Jesus Teaches in the Temple

A spiritual kingdom

When Jesus entered Jerusalem in kingly style, riding on a colt, the people believed that He was about to reign as their king. Therefore, quoting ancient prophesy, they shouted with joy, “Blessed is He who comes in the name of the Lord” (Luke 19:38).

They were not mistaken about the fact that Jesus was coming as their king. They were, however, mistaken about what kind of a king He would be. They believed that He would be a worldly king who would sit on a throne, deliver the people from their oppressors, and restore Israel to the glory that it had under the rule of King David. This would be the fulfillment of the promise given to David a thousand years earlier about the coming of the Messiah. As it is written in the Hebrew scriptures, “He will reign on the throne of David and over his kingdom forevermore” (Isaiah 9:7).

In the light of this prophecy, it was widely believed that Jesus was “the son of David,” the long-awaited Messiah who was about to establish His kingdom. The people did not yet understand that Jesus’ kingdom would be a spiritual kingdom, not a worldly one. As Jesus had already said earlier in this gospel, “the kingdom of God is within you” (Luke 17:21). They would soon discover that Jesus did not come to help them conquer their natural enemies or to promote their economic prosperity. As the Messiah, Jesus came to establish the kingdom of God—a spiritual kingdom that would endure forever. ¹

Just as a worldly ruler governs by means of civil law, God governs by means of spiritual law. Therefore, when Jesus comes into Jerusalem, He does not sit on a physical throne. Instead, He goes directly to the temple where He casts out the buyers and sellers before He begins to teach. This represents the spiritual law that falsity must first be removed before truth can be received. The “buyers and sellers” who are cast out represent those states in us that make worldly success more important than heavenly blessings. They make profit, fame, and worldly pleasures more important than loving God and serving the neighbor. ²

Jesus then gives a series of lessons in the temple, beginning with the words, “It is written. ‘My house is a house of prayer, but you have made it a den of thieves’” (Luke 19:46). When our minds are cluttered with false teachings, we are being robbed of the opportunity to learn spiritual truth and develop a deeper understanding. This first lesson in the temple, then, reminds us that a major emphasis in the Gospel According to Luke is the development of the understanding. The understanding is “the temple of God” within us. When this temple is filled with God’s truth, it is a “holy temple” and a “house of prayer.” As we mentioned earlier, people who think from truth, with love in their heart, are continually at prayer. ³

The next two chapters in the Gospel According to Luke take place in the temple. Most scholars agree that Jesus’ teaching in the temple began on Monday or Tuesday of “holy week,” just a few days before His crucifixion on Friday and His resurrection on Sunday. During this final week, Jesus spends the first few days in the temple, teaching the laws of the spiritual kingdom. In so doing, He demonstrates not only that He is the promised Messiah, but also that He has come to set up a spiritual kingdom, not a natural one.

The Religious Leaders Challenge Jesus’ Authority

1. And it came to pass on one of those days, as He taught the people in the temple, and brought good tidings, the chief priests and the scribes stood by with the elders,

2. And spoke to Him, saying, Tell us, by what authority doest Thou these things, or who is he that gave Thee this authority?

3. And He answered and said to them, I will also ask you one word, and answer Me:

4. The baptism of John, was [it] from heaven, or from men?

5. And they reasoned with themselves, saying, If we say, From heaven, He will say, Why then did you not believe him?

6. But if we say, From men, all the people will stone us; for they are persuaded that John was a prophet.

7. And they answered that they knew not whence [it was].

8. And Jesus told them, Neither do’ I say to you by what authority I do these things.

At the end of the previous chapter, Jesus was in the temple, clearing out the buyers and sellers. As this next chapter begins, Jesus is still there. As it is written, “Now it happened on one of those days as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him” (Luke 20:1). Even though Jesus has momentarily “cleansed the temple,” troublemakers are back again to defy His authority. These are the “chief priests, scribes, and elders” within us who refuse to let go of false beliefs and selfish desires. We may subdue them for a while, but if we take our attention away from the things of heaven, these selfish desires, along with the false beliefs that support them, will be back to raise doubts so that they can reassert control over our lives. ⁴

One of the first things they will do is question Jesus’ authority. This is illustrated in the next episode when the religious leaders approach Jesus and say, “By what authority are You doing these things? Who gave You this authority?” (Luke 20:2). The question of authority is an important one. The temple leaders, and especially the chief priests, were a select group of people. They were direct descendants from the tribe of Levi, and they were thoroughly trained for their position. By the commonly accepted standards of the day, they were the only people who were fully authorized to give religious instruction. In brief, they were saying to Jesus, “Just who do You think You are? Where are Your credentials? And who has given You the authority to preach in our temple?”

This moment of confrontation pictures those times when doubts arise in our mind about Jesus’ teachings and their authority in our lives. This is when the “chief priests and scribes” in us rise up and insinuate thoughts such as, “How can I be sure that Jesus’ teachings are true?” This is our old nature raising doubts about the truth. It’s a very old story. When new truth comes into our lives, it can be upsetting to our former beliefs, especially when those beliefs support our selfish interests. Therefore, we doubt. We resist. Our selfish nature refuses to allow this new “government” to reign over us.

This new government that Jesus comes to inaugurate is a kingdom of love, wisdom, and useful service. It is a kingdom whose laws can be known through a deeper understanding of God’s Word. Not everyone, however, is ready to say, “Thy kingdom come.” For example, when Jesus came to reveal this deeper meaning to the people, the religious leaders saw it not as a revelation about a new way to live, but rather as a threat to their authority. In brief, Jesus was challenging their interpretation of the scriptures. That’s why they confronted Him, saying, “Who gives you the authority to do this?”

Moreover, it was not just the religious leaders who were challenged by Jesus’ words and deeper interpretation of scripture. This was also a challenge for everyone who took the scriptures literally, expecting a worldly king to save their nation, make them a world power, and restore prosperity. After all, it had been prophesied in the scriptures that when the Messiah comes, “He shall rule in the midst of His enemies…. He shall crush the rulers of the whole earth” (Psalms 110:2, 6), and “He shall make them prosperous again” (Psalms 14:7).

It is understandable, then, that the people are confused, and the religious leaders are threatened. Jesus is teaching a different way of life. In a culture that was steeped in the idea of “an eye for an eye and a tooth for a tooth” (Leviticus 24:20), Jesus was teaching that we must not take vengeance upon our enemies. Rather, we must turn away from evil states within ourselves—our spiritual enemies.

At this point in the gospel narrative, many have been healed by Jesus or have witnessed His healings. Many have witnessed Jesus’ miracles or heard about them. And multitudes have come to hear Jesus teach and marveled at His wisdom. They know that there is something special about Jesus and they believe that He is the promised Messiah. But the message of this Messiah is not about world conquest, national glory, or material prosperity. Rather, it’s about faith in God, loving one’s neighbor, and forgiving one’s enemies.

In order to understand, accept, and live by the new truths that Jesus is teaching, the people will need to let go of old beliefs and habitual patterns. It’s never easy, especially when our selfish side resists. No wonder the religious leaders felt threatened by Jesus and questioned His authority.

The baptism of John

Admittedly, letting go of acquired beliefs and entrenched habits can be a difficult process. When the scriptures contradict our false beliefs and selfish desires a struggle ensues. Doubts arise about the authority of the Word. As we have mentioned, this is represented by the religious leaders who question Jesus’ authority. Momentarily setting aside their challenge to His authority, Jesus shifts the focus to a question about John’s right to baptize people. “Answer Me,” says Jesus. “The baptism of John—was it from heaven or from men?” (Luke 20:3).

The question of baptism is an important one. Even today, two thousand years later, people still wonder about baptism. They ask, “Is baptism a sacrament designed by God for the washing away of sin? Or is it merely an external act invented by men?” In other words, “Is it from heaven or from men.” Stumped by Jesus’ question, they refuse to respond. They know that if they say that John’s authority is from heaven, Jesus will say, ‘Why, then, did you not believe him?’ But if they say, “From men,” the people will oppose them, for the people believe that John is a prophet (Luke 20:6). Caught between their resentment of John the Baptist and their fear of public disapproval, the religious leaders cannot give a decisive reply. Instead, they answer that they do not know the origin of John’s authority (Luke 20:7).

As we have mentioned before, John the Baptist signifies the literal sense of the Word. Once this signification is established, Jesus’ question takes on increased significance. At the literal level, baptism by water represents a willingness to learn the introductory truths of religion. Baptism at this level is a response to the question, “Do you desire to be instructed in the literal truths of the Word?” More deeply, the question about baptism might be formulated in this manner: “Do you believe that despite its rough appearance, symbolized by John being clothed in camel’s hair, the literal sense of the Word is from heaven and therefore has authority?”

An affirmative response to this question indicates that the individual believes that the Word of God is holy, both in its letter and in its spirit, and therefore desires to be instructed in the truths that are contained in the scriptures, beginning with the literal teachings. This is the “water” of truth, which is also called “the baptism of John.” To the extent that people learn these truths and put them into their lives, their spirits are made “clean,” just as physical water washes away dirt. ⁵

Therefore, when Jesus asks about the baptism of John, He is raising a question about the authority of the literal sense of the Word. The question that He is putting before the religious leaders, and before each of us, is this: “Are the literal words of sacred scripture from heaven or from men?” Do we believe that the scriptures are man-made or God-breathed? ⁶

This is an important question. It is true that there are things in the literal sense of the Word that are difficult to understand. Sometimes it says that the Lord is full of “tender mercies” (Psalms 145:9) and at other times it says that God will “utterly destroy” the nations (Isaiah 34:2). But if we hold on to the idea that the literal sense is from heaven, and can be understood more deeply, it can become authoritative for us. Those literal teachings of scripture, like John the Baptist, “prepare the way” for the coming of deeper truth into our life. They prepare the way for Jesus to enter our inner Jerusalem, and then go into the temple of our minds where He first casts out false beliefs, and then teaches us the truths of His Word. It can be said, in fact, that those literal truths, even when they seem to be “man-made,” are far from it. They are from heaven and they contain the inner meaning of the Word, clothed in parable and symbol. ⁷

A practical application

When we believe that the literal sense of the Word is holy because it contains heavenly truths, it can have a powerful influence on our lives. In this regard, it becomes authoritative. As a spiritual practice, then, keep in mind that the literal words of scripture contain infinite depths of truth. When you read the literal sense of scripture in the light of its inner meaning, you will be allowing the Lord to speak to you through both the letter and spirit of His Word. To put it another way, you will be receiving the power of the literal sense and the glory of the internal sense simultaneously. This is how the Lord speaks to you, authoritatively, through His Word.

The Parable of the Wicked Vinedressers

9. And He began to say to the people this parable: A certain man planted a vineyard, and let it out to farmers, and went abroad for a considerable time.

10. And at the time, he sent a servant to the farmers, that they should give him [some] of the fruit of the vineyard; but the farmers beat him, and sent [him] away empty.

11. And again he sent another servant; and they beat him also, and treating [him] shamefully, they sent [him] away empty.

12. And he added to send a third; and they also wounded him, and cast [him] out.

13. And the lord of the vineyard said, What shall I do? I will send my beloved son; likely when they see him they will have respect for [him].

14. But when the farmers saw him, they reasoned to themselves, saying, This is the heir; come, let us kill him, that the inheritance may become ours.

15. And they cast him out of the vineyard, and killed [him]. What therefore shall the lord of the vineyard do to them?

16. He shall come, and shall destroy these farmers, and shall give the vineyard to others. And when they heard, they said, Let it not be so.

17. And He looked at them and said, What is this then that is written, The stone which the builders rejected, the same has become the head of the corner?

18. Everyone who falls upon that stone shall be broken; but on whomever it shall fall, it will grind him to powder.

19. And the chief priests and scribes sought to put [their] hands on Him in that same hour; and they feared the people, for they knew that He had spoken this parable towards them.

In contrast to the people who were “very attentive to hear Him” (Luke 19:48), the temple leaders are eager to demean and discredit Jesus, challenging His authority. Undeterred by the negative attitude of these religious leaders, Jesus begins to instruct them in a different way. Once again, He uses the method of the parable, allowing them to overhear what He says to the people.

The parable begins in a seemingly indirect manner. It’s about a man who planted a vineyard, leased it to vinedressers, and then went into a far country where he stayed for a long time (Luke 20:9). When harvest time comes, the owner of the vineyard sends one of his servants to collect some of the fruit of the vineyard. But instead of giving the servant some of the fruit, they beat the servant and send him away with nothing (Luke 20:10). A second servant and then a third servant are sent to collect some fruit, but they are treated similarly. Finally, the owner of the vineyard sends his “beloved son,” saying, “When they see him, they will have respect for him” (Luke 20:13).

Knowing that the religious leaders are plotting to kill Him, Jesus then describes what happens to the beloved son. Jesus says, “But when the vinedressers saw him, they reasoned to themselves, saying, ‘This is the heir; come, let us kill him, that the inheritance may become ours’” (Luke 20:15). As Jesus concludes the parable, He asks a significant question: “Therefore,” says Jesus, “what will the owner of the vineyard do to them?” (Luke 20:15).

Vaguely disguised in the language of parable, it is now evident that Jesus’ words are directed at the temple leaders. The question, “What will the owner of the vineyard do to the vinedressers who killed the owner’s beloved son?” is actually, “What will God do to the religious leaders who are plotting to murder Jesus?” God has given the religious leaders the opportunity to do great good. The truths of His Word are a beautiful spiritual vineyard. What have the religious leaders done with those truths? Do they have any fruit? Have they produced any goodness? What can they show for their efforts?

Sadly, the religious leaders have nothing to give. The Hebrew scriptures record how the ancestors of these religious leaders beat the prophets that were sent to them. For example, the prophet Elijah had said to the Lord, “The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me” (1 Kings 19:10). In the parable, this is represented by the way the wicked vinedressers brutally treated the first three servants that were sent to them. And now, they are planning to murder the owner’s beloved son. The parable is a warning to the religious leaders. Jesus is telling them that their punishment will be severe. As Jesus puts it, the owner of the vineyard will “come and destroy the vinedressers and give the vineyard to others” (Luke 20:16).

Jesus knows how corrupt the religious leaders have become. He knows they are deaf to the warnings of the prophets. Just as they refused to listen to John the Baptist, they refuse to listen to Jesus. Instead, they are determined to kill Him. Although they have been given ample opportunity to repent and reform, they have refused. Neither the voice of the prophets, nor the voice of the scriptures, nor the voice of Jesus can get through to them. Therefore, their time is up. Their tenure will shortly end, and they will be replaced by something new. Jesus will inaugurate a new kind of faith for those willing to be raised up into a higher level of understanding and willing to live a more loving way of life. These people will become the new vinedressers. As it is written, “the vineyard will be given to others” (Luke 20:16). ⁸

This is good news for us. It means that there is always hope. We can repent; we can pray; we can allow the Lord to reform our understanding; and we can begin again. When this happens, we will no longer be ruled by the corrupt religious leaders within us. These are the false beliefs that have led us astray and produced so much misery. They have rejected the prophets and tried to kill the Lord. But they will no longer be allowed to have their say. They will be removed, set to the side, and silenced. In the language of sacred scripture, this is what is contained within the literal warning that the owner is about to come and “destroy” those wicked vinedressers. All that is selfish and corrupt in ourselves will no longer determine what is true. Instead, the Lord’s vineyard will be under new management. The Lord’s vineyard will be given to those parts of ourselves that are willing to be led by the Lord.

This, however, is not what the religious leaders hear. They see that the parable is about them and they hear it as a stern warning to repent before God destroys them and gives the vineyard to others. But they refuse to believe it. Instead, they deny that their leadership is corrupt or that God will remove them and have new leaders take their place. Therefore, they cry out, “Surely not” (Luke 20:16), meaning that this will never happen. Once again, they refuse to believe Jesus.

The stone that the builders rejected

Up until this point, Jesus has been speaking to the people, knowing, full well, that the religious leaders are listening. When the religious leaders realize that the parable is about them, they vehemently reject it. Jesus takes advantage of this rejection, and uses it to remind them that His coming and His rejection were prophesied in the psalms of David. As Jesus puts it, “The stone that the builders rejected has become the head of the corner” (Luke 20:17; Psalms 118:22). In recalling this prophecy, Jesus is openly declaring that the divine truth He has come to teach is the stone that the religious leaders have been rejecting. Moreover, Jesus is saying that these truths will be the foundation for an entirely new religious system, with faith in Him as the cornerstone. ⁹

After declaring Himself to be the cornerstone of this new faith, Jesus adds this warning: “Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder” (Luke 20:18). Through these words, Jesus is once again recalling the warnings given through the prophets about the dangers associated with rejecting the Messiah. As it is written, “[The Messiah] will be a sanctuary [for some], but a stone of stumbling and a rock of offense [for others]. Many shall stumble. They shall fall and be broken” (Isaiah 8:14-15). And when asked to interpret King Nebuchadnezzar’s dream, the prophet Daniel says that a stone will “crush to powder” the great image the king saw in his dream (Daniel 2:31-35).

Indeed, the Word of God is a sanctuary for those who have ears to hear, and a rock of offense to those who refuse to listen. In fact, the more anyone relies on the Word, finding sanctuary in its truth, the stronger one’s faith becomes. People who choose to deny the Lord and the truth that He offers might still feel that they are strong and mighty. Eventually, however, the persistent denial of spiritual truth will leave them weak and powerless, broken and crushed. ¹⁰

Taken together, both the parable and Jesus’ reminder that they will be “broken” and “crushed to powder” are too much for the religious leaders. They are now more determined than ever to destroy Jesus—just as Jesus foretold in the parable. As it is written in the closing verse of this episode: “And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people—for they knew He had spoken this parable against them” (Luke 20:18).

Is it Lawful to Pay Taxes to Caesar?

20. And watching [Him] closely, they sent out spies, feigning themselves to be just, that they might take hold of His word, to deliver Him up to the rule and authority of the governor.

21. And they asked Him, saying, Teacher, we know that Thou sayest and teachest rightly, and receivest not [merely] the face, but teachest the way of God in truth.

22. Is it permitted for us to give tribute to Caesar, or not?

23. But He, considering their craftiness, said to them, Why do you tempt Me?

24. Show Me a denarius. Whose image and inscription has it? And answering they said, Caesar’s.

25. And He said to them, Render therefore the [things] of Caesar unto Caesar, and the [things] of God unto God.

26. And they were not able to take [hold] of His saying before the people, and marveling at His answer, they were silent.

When Jesus completed the parable about the wicked vinedressers, the religious leaders knew it was about them. Offended and angry, they wanted to lay their hands on Jesus immediately, but because they were aware of Jesus’ growing popularity among the people, they drew back. As it is written, “they feared the people” (Luke 20:19). Therefore, instead of confronting Jesus themselves, they decided to send out spies who would seize upon Jesus’ words “in order to deliver Him to the power and the authority of the governor” (Luke 20:20).

Once again, the religious leaders are trying to trap Jesus in a controversial question. Jesus’ answer to the question will either make Him unpopular among the people or prove that He is a dangerous radical determined to defy the Roman government. In other words, they were endeavoring to trap Jesus in a dilemma where there would be no right answer.

The trap begins when the spies approach Jesus and ask a seemingly innocent question. “Teacher,” they say, “Is it lawful for us to pay taxes to Caesar or not” (Luke 20:22). The subject of paying taxes to Caesar is a sensitive issue among the people. Many feel that paying taxes to Caesar, the reigning king, is a crime against God. The rallying cry for this group is, “We have no king, but God.” These are the people who champion a fierce independence, even to the point of armed revolution. Therefore, if Jesus suggests that they should not pay taxes, His words will be construed as defying the government, and the Roman officials will be able to arrest Him for treason. This will be playing directly into the hands of the religious leaders. This question, then, is designed to trap Jesus between two extremes: disloyalty to the people or treason against the state. Either way, Jesus will be in trouble.

Knowing the nature of their question, Jesus says, “Why do you test Me? Show Me a denarius. Whose image and inscription does it have?” (Luke 20:23). The spies give a simple answer. They say that the image on the Roman coin is “Caesar’s.” (Luke 20:24). In reply, Jesus says, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Luke 20:25).

Jesus’ response not only avoids the trap, but uses this as an opportunity to teach that true spirituality is not separate from daily life. While God’s rule should always be first and foremost in our minds, we should also obey the rule of legitimate government. In the same way that the preservation of our spiritual lives depends upon a life according to divine order, the preservation of our natural lives depends upon there being civil order. Without civil order, society would fall apart, and the human race could not survive. We need both spiritual law and civil law. ¹¹

Ideally, spiritual law and civil law should work in harmony. The laws of spiritual government should be consistent with the laws of civil government. When this is not the case, problems arise. A tyrannical, despotic government that makes laws that are injurious to the welfare of the people should, of course, be resisted. Similarly, a focus on religious devotion to the exclusion of civil responsibilities can also be a problem. We cannot love God without also loving our neighbor. The clever rationalizations of the “spies” within us, who pretend to be righteous, will often lead us to believe we have done our whole duty by fulfilling our religious obligations. These are the times when it is essential to remember the brevity and power of Jesus’ reply, “Render unto Caesar what is Caesar’s, and unto God what is God’s.” ¹²

Unable to trick Jesus with this second question, the spies are left speechless. As it is written at the close of this episode, “Marveling at His answer, they were silent” (Luke 20:26).

A practical application

In His response to the question about paying taxes, Jesus reminds us that our duties are two-fold. There are two sides to the coin. On one side, is a picture of God. That is, we are to render to God what is God’s. On the other side is a picture of our neighbor whom we should love as ourself. This includes doing our jobs well, treating all people with respect, and even paying our taxes willingly, knowing that it is for the benefit of the public good. That is, we should not only render unto God what is God’s, but also render unto Caesar what is Caesar’s. ¹³

Is There Resurrection After Death?

27. But certain of the Sadducees, who deny that there is any resurrection, came to [Him] and asked Him,

28. Saying, Teacher, Moses wrote to us, If someone’s brother die having a wife, and he die childless, then his brother should take his wife, and raise up seed to his brother.

29. There were therefore seven brothers, and the first took a wife, and died childless.

30. And the second took the wife, and he died childless.

31. And the third took her, and likewise the seven also, and they left no children, and died.

32. And last of all the woman died also.

33. In the resurrection therefore, whose wife of them is she? for the seven had her to wife.

34. And Jesus answering said to them, The sons of this age wed and are given to be wed;

35. But they who shall be held worthy to attain to that age, and the resurrection from the dead, neither wed, nor are given to be wed;

36. For they cannot die any more; for they are equal to the angels, and are the sons of God, being sons of the resurrection.

37. But that the dead are raised, even Moses showed at the bramble, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob;

38. And He is not God of the dead, but of the living, for all live to Him.

39. And some of the scribes answering, said, Teacher, Thou hast well said.

40. And after that they no longer dared to question Him [about] anything

Arranged marriages

The next group of religious leaders who endeavor to trap Jesus with a controversial question is the Sadducees. This time it is a question about the resurrection. It was well-known that this religious group did not believe that there was any life after death. As it is written, “Certain of the Sadducees, who deny that there is any resurrection, came to Him” (Luke 20:27). The Sadducees regarded only the first five books of the Hebrew scriptures as having divine authority. In these books they found no suggestion that human beings live after death. Therefore, when they come to Jesus with a question about the resurrection, it is another question designed to discredit Jesus. Their question would show that Jesus’ lofty teachings about heaven and dire warnings about hell are false. After all, according to the Sadducees, there is no afterlife.

In order to prove how foolish it is to believe in life after death, the Sadducees describe a situation in which seven brothers in succession all take the same wife. The first brother dies, leaving no children; then the second brother dies, leaving no children, and so on until all seven have married the woman and then die, leaving no children. The Sadducees then ask Jesus this question: “In the resurrection whose wife will she become?” (Luke 20:33).

According to the Sadducees, the only possible continuation of life was in the passing on of the family name along with any wealth that the family possessed. This was so important that laws were in place stipulating that if a man died, his brother should marry his brother’s widow and have children by her. Otherwise, the family name would be “blotted out.” As it is written in the Hebrew scriptures, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside of the family; her husband’s brother shall go in to her, to take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel” (Deuteronomy 25:5-6).

Therefore, in order to preserve the family name and to ensure that the family property would not fall into the hands of strangers, the woman was “given in marriage” to all seven brothers. There are many examples of this in the Hebrew scriptures. Zipporah was given in marriage to Moses (Exodus 2:21); Rebecca was given in marriage to Isaac (Genesis 24:51); and both Leah and Rachel were given in marriage to Jacob (Genesis 29:19,28). In each case, a father had the right of ownership over his daughter. It was by his authority and with his permission that his daughter was “given in marriage.” Similarly, the woman in the story was “given” from one brother to another until “all seven had her” (Luke 20:33). Their far-fetched story is intended to make the idea of a resurrection seem to be an absurdity. They believe that their concluding question, “In the resurrection, whose wife does she become?” will clinch their argument. It will conclusively prove the irrationality of a belief in an afterlife.

Heavenly marriage

Jesus knows that the question of the Sadducees is designed to discredit His teachings about the afterlife. Nevertheless, Jesus turns their question into an opportunity to teach about the eternity of the marriage covenant. Jesus begins by saying, “The sons of this age marry and are given in marriage, but those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are the sons of God, being sons of the resurrection” (Luke 20:34-36).

Jesus’ answer to the question is clear and straightforward. He says that there is resurrection after death. And He backs this up by reminding the Sadducees that in the burning bush passage, Moses showed that the dead are raised. Jesus then adds that those who are resurrected neither marry nor are given in marriage. We have already seen that the kind of marriages the Sadducees are speaking about are worldly arrangements for the preservation of the family name and the inheritance of the family fortune. It had little to do with love, or God, or the commandments. These worldly marriages, like all civil unions, end at death. Therefore, when Jesus says that in the resurrection they “neither marry nor are given in marriage,” He is saying that the kind of marriage the Sadducees are talking about, where a woman is given to a man for worldly reasons and without her consent, does not take place in heaven.

At a deeper level, Jesus is talking about the spiritual marriage that takes place between every individual and the Lord. It is a conjunction that takes place on earth when people freely choose to let the Lord into their life and strive to live by His teachings. This marriage, which begins on earth, continues after death. Once we are spiritually “married to the Lord” on earth, there is no reason to be married to the Lord again in heaven. ¹⁴

Jesus’ answer to the Sadducees, then, is not about arranged marriages that take place merely for worldly purposes. Jesus is talking about spiritual marriages, and especially about the heavenly marriage that takes place between an individual and the Lord. ¹⁵

What about a marriage between two people? Does it continue in heaven?

Many people marry for practical reasons. They may find that a marriage arrangement works for them. It satisfies their need for security, significance, sex, communication, and friendship. They may get along fine and even share common interests, for example in sports, diet, and music. They may agree on methods of child-rearing. All of this can be useful, but if their relationship lacks a spiritual dimension, it will be no more than a civil contract. And, like all legal partnerships, it will end at death.

It is different, however, when husband and wife come together before the Lord believing not only that the Lord has brought them together but that He will keep them together both in this world, and in the next. These people often feel that there is something spiritual about their meeting, that they are “meant to be together,” that they are “born for each other,” that their marriage is “bigger than both of them,” and that their marriage is “forever.” Somehow, they sense that their love will transcend time, and that the words “till death do you part” do not apply to their relationship. This idea, that there is a spiritual dimension to marriage, has inspired romantic poetry, music, and art because it is grounded in a fundamental truth: true marriage is eternal. ¹⁶

But simply believing that some magical force has brought them together and will keep them together is not enough. They must also accept the divine invitation to follow the Lord in this life, to love Him, and live according to His commandments. In return, the Lord fills them with goodness, according to the truth they learn from Him and apply to their lives. As a result, they find that they are protected from spiritual harm, blessed with inner peace, and guided in ways that will bring about their greatest happiness, both in this world and the next. ¹⁷

As this episode comes to an end, the scribes who have been overhearing the conversation between Jesus and the Sadducees, are impressed. They say, “Teacher, You have spoken well” (Luke 20:39). For the moment, the religious leaders within us are silenced. As it is written, “After that, they no longer dared to question Him about anything” (Luke 20:40).

A practical application

In this episode, Jesus teaches not only that there is a resurrection but also that there is marriage in heaven. This is a crucial teaching, especially for people who yearn for the continuation of their marriage in the next world. It is here that human reason and divine wisdom perfectly concur. It simply makes sense that we are born to live forever and that true marriages will continue to exist “in the resurrection.” When husband and wife have become united in this life through a mutual desire to learn from God and do His will, their marriage will be an eternal one. That’s because self-interest, egotism, greed, and selfishness can no longer separate “what God has joined together.” In the light of this teaching, strive to honor the “spiritual marriage” with your spouse by subordinating self-interest. What can you change in your thoughts, attitudes, and actions that will make your spouse’s experience of being with you a little better? Whether married or not, do the same in terms of your “heavenly marriage” with God—a marriage which begins on earth and continues for eternity.

Is the Christ the Son of David?

41. And He said to them, How say they that the Christ is [the] son of David?

42. And David himself says in the Book of Psalms, The Lord said to my Lord, Sit Thou on My right hand,

43. Until I put Thine enemies [as] a footstool of Thy feet.

44. David therefore calls Him Lord, and how is He his son?

45. And in the hearing of all the people He said to His disciples,

46. Beware of the scribes who desire to walk in robes, and love greetings in the markets, and the first seats in the synagogues, and the first places to recline at suppers,

47. Who eat up widows’ houses, and for a pretense make long prayers; these shall receive all the more judgment.

The religious leaders, who were unable to trap Jesus in their controversial questions, are temporarily finished interrogating Him. In this next episode, then, Jesus asks the first question. He begins by asking them about the Messiah, who is also called “the Christ,” and is often referred to as the son of David. Jesus says, “How can they say that the Christ is David’s Son?” (Luke 20:41).

It had been prophesied that a direct descendant of King David would, like his forefather, reign as a king in Israel. In this regard, people often addressed Jesus as “David’s son” or as “the son of David.” As early as the first verse of the Gospel According to Matthew it is written that “This is the genealogy of Jesus Christ, the Son of David” (Matthew 1:1). And now, as Jesus approaches the final days of His ministry, He focuses on the question of His identity, setting it before the religious leaders like this: “Now David himself said in the Book of Psalms, ‘The Lord said to my Lord, sit at My right hand, till I make Your enemies Your footstool.’ If David, therefore, calls Him ‘Lord,’ how then is He David’s Son?” (Luke 20:42-44).

When Jesus says, “The Lord said to my Lord,” He is referring to the first verse of Psalms 110 which begins with a picture of Jehovah speaking to the promised Messiah. In the original Hebrew, the speaker is Jehovah, the one God of the universe. He is communicating with the promised Messiah, the one who will come to earth as a king, anointed by God to set up an everlasting kingdom. This is why David, who sees all of this in spirit, does not refer to the Messiah as “my son,” but rather as “my Lord.” As Jesus says, “If David, therefore, calls Him ‘Lord,’ how then is He David’s Son?”

In raising this question, Jesus is directly addressing the original question asked by the religious leaders when they confronted Him in the temple. At that time, they questioned His authority, asking essentially, “Who gave you this authority? (Luke 20:2). Jesus is now, in this episode, answering that question. He is indicating that His authority comes not from man but from God. Furthermore, God will give Him the authority not only to set up a new kingdom, but also the power to lead His people to victory over all enemies. In the language of sacred scripture, the power to defeat spiritual enemies is described as “sitting at the right hand of God.” And subjugating those enemies is described as making them His “footstool.” ¹⁸

As we engage more deeply with Jesus’ question, we note that He is speaking about the power of divine love (Jehovah) which comes forth through divine truth (Jesus). This, then, is the deeper message contained in the scriptural statement, “Jehovah said to my Lord, sit at My right hand, till I make Your enemies Your footstool.” It refers to what happens when the divine love comes into each of our lives through the divine truth that Jesus teaches. Our spiritual enemies are conquered. ¹⁹

This is not the last lesson that Jesus will deliver while in the temple during these final days, but it is a powerful one. He is making it clear that He is not David’s son but rather David’s Lord, the promised Messiah who will sit at the right hand of God, making His enemies His footstool. In the literal sense, this a reference to the practice of triumphant kings who placed their foot upon the conquered enemy to represent victory. In David’s mind, this is a picture of the Messiah being empowered to wipe out all His enemies—turning them, so to speak, into His “footstool.” But Jesus, as Messiah, has come to establish a spiritual kingdom within each of us. Spiritually, this means that God can give us the power to subordinate the loves of self and of the world to all that is higher, the love of God and the love of the neighbor.

Ordained by God

As we have seen, the religious leaders tried to do everything they could to discredit Jesus. Their primary method was to raise controversial questions and then trap Him in His words. In this way, they hoped to show that Jesus was unauthorized to teach. If successful, they would be able to retain their power, and secure their positions of authority. They were unable to do so, however, because Jesus’ power and authority came from a different source.

Unlike the religious leaders, Jesus did not need to go around in long robes, or have the best seat in the synagogue in order to prove His authority or reveal the deeper meaning of the scriptures. He was not ordained by rabbinical councils, but rather by God. The love of God was His very essence, and it came forth in the truth He spoke. This was the only ordination He needed. As Jesus puts it, “Beware of the scribes, who desire to walk in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts” (Luke 20:46).

Jesus also adds that the so-called religious “authorities” were neglecting their responsibilities. Instead of teaching people the truth, as they should have done, they were “devouring widows’ houses” (Luke 20:46-47). The phrase, “devouring widows’ houses” is sacred symbolism. It describes what takes place when people long for truth, but are deprived of that truth. It is compared to the deep grief a widow feels when she longs for her lost husband. Therefore, when Jesus accuses the religious leaders of “devouring widows’ houses,” He is saying that these corrupt leaders have been depriving people of the truth. They are the spiritual thieves and robbers in our own mind who mislead us by distorting, twisting, and perverting the truth. This is why Jesus concludes this episode by saying that the religious leaders “will receive greater condemnation” (Luke 20:47). ²⁰

A practical application

In this episode, Jesus describes Himself as “sitting at the right hand of God” where He receives power from on high to make His enemies His “footstool.” This is powerful imagery. The “right hand” of God describes the power of God’s love. It is so powerful that it can overcome all of our spiritual enemies—anger, resentment, self-pity, etc. But we can only receive this power through the truth that God gives us. With this in mind, select a passage of sacred scripture, seeing it as a container of deeper truth and designed to receive God’s inflowing love. As you strive to apply that truth to your life, notice how the divine love pours in with power to help you subjugate your tendencies towards selfishness. This is how God will make “your enemies your footstool.”

Footnotes:

405. And every mountain and island were moved out of their places, signifies that every good of love and every truth of faith perished. This is evident from the signification of "a mountain," as being the good of love to the Lord (of which presently); from the signification of "island" as being the truth of faith (of which in the next article); and from the signification of "to be moved out of their places," as being to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities take their place, and through evils and falsities goods and truths perish. "Mountain" signifies the good of love, because in heaven those who are in the good of love to the Lord, dwell upon mountains, and those who are in charity towards the neighbor dwell upon hills; or, what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom dwell upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this, that those who are of the celestial kingdom are in love to the Lord, and those who are of the spiritual kingdom are in charity towards the neighbor (but of the latter and the former, see in the work on Heaven and Hell 20-28). This is why "mountain" signifies the good of love to the Lord.

[2] The good of love to the Lord is meant in an abstract sense by "mountain," because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual. This is why "a mountain" in the spiritual sense of the Word signifies the good of love. It is similar with the signification of "the earth," as being the church; for thought abstracted from places, and from nations and peoples upon the earth, is thought respecting the church there or with these; this, therefore, is signified by "earth" in the Word. It is similar with the other things that are mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

[3] That "mountain" signifies the love to the Lord, and thus all good that is from that, which is called celestial good, and in the contrary sense signifies the love of self, and thus all the evil that is from that, is evident from the following passages in the Word. In Amos:

Dispose thyself towards thy God, O Israel; for lo, He is the Former of the mountains, and the Creator of the spirit, and declareth unto man what is his thought (Amos 4:12-13).

God is here called "the Former of the mountains" because "mountains" signify the goods of love, and "the Creator of the spirit" because "spirit" signifies life from such goods; and because through these He gives intelligence to man it is added, "and declareth unto man what is his thought," for the intelligence that man has is of his thought, which flows in from the Lord through the good of love into his life, so "to declare" here means to flow in.

[4] In David:

God who maketh firm the mountains by His power; He is girded with might (Psalms 65:6).

Here, too, "mountains" signify the goods of love; these the "Lord maketh firm" in heaven and in the church through His Divine truth, which has all power; therefore it is said "He maketh firm the mountains by His power; He is girded with might." In the Word "God's power" signifies Divine truth; and "might" in reference to the Lord signifies all might or omnipotence. (That all power is in the Divine truth that proceeds from the Lord may be seen in the work on Heaven and Hell 228-233; and above, n. 209, 333; and that might in reference to the Lord is omnipotence, see above, n. 338)

[5] In the same:

I lift up mine eyes to the mountains, whence cometh help (Psalms 121:1).

"Mountains" here mean the heavens; and as in the heavens those who are in the goods of love and of charity dwell upon the mountains and hills, as was said above, and the Lord is in these goods, "to lift up the eyes to the mountains" also means to the Lord, from whom is all help. When "mountains," in the plural, are mentioned, both mountains and hills are meant, consequently both the good of love to the Lord and the good of charity towards the neighbor.

[6] In Isaiah:

There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall (Isaiah 30:25).

The Last Judgment, which is here treated of, is meant by "the day of great slaughter, when the towers shall fall," "great slaughter" meaning the destruction of the evil, "the towers which shall fall," the falsities of doctrine that are from the love of self and the world. That this is what "towers" signify is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church build towers for themselves in high places (See in the small work on The Last Judgment 56, 58). That such then as are in love to the Lord and in charity towards the neighbor are raised up into heaven and imbued with intelligence and wisdom, is meant by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters;" "the high mountain" signifying where those are who are in love to the Lord, and "lofty hill" where those are who are in charity towards the neighbor; "streams" wisdom, and "rivulets of waters" intelligence, for "waters" mean truths, from which are intelligence and wisdom.

[7] In Joel:

It shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming and of the new heaven and the new earth at that time; "the mountains shall drop down sweet wine" means that all truth shall be from the good of love to the Lord; "the hills shall flow with milk" means that there shall be spiritual life from the good of charity towards the neighbor; and "all the water-courses of Judah shall flow with waters" means that there shall be truths from the particulars of the Word, through which there is intelligence. (But these things may be seen more fully explained above, n. 376)

[8] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, [that publisheth] peace (Nahum 1:15).

In Isaiah:

How joyous [upon the mountains] are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that saith unto Zion, Thy king ¹ reigneth (Isaiah 52:7).

In the same:

O Zion, that proclaimest good tidings, go up into the high mountain; O Jerusalem, that proclaimest good tidings, lift up thy voice with power (Isaiah 40:9).

This is said of the Lord's coming, and of the salvation at that time of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and as the salvation of these is treated of, it is said, "Behold upon the mountains the feet of him that publisheth peace," and "O Zion, that proclaimest good tidings, go up into the high mountain," "to publish peace," signifying to preach the Lord's coming, for "peace" in the highest sense signifies the Lord, and in the internal sense every good and truth that is from the Lord (See above, n. 365); and "O Zion, that proclaimest good tidings," means the church that is in the good of love to the Lord; and "O Jerusalem, that proclaimest good tidings," the church that is thence in truths of doctrine from the Word.

[9] In Isaiah:

I will make all My mountains for a way, and My highways shall be exalted. Sing aloud O heavens, and exult O earth, and break forth with singing aloud O mountains; for Jehovah hath comforted His people (Isaiah 49:11, 13).

"Mountains," in the plural, mean both mountains and hills, thus both the good of love and the good of charity. "Mountains and hills shall be made for a way, and highways shall be exalted" signifies that those who are in these goods shall be in genuine truths; "to be made for a way" signifying to be in truths, and "highways being exalted" signifying to be in genuine truths; for "ways and highways" signify truths, which are said to be exalted by good, and the truths that are from good are genuine truths. Their joy of heart on this account is signified by "Sing aloud O heavens, exult O earth," internal joy by "Sing aloud O heavens," and external joy by "exult O earth." Confessions from joy originating in the good of love are signified by "break forth with singing aloud O mountains;" that this is on account of reformation and regeneration is signified by "for Jehovah hath comforted his people." Evidently mountains in the world are not here meant; for why should mountains be made for a way, and highways be exalted, and mountains resound with singing aloud?

[10] In the same:

Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23).

"Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud ye mountains," has a like signification as just above; but here "mountains" signify the goods of charity; therefore it is also said, "O forest and every tree therein," for "a forest" means the external or natural man in respect to all things thereof, and "every tree" means the cognizing and knowing faculty therein; the reformation of these is signified by "Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel;" "Jacob and Israel" meaning the church external and internal; thus the external and internal with those in whom the church is.

[11] In the same:

The mountains and hills shall break forth with singing aloud, and all the trees of the field shall clap the hand (Isaiah 55:12).

In David:

Praise Jehovah, mountains and hills, tree of fruit, and all cedars (Psalms 148:7, 9).

This describes the joy of heart from the good of love and charity; and "mountains," "hills," "trees," and "cedars," are said "to break forth with singing aloud," "to clap the hand," and "to praise," because these signify the goods and truths that cause joys in man; for man does not rejoice from himself, but from the goods and truths that are with him; these rejoice because they make joy for man.

[12] In Isaiah:

The wilderness and its cities shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the cliff shall sing aloud, they shall shout from the top of the mountains (Isaiah 42:11).

"The wilderness" signifies the obscurity of truth; "its cities" signify doctrinals; "villages" the natural cognitions and knowledges; "Arabia" the natural man, for "an Arabian in the wilderness" means the natural man; "the inhabitants of the cliff" signify the goods of faith, or those who are in the goods of faith; "the top of the mountains" signifies the good of love to the Lord. This makes clear what the particulars signify in their order, namely, confession and joyful worship from the good of love in such things as are mentioned; for "to shout from the top of the mountains" means to worship from the good of love.

[13] In David:

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will inhabit it perpetually (Psalms 68:15-16).

"The mountain of Bashan" signifies voluntary good, such as exists in those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given as an inheritance to the half tribe of Manasseh, as may be seen in Joshua (Joshua 13:29-32); and "Manasseh" signifies the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love is of the will, and all truth therefrom is of the understanding; therefore "Ephraim," his brother, signifies the intellectual truth of that good. Because "the mountain of Bashan" signifies that good, "the hills" of that mountain signify goods in act. Because it is the will that acts-for every activity of the mind and body is from the will, as everything active of thought and speech is from the understanding, therefore the joy arising from the good of love is described and meant by "skipping" and "leaping;" this makes clear what is signified by "a mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells with man in his voluntary good, from which are goods in act, it is said, "God desireth to dwell in it; yea, Jehovah will inhabit it perpetually."

[14] In the same:

Judah became the sanctuary of Jehovah. The sea saw it and fled; the Jordan turned itself back. The mountains leaped like rams, the hills like the sons of the flock. What hast thou O sea, that thou fleest? O Jordan, that thou turnest back? ye mountains, that ye leap like rams; ye hills, like sons of the flock? Before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:2-8).

This describes the departure of the sons of Israel out of Egypt; and yet without explanation by the internal sense no one can know what this signifies, as that "the mountains then leaped like rams, and the hills like the sons of the flock," likewise what is meant by "the sea saw it and fled, and the Jordan turned itself back." It shall therefore be explained. The establishment of the church, or the regeneration of the men of the church, is here meant in the internal sense, for the church that was to be established is signified by the sons of Israel, its establishment by their departure, the shaking off of evils by the passage through the sea Suph, which is said "to have fled," and the introduction into the church by the crossing of the Jordan, which is said to have "turned itself back." But for the particulars: "Judah became a sanctuary, and Israel a domain," signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is that by which there is government; for "Judah" signifies celestial good, which is the good of love to the Lord; "sanctuary" the very holiness of heaven and the church; "Israel" spiritual good, which is truth from that good, by which there is government, for all government pertaining to the Lord is a government of Divine truth proceeding from Divine good; "the sea saw it and fled, Jordan turned itself back," signifies that when the evils and falsities which are in the natural man had been shaken off, true knowledges [scientifica] and cognitions [cognitiones] of truth and good took their place; "the mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is truth from that good, produce good or come into effect from joy; "mountains" signifying the good of love, "hills" the goods of charity, which in their essence are truths from that good; and "to leap," because it is predicated of these, signifies to produce good from joy. It is said "like rams," and "like the sons of the flock," because "rams" signify the goods of charity, and "the sons of the flock" truths therefrom. The establishment of the church from these, that is, the regeneration of the men of the church, is signified by, "before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters;" "earth" meaning the church; and this is said "to be in travail" when it is established or when the man of the church is born anew; it is said "before the Lord" and "before the God of Jacob," because where the good of love is treated of in the Word the Lord is called "the Lord;" and when goods in act are treated of He is called "the God of Jacob." Regeneration by truths from goods is signified by "He turned the rock into a pool of waters, and the flint into a fountain of waters;" "pool of waters" signifying the knowledges of truth, and "fountain of waters" the Word from which these are, and "rock" the natural man in respect to truth before reformation, and "flint" the natural man in respect to good before reformation.

[15] In the same:

Thou hast caused a vine to journey out of Egypt; Thou hast driven out the nations and planted it. The mountains were covered by its shadow, and the cedars of God by its branches (Psalms 80:8, 10).

"A vine out of Egypt" signifies the spiritual church which has its beginning with man by means of knowledges and cognitions in the natural man, "vine" meaning the spiritual church, and "Egypt" the knowing faculty [scientificum] which is in the natural man; "thou hast driven out the nations, and planted it," signifies that when evils had been cast out therefrom the church was established; "nations" meaning evils, and "to plant a vine" meaning to establish the spiritual church; "the mountains were covered by its shadow, and the cedars of God by its branches," signifies that the whole church is from spiritual goods and truths; "mountains" meaning spiritual goods, and "the cedars of God" spiritual truths. Evidently the bringing forth of the sons of Israel out of Egypt and their introduction into the land of Canaan, from which the nations were expelled, is what is meant by these words; and yet the same words, in the internal sense, mean such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations from it; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

[16] In Isaiah:

As to all mountains that shall be hoed with the hoe, there shall not come thither the fear of briar and bramble; but there shall be the sending forth of the ox and the trampling of the sheep (Isaiah 7:25).

"The mountains that shall be hoed with the hoe" mean those who do what is good from a love of good. (What the remainder signifies see above, n. 304, where it is explained.) In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that My chosen may possess it and My servants dwell there (Isaiah 65:9).

"Jacob" and "Judah" signify the church, "Jacob" the external church, which is in the knowledges of good and truth, and "Judah" the [internal] church which is in the good of love to the Lord; therefore "a seed out of Jacob" signifies the knowledges of good and truth, and thus such as are in these; and "the mountains whose inheritor shall be out of Judah," signify the good of love to the Lord, and thence such as are in it; "the chosen who shall possess the mountain," signify those who are in good, and "the servants" those who are in truths from good.

[17] In Jeremiah:

I will bring the sons of Israel back upon their land. Behold, I will send to many fishers, who shall fish them; and I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill and out of the holes of the cliffs (Jeremiah 16:15-16).

This treats of the establishment of a new church, which was represented and signified by the bringing back of the Jews from the captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by "fishing and hunting," by "mountain," "hill," and "holes of the cliffs," can gather nothing from these words that he can comprehend. That a church was to be established from those who are in natural good and in spiritual good is meant by "I will send fishers who shall fish them, and hunters who shall hunt them." To gather together those who are in natural good is meant by "sending fishers who shall fish them;" and to gather together those who are in spiritual good is meant by "sending hunters who shall hunt them;" because such are meant it is added, "from upon every mountain and from upon every hill, and out of the holes of the cliffs," those "upon a mountain" meaning those who are in the good of love, "those upon a hill" those who are in the good of charity; "and those out of the holes of the cliffs" those who are in obscurities respecting truth.

[18] In Ezekiel:

Ye mountains of Israel, ye shall give forth your branch, and bear your fruit to My people Israel, when they draw near to come (Ezekiel 36:8).

"The mountains of Israel" signify the goods of charity; that from these are the truths of faith and the goods of life, is signified by "ye shall give forth your branch, and bear your fruit;" "branch" meaning the truth of faith, and "fruit" the good of life.

[19] In Amos:

Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth; and the mountains shall drop sweet wine, and all the hills shall dissolve; for I will bring back the captivity of My people (Amos 9:13-14).

What these words signify may be seen above (n. 376), where they are explained. "The mountains" are said "to drop sweet wine," and "the hills to dissolve," because "mountains" signify the good of love to the Lord, and "hills" the good of charity towards the neighbor, and "sweet wine" truths; therefore these words signify that from these two goods they shall have truths in abundance, for the bringing back of the people from captivity, about which this is said, signifies the establishment of a new church.

[20] In David:

Jehovah, Thy righteousness is like the mountains of God; Thy judgments like a great deep (Psalms 36:6).

Because "righteousness," in the Word, is predicated of good, and "judgment" of truth, it is said that "the righteousness of Jehovah is like the mountains of God, and His judgments like a great deep;" "the mountains of God" signifying the good of charity, and "the deep" truths in general, which are called the truths of faith. (That "righteousness" is predicated of good, and "judgment" of truth, see Arcana Coelestia 2235, 9857.)

[21] In the same:

Jehovah hath founded the earth upon its bases; Thou hast covered it with the deep as with a vesture; the waters stand above the mountains. At Thy rebuke they flee; at the voice of Thy thunder they hurried away. The mountains arise, the valleys sink down unto the place which Thou hast founded for them. Thou hast set a bound, they pass it not; they return not again to cover the earth. He sendeth forth springs into the brooks, they flow between the mountains. He watereth the mountains from His upper chambers; the earth is satisfied with the fruit of Thy works (Psalms 104:5-10, 13).

This, understood in the spiritual sense, describes the process of regeneration, or of the formation of the church with man; and "He hath founded the earth upon its bases," signifies the church with man with its boundaries and closings; "Thou hast covered it with the deep as with a vesture," signifies with knowledges [scientifica] in the natural man, by which knowledges the interiors of the natural man, where the spiritual things of the church have their seat, are encompassed; "the deep" signifying knowledges in general, and "vesture" the true knowledges encircling and investing; "the waters stand above the mountains" signifies the falsities above the delights of the natural loves, which delights are in themselves evils; "mountains" meaning the evils of those loves, and "waters" falsities therefrom; "at Thy rebuke they flee, at the voice of Thy thunder they hurry away" signifies that falsities are dispersed by truths, and evils by goods from heaven; "the mountains arise, and the valleys sink down unto the place which Thou hast founded for them" signifies that in place of natural loves and of evils therefrom there are inserted heavenly loves and goods from them, and in place of falsities general truths are let down; "Thou hast set a bound, they pass it not, they return not again to cover the earth" signifies that falsities and evils are kept without, separated from truths and goods, and held within bounds that they may not flow in again and destroy; "He sendeth forth springs into the brooks, they flow between the mountains" signifies that the Lord, out of the truths of the Word, gives intelligence, all things of which are from the good of celestial love; "springs" signifying the truths of the Word, "springs sent into brooks" the intelligence therefrom, and their "flowing between the mountains" that they are from the goods of celestial love, "mountains" meaning such goods. "He watereth the mountains from His upper chambers" signifies that all goods are by means of truths from heaven; "to water" is predicated of truths, because "waters" mean truths; "mountains" mean the goods of love; and "upper chambers" the heavens from which these are; "the earth is satisfied with the fruit of Thy works" signifies that from the Divine operation the church continually increases with man; "the fruit of works" meaning, in reference to the Lord, the Divine operation, and "the earth" the church in man, the formation of which is here treated of; and the church is said "to be satisfied" by continual increase. These are the arcana that are hid in these words; but who can see them unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he is in knowledge respecting the internal and external man, and the goods and truths that constitute the church in these?

[22] In Zechariah:

I lifted up mine eyes and saw, when behold, four chariots coming out from between the mountains; and the mountains were mountains of copper (Zechariah 6:1).

A new church to be established among the Gentiles is treated of in this chapter, for a new temple is treated of, which signifies a new church. "Chariots coming out from between the mountains" signify doctrine, which is to be formed out of good by means of truths, "chariots" signifying doctrinals, "mountains" the goods of love, and "between mountains" truths from goods; for "valleys," which are between mountains, signify lower truths, which are the truths of the natural man. That it may be known, that "mountains" here signify the goods of the natural man, it is said, "and the mountains were mountains of copper," "copper" signifying the good of the natural man.

[23] In Zechariah:

Jehovah shall go forth and fight against the nations; His feet shall stand in that day upon the Mount of Olives, before the faces of Jerusalem from the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a great valley, and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of My mountains; and the valley of the mountains shall reach towards Azal (Zechariah 14:3-5).

This is said of the Last Judgment, which was accomplished by the Lord when He was in the world; for when the Lord was in the world He reduced all things to order in the heavens and in the hells, therefore He then wrought a judgment upon the evil and upon the good. This judgment is what is meant in the Word of the Old Testament by "the day of indignation," "of anger," "of wrath," "of the vengeance of Jehovah," and by "the year of retributions" (on this judgment see the small work onThe Last Judgment 46). That the Lord's coming and the judgment that then took place are treated of in this chapter, is evident from these words in it:

Then Jehovah my God shall come, all the holy ones with Thee. And there shall be in that day no light, brightness, nor flashing; and it shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening there shall be light (Zechariah 14:5-7).

"The time of evening" means the last time of the church, when judgment takes place; then it is "evening" to the evil, but "light" to the good. As soon as these things are known, it becomes plain, through the spiritual sense, what the particulars here signify, namely, "Jehovah shall go forth and fight against the nations" signifies the Last Judgment upon the evil, "to go forth and fight" means to execute judgment, and "nations" the evil; "His feet shall stand upon the Mount of Olives, before the faces of Jerusalem from the east" signifies that this is effected from the Divine love by means of Divine truths proceeding from His Divine good; "the Mount of Olives" signifying, in reference to the Lord, the Divine love, "Jerusalem," the church in respect to truths, and therefore the Divine truths of the church, and "the east" the Divine good; "the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea, with a great valley" signifies the separation of those who are in good from those who are in evil; for "the Mount of Olives," as was said, means the Divine love; "the east" means where those are who are in Divine good, and "the sea" where those are who are in evil, for in the western quarter of the spiritual world is a sea which separates; "a part of the mountain shall withdraw toward the north, and part of it toward the south" signifies the separation of those who are in the falsities of evil from those who are in the truths of good; "the north" meaning where those are who are in the falsities of evil, since they are in darkness, and "the south" where those are who are in the truths of good, since they are in light; "then shall ye flee through the valley of my mountains" signifies that then those who are in truths from good shall be rescued, "to flee" signifying to be rescued, "the valley of the mountains" signifying where those are who are in the knowledges of truth, and thus in truths from good, for those who are in the knowledges of truth dwell in valleys, and those who are in good upon the mountains; "and the valley of the mountains shall reach even unto Azal" signifies separation from the falsities of evil, "Azal" signifying separation and liberation.

[24] Because "the Mount of Olives," which was before Jerusalem eastward, signified the Divine love, and "Jerusalem from the east" Divine truth proceeding from Divine good, as was said above, the Lord was accustomed to stay on that mount, as is evident in Luke:

Jesus during the days was teaching in the temple; but at night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1).

It was here, too, that He spoke with His disciples about His coming and the consummation of the age, that is, about the Last Judgment (Matthew 24:3; Mark 13:3). It was from here, also, that He went to Jerusalem and suffered (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39); signifying thereby that He did all things from the Divine love, for "the Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The Lord when in the world was in representatives and significatives, in order that He might be in the ultimates of heaven and the church, and at the same time in their firsts, and thus might rule and dispose ultimates from firsts, and thus all intermediates from firsts through ultimates; representatives and significatives are in ultimates.

[25] Because "a mountain" signified the good of love and in reference to the Lord, the Divine good of the Divine love, from which good Divine truth proceeds, so Jehovah, that is, the Lord, descended upon Mount Sinai and promulgated the law. For it is said that:

He came down upon that mount, to the top of the mount (Exodus 19:20; 24:16-17);

And that He promulgated the law there (Exodus 20).

Therefore also Divine truth from Divine good is signified in the Word by "Sinai," and also by "the law" there promulgated. So too:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matthew 17:1; Mark 9:2).

and when He was transfigured He appeared in Divine truth from Divine good, for "His face which was as the sun" represented the Divine good, and "His raiment which was as the light" the Divine truth; and "Moses and Elias," who appeared, signified the Word, which is Divine truth from the Divine good.

[26] Since "a mountain" signified the good of love, and in the highest sense, the Divine good, and from the Divine good Divine truth proceeds, so Mount Zion was built up above Jerusalem, and in the Word "Mount Zion" signifies the church that is in the good of love to the Lord, and "Jerusalem" the church that is in truths from that good, or the church in respect to doctrine. For the same reason Jerusalem is called "the mountain of holiness," also "the hill;" for "the mountain of holiness," likewise "hill" signify spiritual good, which in its essence is truth from good, as can be seen from the following passages. In Isaiah:

It shall come to pass in the latter end of days that the mountain of Jehovah shall be on the head of the mountains, and shall be lifted up above the hills; whence all nations shall flow unto it; and many peoples shall go and say, Come ye, let us go up to the mountain of Jehovah, to the house of the God of Jacob (Isaiah 2:2-3).

In the same:

In that day a great trumpet shall be blown, and the perishing in the land of Assyria shall come, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem (Isaiah 27:13).

In Joel:

Blow ye the trumpet in ² Zion, and cry aloud in the mountain of holiness (Joel 2:1).

In Daniel:

Let thine anger and Thy wrath be turned back from Thy city Jerusalem, the mountain of Thy Holiness (Daniel 9:16).

In Isaiah:

They shall bring all your brethren out of all nations unto Jehovah, unto the mountain of My holiness, Jerusalem (Isaiah 66:20).

He that putteth His trust in Me shall have the land for a heritage, and shall possess as an inheritance the mountain of My holiness (Isaiah 57:13).

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve Me (Ezekiel 20:40).

In Micah:

In the latter end of days it shall be that the mountain of the house of Jehovah shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it (Micah 4:1).

Besides many passages elsewhere in which "the mountain of holiness," "Mount Zion," and "the mountain of Jehovah" are mentioned:

The mountain of holiness (Isaiah 11:9; 56:7; 65:11, 65:25; Jeremiah 26:23; Ezekiel 28:14; Daniel 9:20; 11:45; Joel 2:11; 3:17; Obadiah 1:16; Zephaniah 3:11;Zechariah 8:3; Psalms 15:1; 43:3).

And Mount Zion (Isaiah 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 3:5; Obad. verses 17, 21; Micah 4:7; Lamentations 5:18; Psalms 48:11; 74:2; 78:68; 125:1).

Because "Mount Zion" signified Divine good and the church in respect to Divine good, it is said in Isaiah:

Send ye [the lamb of] the ruler of the land from the cliff towards the wilderness unto the mountain of the daughter of Zion (Isaiah 16:1).

And in Revelation:

A lamb standing upon the Mount Zion, and with him a hundred forty and four thousand (Revelation 14:1).

[27] From this it can also be seen why the New Jerusalem, in which was a temple, was seen by Ezekiel built upon a high mountain, respecting which it is thus written:

In the visions of God I was brought unto the land of Israel; he set me down upon a very high mountain, whereon was as it were the building of a city on the south (Ezekiel 40:2).

Respecting this, much is said in the chapters that follow. In David:

Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His holiness; beautiful in situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge (Psalms 48:1-3).

This describes the worship of the Lord from truths that are from good. The worship of Him from spiritual truths and goods and the consequent pleasure of the soul is signified by "Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His Holiness, beautiful for situation;" worship is meant by "to be great," and "to be praised exceedingly;" spiritual truth that is from spiritual good by "in the city of our God, the mountain of His Holiness;" and the consequent pleasure of the soul by "beautiful for situation;" the worship of the Lord from celestial goods and truths is described by "the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king;" worship from celestial good is meant by "the joy of the whole earth is Mount Zion;" and truths from that good by "on the sides of the north, the city of the great King;" "the sides of the north" meaning truths from celestial good, and "the city of the great King" the doctrine of truth therefrom. That truths are inscribed on those who are in celestial good is signified by "God is known in her palaces." "The sides of the north" signify truths from celestial good, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

[28] In Isaiah:

O Lucifer, thou hast said in thine heart, I will ascend into the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the meeting, on the sides of the north (Isaiah 14:13).

"Lucifer" means Babylon, as is evident from what precedes and follows in this chapter; its love of ruling over heaven and the church is described by "I will ascend into the heavens, and will exalt my throne above the stars of God;" which means a striving for dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth appear to such as stars; "I will sit on the mount of meeting, on the sides of the north" signifies a striving for dominion over the heavens that constitute the Lord's celestial kingdom, "the mount of meeting" and "the sides of the north" meaning the goods and truths there (as above). The fact that Mount Zion and Jerusalem were built as far as possible according to the form of heaven makes clear what the words cited above from David signify, "Mount Zion on the sides of the north, the city of the great king;" and the words from Isaiah, "The mount of meeting on the sides of the north."

[29] In Isaiah:

Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of its cedars, the choice of its fir trees (Isaiah 37:24).

This describes, in the internal sense, the haughtiness of those who wish to destroy the goods and truths of the church by reasonings from falsities; "the king of Assyria" signifies the rational perverted; "the multitude of his chariots" signifies reasonings from the falsities of doctrine; "to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir trees" signifies the endeavor to destroy the goods and truths of the church, both internal and external; "mountains" meaning the goods of the church, "the sides of Lebanon" meaning where goods are conjoined with truths, "Lebanon" the spiritual church, "cedars" its internal truths which are from good, and "fir trees" its external truths, also from good. This is the meaning of these words in the spiritual sense, consequently in heaven.

[30] "Mountain" and "mountains" signify the goods of love and of charity in the following passages also. In David:

Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to spring forth upon the mountains (Psalms 147:8).

"The clouds," with which Jehovah covers the heavens, signify external truths, such as are in the sense of the letter of the Word; for the truths in that sense are called in the Word "clouds," while the truths in the internal sense are called "glory;" "the heavens" mean internal truths, because those who are in the heavens are in them; "the rain which he prepares for the earth" signifies influx of truth, "the earth" meaning the church, and thus those there who receive truth, for the church consists of such; "the mountains on which He makes grass to spring forth" signify the goods of love, and thence those who are in the goods of love, "grass" signifying the spiritual nourishment that such have; for grass for beasts is meant, and "beasts" signify the affections of good of the natural man.

[31] In Moses:

Of Joseph he said, Blessed of Jehovah be the land [of Joseph] for the precious things of heaven, for the dew, and for the deep that lieth beneath, for the firstfruits of the mountains of the east, and for the precious things of the hills of an age (Deuteronomy 33:13-15).

This is the blessing of Joseph, or of the tribe named from Joseph by Moses; and this blessing was pronounced upon Joseph because "Joseph" signifies the Lord's spiritual kingdom, and the heaven there that most nearly communicates with the Lord's celestial kingdom; "the land of Joseph" means that heaven, and also the church that consists of those who will be in that heaven; "the precious things of heaven, the dew, and the deep that lieth beneath" signify Divine-spiritual and spiritual-natural things from a celestial origin, "the precious things of heaven" Divine-spiritual things, "the dew" spiritual things communicating, and "the deep that lieth beneath" spiritual-natural things; "the firstfruits of the mountains of the east, and the precious things of the hills of an age" signify genuine goods, both of the love to the Lord and of charity towards the neighbor, "the mountains of the east" meaning the goods of love to the Lord, "the firstfruits" genuine goods, and "the hills of an age" the goods of charity towards the neighbor. Those who are ignorant of what is represented by "Joseph" and "his tribe," and also by "dew," "the deep that lieth beneath," "the mountains of the east," and "the hills of an age," can know scarcely anything of what such words involve, and, in general, can know scarcely anything of the significance of what is said by Moses in this whole chapter respecting the tribes of Israel, and of what is said by Israel the father in Genesis 49.

[32] In Matthew:

Ye are the light of the world; a city ³ that is set on a mountain cannot be hid (Matthew 5:14).

This was said to the disciples, by whom the church which is in truths from good is meant; therefore it is said, "Ye are the light of the world," "the light of the world" meaning the truth of the church. That it is not the truth unless it is from good is signified by "a city that is set on a mountain cannot be hid," "a city on a mountain" meaning truth from good.

[33] In the same:

If any man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine in the mountains, and going seek that which is gone astray? (Matthew 18:12).

It is said, "will he not leave the ninety and nine in the mountains?" for "sheep in the mountains" signify those who are in the good of love and charity; but "the one that is gone astray" signifies one who is not in that good, because he is in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

[34] In the Gospels:

When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let them that are in Judea flee to the mountains; and let him that is on the roof not go down into the house (Mark 13:14; Matthew 24:15-17; Luke 21:21).

In those chapters the Lord describes the successive vastation of the church, but it is described by pure correspondences. "When ye shall see the abomination of desolation" signifies when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because there is no charity; "then let them that are in Judea flee to the mountains" signifies that those who are of the Lord's church are to remain in the good of love, "Judea" signifying the Lord's church, and "mountains" the goods of love; "to flee to them" means to remain in those goods; "let him that is on the roof not go down into the house" signifies that he that is in genuine truths should remain in them, "house" signifying a man in respect to all the interior things which belong to his mind, and "the roof of the house" signifying therefore the intelligence that is from genuine truths, thus also the genuine truths through which there is intelligence. Unless the particulars of what the Lord said in these chapters of the Gospels are illustrated by the spiritual sense, scarcely anything that is contained there can be known, thus when it is said "let him that is on the roof not go down into the house;" or in another place, "let not him that is in the field return back to take his garments;" and many other things.

[35] Thus far it has been shown that "mountains" signify in the Word the goods of love; but as most things in the Word have also a contrary sense, so do "mountains," which in that sense signify the evils of the love, or the evils that spring forth from the loves of self and the world. Mountains are mentioned in this sense in the following passages in the Word. In Isaiah:

The day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up (Isaiah 2:12, 14).

"The day of Jehovah of Hosts" means the Last Judgment, when the evil were cast down from the mountains and hills which they occupied in the spiritual world, as was said in the beginning of this article. It is because such before the Last Judgment dwelt upon mountains and hills, that "mountains and hills" mean the loves and the evils therefrom in which they were, "mountains" the evils of the love of self, and "hills" the evils of the love of the world. It is to be known that all who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, are in the greatest eagerness to raise themselves into high places; this desire is inherent in that love; and this is why "to be of a high or elated mind" and "to aspire to high things" have become expressions in common use. The reason itself that there is this eagerness in the love of ruling is that they wish to make themselves gods, and God is in things highest. That "mountains and hills" signify these loves, and thence the evils of these loves, is clear from its being said, "a day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up;" what else could be meant by "coming upon the mountains and hills?"

[36] In the same:

The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level a highway for our God. Every valley shall be lifted up, and every mountain and hill shall be made low (Isaiah 40:3-4).

This, too, treats of the Lord's coming and of the Last Judgment at that time; and "the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, and a highway for our God," signifies that they should prepare themselves to receive the Lord; "wilderness" signifying where there is no good because there is no truth, thus where there is as yet no church; "every valley shall be lifted up, and every mountain and hill shall be made low" signifies that all who are humble in heart, that is, all who are in goods and truths, are received, for such as are received by the Lord are raised up to heaven; while "every mountain and hill shall be made low" signifies that all who are elated in mind, that is, who are in the love of self and the world, shall be put down.

[37] In Ezekiel:

For I will make the land a desolation and wasteness, that the pride of strength may cease; and the mountains of Israel have been laid waste, that none may pass through (Ezekiel 33:28).

This describes the desolation and vastation of the spiritual church, which the Israelites represented; for the Jews represented the Lord's celestial kingdom, or the celestial church, while the Israelites represented the Lord's spiritual kingdom, or the spiritual church. Its "desolation and vastation" signifies the last state of the spiritual church, which was when there was no longer any truth because there was no good, or, when there was no faith because no charity; "desolation" is predicated of truth which is of faith, and "vastation" of good which is of charity. Boasting and elation of mind from falsities that they call truths, is signified by "the pride of strength," "strength" and "power" having reference to truths from good, because all strength and all power belong to such truths; here, however, they have reference to falsities, because of the boasting and elation of mind. That there was no longer any good of charity and faith is signified by "the mountains of Israel have been laid waste;" that there was no good whatever, but only evil, is signified by "that none may pass through."

[38] In the same:

Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the water-courses and to the valleys: Behold I bring the sword upon you (Ezekiel 6:2-3).

Here, too, "mountains of Israel" signify the evils that proceed from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer have any good of life, but only evil of life and the falsity of doctrine therefrom; "mountains," "hills," "water-courses," and "valleys," signify all things of the church, both interior or spiritual and exterior or natural, "mountains and hills" signifying things interior or spiritual, "water-courses and valleys" things exterior or natural; that these will perish through falsities is signified by "Behold I will bring the sword upon you," "sword" meaning the destruction of falsity by truths, and in a contrary sense, as here, the destruction of truth by falsities.

[39] In the same:

In the day in which God shall come upon the ground of Israel, the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground, and every man who is upon the faces of the ground, shall quake before Me, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the earth; then I will call for the sword against him unto all My mountains (Ezekiel 38:18, 20-21).

What all this signifies see above, n. 400, where it is explained, namely, what is signified by "God," by "the fishes of the sea," "the fowl of the heavens," "the wild beast of the field," "the creeping thing that creepeth upon the ground;" also that "the mountains of Israel" signify the goods of spiritual love, but here, the evils of love that are opposed to those goods.

[40] In Micah:

Arise, strive thou with the mountains, that the hills may hear thy ⁴ voice. Hear, O ye mountains, the strife of Jehovah, and ye strong foundations of the earth; for Jehovah hath a strife with His people, and He reproveth Israel (Micah 6:1, 2).

This, too, was said of the spiritual church, which was represented by the Israelites when separated from the Jews; and "mountains" mean the goods of charity, and "hills" the goods of faith; but here, the evils and falsities that are the opposites of these goods; therefore, it is said, "strive thou with the mountains, and let the hills hear thy voice;" "the strong foundations of the earth" mean the principles of falsity in that church, "the earth" meaning the church, and "foundations" the principles upon which the other things are founded. It is said, "with His people," "with Israel," because "people" means those who are in truths, or those who are in falsities; and "Israel" those who are in goods, or those who are in evils.

[41] In Jeremiah:

Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out the hand against thee, and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This was said of Babylon, by which those who are in the falsities of evil and in the evils of falsity from the love of self are meant, for such misuse the holy things of the church as a means of ruling; it is from that love and the falsities and evils therefrom that Babylon is called "a destroying mountain, destroying the whole earth," "the earth" meaning the church. The destruction and damnation of such by the falsities of evil is signified by "I will roll thee down from the cliffs," "cliffs" meaning where the truths of faith are, here, where the falsities of evil are; while the destruction and damnation of such by the evils of falsity is signified by "I will make thee a mountain of burning," "burning" having reference to the love of self, because "fire" signifies that love (See in the work on Heaven and Hell 566-573). This makes clear that "mountains" signify the evils of the love of self and the world, since Babylon is called "a destroying mountain," and is to be made "a mountain of burning." In Nahum:

The mountains quake before Him, and the hills dissolve, and the whole earth is burned up before Him. Who can stand before His rebuking (Nahum 1:5-6).

What this, in series, signifies, may be seen above n. 400, where the particulars are explained; showing that "mountains and hills" here mean the evils of the love of self and the world.

[42] In Micah:

Jehovah going forth out of His place cometh down and treadeth upon the high places of the earth. Therefore the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel (Micah 1:3-5).

This, too, was said of the Last Judgment, and of those who then made for themselves a semblance of heaven upon the mountains and hills (who have been treated of above, in several places). The Last Judgment is meant by "Jehovah going forth out of His place, He cometh down and treadeth upon the high places of the earth," "upon the high places of the earth" signifying upon those who were in the high places, that is, upon whom judgment was executed, for in the spiritual world, just as in the natural world, there are lands, mountains, hills, and valleys. The destruction of those who are upon the mountains and in the valleys, who are such as are in evils from the love of self and the world and in the falsities therefrom, is signified by "the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent," "mountains" signifying the evils of the loves of self and of the world, and "valleys" the falsities therefrom; of these evils of the loves of self and of the world that are signified by "mountains" it is said that they are melted "as wax before the fire," since "fire" signifies those loves; and of the falsities that are signified by "valleys" it is said "as waters poured down a descent," since "waters" signify falsities. This was evidently because of evils and falsities, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel."

[43] In Jeremiah:

I saw the earth, and lo, it is void and empty; and towards the heavens, and they have no light. I saw the mountains, and lo, they quake, and all the hills are overturned. I saw, and lo, there is no man, and every fowl of heaven hath fled away (Jeremiah 4:23-25).

"The quaking of the mountains" signifies the destruction of those who are in the evils of the love of self, and "the overturning of the hills," the destruction of those who are in the evils of the love of the world, and in falsities. (The remainder may be seen explained above, n. 280, 304).

In Isaiah:

O Jehovah, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down before Thee (Isaiah 64:1).

These words have a similar signification as those in Micah (1:3-5) which have been explained above.

[44] In David:

Bow Thy heavens, O Jehovah, and come down; touch the mountains that they may smoke. Flash forth the lightning and scatter them (Psalms 144:5-6.

"To bow the heavens and come down," means the like as "to rend the heavens and come down," "to go forth out of His place, and to come down and tread upon the high places of the earth," quoted above, namely, to visit and judge; "to touch the mountains that they may smoke" signifies to destroy by His presence those who are in the evils of the loves of self and of the world, and in falsities therefrom; "to smoke" signifies to be let into the evils of these loves and into their falsities, for "fire" signifies these loves, and "smoke" their falsities; "flash forth the lightning and scatter them" signifies the Divine truth by which they are dispersed, for it is by the presence of Divine truth that evils and falsities are disclosed, and from the collision then there are appearances like lightnings.

[45] In Moses:

A fire hath 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 in flames the foundations of the mountains (Deuteronomy 32:22).

It is said that "a fire hath been kindled in Jehovah's anger, which shall burn even unto the lowest hell," although Jehovah has no fire of anger, much less one that burns to the lowest hell; for Jehovah, that is the Lord, is angry with no one, and does evil to no one, neither does He cast anyone into hell, as may be seen in the work on Heaven and Hell 545-550; but it is so said in the sense of the letter of the Word, because it so appears to an evil man, and also to a simple man, for the Word in the letter is according to appearance, because according to the apprehension of natural men. But as angels, who are spiritual, see the truths themselves of the Word, not apparently according to the apprehension of man, but spiritually, therefore with the angels the sense of such expressions is inverted, and this is the internal or spiritual sense, that is, that the infernal love with man is such a fire, and burns even to the lowest hell; and as that fire, that is, that love, destroys all things of the church with man, from the very foundation, therefore it is said that "it shall devour the earth and its produce, and shall set in flames the foundations of the mountains," "the earth" meaning the church, "its produce" everything of the church, "the foundations of the mountains" the truths upon which the goods of love are founded, and these are said "to be set in flames" by the fire of the love of self and the world. In David:

Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered because He was wroth (Psalms 18:7).

The meaning here is similar, but for an explanation of the particulars see above, n. 400. In the same:

God is a refuge for us. Therefore will we not fear when the earth shall be changed, and when the mountains are moved in the heart of the seas; the waters thereof shall be in tumult, they shall foam, the mountains shall quake in the uprising thereof (Psalms 44:1-3).

This, too, may be seen explained above n. 304, where it may be seen what is signified by "the mountains are moved in the heart of the seas," and "the mountains shall quake in the uprising," namely, that the evils of the loves of self and of the world will cause distress according to their increase.

[46] In Isaiah:

The anger of Jehovah is against all nations, and His wrath upon all their host; He hath devoted them, He hath given them to the slaughter, that their slain may be cast forth; and the stink of their carcasses shall come up, and the mountains shall be melted by their blood (Isaiah 34:2-3).

This is said of the Last Judgment; and "the anger of Jehovah is against all nations, and His wrath upon all their host" signifies the destruction and damnation of all who are in evils and their falsities from purpose and from the heart; "nations" signifying these evils, and "host" all falsities therefrom. That such are to be damned and that they will perish is signified by "He hath devoted them, and hath given them to the slaughter." The damnation of those who will perish through falsities is signified by "their slain shall be cast forth;" those are said in the Word "to have been slain" who have perished through falsities; and "to be cast forth" signifies to be damned. The damnation of those who would perish by evils is signified by "the stink of their carcasses shall come up;" those are called in the Word "carcasses" who have perished by evils, and "stink" signifies their damnation; "the mountains shall be melted by their blood" signifies that evils of the loves with such are full of falsities, "mountains" meaning the evils of the loves of self and of the world, and "blood" falsity.

[47] In the same:

I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"To make waste mountains and hills" signifies to destroy all the good of love to the Lord and towards the neighbor; "to dry up every herb" signifies the consequent destruction of all truths, "herb" signifying truths springing from good; "to make the rivers islands, and to dry up the pools" signifies to annihilate all the understanding and perception of truth, "rivers" signifying intelligence which is of truth, "islands" where there is no intelligence, "pools" the perception of truth. The understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

[48] In the same:

Behold, O Jacob, I have made thee into a new threshing instrument having sharp teeth, that thou mayest thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:15-16).

"Jacob" means the external church in respect to good and truth, and thence external good and truth, which are good and truth from the sense of the letter of the Word. Those who are of the external church are in such good and truth. These are compared to "a new threshing instrument having sharp teeth," because a threshing instrument beats out wheat, barley, and other grain from the ears, and these signify the goods and truths of the church (See above, n. 374-375; here therefore because evils and falsities are what are to be crushed and broken up it is said "a threshing instrument having sharp teeth, that thou mayest thresh the mountains and beat them small, and make the hills as chaff," which signifies the destruction of the evils arising from the love of self and the world, and of the falsities therefrom; and it is added "thou shalt disperse them, that the wind may carry them away and the tempest scatter them," which signifies that they shall be of no account; both "wind" and "tempest" are mentioned because both evils and falsities are meant, "wind" having reference to truths, and in the contrary sense to falsities, and "tempest" to the evils of falsity.

[49] In the same:

The mountains shall depart, and the hills be removed, but My mercy shall not depart from with thee (Isaiah 54:10).

"The mountains shall depart, and the hills be removed," does not mean that the mountains and hills that are on the earth are to depart and be removed, but those who are in evil loves and in falsities therefrom, for this chapter treats of the nations from which a new church is to be formed, therefore "mountains and hills" mean, in particular, those of the former church, consequently the Jews with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

[50] In Jeremiah:

For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are laid waste so that no man passeth through (Jeremiah 9:10).

"The mountains" for which there is weeping and wailing, mean evils of every kind springing forth from the two loves just mentioned; and "the habitations of the wilderness" signify falsities therefrom, for "wilderness" signifies where there is no good because there is no truth, and "habitations" where falsities are; so here the "habitations of the wilderness" mean the falsities from the evils above described; that there is no good and truth whatever is meant by "they are laid waste so that no man passeth through." Where vastation is treated of in the Word, it is customary to say, "so that no man passeth through," and it signifies that there is no longer any truth, and consequently no intelligence. It is evident that it is not mountains and habitations of the wilderness for which there is weeping and wailing.

[51] In the same:

My people have been lost sheep; their shepherds have caused them to err, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place (Jeremiah 50:6).

In Ezekiel:

My sheep go astray on all the mountains and upon every exalted hill; and My sheep were scattered upon all the faces of the earth, and there is none that enquireth or seeketh (Ezekiel 34:6).

That "the sheep have gone from mountain to hill," and that "they go astray on all the mountains and upon every exalted hill" signifies that they seek goods and truths, but do not find them, but that evils and falsities are seized upon instead. "The mountains have turned away" signifies that instead of goods there are evils.

[52] In Jeremiah:

Give glory to Jehovah your ⁵ God, before He cause darkness and before your feet stumble upon the mountains of twilight (Jeremiah 13:16).

This signifies that Divine truth must be acknowledged, that falsities and evils therefrom may not break in from the natural man; "to give glory to God" signifies to acknowledge the Divine truth, "glory" in the Word signifying Divine truth, and to acknowledge it and live according to it is the glory which the Lord desires, and which is to be given to Him; "before He cause darkness" signifies lest falsities take possession, "darkness" meaning falsities; "and before your feet stumble upon the mountains of twilight" signifies lest evils therefrom out of the natural man take possession, "the mountains of twilight" meaning the evils of falsity, for "mountains" mean evils, and it is "twilight" when truth is not seen, but falsity instead, and "feet" signify the natural man, for all evils and the falsities therefrom are in the natural man, because that man by inheritance is moved to love himself more than God, and the world more than heaven, and to love the evils adhering to those loves from parents. These evils and the falsities therefrom are not removed except by means of Divine truth and a life according to it; by these means the higher or interior mind of man, which sees from the light of heaven, is opened, and by this light the Lord disperses the evils and the falsities therefrom that are in the natural mind. (That "feet" signify the natural man, see above, n. 65, 69 and Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952)

[53] In the Gospels:

Jesus saith unto the disciples, Have the faith of God; verily I say unto you, Whosoever shall say unto [this] mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him (Mark 11:22-23; Matthew 17:20).

One who is ignorant of the arcana of heaven and of the spiritual sense of the Word, might believe that the Lord said this, not of saving faith, but of another faith that is called historical and miraculous; but the Lord said this of saving faith, which faith makes one with charity and is wholly from the Lord, therefore the Lord calls this faith "the faith of God;" and because it is by this faith, which is the faith of charity from Him, that the Lord removes all evils flowing from the loves of self and of the world and casts them into hell from which they came, so He says, "Whosoever shall say unto this mountain, Be thou taken up and cast into the sea, what he hath said shall he done;" for "mountain" signifies the evils of those loves, and "sea" signifies hell; therefore "to say to a mountain, Be thou taken up," signifies the removal of those evils, and "to be cast into the sea" signifies to be cast into the hell from which they came. Because of this signification of "mountain" and "sea," this came to be a common expression with the ancients when the power of faith was the subject of discourse; not that that power can cast the mountains on the earth into the sea, but it can cast out the evils that are from hell.

Moreover, the mountains in the spiritual world upon which the evil dwell are often overturned and cast down by faith from the Lord; for when the evils with such are cast down, the mountains upon which they dwell are also cast down, as has been several times said before; and this has often been seen by me. That no other faith than the faith of charity from the Lord is here meant is evident from what follows in the Lord's discourse in Mark, where it is said:

Therefore I say unto you, All things whatsoever that praying ye ask for, believe that ye are to receive, and it shall be done for you. But when ye stand praying, forgive, if ye have aught against any, that your Father also who is in the heavens may forgive you your trespasses. But if ye shall not forgive, neither will your Father who is in the heavens forgive your trespasses (Mark 11:24-26).

This makes evident that "the faith of God," of which the Lord here speaks, is the faith of charity, that is, the faith that makes one with charity, and is therefore wholly from the Lord. Moreover, the Lord said these things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves; nevertheless such things are done by faith from the Lord, thus by the Lord (as is also evident from Matthew 17:19, 20, where like things are said).

[54] Because "mountains" signified the goods of celestial love, and "hills" the goods of spiritual love, the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and Zion was upon a mountain, and Jerusalem on mountainous places below it. But that the Jews and Israelites, who were given to idolatry, might not turn Divine worship into idolatrous worship, it was commanded them that they should have their worship in Jerusalem only, and not elsewhere; but because they were idolaters at heart they were not content to have their worship in Jerusalem, but after a custom of the nations derived from the ancients they everywhere held worship upon mountains and hills, and sacrificed and burnt incense thereon; and because this was idolatrous with them, worship from evils and falsities was signified by their worship upon other mountains and hills; as in the following passages. In Isaiah:

Upon a mountain high and lifted up hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices (Isaiah 57:7).

In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills (Hosea 4:13).

In Jeremiah:

Backsliding Israel is gone away upon every high mountain and under every green tree, and thou hast played the harlot (Jeremiah 3:6).

"To play the harlot" signifies to falsify worship; that this was idolatrous, is evident from these words in Moses:

Ye shall destroy the places wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree (Deuteronomy 12:2).

In these passages, therefore, worship upon mountains and hills signifies worship from evils and falsities. From this, also, it came that the nations in Greece placed Helicon on a high mountain, and Parnassus on a hill below it, and believed that their gods and goddesses dwelt there; this was derived from the ancients in Asia, and especially those in the land of Canaan, who were not far away, with whom all worship consisted of representatives.

[55] It is said in the Gospels:

The devil took Jesus up into a high mountain, and showed Him all the kingdoms of the world and their glory, and tempted Him there (Matthew 4:8; Luke 4:5).

This signifies that the devil tempted the Lord through the love of self, for this is what "the high mountain" signifies; for the three temptations described in these passages signify and involve all the temptations that the Lord endured when He was in the world; for the Lord, by temptations admitted into Himself from the hells and by victories then, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. All the Lord's temptations were described so briefly, since He has revealed them in no other way; but yet they are fully described in the internal sense of the Word. (Respecting the Lord's temptations see what is cited in The Doctrine of the New Jerusalem, n. 201, 293, 302.)

Footnotes: