Chapter Ten

On Marriage

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1. And having stood up from there, He comes into the borders of Judea, through the other side of Jordan; and the crowd goes together again to Him; and, as He was accustomed, He again taught them.

2. And the Pharisees having come to Him, asked Him, “Is it permitted for a husband to send away [his] wife?” tempting Him.

3. But He answering said to them, “What did Moses command you?”

4. And they said, “Moses permitted [us] to write a document of divorce, and to send [her] away.”

5. And Jesus answering said to them, “Because of your hard-heartedness he wrote you this commandment.

6. But from the beginning of creation, God made them male and female.

7. For the sake of this, man shall leave his father and mother, and shall cleave to his wife;

8. And they two shall become one flesh, so that they are no longer two, but one flesh.

9. What therefore God has joined together, let not man put asunder.”

10. And in the house again His disciples asked Him of this [matter].

11. And He says to them, “Whoever shall send away his wife, and wed another, commits adultery against her.

12. And if a wife send away her husband, and be wed to another, she commits adultery.”

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The great divorce

At the end of the previous episode, Jesus said to His disciples, “Have salt in yourselves.” Just as salt and fire were used to burn away impurities in the meat offering brought to the temple, Jesus knew that God’s love and wisdom could burn away every impurity in the human heart. Whenever greed, arrogance, and hostility are burned away in the sacred fire of God’s love and wisdom, the opposite qualities of generosity, innocence, and peace will flow in and take their place. Therefore, when Jesus told His disciples to “have salt” in themselves and “be at peace with one another,” He was speaking about the effort to purify themselves of every selfish desire. Self-purification, however, takes great effort. In the language of sacred scripture, Jesus describes it as being “salted with fire.”

This is consistent with the message that Jesus had been giving throughout that episode. Whether it was “cutting off the hand,” “cutting off the foot,” or “plucking out the eye,” Jesus used powerful language to urge us to get rid of anything that might be an “offense” — that is, anything that might be an obstacle to our reception of what flows in from God. This kind of “cutting off” and “plucking out” refers to the vital separation which must take place in all of our lives. It is, so to speak, a “divorce.” It is not a divorce of husband and wife, but rather a divorce of goodness from selfishness, cruelty, manipulation, and all forms of evil. It is also a divorce of truth from lying, deceit, corruption, and all forms of falsity. In brief, it is the great divorce of heaven from hell.

In the very next episode, which we will now consider, the subject of divorce is continued, but from a different perspective. This time, it is from the perspective of the religious leaders who approach Jesus and ask Him, “Is it lawful for a husband to divorce his wife?” (Mark 10:2).

Hardness of heart

Jesus understands that the religious leaders are trying to trap Him in a legalistic debate. Therefore, rather than answer them directly, Jesus asks them a question, “What did Moses command you?” And they respond, “Moses permitted us to write her a bill of divorcement and send her away” (Mark 10:4). The religious leaders missed the point. Moses may have permitted the men of those days to divorce their wives, but he commanded them to not commit adultery.

The actual regulation regarding divorce, as stated in the Hebrew scriptures, is that a husband was permitted to put away his wife if he found something about her that was “displeasing in his eyes.” Whatever it was that “displeased” him was in some way related to a Hebrew word which means “indecency” or “nakedness” or something objectionable. In that case, Moses said, “Let him write her a bill of divorcement, put it in her hand, and send her out of his house” (Deuteronomy 24:1-4).

The Hebrew words translated as “displeasing in his eyes” and “indecency” were a subject of heated debate among the religious leaders at that time. Some insisted that these words were speaking about very specific and limited conditions, while others argued that if a husband found his wife to be “displeasing in his eyes,” it was sufficient reason to divorce her. In a male-dominated, rule-oriented society, where women were expected to be obedient to their husbands, there were numerous opportunities for husbands to be “displeased” with their wives. While this permission was originally intended to provide order and protect marriage, hard-hearted husbands regarded anything that they found “displeasing” or “objectionable,” however slight, as a reason to justify divorce.

Jesus, however, refuses to fall into their legalistic trap. He will not side with those who have a stricter interpretation of the Mosaic regulation, nor will He side with those who take the view that a husband may divorce his wife for any reason. Instead of getting entrapped in a superficial debate, Jesus goes to the root issue which is hard-heartedness. “Moses permitted you to divorce your wives,” says Jesus, “because of the hardness of your hearts” (Mark 10:5).

In biblical times, if a husband “put away” his wife, she would be left destitute and without any means of support. As we have seen, some believed that the only thing that the husband had to do was write a “bill of divorcement,” hand it to his wife, and send her away. It’s no wonder that Jesus refused to talk about legal technicalities, but rather warned against “hardness of heart.” It is, above all, the hardness of heart that opens the door to every injustice, every insensitivity, and the inability to forgive. Hardness of heart is the offspring of the infernal marriage of evil and falsity — the source of all human misery. It is the very opposite of the tenderness that should be at the heart of every marriage, whether it be the marriage of good and truth within an individual, or the marriage of a husband and wife who devote themselves to each other and to God.

It is for this reason that Jesus then takes them back to the beginning of creation and God’s own plan for a true marriage. “From the beginning of creation,” says Jesus, “God made them male and female. Therefore, a man shall leave father and mother and cleave to his wife. And from being two they shall become one flesh. Therefore, what God has joined together, let no man put asunder” (Mark 10:6-9). Jesus was letting them know that true marriage is a blessed union, created in the beginning by God, and not to be put asunder by hardness of heart. ¹

Teaching the disciples about marriage

After answering the question raised by the religious leaders, Jesus speaks privately to His disciples who are seeking to learn more about the subject (Mark 10:10). Jesus begins by referring not to what Moses permitted concerning divorce, but rather to what Moses commanded regarded marriage, specifically, the commandment against adultery. As Jesus puts it, “Whoever sends away his wife and marries another commits adultery against her” (Mark 10:11). And then Jesus adds something new. He says, “And if a wife sends away her husband, and marries another, she commits adultery” (Mark 10:12). This was a new thought. At that time, wives had very limited legal power, and no authority to end a marriage. This was solely at the husband’s discretion.

Jesus’ additional comment about a woman putting away her husband is not about women’s rights and social reforms. His words always contain deeper meaning. In this case, Jesus is using the language of marriage and divorce to deliver an eternal message about our spiritual development and our relationship with God. Each time Jesus takes His disciples aside to speak to them privately, we can be sure that He is about to give them a glimpse of the inner meaning of His words. The disciples rarely understand, but that is not the point. That’s because these teachings are not just for the disciples, but rather, Jesus is sharing truths that will endure for all time. ²

When Jesus is talking about a husband who puts away his wife, and a wife who puts away her husband in order to marry another, He is speaking about spiritual adultery. It is the adding of impurities to that which is originally pure. In God, love and wisdom are pure and unadulterated. But as these heavenly qualities descend into human minds as goodness and truth, they can be divided and adulterated. Goodness, without the protection and direction of truth, becomes infested, corrupted, and adulterated by falsity. It lacks discernment, clarity, and principle. It has become adulterated goodness. This is what Jesus means when He says that a wife commits adultery when she “puts away her husband and marries another.”

Similarly, truth without the moderating influence of goodness becomes infested, corrupted, and adulterated by selfish desire. It becomes cruel, compassionless, condemning, and hard-hearted. It becomes adulterated — a falsified truth. This is what Jesus means when He says that a husband commits adultery when he “puts away his wife and marries another.” Jesus is conveying the message that committing adultery is putting away what is good or true to conjoin with what is evil or false. ³

The heavenly marriage

This, then, is the interior lesson contained within Jesus’ message to the disciples. He is telling them — and us — that good should never be divorced from truth, and truth should never be divorced from good. They belong together in what is called a “marriage.” That’s because it’s God plan of creation from the very beginning. Marriage, then, is a central theme in sacred scripture, whether it is the marriage between a husband and wife, the marriage of goodness and truth within an individual, or the marriage between God and His people. Every type of true marriage has its origin in what is known as “the heavenly marriage” — the union of divine love and divine wisdom which are united as one in the Lord. ⁴

This can be compared to fire. Just as the essence of fire is heat and light, the essence of God is love and wisdom. The heat of the fire corresponds to love; the light of the fire corresponds to wisdom. These two qualities, love and wisdom, are one in God, just as heat and light are one in a flame. As human beings, we receive God’s love in our will as goodness, and we receive God’s wisdom in our understanding as truth. Our goal is to unite the truth and goodness that we receive from God in a “heavenly marriage” that produces useful service. ⁵

Ultimately, every person, male or female, husband or wife, is called to enter the heavenly marriage. This is the marriage that takes place when a person freely chooses to receive the love and wisdom that flow in from God. The “children” born of this marriage are the fruits of useful service, the manifold ways we love the neighbor. Putting goodness and truth together in useful service is what it means, in the spiritual sense, to “be fruitful and multiply.” ⁶

A practical application

Whether single, in a relationship, or married, each of us can always strive to be a finer person by uniting the truth we know with the will to do it. Our “old will” (or lower self) of course, will resist, because that is its very nature. Therefore, as a practical application of the effort required to enter the “heavenly marriage,” we can ask God to give us a new will, a new heart, a “heart of flesh.” As it is written in the Hebrew scriptures, “I will give you a new heart and put a new spirit in you; I will remove your heart of stone and give you a heart of flesh” (Ezekiel 36:26). The next time you are feeling some form of stony resistance, trying asking the Lord to remove your “heart of stone” and give you a “heart of flesh.”

Little Children

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13. And they brought to Him little children, that He should touch them; and the disciples rebuked those that brought [them] to [Him].

14. But when Jesus saw [it], He was indignant, and said to them, “Let the little children come to Me, and forbid them not; for of such is the kingdom of God.

15. Amen I say to you, whoever shall not accept the kingdom of God as a little child, he shall not enter into it.”

16. And having taken them up in [His] arms, [and] putting [His] hands on them, He blessed them.

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As we have been pointing out throughout this study of the gospels, all things in the Word of God are seamlessly connected in a wonderful way. Each word leads on to the next word, each sentence leads on to the next sentence, and each episode leads on to the next episode in a perfectly arranged sequence. Nothing is extraneous, missing, or out of place. While this is not always evident in the literal sense, which sometimes seems disconnected, a careful study of the spiritual sense reveals that the Word of God is a perfectly ordered coherence of all words, phrases, and episodes from beginning to end. ⁷

For example, in the middle of Jesus’ discourse with His disciples about marriage, young children are brought to Him so that Jesus might touch them. While this appears to be an interruption, it is perfectly connected with the subject matter of Jesus’ teaching about marriage. On the literal level, it is evident that one of the primary purposes of marriage is the procreation of children. Therefore, it would naturally follow that the divine narrative would move seamlessly from the discussion about marriage in the preceding episode to the subject of little children in the next episode.

This seamless connection becomes even more evident when these episodes are understood on a more interior level. As we have mentioned, marriage on earth has its origin in the union of love and wisdom that is within the Lord. The innate attraction between men and women, which often appears to be merely physical, has its origin in the way love is attracted to wisdom, and wisdom is attracted to love. In human beings who have risen above their animal nature, it is the longing of truth to become one with goodness, and the longing of goodness to become one with truth. The result of this longing for oneness is the “marriage” of goodness and truth, and the fruit of that marriage is the procreation of children. In heaven the spiritual offspring born of this marriage are the various forms of goodness and truth, and on earth the natural offspring born of this marriage are little children.

Fittingly, then, this episode is about children. It begins when young children are brought to Jesus, so that He might touch them. The disciples, however, are not happy about this interruption, and so they rebuke those who are bringing the children to Jesus (Mark 10:13). Apparently, the disciples have already forgotten what Jesus said to them after He heard them quarreling about which of them would be the “greatest” in the coming kingdom. At that time, Jesus told them that those who wanted to be first, or “greatest,” should desire to be last of all and servants of all. In other words, they were to be humble, not proud, and small, not great. Then, to emphasize His point about being humble and small, Jesus picked up a child saying that whoever received a child, would also receive Jesus, and whoever received Jesus would also receive God” (Mark 9:34-37).

In the Word of God, little children represent innocence, especially the innocent willingness to be led by the Lord. Because they are still tender vessels, uncorrupted by worldly influences, well-disposed children are open and receptive, eager to learn and happy to obey. They love their parents and playmates, do not worry about the future, do not take credit for their accomplishments, and are content with simple gifts. Because of this, heavenly thoughts and feelings can easily be received, and a tender faith in God can easily take root. In this regard, children represent an image of what adult faith can be like. ⁸

When Jesus notices that the disciples are trying to prevent the people from bringing children to Him, He is not pleased. As it is written, “When Jesus saw it, He was indignant, and said to them, ‘Let the little children come to Me, and forbid them not; for of such is the kingdom of God” (10:14). To emphasize His point, Jesus adds, “Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it” (Mark 10:15).

The last time Jesus instructed His disciples on this topic, He said that those who received a little child received Him, and those who received Him received God. This time, however, Jesus, provides an additional perspective. It’s not just about “receiving a child,” but rather about the way a child receives the kingdom of God. As Jesus puts it, we must receive the kingdom of God as a little child. Saying this, Jesus “took the little children up in His arms, put His hands on them, and blessed them” (Mark 10:16).

The picture of Jesus blessing the little children is an important one. It represents the way the Lord’s love and wisdom can flow into each of us, without obstruction. All we need to do is innocently open ourselves to receive what the Lord wills to give us. This kind of reception, which is relatively easy for children, becomes increasingly difficult as they grow older and insist on doing things their way, assert their independence, and choose to govern themselves. This is, of course, an essential aspect of human development. At some point, we need to become autonomous, self-governing beings. Nevertheless, as we continue to develop spiritually, it is important to return to those early states of childhood, understanding that we are entirely dependent upon the Lord for every emotion we feel, every thought we think and every step we take. Without this kind of innocent faith in the Lord, we cannot receive the kingdom of God. ⁹

The Problem with Merit

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17. And when He had gone out into the way, one came running to [Him]; and kneeling before Him, he asked Him, “Good Teacher, what shall I do that I may inherit eternal life?

18. And Jesus said to him, “Why callest thou Me good? None [is] good except One, God.

19. Thou knowest the commandments: thou shalt not commit adultery, thou shalt not murder, thou shalt not steal, thou shalt not bear false witness, thou shalt not defraud, honor thy father and mother.”

20. But he answering said to Him, “Teacher, all these things I have guarded from my youth.”

21. And Jesus looking at him, loved him, and said to him, “One thing thou lackest: go, sell whatever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow Me, taking up the cross.”

22. But he, being gloomy at that word, went away sorrowing, for he had many possessions.

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Taking credit

Suddenly, there is an abrupt change of scene and topic in the divine narrative. With a minimum of transitional wording, Jesus simply sets out on a journey. Before Jesus has a chance to get very far, a man comes running toward Him, kneels down before Jesus, and says, “Good Teacher, what shall I do that I might inherit eternal life?” (Mark 10:17).

The key to understanding this apparently disconnected episode is in understanding that which immediately precedes it. Jesus has just demonstrated that the essential condition for getting into heaven is to receive heaven as a child. In the internal sense, this means that we cannot enter heaven until we allow heaven to enter us. And this can only take place when we remove all obstructions — especially the most difficult obstruction of all, the illusion that we live autonomously, independent of God.

As we noted in the preceding episode, infants have no awareness of what it means to “take credit” for their accomplishments, nor do they fully understand the difference between right and wrong, selfish and unselfish, moral and immoral. The onset of consciousness, however, initiates the process of maturation. In early childhood, they begin to become aware of their behavior. Gradually, they learn to observe themselves, to reflect upon what they are doing, and to decide whether their actions are right or wrong. This is an important stage in their spiritual growth, but it also contains a major challenge: as they become aware of their “good” actions they tend to take credit for them. While this is fine for younger children, it becomes an increasing problem in adult years — especially when it leads to a feeling of self-righteousness and meritorious pride. For religious people, it can lead to the feeling that they can earn their way to heaven through piling up “good works.”

Selling what we have

With this in mind, we can take a closer look at the opening words of this episode, “Good Teacher, what shall I do that I might inherit eternal life?” Aware of the man’s emphasis on the word “good,” Jesus asks him to reflect on the salutation, “Good Teacher.” “Why do you call Me good,” says Jesus. “There is only One who is good. That is God” (Mark 10:18). Jesus is reminding the man that people should not claim merit for any good thing that they have done. After all, if anyone does something that can be called “good,” that goodness comes from God alone. Also, Jesus has probably noted that the man’s question contains another tip-off. The question is not merely, “What shall I do?” but rather, “What shall I do to inherit eternal life? In other words, it appears that the man is looking for a reward. He seems to be asking, “What will I get for my efforts?” “What’s the payoff.” ¹⁰

This is another opportunity for Jesus to offer instruction about the dangers of seeking a reward for good works. The disciples, who are with Jesus, if they are watching closely and listening carefully, may finally get the message. Jesus wants them to know that merit-seeking behavior will prevent them from experiencing the kingdom of heaven. He knows that at a certain stage in our spiritual development it certainly feels as though the good we do is from ourselves and not from the Lord. But this is one of the fallacies of the senses. Though it feels like the good we do is from ourselves, the truth is that all goodness is from the Lord, and nothing from ourselves. This is why Jesus reminds the man that goodness can only be ascribed to God and not to people. ¹¹

Next, Jesus says to the man, “You know the commandments. Do not commit adultery. Do not murder. Do not steal. Do not bear false witness. Do not defraud. Honor your father and mother” (Mark 10:19). On the truth side, the man knows the commandments. But on the side of goodness, there may be a problem. And the problem might be related to the order in which Jesus lists the commandments. In the Hebrew scriptures, whenever the commandments are listed, the commandment against murder precedes the commandment against adultery (Exodus 20:13-14; Deuteronomy 5:17-18). But when Jesus lists the commandments in this episode, the first commandment that He names is “do not commit adultery.” As we have just seen in a previous episode, Jesus had much to say about adultery. In the internal sense, adultery is committed when truth is separated from goodness and joins itself to a lower desire. In this case, the man knew the truth, but adulterated it with meritorious thinking. Whenever truth is done for the sake of a reward — and not simply because it is good — it is adulterated. ¹²

When Jesus lists the commandments, the man says, “All these things I have kept from my youth” (Mark 10:20). It sounds like he might be proud of himself. Recognizing that the man might still be quite young in terms of his spiritual maturity, Jesus looks at him with love and says, “You still lack one thing. Go, sell all that you have, and give to the poor, and you will have treasure in heaven. Then come, follow Me, taking up the cross” (Mark 10:21).

It is not difficult to imagine how this must have come across to the man. Proud of his ability to keep the commandments, especially since he has been keeping them since his youth, Jesus is now challenging him to sell everything he owns, give it all to the poor, and then follow Him, taking up his cross. Growing up in a culture where keeping the commandments was everything, this must have come as a shock. Unable to understand what Jesus means, and unwilling to part with his possessions, the man goes away “sorrowing,” for, as it is written, he had “many possessions” (Mark 10:22).

In the process of regeneration, it is natural that we begin by attributing the good we do to ourselves. Like the man in the story who had learned and kept all the commandments from an early age, we tend to say, with an element of pride, “All these I have observed from my youth.” But as we make progress in our spiritual development, we eventually come to the humbling realization that our goodness is not so good. We begin to notice that the good we do is tainted with the desire for recognition, praise, and reward. We have been doing good for the sake of ourselves, and not out of a genuine love for the neighbor. Unless we have first removed evil, the good that we do is always a form of self-love. As Jesus puts it, “there is only One who is good, and that is God.” ¹³

That is the first and most important lesson that the man must learn if he is to “inherit eternal life.” He must “sell” all that he has. He must get rid of pride, arrogance, and the false belief that he can do good from himself without God. And there is only one way to get rid of these things: he must “take up the cross.” That is, he must be willing to undergo temptations, however severe. He must surrender self-love, however difficult; in essence, he must fight against the evils and falsities that flow in from hell, however fierce the combat.

Through this process, he can overcome pride, develop humility, and eventually come to the acknowledgement that whatever good he does is from the Lord alone. All this is contained in Jesus’ loving instruction to “sell” all that he has. He must acknowledge from the heart that he can do no good from himself; only then will he be able to “give to the poor.” ¹⁴

Giving to the poor

On the most external level, Jesus’ directive “sell all that you have and give to the poor” means exactly what it says. Jesus is asking the man to sell all his material possessions and give the proceeds to the poor. This is useful advice for anyone who thinks that amassing possessions brings true happiness. The man in this episode, who has set his heart on riches, believes that his happiness and security can be found in “many possessions” rather than in maintaining a child-like trust in God.

Most people recognize, however, that selling one’s possessions and giving everything to the poor, can lead to problems. For example, if no distinction is made between people who are people who are truly in need and those who use the money to support their addictions, great harm could come to both the addict and to society. It would also impoverish the person who has given everything away, leaving them without any means for helping others. These are some of the problems that can arise when the Word is understood at a merely external level. ¹⁵

Therefore, it is necessary to consider not only the external sense of Jesus’ words, but also their internal meaning. As we have already pointed out, “selling what we have” means that we should rid ourselves of all feelings of self-merit and superiority, acknowledging that without the Lord we are spiritual paupers. To be “poor in spirit” is to acknowledge that all things of value come from the Lord, and that we can do nothing that is truly good from ourselves. When we rid ourselves of false riches — pride, arrogance, egotism and the belief that the good we do is from ourselves — we receive the true riches that flow in from the Lord: love and wisdom, goodness and truth, innocence and peace. These are the “treasures of heaven.”

Whenever we experience the inflow of these heavenly blessings, it is hardly possible to keep these treasures to ourselves. There arises a longing to share them with others, a desire to share the joy one has experienced not just through keeping the commandments, but, more deeply, through knowing that the Lord alone has provided the means and the power to do so. ¹²

In this regard, “the poor” are not just those humble states in ourselves that must be nurtured, fed, and given attention. It also refers to the “little ones” in others that also need to be fed and lifted up, even as Jesus lifted up the little children. It is, therefore, not only our sacred responsibility but also our great joy to share with others the many blessings we have received through living according to the Lord’s teachings. Whenever we do this, we begin to understand what Jesus means when He invites us to experience the “treasures of heaven.” ¹⁷

In an earlier episode, Jesus said to the man who had been delivered from a legion of demons, “Go home to your friends and tell them what great things the Lord has done for you, and how He has had compassion on you” (Mark 5:19). In brief, Jesus was instructing him to go home and share his life-transforming experience with others — to give to the poor. In a world where so many hunger and thirst for truth that will not fade and goodness that will not perish, there is no better way to bring the blessings of heaven to others. ¹⁸

Trusting in Riches

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23. And Jesus looking around says to His disciples, “How difficult [it is for] those that have wealth to enter into the kingdom of God!”

24. And the disciples were astonished at His words. And Jesus again answering says to them, “Children, how difficult it is for those who trust in wealth to enter into the kingdom of God!

25. It is easier for a camel to go through the eye of a needle, than for a rich [man] to enter into the kingdom of God.”

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There is a tendency in each of us to focus primarily on ourselves and our own happiness rather than on the happiness of others. In spiritual terms, this can take place when we see truth as merely a means for self-improvement without considering how “inner work” can lead to “outer work” — that is, to greater service to others. This was illustrated in the previous episode. The man who came to Jesus seeking the secret to eternal life had done well. He had kept the commandments since his youth. These were, indeed, “rich possessions” and Jesus loved him.

But the time had come to make use of these possessions in service to others. Therefore, using the language of sacred scripture, Jesus said to him “sell all that you have and give to the poor.” If we refuse to do this, believing that it is enough to just look after ourselves, we put ourselves in spiritual danger. As Jesus says, “How hard it is for those who have riches to enter the kingdom of God” (Mark 10:23).

There is nothing wrong with riches. There is nothing wrong with taking care of one’s self and enjoying the pleasures of life. But when this is the only thing we do, without any thought about how we can use our resources and talents to help others, we are leading a selfish rather than a heavenly life. The reason we must first take care of ourselves and our families is that that we can be in a better position to help others and be of greater service to society. If we do not take care of ourselves, and if we neglect our families in the name of “serving others,” thinking that we are somehow practicing moral virtue, we are greatly mistaken. There is much truth in the saying “charity begins at home” when it is rightly understood. ¹⁹

One of the central lessons of the previous episode, then, is that there is an order to everything. While the commandments must be learned first — as a means for clearing out evils and falsities — that is not the final goal. The goal, or the purpose of keeping the commandments is to become a vessel through whom the Lord can love and serve others. When our bodies are cleansed, rested, and nourished, physically and spiritually, and when our families are properly cared for, it’s time to do something useful for others. Inner work, which comes first, must lead to outer work, which is the goal. ²⁰

The danger of merely doing the inner work is so real that Jesus speaks of it again, with a minor but significant change in the wording: “How hard it is for those who trust in riches to enter the kingdom of God,” He says. “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Mark 10:25). It is interesting that when Jesus repeats this warning, He does not warn against having riches, but rather trusting in riches. “How hard it is,” says Jesus, “for those who trust in riches” to enter the kingdom of God.

According to legend, there was a gate to the city of Jerusalem called “the eye of the needle.” It was a narrow passageway, only large enough for a single person to walk through. If a camel tried to enter, it had to be divested of all of its baggage, get down on its knees, and crawl through the narrow opening. This portrays the way in which each of us must first divest ourselves of the “many possessions” that prevent us from entering heaven. If we are to experience the true blessings of heaven, we must relinquish the baggage of intellectual pride, egotism, and the false belief that we are self-existent beings independent of God. Whether the story is true or just a legend, it effectively pictures the humility that is necessary if one is to enter the kingdom of God. Wealth and riches are not enough.

This was a new teaching. In biblical times it was believed that wealth and riches were a sign that a person had found favor with God. As it is written in the Hebrew scriptures, “Blessed is the man who fears the Lord, who delights greatly in His commandments…. Wealth and riches will be in his house” (Psalms 112:3). Interiorly, because “a house” corresponds to the human mind, this passage means that those who keep the commandments will be spiritually enriched with true thoughts and loving emotions. But if the passage is taken literally, it’s easy to conclude that those who keep the commandments will be blessed with physical wealth and riches. This belief, also known as the “prosperity” gospel, was a generally accepted idea in biblical times. What a surprise it must have been, then, to hear Jesus say that it is “easier for a camel to go through the eye of a needle than for a rich person to get into heaven.”

The disciples, who had been listening to the interview with the man who had kept the commandments, are amazed. Surely, this man was among those who had done all the right things; he had kept the commandments from his youth. Therefore, according to the prevalent ideas of the time, he would not only be rich, wealthy, and have servants, but he would also be among those who would inherit the kingdom of God. And yet, Jesus is turning their value system upside down. “Rich people,” Jesus seems to be saying, “are going to have a very difficult time getting into heaven.” Astonished, they say among themselves, ‘Who then can be saved?’” (Mark 10:26)

Understanding their confusion, Jesus responds to their question, saying, “With men it is impossible, but not with God; for with God all things are possible” (Mark 10:27). In brief, Jesus is telling them that people cannot save themselves. No amount of learning and no amount of doing can save anyone. Earthly riches won’t do it; nor will spiritual riches. That’s because the kingdom of God is not about the many possessions we have — whether physical, intellectual, or spiritual. It’s about what we do with those possessions. And, above all, it’s about acknowledging our spiritual poverty, admitting that we can do nothing from ourselves, but that “with God all things are possible.” ²¹

No Attachments

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28. And Peter began to say to Him, “Behold, we have left all things, and have followed Thee.”

29. And Jesus answering said, “Amen I say to you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for My sake and the gospel's,

30. Who shall not receive a hundredfold now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions; and in the age to come, eternal life.

31. But many [that are] first shall be last, and the last first.”

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Peter has been listening closely, trying hard to understand what Jesus is teaching. He has just heard Jesus telling a man that he must sell all that he has, give to the poor, and follow Jesus. He has also heard Jesus explain that it is easier for a camel go through the eye of a needle than for a rich person to enter the kingdom of God. Although Peter does not fully comprehend what Jesus means by these teachings, he knows that it has something to do with giving up possessions. Therefore, Peter approaches Jesus and says, “See, we have left all and followed You” (Mark 10:28).

Jesus assures Peter that he has made the right decision, is on the right path, and will be amply rewarded. “Assuredly,” says Jesus, “there is no one who has left house or brothers or sisters or father or mother or wife or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time — houses and brothers and sisters and mothers and children and lands, with persecutions — and in the age to come, eternal life” (Mark 10:31).

Taking a closer look at Jesus’ words, it is evident that Jesus is raising the stakes. In the previous episode, the emphasis was on freedom from worldly possessions. “Sell all that you have,” Jesus said to the man who wanted to inherit eternal life, “and give to the poor.” This seems to be about material possessions — things we can sell. Similarly, the teachings about riches preventing one from entering the kingdom of heaven suggests that physical assets and worldly treasures, whether they be houses or fields, must be left behind in order to experience the kingdom of God. This time, however, as Jesus continues to instruct His disciples, He takes the idea of non-attachment a step further. Not only are the disciples to free themselves from their attachment to material objects, they must also be willing to sever relationships with living people. Jesus promises that whoever leaves “father, mother, brother, sister, wife and children” will be rewarded a hundred-fold.

If the disciples had been astonished to hear that they should forgo worldly possessions, how much greater must have been their astonishment when they hear that they must forsake their family relationships. It is true that some people have found truth in these literal words. In severing ties with family members who loved themselves and the world rather than God and the neighbor, they have formed new relationships and discovered that they indeed have hundreds of spiritual brothers and sisters, spiritual mothers and spiritual fathers. While they may have left their old houses behind them, they discovered that the doors of a hundred new homes were now open to them — and within those homes were people who truly loved God and the neighbor.

Nevertheless, a merely literal understanding of this passage can cause much confusion and heartache. Why would Jesus encourage His disciples to abandon father and mother when the decalogue commands that father and mother are to be honored? Why would Jesus, who just a few verses earlier said, “What God has joined together let not man separate,” now urge His disciples to leave their wives and children, and promise a reward for doing so? Surely there must be another way of understanding these words.

And there is. In the spiritual sense, this passage refers to our willingness to leave behind old forms of thought (house), together with the old understanding (brothers, father) and the old will (sisters, mother, wife), along with the offspring of the old understanding and the old will (children) in order to truly follow the Lord. In other words, Jesus is here calling for a fundamental change of mind and heart. We are to leave old thoughts and attitudes behind; we are to forsake former ways of thinking and feeling. All this is represented by leaving our “houses” and “lands” and all former relationships. This is a call to radical discipleship, a call that goes all the way back to the time when the Lord said to Abram, “Get out of your country, from your kindred and from your father’s house, to a land that I will show you” (Genesis 12:1).

For My sake and for the sake of the gospel

In telling His disciples to leave behind their houses, brothers, sisters, fathers, mothers, wives, children, and lands, Jesus is calling them to leave behind anything and everything that keeps them from truly following the Lord. Similarly, if we are to become disciples of the Lord, we must indeed be willing to give up every selfish attachment for the Lord’s sake, and for the gospel. We must be willing to lose the life we have been leading in order to inherit the eternal life that Jesus is promising. It is something we do for Jesus’ sake “and for the sake of the gospel.”

It is noteworthy that the Gospel According to Matthew also speaks about losing one’s life for Jesus’ sake, but does not add the phrase “and for the sake of the gospel” (see Matthew 10:39). As we have pointed out, in Matthew our focus is upon the recognition of Jesus’ divinity. But in Mark we go one step further. In this gospel, we begin with the recognition of Jesus’ divinity, and then go on proclaim it. In Mark — and only in Mark — are we called to lay down our lives for Jesus’ sake and for the gospel (see 8:35 and 10:29).

In order to do this, one of the first things the disciples would have to give up is their attachment to being “first” in the coming kingdom. In other words, they would have to give up their expectation of being revered, honored, and served like kings. On the contrary, those who would be considered “first” in the coming kingdom would be those who delighted in serving rather than in being served. And those would be “last” who found their delight in being served rather than in serving. As Jesus puts it, “Many who are first will be last, and the last first” (Mark 10:31). ²²

Unfortunately, the disciples do not understand. As we shall see in the next episode, they interpret this to mean that the current rulers of the kingdom and the chief priests will be last, and the disciples who are now in last place will be first, sitting on thrones. The disciples still have a long way to go, and much to learn. For example, they will need to learn that the good news of the gospel begins with repentance.

A Better Dream

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32. And they were in the way going up to Jerusalem; and Jesus was going before them; and they were astonished; and as they followed, they feared. And taking again the twelve, He began to say to them what was going to happen to Him:

33. “Behold, we go up to Jerusalem; and the Son of Man will be delivered up to the chief priests and the scribes; and they shall condemn Him to death, and shall deliver Him up to the Gentiles;

34. And they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him; and the third day He shall rise again.”

35. And James and John, the sons of Zebedee, come to Him, saying, “Teacher, we will that Thou shouldest do for us whatever we ask.”

36. And He said to them, “What do you will that I should do for you?”

37. And they said to Him, “Give unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory”.

38. But Jesus said to them, you know not what you ask. “Can you drink the cup which I drink, and be baptized [with] the baptism that I am baptized [with]?”

39. And they say to Him, “We can.” But Jesus said to them, “You shall indeed drink the cup that I drink, and [with] the baptism that I am baptized [with] you shall be baptized;

40. But to sit on My right hand and on My left hand is not Mine to give, but for whom it is prepared.”

41. And when the ten heard, they began to be indignant with James and John.

42. But Jesus calling them to [Him], says to them, “You know that they who are thought to rule the nations exercise lordship over them; and their great ones exercise authority over them.

43. But it shall not be so among you; but whoever wills to be great among you shall be your minister;

44. And whoever of you wills to be the first shall be the servant of all.

45. For even the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many.”

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Jesus is carefully preparing His disciples to proclaim the gospel. Before they do so, their hearts and minds will have to be purified from selfish attachments. For this reason, Jesus calls His disciples to abandon all attachments for His sake, and for the gospel. As we now know, this kind of inner purification only comes about through temptations. That’s why, in the midst of all the promises that Jesus makes about how they will be blessed “a hundredfold” in the coming kingdom, He also reminds them that these things will not come easily. Rather, they will come, “with persecutions” (Mark 10:30). ²³

This is where the next episode begins. As Jesus begins the ascent towards Jerusalem, He says to His disciples for the third and final time, “The Son of Man will be delivered to the chief priests and to the scribes, and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him; and the third day, He shall rise again” (Mark 10:33-34; see also Mark 8:31-33 and 9:30-32).

The disciples, like all of us, are slow learners. They keep forgetting; and Jesus, in His infinite patience, keeps reminding them. Their focus, however, is not on Jesus words but rather on the positions of honor they want to occupy. As an example, as this episode begins, James and John approach Jesus and say, “Grant us that we may sit, one on Your right hand and the other on Your left in Your glory” (Mark 10:36). Jesus is not surprised. He knows they do not understand the significance of what will shortly take place: “You do not know what you ask,” He says. “To sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared” (Mark 10:40).

Jesus does not grant us “places in the kingdom” according to our wishes, but according to our lives. We can only prepare ourselves to be at “the right hand of God” through a life of loving God, and “at the left hand of God” through a life of serving others. The “right” and “left” hands are not physical places, but rather states of love and wisdom that we enter into through striving to learn spiritual truth and applying it to life. ²⁴

When the other ten disciples overhear James and John making this special request, they are “greatly displeased” (Mark 10:41). They also have been hoping to obtain the seats of highest honor in the coming kingdom. Jesus, however, is not preparing His disciples for leadership positions in their idea of an earthly kingdom. Rather, He is preparing them for a life of selfless service in the kingdom of God. For this reason, He gathers them together and says, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever desires to be first shall be slave of all” (Mark 10:42-44). ²⁵

Through this teaching Jesus encourages His disciples to reach for higher levels of understanding, and to give up even more attachments — not just attachments to possessions and people, but also attachment to prestige. As we have seen, Jesus continues to increase the stakes. First it was about material possessions. “Sell what you have and give to the poor,” He said. Then it was about relationships with others, leaving bothers, sisters, father, mother, wife, and children. And now Jesus is telling His disciples to give up their dreams of greatness and replace them with a better dream. “Whoever desires to become great among you shall be your servant,” says Jesus. Even if they had been willing to give up every worldly possession and every earthly relationship, they still entertained hopes of attaining an even better situation in the new kingdom. In other words, they still had dreams of earthly greatness.

But now Jesus is telling them to dream a different dream. In the new kingdom, they will not have the sort of “greatness” that their hearts were still set on. Instead they will experience the greatness that comes from serving rather than from being served. As Jesus says, “For the Son of Man did not come to be served, but to serve, and to give His life a ransom ²⁶ for many” (Mark 10:45).

The Dream of a Blind Man

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46. And they come to Jericho; and as He goes out of Jericho with His disciples and a considerable crowd, blind Bartimaeus, the son of Timaeus, sat along the way begging.

47. And having heard that it was Jesus of Nazareth, he began to cry out and say, “Son of David, Jesus, have mercy on me!”

48. And many rebuked him that he should be silent; but he cried out much more, “Son of David, have mercy on me!”

49. And Jesus, standing, said [for] him to be called. And they call the blind [man], saying to him, “Have confidence, arise; He calls thee.”

50. And he, casting away his garment and standing up, came to Jesus.

51. And Jesus answering says to him, “What willest thou that I should do unto thee?” And the blind [man] said to Him, “Rabboni, that I might receive my sight.”

52. And Jesus said to him, “Go, thy faith has saved thee.” And straightway he received his sight and followed Jesus in the way.

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As Jesus and His disciples continue their journey toward Jerusalem, they encounter a blind beggar man named Bartimaeus, sitting by the side of the road. When Bartimaeus hears that Jesus is nearby, he cries out, “Jesus, Son of David, have mercy on me!”(Mark 10:47). The initial request of the blind man should be compared with the request of James and John just a few verses earlier. James and John were not requesting mercy and pity; rather, they were requesting honor and privilege. Jesus, however, responds to the blind man with the same question He put before James and John. “What do you want Me to do for you?” says Jesus.

Unlike James and John, the blind man does not ask for glory, or honor, or power. He merely says, “Rabboni, that I may receive my sight” (Mark 10:1). This is the right kind of request. Jesus does not say, “You do not know what you ask,” as He does with James and John. Instead He says, “Go your way; your faith has made you well” (Mark 10:52).

It is true that blind Bartimaeus has asked only for a physical healing, but implicit in his request is the kind of spiritual healing we should all be seeking. It is a request for the healing of our spiritual blindness. It is a request to know and understand our circumstances in any given moment so that we may see what needs to be done, and do it in the wisest, most loving way. In this way, the words of the blind beggar ring true for all of us. When Jesus asks, “What do you want Me to do for you?” we can respond with the words, “Rabboni, that we may receive our sight.”

The journey towards Jerusalem, which is situated 2,500 feet above sea level, is a journey towards higher understanding. Although there will inevitably be spiritual persecutions along the way, it is a journey we are called to make, but it is a journey that must be taken with our spiritual eyes open. If we agree to take this journey and humbly ask the Lord to open our eyes so that we might circumvent the dangers and see the blessings along the way, our request will be granted. As it is written, “Immediately he received his sight and followed Jesus on the road” (Mark 10:52).

Footnotes:

513. Verse 9. And there died the third part of the creatures in the sea having souls, signifies that in consequence every living knowledge [scientificum] in the natural man perished. This is evident from the signification of "dying," as being to perish spiritually, that is, in respect to the life of heaven; also from the signification of the "third part," as being all (See above, n. 506); also from the signification of the "creatures in the sea" (or fishes), as being knowledges [scientifica] (of which presently); also from the signification of "having souls," as being to be alive; consequently "there died the third part of the creatures in the sea having souls" signifies that in consequence every living knowledge perished. A living knowledge means a knowledge that derives life from spiritual affection; for that affection gives life to truths, and thus gives life to knowledges, for knowledges are containants of spiritual truths (See above, n. 506, 507, 511).

[2] "The creatures of the sea" (or fishes) signify knowledges, because the "sea" signifies the natural man, and thus "fishes in the sea" signify the knowledges themselves that are in the natural man. This signification of "fishes" also is from correspondence, for the spirits that are not in spiritual truths, but only in natural truths, which are knowledges, appear in the spiritual world in seas, and when viewed by those who are above, as fishes; for the thoughts that spring from the knowledges with such present that appearance. For all the ideas of the thought of angels and spirits are turned into various representatives outside of them; when turned into such things as are of the vegetable kingdom they are turned into trees and shrubs of various kinds; and when into such things as are of the animal kingdom they are turned into land animals and flying things of various kinds; when the ideas of the angels of heaven are turned into land animals they are turned into lambs, sheep, goats, bullocks, horses, mules, and other like animals; but when into flying things they are turned into turtle doves, pigeons, and various kinds of beautiful birds. But the ideas of thought of those who are natural and who think from mere knowledges are turned into the forms of fishes. Consequently in the seas various kinds of fishes appear, and this it has often been granted me to see.

[3] It is from this that in the Word "fishes" signify knowledges, as in the following passages. In Isaiah:

At My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die of thirst (Isaiah 50:2).

"The rebuke of Jehovah" means the ruin of the church, which takes place when there is no knowledge of truth and good, that is, no living knowledge, because there is no perception; "dry up the sea" signifies to deprive the natural man of true knowledges [scientifica], and thus of natural life from the spiritual; "to make the rivers into a wilderness" signifies a similar deprivation in the rational man whence there is no intelligence; "their fish shall rot because there is no water, and shall die of thirst," signifies that there is no longer any living knowledge [scientificum], because there is no truth, "fish" meaning knowledge, "water" truth, and "to rot" meaning to perish in respect to spiritual life.

[4] The like that is here said of the sea, that "a third part of it became blood, and thence the third part of the creatures in it died," is said also of Egypt, that its river and all its waters became blood, and consequently the fish died, in Moses:

Moses said to Pharaoh that the waters of the river should be turned into blood, and that consequently the fish should die, and the river should stink, and that the Egyptians would loathe to drink the waters of the river; and this was also done in respect to all the water in Egypt (Exodus 7:17-25).

It is said of this in David:

He turned their waters into blood, and slew their fish (Psalms 105:29).

The like was done in Egypt, because "Egypt" signifies the natural man in respect to its knowledge [scientificum], or the knowledge belonging to the natural man; "the river of Egypt" signifies intelligence acquired by means of knowledges; "the river becoming blood" signifies intelligence from mere falsities; "the fish dying" signifies that true knowledges were destroyed by falsities, for knowledges live by truths but are destroyed by falsities, for the reason that all spiritual truth is living, and from it is all the life, or as it were the soul, in the knowledges; therefore without spiritual truth knowledge is dead.

[5] In Ezekiel:

I am against thee, Pharaoh, king of Egypt, the great whale that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, that all the fish of thy rivers may stick unto thy scales. And I will abandon thee in the wilderness, thee and all the fish of thy rivers (2 Ezekiel 29:3-5).

"Pharaoh" has a similar signification as "Egypt," for the king and the people have a similar signification, namely, the natural man and knowledge therein; therefore he is called "a great whale;" "whale (or sea-monster)" signifying knowledge in general; therefore it is said that "he shall be drawn out of the river," and that then "the fish shall stick to his scales," which signifies that all intelligence is to perish, and that knowledge (scientia) which will take its place will be in the sensual man without life. In the sensual man, which is the lowest natural, standing out nearest to the world, there are fallacies and falsities therefrom, and this is signified by "the fish sticking to the scales" of the whale. That the natural man and the knowledge therein will be without life from any intelligence is signified by "I will abandon thee in the wilderness, thee and all the fish of thy rivers." That such things would come to pass because the natural man attributes all intelligence to itself, is signified by "that hath said, My river is mine own, I have made myself," "river" meaning intelligence.

[6] In Moses:

The sons of Israel said in the wilderness, We remember the fish that we did eat in Egypt freely, and the cucumbers and the melons, and the leeks and the onions and the garlic; now our soul is dried up; there is nothing at all except this manna before our eyes. Afterwards there went forth a wind from Jehovah, and snatched quails from the sea, and let them fall over the camp. But because of this lust Jehovah smote the people with a very great plague; consequently the name of that place was called the Graves of Lust (Numbers 11:5, 6, 31, 33, 34).

This signified that the sons of Israel were averse from things spiritual and hungered after natural things; indeed, they were not spiritual but merely natural, only representing a spiritual church by external things. That they were averse from spiritual things is signified by "our soul is dried up, there is nothing at all except this manna before our eyes," "manna" signifying spiritual food, which is knowledge (scientia), intelligence, and wisdom. That they hungered after natural things is signified by "their lusting after the fish in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic," all which signify such things as belong to the lowest natural, that is, the sensual-corporeal man; and because they rejected things spiritual, and coveted merely natural things instead, "they were smitten with a great plague, and the name given to the place was the Graves of Lust."

[7] In Ezekiel:

He said to me, These waters go forth toward the eastern boundary, and go down into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creeps, whithersoever the brooks come, shall live; whence there is exceeding much fish. Therefore it shall come to pass that the fishers shall stand upon it from En-gedi even unto En-eglaim; with the spreading of nets are they there; their fish shall be according to their kind, as the fish of the great sea, exceeding many. But the miry places and the marshes thereof which are not healed shall be given to salt (Ezekiel 47:8-11).

This treats of the house of God, which signifies heaven and the church; and "the waters that go forth out of the house of God towards the east" signify Divine truth reforming and regenerating; the "plain" and the "sea" into which the waters go down, signify the ultimate things of heaven and the church, which with the men of the church are the things that belong to the natural and sensual man, the "plain" signifying the interior things thereof, and the "sea" the exterior things thereof; that both cognitions from the Word and confirming knowledges [scientifica] receive spiritual life through this Divine truth is signified by "the waters of the sea are healed thereby," and by "every soul that creepeth shall live," and by "there shall be exceeding much fish;" that there are in consequence true and living knowledges of every kind is signified by "their fish shall be according to their kind, as the fish of the great sea, exceeding many." Those who are reformed, and thence become intelligent, are meant by "the fishers from En-gedi even to En-eglaim." Those who cannot be reformed because they are in the falsities of evil are signified by "the miry places and marshes that are not healed, but are given to salt." Everyone can see that this does not mean that fishes are multiplied by the waters going forth out of the house of God, but that "fishes" mean such things in man as can be reformed, since "the house of God" means heaven and the church, and the "waters going forth therefrom" mean Divine truth reforming.

[8] In the Word here and there mention is made of "the beast of the earth," "the fowl of heaven," and "the fish of the sea," and he who does not know that the "beast of the earth" (or of the field) means man's voluntary faculty, "the fowl of heaven" his intellectual faculty, and "the fish of the sea" his knowing faculty, cannot know at all the meaning of these passages, as in the following. In Hosea:

Jehovah hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. Therefore the land shall mourn, and everyone that dwelleth therein shall languish, among the beasts of the field, and among the fowl of the heavens; and also the fishes of the sea shall be gathered up (Hosea 4:1, 3).

In Zephaniah:

I will consume man and beast, I will consume the fowl of the heavens, and the fishes of the sea, and the stumbling blocks with the wicked (Zephaniah 1:3).

In Ezekiel:

In the day that Gog shall come upon the land of Israel, there shall be a great earthquake over the land of Israel, and the fishes of the sea, and the fowl of the heavens, and the beast of the field, shall quake before Me (Ezekiel 38:18-20).

In Job:

Ask the beasts and they shall teach thee, or the fowl of heaven and they shall tell thee, or the shrub of the earth and it shall teach thee, and the fishes of the sea shall declare unto thee. Who doth not know by all these things that the hand of Jehovah doeth this? (Job 12:7-9).

In these passages "the beast of the field" means man's voluntary faculty, "the fowl of heaven" his intellectual faculty, and "the fish of the sea" his knowing faculty; otherwise how could it be said "the beasts shall teach thee, the fowl of heaven shall tell thee, and the fishes of the sea shall declare unto thee, that the hand of Jehovah doeth this"? Also it is said, "Who doth not know by all these things?"

[9] Likewise in David:

Thou madest him to rule over the works of Thy hands; Thou hast put all things under his feet, the flock and all herds, the beasts of the fields, the fowl of heaven, and the fish of the sea, whatsoever passeth through the paths of the seas (Psalms 8:6-8).

This is said of the Lord and His dominion. That He has dominion over angels in the heavens and over men on the earth is known from the Word, for He says that unto Him "all power in heaven and in earth has been given" (Matthew 28:18); but that dominion was given to Him over animals, fowl, and fishes, is not a matter of sufficient importance to be mentioned in the Word, where each and every thing has reference to heaven and the church. It is therefore evident that "flock and herds, the beasts of the fields, the fowl of heaven, and the fish of the sea," mean such things as belong to heaven with angels and to the church with man, "the flock and the herds" signifying, in general, things spiritual and natural, the "flock" things spiritual, and "herds" things natural that are with man, or that belong to the spiritual mind and to the natural mind with him. "The beasts of the fields" signify things voluntary, which belong to the affections; "the fowl of heaven" signify things intellectual, which belong to the thoughts; and "the fishes of the sea" signify knowledges (scientifica) which belong to the natural man.

[10] Like things are signified by these words in the first chapter of Genesis:

And God said, We will make man in Our image, after Our likeness; that he may have dominion over the fish of the sea, and over the fowl of heaven, and over every animal that creepeth upon the earth (verses 26, 28).

This chapter treats in the internal spiritual sense of the establishment of the Most Ancient Church, thus of the new creation or regeneration of the men of that church. That it was given to them to perceive all things of their affection which belong to the will, and to see all things of their thought which belong to the understanding, and to so rule over them as not to wander away into the lusts of evil and into falsities, is meant by "that he may have dominion over the fish of the sea, and the fowl of heaven, and every animal of the earth;" and man has dominion over these things when the Lord has dominion over man, for man of himself does not have dominion over anything in himself. "The fish of the sea, the fowl of heaven, and the beast of the field," have this signification because of their correspondence. The correspondences of the interior things of man with these things stand forth so as to be clearly seen in the spiritual world; for there beasts of every kind, and birds, and fishes in the seas, are seen, which nevertheless are nothing else than the ideas of thought that flow forth from affections, and these are presented under such forms because they are correspondences.

[11] Because "fishes" signify the knowledges and cognitions belonging to the natural man that serve the spiritual man as means for becoming wise, so "fishers" mean in the Word those who are merely in knowledges, also those who are acquiring knowledges for themselves, also those who teach others and by means of knowledges reform them. The works of such are meant by "the casting and spreading of nets," as in the following passages. In Isaiah:

The fishers shall moan, and all they that cast the hook into the river shall mourn, and they that spread the net upon the faces of the waters shall languish (Isaiah 19:8).

"The fishers that cast the hook into the river and they that spread the net" mean those who wish to acquire for themselves knowledges and through these intelligence, here that they are unable to do this because there are no knowledges of truth anywhere.

[12] In Jeremiah:

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

"To send to fishers who shall fish them, and to hunters who shall hunt them," means to call together and establish the church with those who are in natural good and in spiritual good, as may be seen above n. 405.

[13] In Habakkuk:

Wherefore dost Thou make man as the fishes of the sea, as the creeping thing that hath no ruler? Let him draw up all with the hook, and gather him into his net. Shall he therefore empty his net, and not pity to slay the nations continually? (Mark 1:14, 15, 17).

This was said of the Chaldean nation wasting and destroying the church; and the Chaldean nation signifies the profanation of truth, and the vastation of the church. "To make men as the fishes of the sea, and as the creeping thing that hath no ruler," signifies to make man so natural that his knowledges (scientifica) are devoid of spiritual truth, and his delights are devoid of spiritual good; for in the natural man there are knowledges by which come thoughts, and delights by which come affections; and if the spiritual is not dominant over these, both thoughts and affections are wandering, and thus man is destitute of the intelligence that should lead and rule. That then every falsity and every evil has power to draw them over to their side, and thus wholly destroy them, is signified by "Let him draw out all with the hook, and gather into his net, and afterwards slay," "to draw out" meaning out of truth and good, "into his net" meaning into falsity and evil, and "to slay" meaning to destroy.

[14] In Amos:

The days will come in which they shall draw you out with hooks, and your posterity with fish hooks (Amos 4:2).

This signifies leading away and alienating from truths by means of acute reasonings from falsities and fallacies; it is said of those who abound in knowledges because they have the Word and the prophets; such are here meant by "the kine of Bashan in the mountain of Samaria."

[15] From this the meaning of "fishermen," "fishes" and "nets," so often mentioned in the New Testament, can be seen, as in the following passages:

Jesus saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men (Matthew 4:18, 19: Mark 1:16, 17).

Jesus entered into Simon's boat and was teaching the multitude. After that He told Simon to let out his nets for a draught, and they inclosed a great multitude of fishes, so that the boats were filled, and in danger of sinking. And amazement seized them all, because of the draught of fishes; and He said unto Simon, Fear not; from henceforth thou shalt catch men (Luke 5:3-10).

In this also there is a spiritual sense, like that in the rest of the Word; the Lord's choosing these fishermen and saying that "they should become fishers of men," signified that they should gather to the church; "the nets which they let out, and in which they inclosed a great multitude of fishes, so that the ships were in danger of sinking," signified the reformation of the church through them, for "fishes" here signify the knowledges of truth and good by means of which reformation is effected, likewise the multitude of men who are to be reformed.

[16] The draught of fishes by the disciples after the Lord's resurrection has a like signification; it is thus described in John:

When Jesus manifested Himself to the disciples, who were fishing, He told them to cast the net on the right side of the boat. And they took so many that they were not able to draw the net for the multitude of fishes. When they descended upon the land they saw a fire built, and a little fish lying thereon, and bread. And Jesus gave them the bread, and the little fish likewise (John 21:2-13).

The Lord manifested Himself while they were fishing, because "to fish" signified to teach the knowledges of truth and good, and thus to reform. His commanding them "to cast the net on the right side of the boat" signified that all things should be from the good of love and charity, "the right side" signifying that good from which all things should come, for so far as knowledges are derived from good, so far they live and are multiplied. They said that "they had labored all the night and had taken nothing," which signified that from self or from one's own (proprium) nothing comes, but that all things are from the Lord; and the like was signified by the "fire" on which was the little fish, and by the "bread;" for the "bread" signified the Lord and the good of love from Him, and "the fish on the fire" the knowledge of truth from good, the "fish" the knowledge of truth, and the "fire" good. At that time there were no spiritual men, because the church was wholly vastated, but all were natural, and their reformation was represented by this fishing, and also by the fish on the fire. He who believes that the fish on the fire and the bread that were given to the disciples to eat were not significative of something higher is very much mistaken, for the least things done by the Lord and said by Him were significative of Divine celestial things, which become evident only through the spiritual sense. That this "fire of coals" and "fire" mean the good of love, and that "bread" means the Lord in relation to that good, has been shown above; and that a "fish" means the knowledge of truth and the knowing faculty of the natural man is clear from what has been said and shown in this article.

[17] It is also said by the Lord that:

The kingdom of the heavens is like unto a net cast into the sea bringing together every kind of fish, which when it was full they drew upon the beach, and gathered the good into vessels, but cast the bad away. So shall it be in the consummation of the age (Matthew 13:47-49).

The separation of the good and the evil is here likened to "a net cast into the sea bringing together every kind of fish," for the reason that "fishes" signify natural men in respect to knowledges and cognitions, and in "the consummation of the age," or at the time of the Last Judgment, such are separated from one another; for there are good natural men and bad natural men; and the separation of these in the spiritual world has the appearance of a net or drag-net cast into the sea, bringing together the fish, and drawing them to the shore, and this appearance is also from correspondence. This is why the Lord likens the kingdom of the heavens to "a net bringing together the fish." That the separation of the good from the evil presents this appearance it has been granted me to see.

[18] That natural men are signified by "fish" is clear from this miracle of the Lord:

Those who received the half-shekel came. Jesus said to Simon, The kings of the earth, from whom do they receive tribute or toll? from their sons or from strangers? Peter said unto Him, From strangers. Jesus said unto him, Therefore are the sons free. But lest we cause them to stumble, go thou to the sea and cast a hook, and take up the fish that first cometh up, and open its mouth and thou shalt find a shekel; that take and give unto them for Me and thee (Matthew 17:24-27).

"To pay tribute and toll," signified to be subject and to serve, therefore tribute was imposed on strangers, who were not of the sons of Israel, as is evident from the histories of the Word. "The sons of Israel," with whom was the church, signified the spiritual, and "strangers" the natural; and what is natural is subject to what is spiritual and serves it, for the spiritual man is like a lord, and the natural man like a servant; and as the natural are servants, and are therefore meant by those who pay tribute, so it was brought about that neither the Lord nor Peter, but the "fish," which signified the natural man, should furnish the tribute.

[19] The Lord's glorification of His Human, even to its ultimate, which is called natural and sensual, is signified by the following:

Jesus, having appeared to the disciples, said, See My hands and My feet, that it is I myself; feel of Me, and see; for a spirit hath not flesh and bones as ye behold Me having. And He showed them the hands and feet. And He said unto them, Have ye here anything to eat? They gave Him a piece of a broiled fish and of a honeycomb. And He took it and did eat before them (Luke 24:38-43).

That the Lord glorified His Human even to its ultimate, which is called the natural and sensual, He made manifest by showing the hands and feet, and by the disciples feeling them, and by His saying that "a spirit hath not flesh and bones as He had;" and by His eating of the broiled fish and honeycomb. "Hands and feet" signify the ultimates of man, likewise "flesh and bones;" and "broiled fish" signifies the natural in respect to truth from good, and "honey" the natural in respect to the good from which is truth. Because these corresponded to the natural man, and thence signified it, they were eaten in the presence of the disciples; for a "fish," as has been shown in this article, signifies from correspondence the natural in respect to knowing [scientificum]; wherefore also "a fish" signifies in the Word knowledge and the knowing faculty [scientificum et cognitivum] which belong to the natural man, and a "broiled fish" signifies knowledge that is from natural good; but with the Lord it signifies the Divine natural in respect to truth from good (that "honey" signifies natural good may be seen in Arcana Coelestia, n. 5620, 6857, 10137, 10530). One who does not know that in each particular of the Word there is a spiritual sense, and that the sense of the letter, which is the natural sense, consists of correspondences with things spiritual, cannot know this arcanum, namely, why the Lord ate of the broiled fish and honeycomb in the presence of His disciples, nor why, as here, He gave broiled fish and bread to His disciples; and yet each and every thing that the Lord said and did was Divine, and these Divine things lie hidden in each thing written in the Word.

[20] From this the signification of "there died the third part of the creatures in the sea having souls" can now be seen, namely, that every living knowledge in the natural man perished; or, what is the same, that the natural man in respect to knowledges therein died. The natural man is said to be dead when it is not made alive from the spiritual man, that is, by influx out of heaven from the Lord through the spiritual man, for the Lord flows in through the spiritual man into the natural. When, therefore, no truth of heaven is any longer acknowledged, and no good of heaven affects man, the spiritual mind, which is called the spiritual man, is closed up, and the natural mind receives mere falsities from evil, and falsities from evil are spiritually dead, since truths from good are what are spiritually alive.

[21] It is said "the third part of the creatures," because "creatures" and "animals" signified in the Word the affections and thoughts therefrom in man; consequently they mean men themselves in respect to affections and thoughts. Such is the signification of "creatures" in Mark:

Jesus said to the disciples, Going into all the world, preach ye the Gospel to every creature (Mark 16:15).

Also above in Revelation:

And every creature that is in heaven and on the earth and under the earth, and those that are in the sea, and all that are in them, heard I saying, Unto Him that sitteth upon the throne and unto the Lamb be the blessing, and the honor, and the glory, and the strength, unto the ages of the ages (Revelation 5:13).

It is evident that here "every creature" means both angels and men, for it is said that "he heard them saying." (See above, n. 342-346, where this is explained.)