spiritual judgments of others, while welcoming those thoughts that see the best in others. This is good practice not only in this world, but also for the world we will enter for eternity. ¹⁴

Footnotes:

684. It is said the "kingdoms of the world are become our Lord's and His Christ's," and this signifies that Divine good and Divine truth are received when the evil are separated from the good and are cast into hell; for then both the higher and the lower heavens can be in enlightenment and thus in the perception of good and truth; and this could not be effected so long as the evil were conjoined with the good, because the interiors of the angels, who are in the lower heavens, could not then be opened, but only the exteriors, and the Lord does not reign in spirits and men in externals separate from internals, but in internals, and from internals in externals; for this reason, until the interiors of the angels of the lowest heaven, which are spiritual and celestial, were opened, that heaven did not become the kingdom of the Lord as it did after the separation of the evil from them.

[2] It is said that "the kingdoms of the world are become our Lord's and His Christ's," and "Lord" here has the same meaning as "Jehovah" in the Old Testament, and "Father" in the New, namely, the Lord in respect to the Divine Itself and in respect to Divine good; while "Christ" has the same meaning as "God" in the Old Testament, and "the Son of God" in the New, namely the Lord in respect to the Divine Human and also in respect to Divine truth, for "Christ" has a like meaning as "Anointed," "Messiah," and "King;" and "Anointed," "Messiah," and "King" mean the Lord in respect to Divine truth, and also in respect to the Divine Human when He was in the world, for the Lord in respect to His Human was then Divine truth. So "the Anointed of Jehovah" has a similar meaning, for the Divine Itself which is called "Jehovah" and "Father," and in its essence was the Divine good of Divine love, anointed the Divine Human, which is called "the Son of God," and which in its essence while it was in the world was Divine truth; for "anointing" signified that the Lord's Divine Human proceeded from His Divine Itself, and consequently the Divine truth from His Divine good.

[3] From this it is clear that the Lord alone in relation to the Divine Human was essentially "the Anointed of Jehovah," while kings and priests were called "the anointed of Jehovah" representatively; for the "oil" with which the anointing was performed signified the Divine good of the Divine love. Now as it was Divine truth with the Lord that was anointed by the Divine good, so "Christ," and likewise "the Messiah" and "Anointed," and also "King," signifies Divine truth proceeding from the Divine good of the Lord's Divine love. That this is so can be seen from passages in the Word where "Christ," "Messiah," and "Anointed" are mentioned.

[4] That "Christ" is the Messiah, or Anointed, is evident in John:

Andrew findeth his brother Simon and said to him, We have found the Messiah, which is, when interpreted, Christ (John 1:41).

And in the same:

The woman of Samaria said, I know that Messiah cometh, who is called Christ (John 4:25).

This shows that the Lord is called "Christ" because He was the Messiah whose coming was foretold in the Word of the Old Testament; for the word for Anointed is "Christ" in the Greek, and "Messiah" in the Hebrew, and a king is one anointed. This is why the Lord is called "King of Israel," and "King of the Jews," which also He acknowledged before Pilate, wherefore it was inscribed upon the cross:

The king of the Jews (Matthew 27:11, 29, 37, 41; Luke 23:1-4, 35-40).

Also in John:

Nathaniel said, Thou art the Son of God, the King of Israel (John 1:48).

[5] As "Anointed," "Christ," "Messiah," and "King," are synonymous terms, so also "Son of God;" and each one of these names signifies in the spiritual sense Divine truth (that this is the signification of "king" may be seen above, n. 31, 553, 625); and "Son of God" also has the same meaning, because in the Word "sons" signify truths, and thus "the Son of God" signifies Divine truth. That "sons" signify truths may be seen above (n. 166). "Christ" and "Messiah" have a like signification.

[6] That "Christ" signifies Divine truth is evident in Matthew:

Be not ye called Rabbi, one is your teacher, Christ (Matthew 23:8).

"Rabbi" and "teacher" signify one that teaches truth, thus in an abstract sense the doctrine of truth, and in the highest sense Divine truth, which is Christ. That the Lord alone is Divine truth is meant by "Be not ye called Rabbi, one is your teacher, Christ."

[7] In the same:

See that no one lead you astray; for many shall come in My name, saying, I am the Christ, and shall lead many astray. If anyone shall say to you, Lo, here is the Christ, or there, believe it not; for there shall arise false Christs and false prophets (Matthew 24:4-5, 23-24; Mark 13:21-23).

This must not be understood as meaning that there will arise those who will call themselves the Christ or Christs, but those who will falsify the Word, and declare that this or that is Divine truth when it is not; those who confirm falsities by the Word are meant by "false Christs," and those who hatch out falsities of doctrine by "false prophets." For these two chapters treat of the successive vastation of the church, thus of the falsification of the Word, and lastly of the profanation of truth thence. (But this may be seen further explained in the Arcana Coelestia 3353-3356, and n. 3897-3901.)

[8] And as "Son of God" also signifies Divine truth, as has just been said, He is sometimes called:

The Christ, the Son of God (as in Matthew 26:63; Mark 14:61; Luke 4:41, 22:66-71 to the end; John 6:69, 11:26-27, 20:31).

In a word, when the Lord was in the world He was called "Christ," "Messiah," "Anointed," and "King," because in Him alone was the Divine good of Divine love, from which Divine truth proceeds, and this was represented by "anointing;" for the "oil" with which anointing was performed signified the Divine good of Divine love, and the "king," who was anointed, represented Divine truth. This is why kings, when they had been anointed, represented the Lord, and were called "the anointed of Jehovah;" yet it was the Lord alone in relation to His Divine Human that was "the Anointed of Jehovah," since the Divine good of Divine love was in Him, and this was Jehovah and the Father from whom the Lord had the being [esse] of life. For it is well known that He was conceived of Jehovah, thus it was from the Divine good of Divine love, which was in Him from conception, that the Lord in relation to His Human was Divine truth so long as He was in the world. This shows that the Lord alone was "the Anointed of Jehovah" essentially, and that kings were called "the anointed of Jehovah" representatively. Thence now it is that the Lord in relation to His Divine Human was called "Messiah" and "Christ," that is, "Anointed."

[9] This can also be seen from the following passages. In Isaiah:

The spirit of the Lord Jehovih is upon Me, therefore Jehovah hath anointed Me to proclaim good tidings unto the poor, He hath sent Me to bind up the broken in heart, to preach liberty to the captives, to the bound, to the blind, to proclaim the year of Jehovah's good pleasure, and the day of vengeance for our God, to comfort all that mourn (Isaiah 61:1, 2).

This is plainly said of the Lord. The meaning is that the Lord Jehovih anointed His Divine Human "to proclaim good tidings unto the poor, and sent it to bind up the broken in heart," and so on, for all this the Lord accomplished from His Human (but the particulars may be seen explained above, n. 183, 375, 612).

[10] In David:

Why have the nations become tumultuous, and why have the peoples meditated vanity? The kings of the earth set themselves and the rulers took counsel together against Jehovah and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness. I will declare the statute, Jehovah said unto me, Thou art My Son, this day have I begotten Thee; ask of Me and I will give the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth; blessed are all they that put their trust in Him (Psalms 2:1-2, 6-8, 12).

Evidently "the Anointed of Jehovah" means here the Lord in relation to the Divine Human, for it is said, "Jehovah said unto Me, Thou art My Son, this day have I begotten Thee; kiss the Son lest ye perish; blessed are all they that put their trust in Him." In the sense of the letter this indeed is said of David, but in the Word "David" means the Lord in relation to Divine truth, or as a King (See above, n. 205). It is evident also that the Lord's coming and finally the Last Judgment by Him, and afterwards His sovereignty over all things of the world, are here treated of.

[11] The spiritual things that lie hidden and are signified in the particulars of this passage are as follows: "The nations have become tumultuous and the peoples have meditated vanity," signifies the state of the church and of the former heaven that was to pass away, "nations" meaning those who are in evils, and "peoples" those who are in falsities (See above n. 175, 331, 625); "the kings of the earth set themselves, and the rulers took counsel together, against Jehovah and against His Anointed," signifies the falsities of the church and its evils, as being utterly opposed to the Divine good and the Divine truth, and thus to the Lord, "the kings of the earth" meaning the falsities of the church, and the "rulers" its evils, "Jehovah" meaning the Lord in relation to the Divine itself, thus in relation to Divine good, and the "Anointed" the Lord in relation to the Divine Human, thus as to Divine truth.

[12] "I have anointed My king upon Zion, the mountain of My holiness," signifies the Lord's Human in relation to Divine truth proceeding from the Divine good of His Divine love, and thus His sovereignty over all things of heaven and the church, "Zion" and "the mountain of holiness" meaning heaven and the church; and thus all things of heaven and the church; "I will declare the statute" signifies an arcanum of the Divine providence and will; "Jehovah said unto Me, Thou art My Son, this day have I begotten Thee," signifies the Lord as the Anointed, Messiah, Christ, and King, thus in relation to His Human conceived and afterwards born of the Divine Itself, that is, Jehovah; "this day" signifies what is decreed from eternity and looks therefrom to the conjunction and union accomplished in time.

[13] "Ask of Me, and I will give the nations for thine inheritance, and the uttermost parts of the earth for Thy possession," signifies His kingdom and dominion over all things of heaven and the church, which shall be His; "kiss the Son" signifies conjunction with the Lord by love, "to kiss" signifying conjunction by love; "lest He be angry, and ye perish in the way," signifies lest evils assault you and you be condemned, for "to be angry" when predicated of the Lord, signifies the turning away of men from Him, thus their anger and not the Lord's; and evils are what turn away, and then are angry; "for His anger will shortly burn forth" signifies the Last Judgment, and the casting down of the evil into hell; "blessed are all they that trust in Him" signifies salvation by love to the Lord and faith in Him.

[14] In the same:

Thou art fairer than the sons of men, grace is poured upon thy lips. Gird about thy sword upon the thigh, O Mighty One, in thy majesty and thy honor; and in thy honor mount, ride upon the word of truth and of meekness of righteousness, and thy right hand shall teach thee in wonderful things; thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart. Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom; thou hast loved righteousness and hated evil; therefore God, thy God, hath anointed thee with the oil of joy above thy fellows, with myrrh, aloes, and cassia, all thy garments. Kings' daughters are among thy precious ones; on thy right hand standeth the queen in the best gold of Ophir (Psalms 45:2-9).

It is clear from all the particulars in this psalm that this is said of the Lord, and consequently that He it is of whom it is said "God, thy God, hath anointed thee with the oil of joy, with myrrh, aloes, and cassia, and all thy garments." What this signifies can be seen from the series as follows, namely, that He has Divine wisdom and that from Him is the doctrine of Divine truth, is signified by "thou art fairer than the sons of men, grace is poured upon thy lips," "fair" signifies wisdom, "the sons of men" signify those who are intelligent in Divine truths, and "lips" signify doctrinals.

[15] The Lord's omnipotence from Divine truth proceeding from Divine good, and the consequent destruction of falsities and evils and the subjugation of the hells, is signified by "gird about the sword upon the thigh, O Mighty One, in majesty and in honor, and in thy honor mount, ride upon the word of truth; thy right hand shall teach thee in wonderful things, thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart;" "sword" signifies truth combating against falsity and destroying it; "chariot," like as "the word of truth," signifies the doctrine of truth; "to ride" signifies to instruct and combat; "right hand" signifies omnipotence; "arrows" signify truths combating; "peoples" those who are in the falsities of evil; and "enemies of the king" those who are opposed to truths, thus the hells.

[16] That the kingdom and dominion would thus be His to eternity is signified by "Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom," "scepter of uprightness" meaning Divine truth which has power and sovereignty. That as He delivered the good from damnation by destroying the evil, therefore the Divine itself united itself to His Human, is signified by "thou hast loved righteousness and hated evil, therefore God, thy God, hath anointed thee with the oil of joy above thy fellows," "to love righteousness and to hate evil" signifying to deliver the good from damnation by destroying the evil, "to anoint with the oil of joy" signifying to unite Himself by victories in temptations, "God, thy God," signifying the reciprocal uniting of the Human with the Divine, and of the Divine with the Human.

[17] Divine truths united to Divine goods are signified by "He hath anointed with myrrh, and aloes, and cassia all thy garments," "myrrh" signifying good of the lowest degree, "aloes" good of the second degree, and "cassia" good of the third degree, like as these three spices when mixed with olive oil, out of which the "oil of holiness" for anointing was made (Exodus 30:23-24); and that "oil" signified the Divine good of the Divine love, and the "garments" that were anointed signified Divine truths.

[18] That those who are of His kingdom have the spiritual affection of truth is signified by "kings' daughters are among thy precious ones," "kings' daughters" meaning the spiritual affections of truth, which are called "precious" when truths are genuine. That heaven and the church are under His protection and are conjoined to Him, because they are in love to Him from Him, is signified by "on thy right hand standeth the queen in the best gold of Ophir," "queen" signifying heaven and the church, "at the right hand" signifying under the Lord's protection from conjunction with Him, and "the best gold of Ophir" the good of love to the Lord.

[19] In the same:

I have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation. Thou hast spoken in vision to thy holy one, and hast said, I have laid help upon one that is mighty, I have exalted one chosen out of the people; I have found David My servant, with the oil of My holiness have I anointed him, with whom My hand shall be established; Mine arm also shall strengthen him. I will beat in pieces his adversaries before him, and will strike down them that hate him. I will set his hand in the sea, and his right hand in the rivers; he shall call me, Thou art my Father, my God, and the Rock of my salvation; I will also make him the firstborn, high above the kings of the earth; and My covenant shall be steadfast for him; and I will set his seed forever, and his throne as the days of the heavens. Once have I sworn by My holiness, I will not deal falsely with David, his seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:3-4, 19-21, 23, 25-29, 35-37).

That by "David" here David is not meant, but the Lord as to His kingship, which is the Divine spiritual, and is called the Divine truth, is very evident from what is here said of David, namely, that "his seed and throne shall be as the days of the heavens, and as the sun and the moon to eternity," that "he shall set the hand in the sea, and his right hand in the rivers," and that "he shall call Jehovah his Father, and shall be the firstborn, high above the kings of the earth," with other things that could not be said of David, his sons and his throne. That "David" in the Word means the Lord may be seen above n. 205.

[20] But to proceed to particulars. "I have made a covenant with My chosen, I have sworn to David My servant," signifies the union of the Lord's Divine with the Human, "to make a covenant" signifying to be united, and "to swear" to confirm the union; "chosen" is predicated of good, and "servant" of truth. "Even to eternity will I establish thy seed, and will build up thy throne to generation and generation," signifies Divine truth, and heaven and the church from Him, "seed" meaning Divine truth and those who receive it, and "throne" heaven and the church.

[21] "Thou hast spoken in vision to thy holy one" signifies a prophetic arcanum respecting the Lord; "I have laid help upon one that is mighty, I have exalted one chosen out of the people," signifies Divine truth whereby Divine good operates all things, which is called "help upon one that is mighty," and elsewhere "the right hand of Jehovah;" Divine majesty and consequent power is signified by "the exalting of one chosen out of the people;" "I have found David My servant, with the oil of holiness have I anointed him," signifies the Lord in relation to the Divine Human and union with the Divine Itself, which union is called in the Word of the New Testament glorification, and is meant by "being anointed with the oil of holiness," for "the oil of holiness" signifies the Divine good of Divine love, and "to be anointed" signifies to be united to Divine truth, which was of the Lord's Human in the world.

[22] "With whom My hand shall be established, Mine arm also shall strengthen him," signifies omnipotence therefrom, "hand" signifying the omnipotence of truth from good, and "arm" the omnipotence of good by means of truth; "I will beat in pieces his adversaries before him, and will strike down them that hate him," signifies combat with victory against falsities and evils, thus against the hells; "I will set His hand in the sea, and His right hand in the rivers," signifies the extension of His dominion and sovereignty over all things of heaven and the church, for "seas and rivers" mean the ultimates of heaven, and ultimates signify all things.

[23] "He shall call Me, Thou art my Father, my God, and the Rock of my Salvation," signifies the Divine Human which is the Son of God, who was conceived from Him, and afterwards born; and as the Lord's Human had therefrom Divine truth and Divine power He is also called "God" and "Rock of Salvation;" "I will also make him the firstborn, high above the kings of the earth," signifies that He is above every good and truth of heaven and the church, because goods and truths therein are from Him; "and My covenant shall be steadfast for him" signifies eternal union; "I will set his seed forever, and his throne as the days of the heavens," has the same signification here as above, "days of the heavens" meaning the states of the entire heaven, which are from His Divine.

[24] "Once have I sworn by My holiness, I will not deal falsely with David," signifies eternal confirmation, because from the Divine, respecting the Lord and the union of His Human with the Divine Itself; "His seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity," has a like signification as above, where "seed" and "throne" are mentioned; it is said "as the sun and moon," because eternity in respect to Divine good is predicated of the "sun," and in respect to Divine truth of the "moon," for these are signified by "sun and moon;" "a faithful witness in the clouds" signifies the acknowledgment and confession from the Word of the Divine in the Lord's Human; that this is "a witness in the clouds" may be seen above (n. 10, 27, 228, 392, 649).

[25] In the same:

O Jehovah, remember David, all his labor; who sware unto Jehovah, and vowed unto the Mighty One of Jacob, Surely I will not enter within the tent of my house, nor go up upon the couch of my bed, until I find out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we have heard of Him in Ephrathah, we have found Him in the fields of the forest. We will go into His habitations, we will bow ourselves down at His footstool. Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength. Let Thy priests be clothed with righteousness, and let Thy saints shout for joy; for Thy servant David's sake turn not back the face of Thine anointed. In Zion will I make the horn of David to bud; I will set in order a lamp for Mine anointed; his adversaries will I clothe with shame, but upon himself shall his crown flourish (Psalms 132:1-3, 5-10, 17-18).

Here, too, "David" and "Anointed or Christ" do not mean David, but the Lord in relation to the Divine Human, for it is said that "His habitations," that is, of the Mighty One of Jacob, "are found in Ephrathah," which is Bethlehem, and that they "would bow themselves down at His footstool;" but that this is so will be more evident in the explanation of the particulars in their order.

[26] "Who sware unto Jehovah, and vowed unto the Mighty One of Jacob," signifies irrevocable affirmation before the Lord, who is called "Jehovah" from the Divine in things first, and "Mighty One of Jacob" from the Divine in ultimates, in which is Divine power in its fullness; "surely I will not enter within the tent of my house, nor go upon the couch of my bed," signifies not to enter into and know the things that are of the church and its doctrine, "tent of the house" signifying the holy things of the church, and "the couch of a bed" its doctrine; "until I find out a place for Jehovah, habitations for the Mighty One of Jacob," signifies until I shall know about the Lord's coming, and the arcana of the union of His Human with the Divine; these in the highest sense are "a place for Jehovah" and "habitations" of the Lord's Divine Human.

[27] "Lo, we have heard of Him at Ephrathah, we have found Him in the fields of the forest," signifies both in the spiritual sense of the Word and in the natural, for "Ephrathah" and "Bethlehem" signify the spiritual-natural of the Word, and "fields of the forest" the natural of the Word, for there the Lord is found; "we will go into His habitations, we will bow ourselves down at His footstool," signifies that there He is found, for He is the Word; "His habitations" here mean the things of the spiritual sense of the Word, and thus the heavens, for these are in the spiritual sense of the Word, and "His footstool" means the things of the natural sense of the Word, and therefore the church, since in the church are Divine truths in their ultimates, which serve as a footstool for the spiritual things of the Word and of the heavens, thus for the Lord Himself who dwells therein.

[28] "Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength," signifies the union of the Divine itself with the Human in the Lord, and consequent peace to all in heaven and in the church, "Jehovah's rest" meaning that union, and "the ark of His strength" heaven and the church; "let Thy priests be clothed with righteousness, and let Thy saints shout for joy," signifies worship from love for those who are in celestial good, and worship from charity for those who are in spiritual good, "priests" meaning those who are in the Lord's celestial kingdom, while those who are in His spiritual kingdom are called "saints."

[29] "For Thy servant David's sake turn not away the face of Thine anointed" signifies that they may be enkindled by love and enlightened by the light of truth, when Divine truth has been united with Divine good in the Lord, thus the Divine Itself with the Human and the Human with the Divine, for "David" as a "servant" signifies the Lord's Human in relation to Divine truth, and "the anointed" signifies the same united to Divine good, and "his face" signifies Divine love and enlightenment therefrom; "in Zion will I make the horn of David to bud" signifies the power of Divine truth from Him in heaven and in the church; "I will set in order a lamp for Mine anointed" signifies enlightenment of Divine truth from the union of the Divine and Human in the Lord, "lamp" meaning Divine truth in respect to enlightenment. "His adversaries will I clothe with shame" signifies the subjugation of the hells and the dispersion of the evils thence; "but upon himself shall his crown flourish" signifies perpetual and eternal victory over them.

[30] From the passages here cited from the Word it can be seen that the Lord is called "the Anointed," that is, the Messiah or the Christ, from the union of Divine good with Divine truth in His Human, for the Lord's Human from that union is meant by "the Anointed of Jehovah."

[31] Likewise in the first book of Samuel:

Jehovah will judge the ends of the earth, and will give strength unto His King and exalt the horn of His Anointed (1 Samuel 2:10).

This is a part of the prophetic song of Hannah, the mother of Samuel, before there was any king or anointed over Israel, therefore "King" and "Anointed" here mean the Lord, to whom "is given strength" and whose "horn is exalted" when the Divine is united to the Human, "strength" signifying the power of good over evil, and "horn" the power of truth over falsity, and truth is said "to be exalted" when it becomes interior, and in the same degree becomes more powerful.

[32] "The anointed" has a similar meaning in Lamentations:

The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).

"The anointed of Jehovah" here means in the sense of the letter a king who was made captive, but in the spiritual sense it means the Lord, therefore it is said, "the breath of our nostrils," that is, the life of the perception of good and truth; "taken in the pits" signifies rejected by those who are in the falsities of evil, "pits" meaning the falsities of doctrine; "to live under his shadow" signifies to be under the Lord's protection against the falsities of evil, which are meant by "nations."

[33] Since "the Anointed," "Messiah," or "Christ" signifies the Lord in relation to the Divine Human, thus in relation to Divine good united to Divine truth, so "anointing" signifies that union, respecting which the Lord says:

I am in the Father and the Father in Me; believe Me that I am in the Father and the Father in Me (John 14:7-11);

and elsewhere:

The Father and I are one; know ye and believe that I am in the Father and the Father in Me (John 10:30, 38).

And because this was represented by the anointing of Aaron and his sons, therefore:

The holy things of the sons of Israel which belonged to Jehovah Himself were given to Aaron and His sons for the anointing (Numbers 18:8).

These holy things belonging to Jehovah which were given to Aaron and his sons are enumerated from verses 9 to 19 of that chapter. But see what has been said before, n. 375, respecting "anointings," namely, that the Lord alone, in relation to the Divine Human, was "the Anointed of Jehovah" because in Him was the Divine good of the Divine love, which was signified by "oil," and that all others anointed with oil were only representatives of Him. This has been said of "the Anointed of Jehovah," since "the Anointed of Jehovah" is the Christ, that it may be known that by "the Lord and His Christ" in this passage of Revelation two are not meant but one, that is, that they are one, as are "the Anointed of Jehovah" and "the Lord's Christ" in Luke 2:26.

[34] Since the Lord is here treated of, to show why He was called "the Christ," that is, Messiah or Anointed, it is important to explain what is said of the Messiah in Daniel:

Seventy weeks are decreed upon thy people and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophecy, and to anoint the Holy of Holies. Know, therefore, and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince, shall be seven weeks. After sixty and two weeks it shall be restored and built with street and moat, but in straitness of times. But after sixty and two weeks the Messiah shall be cut off, yet not for Himself. Then the people of the prince that shall come shall destroy the city and the sanctuary, so that its end shall be with an inundation, and even unto the end of the war desolations are determined. Yet He shall confirm a covenant with many for one week; but in the midst of the week He shall cause the sacrifice and meal-offering to cease. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation (Daniel 9:24-27).

The meaning of these words has been investigated and explained by many of the learned, but in the literal sense only, and not as yet in the spiritual sense, for that sense has been hitherto unknown in the Christian world. In that sense these words have the following signification: "Seventy weeks are decreed upon thy people" signifies the time and state of the church that then existed with the Jews, even to its end, "seven" and "seventy" signifying fullness from beginning to end, and "people" those who were then of the church; "and upon thy city of holiness" signifies the time and state of the end of the church in respect to the doctrine of truth from the Word, "city" signifying the doctrine of truth, and "the city of holiness" Divine truth, which is the Word.

[35] "To consummate the transgression and to seal up the sins and to expiate iniquity" signifies when there are nothing but falsities and evils in the church, thus when iniquity is fulfilled and consummated; for until this is done the end does not come, for reasons given in the small work on The Last Judgment; for if the end should come before, the simple good, who are conjoined as to externals with those who imitate and hypocritically make a show of truths and goods in externals, would be destroyed; therefore it is added "to bring in the righteousness of the ages," which signifies to save those who are in the good of faith and charity; "and to seal up vision and prophecy" signifies to fulfill all things contained in the Word; "to anoint the Holy of Holies" signifies to unite the Divine itself with the Human in the Lord, for this is "the Holy of Holies."

[36] "Know, therefore, and perceive from the going forth of the Word," signifies from the end of the Word of the Old Testament, since that was fulfilled in the Lord, for all things of the Word of the Old Testament treat in the highest sense of the Lord and of the glorification of His Human, and thus of His dominion over all things of heaven and the world; "even to the restoration and building of Jerusalem" signifies when a New Church was to be established, "Jerusalem" signifying that church, and "to build" to establish anew; "even to Messiah the Prince" signifies even to the Lord and Divine truth in Him and from Him, for the Lord is called "Messiah" from the Divine Human, and "Prince" from Divine truth; "seven weeks" signify a full time and state.

[37] "After sixty and two weeks it shall be restored and built with street and moat" signifies the full time and state after His coming until the church with its truths and doctrine is established, "sixty" signifying a full time and state as to the implantation of truth, like as the number "three" or "six," and "two" signifying the same for the implantation of good, thus the "sixty and two" together signify the marriage of truth with a little good; "street" signifies the truth of doctrine, and "moat" doctrine. (What "street" signifies see above, n. 652; and "moat" or "pit," n. 537.) "But in straitness of times" signifies hardly and with difficulty, because with the Gentiles that have little perception of spiritual truth.

[38] "But after the sixty and two weeks" signifies after a full time and state of the church now established in respect to truth and to good; "the Messiah shall be cut off" signifies that they fall away from the Lord, which took place chiefly with the Babylonians, by their transferring the Lord's Divine power to the popes, and thus by not acknowledging the Divine in His Human; "yet not for Himself" signifies that yet the power is His and the Divine is His.

[39] "Then the people of the prince that shall come shall destroy the city and the sanctuary" signifies that thus doctrine and the church will be destroyed by falsities, "city" signifying doctrine, "sanctuary" the church, and "the prince that shall come" the reigning falsity; "so that its end shall be with an inundation, and even unto the end of the war desolations are determined," signifies the falsification of truth, even until there is no combat between truth and falsity; "an inundation" signifying the falsification of truth, "war" the combat between truth and falsity, and "desolation" the last state of the church, when there is no longer any truth, but mere falsity.

[40] "Yet He shall confirm a covenant for one week" signifies the time of the Reformation when the Word is again read and the Lord acknowledged, that is, the Divine in His Human; this acknowledgment, and conjunction therefrom with the Lord by means of the Word, is signified by "covenant," and the time of the Reformation by "one week;" "but in the midst of the week he shall cause the sacrifice and the meal offering to cease" signifies that still interiorly with the Reformed there will be no truth and good in worship; "sacrifice" signifying worship from truths, and "meal offering" worship from goods, "the midst of the week" signifying not the midst of that time but the inmost of the state of the Reformed, for "midst" signifies inmost, and "week" a state of the church; there was no truth and good interiorly in worship after the Reformation, because they adopted faith as the essential of the church, and separated it from charity, and when faith is separated from charity then there is no truth or good in the inmost of worship, for the inmost of worship is the good of charity, and from that the truth of faith proceeds.

[41] "At last upon the bird of abominations shall be desolation" signifies the extinction of all truth by the separation of faith from charity, "the bird of abominations" signifying faith alone, thus faith separated from charity, for "a bird" signifies thought respecting the truths of the Word and the understanding of them, and this becomes "a bird of abominations" when there is no spiritual affection of truth, which enlightens truth and teaches it, but only a natural affection, which is for the sake of reputation, glory, honor, and gain, and as this affection is infernal it is abominable, since from it there are mere falsities; "and even to the consummation and decision it shall drop upon the devastation" signifies its last state, when there is no longer anything of truth or of faith, and when the Last Judgment takes place.

[42] That these last things in Daniel were predictions respecting the end of the Christian church is evident from the Lord's words in Matthew:

When ye shall see the abomination of desolation foretold by Daniel the prophet standing in the holy place, let him who readeth understand (Matthew 24:15).

For that chapter treats of the consummation of the age, thus of the successive vastation of the Christian church, therefore the devastation of that church is meant by these words in Daniel. (But what they signify in the spiritual sense has been explained in Arcana Coelestia 3652.) From this it can now be seen what is signified by "the kingdoms of the world are become the Lord's and His Christ's," also what is signified by "the Lord's Christ" (or the Christ of the Lord), in Luke:

A promise was made to Simeon by the Holy Spirit, that he should not see death before he had seen the Christ of the Lord (Luke 2:26).