The Bible

 

Matthew 27

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1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

7 And they took counsel, and bought with them the potter's field, to bury strangers in.

8 Wherefore that field was called, The field of blood, unto this day.

9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

10 And gave them for the potter's field, as the Lord appointed me.

11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

12 And when he was accused of the chief priests and elders, he answered nothing.

13 Then said Pilate unto him, Hearest thou not how many things they witness against thee?

14 And he answered him to never a word; insomuch that the governor marvelled greatly.

15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

16 And they had then a notable prisoner, called Barabbas.

17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

18 For he knew that for envy they had delivered him.

19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

25 Then answered all the people, and said, His blood be on us, and on our children.

26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

28 And they stripped him, and put on him a scarlet robe.

29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

30 And they spit upon him, and took the reed, and smote him on the head.

31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,

34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

36 And sitting down they watched him there;

37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

39 And they that passed by reviled him, wagging their heads,

40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

41 Likewise also the chief priests mocking him, with the scribes and elders, said,

42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

44 The thieves also, which were crucified with him, cast the same in his teeth.

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

49 The rest said, Let be, let us see whether Elias will come to save him.

50 Jesus, when he had cried again with a loud voice, yielded up the ghost.

51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

52 And the graves were opened; and many bodies of the saints which slept arose,

53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,

60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

   

Commentary

 

Exploring the Meaning of Matthew 27

By Ray and Star Silverman

Chapter 27.


When Morning Comes


1. And when it was morning, all the chief priests and the elders of the people took counsel against Jesus to put Him to death;

2. And binding Him, they led [Him] away, and delivered Him up to Pontius Pilate the governor.

3. Then Judas, who betrayed Him, seeing that He was condemned, being remorseful, returned the thirty [pieces of] silver to the chief priests and the elders,

4. Saying, “I have sinned, in that I have delivered up innocent blood.” But they said, “What [is it] to us? Thou shalt see.”

5. And throwing down the [pieces of] silver in the temple, he departed, and going away hanged himself.


The old will must die, but a new understanding can be raised up


The crowing of the rooster announces the end of the night; but it also heralds the dawning of a new day — a time of spiritual awakening. This is contained in the first words of the next episode: “When morning came….” (Matthew 27:1).

In each of our lives, “morning” represents a state of clarity in which we “wake up” and see truth clearly — especially the truth about ourselves. At the end of the previous episode, Peter awoke to the reality of his unfaithfulness, and wept bitterly. In this next episode, something similar happens for Judas. When Jesus is captured, bound and carried away to Pilate, Judas awakens to the reality of what he has done. Conscience-stricken, he says, “I have sinned by betraying innocent blood” (Matthew 27:4). Deeply remorseful, but spiritually awakened, he tries to assuage his guilt by returning the thirty pieces of silver — the “blood-money” the religious leaders paid Judas for agreeing to deliver Jesus to them.

The religious leaders, however, reject Judas’ offer. “What is this?” they say (Matthew 27:4). They have no interest in taking back the money in exchange for Jesus’ release. For them, the real issue is not the money, but rather their concern about Jesus’ rising influence with the people. This has to be stopped. They therefore reject Judas’ offer.

Fully aware of his betrayal, Judas is overcome with despair. While Peter weeps bitterly, Judas goes much further. Feeling utterly devastated, Judas casts the thirty pieces of silver on the floor of the temple, and goes off to hang himself (Matthew 27:5). The contrast between Peter’s bitter weeping and Judas’ suicidal death represents the difference between the old understanding (the false beliefs that we held) and the old will (the evil desires that generate false beliefs). Also referred to as “the old man,” evil desires must be completely expelled; they cannot be converted into good desires. This is why Judas, who in this episode represents our inherited evil nature, must die. 1

Peter, on the other hand, represents an aspect of our intellect. Even though it may reason falsely, if it can be separated from the evil will, it can be reformed. Therefore, we read that although Peter “wept bitterly,” he did not end his life. This is because the intellect (represented by Peter in this case) can receive truth and be reformed. And a new will can be built in a new understanding. For each of us, the death of the old will (Judas) and the building of a new understanding (Peter) is the morning of a new day. 2


Hope for All


6. And the chief priests taking the [pieces] of silver said, “It is not permitted to cast them into the offertory, since it is the price of blood.”

7. And taking counsel, they bought with them the field of the potter, for a sepulcher for sojourners.

8. Therefore that field was called Field of Blood to this day.

9. Then was fulfilled what was declared through Jeremiah the prophet, saying, “And they took the thirty [pieces] of silver, the price of Him who was honored, whom they of the sons of Israel honored;

10. And gave them for the field of the potter, as the Lord directed me.”


Seen spiritually, Judas’ dark and terrible fate also has a bright side. Just as his rejection of the thirty pieces of silver represents the rejection of an inordinate love of worldly things, his suicide represents the rejection of an inordinate love of oneself: it is the rejection of arrogant pride, self-aggrandizing ambition, and the meritorious feeling that we are sufficient unto ourselves without the help of God. These two evils, called “the love of the world” and the “love of self,” include all other evils. However, when love of the world is properly subordinated, we receive a genuine love for the neighbor. And when the love of self is properly subordinated, we receive a genuine love for the Lord. 3

While we do not mean to imply that Judas’ tragic death is a good thing in itself, its representation of what must die in each of us teaches an important lesson. Despair teaches us how much we need God. Desperation leads us to the acknowledgment that we can do nothing without His power. Sorrow, guilt, and shame can be signs that we do indeed have something left of conscience and are therefore redeemable. True remorse opens the way for redemption and reformation.

Humility, then, is a blessed quality. As it is written in the psalms, “A broken and contrite heart, O God, You will not despise” (Psalm 51:17). The Lord is forgiveness itself; and we know that His forgiveness is always available, flowing in immediately to the extent that we recognize evils in ourselves, turn from them, and strive to do good. We are fortunate to live in an age when such clear teachings about the Lord’s forgiveness — and how to receive it — are available.

But it was not so at the time of Jesus’ advent. Evil spirits were widespread and eager to take possession of whomever they could. They had already filled Judas with the spirit of betrayal. And although he comes into an awareness of what he has done, he does not realize he has been a mere agent through whom hell has worked its diabolical schemes. It is one thing to accept responsibility for what we have done. This is a sign of emotional and spiritual health. But it is something else to become so immersed in guilt feelings that we feel irredeemable, unforgivable, and beyond hope. 4

Therefore, it is essential to believe that whatever we have done, however much we have sinned, there is still hope. We may at times feel as though we are beyond redemption, but the truth is that we are loved by God, and born for a specific purpose. There is implanted in every human soul the capacity to believe in God and an ability to live according to His commandments — divine gifts which are always preserved and never taken away. We can, of course, keep these gifts deeply buried, and practically extinguish them, but they are always there like the embers of a dying fire awaiting the inspiring and life-giving breath of God.

Apparently, the religious leaders seem to have misgivings about accepting the thirty pieces of silver that Judas has thrown on the floor. “It is not lawful to put them in the treasury,” they say, “because they are the price of blood” (Matthew 27:6). So instead of putting the silver in the temple treasury, they purchase a location called, the “Potter’s Field” to use as a burial place for strangers. Their decision to purchase the field is a direct fulfillment of the prophecy, “And they took thirty pieces of silver, the value of Him who was priced … and gave them for the potter’s field” (Matthew 27:10; Jeremiah 32:6-9).

Is it possible that these religious leaders know and understand that the thirty pieces of silver is “blood money”? If so, it is an indication that even in the greediest and most selfish human beings there is something decent and humane, deeply hidden perhaps, but nevertheless there. There is a lesson in this for us as well. No matter how far we have strayed, we can always return. There is hope for all. 5


Utterly Alone


11. And Jesus stood before the governor; and the governor asked Him, saying, “Art Thou the King of the Jews?” And Jesus declared to him, “Thou sayest.”

12. And when He was accused by the chief priests and elders, He answered nothing.

13. Then says Pilate to Him, “Hearest Thou not how many things they witness against Thee?”

14. And He did not answer him to one saying, so that the governor marveled greatly.

15. And at [the] festival the governor was accustomed to release one prisoner to the crowd, whom they willed.

16. And they had then a notorious prisoner, called Barabbas.

17. When therefore they were gathered, Pilate said unto them, “Whom do you will [that] I release unto you? Barabbas, or Jesus that is called Christ?”

18. For he knew that for envy they had delivered Him up.

19. And when he was seated on the tribunal, his wife sent to him, saying, “Have thou nothing to do with that just [One], for I have suffered many things today in a dream because of Him.”

20. But the chief priests and the elders persuaded the crowds, that they should ask for Barabbas, and destroy Jesus.

21. And the governor answering said to them, “Which of the two do you will that I release to you?” And they said, “Barabbas.”

22. Pilate says to them, “What then shall I do with Jesus that is called Christ?” They all say to him, “Let Him be crucified.”

23. And the governor declared, “Why, what evil has He done?” But they cried out exceedingly, saying, “Let Him be crucified!”

24. And Pilate, seeing that he profits nothing, but more of an uproar was made, taking water he washed off [his] hands opposite the crowd, saying, “I am innocent of the blood of this just [Man]; you shall see.”

25. And all the people answering said, “His blood [be] upon us, and upon our children.”

26. Then released he Barabbas to them, but delivered Jesus up, when he had whipped [Him], to be crucified.


As this next episode begins, Jesus is standing before Pontius Pilate, the Roman governor. The religious leaders have done all they can to make it appear that Jesus is guilty of blasphemy. But Roman law does not allow them to pronounce or carry out the death penalty. Therefore this will have to be a civil matter, to be decided by the civil government. In this case the crime cannot be for blasphemy — that is a religious offense; it must be for treason, which is a civil offense. The Roman government will be able to make this charge because Jesus has been called “King of the Jews,” thereby challenging Caesar’s supremacy.

Therefore, Pilate’s question, unlike Caiaphas’, is not, “Are You the Christ, the Son of God?” (Matthew 26:63), but rather, “Are You the King of the Jews?” (Matthew 27:11). In both cases, whether accused of blasphemy by the religious leaders or treason by political leaders, Jesus gives similar answers: “You said” (Matthew 26:63) and “You say” (Matthew 27:11). Modern translators, in order to make this response understandable have added the words “It is as” to Jesus’ response. So it is written, “It is as you said,” and “It is as you say.” But the original statement can be understood to mean “You have said it!” 6

The emphasis falls on the word “you.” However it is translated, Jesus’ answer challenges each of us as well. Who indeed is Jesus? Each of us must decide for ourselves. What do you say? Is He the Son of God? Is He the king and ruler of our inner lives? Pilate is not willing to make a decision about this. Instead, he urges Jesus to defend Himself. “Do you not hear how many things they testify against You?” he says to Jesus (Matthew 27:13). But Jesus chooses to remain silent: He answers him “not one word” (Matthew 27:14).

Afraid to have the blood of an innocent man on his hands, Pilate decides to let the multitude make the decision for him. He is able to do so because there is a Passover custom in which one prisoner is released each year, and the people can choose which prisoner they wish to set free. Pilate, therefore, presents both Jesus and Barabbas to the crowd, saying “Whom do you want me to release to you? Barabbas, or Jesus who is called the Christ?” (Matthew 27:18).

Barabbas was a well-known criminal — a “notorious prisoner” — a robber and a murderer (Matthew 27:16). It would seem, therefore, that Jesus would be the obvious choice of the crowd, the one to be released. After all, the two men are complete opposites: Barabbas is a murderer and Jesus is a life-giver. If the crowd decides to release Jesus, Pilate will have an easy way out of his dilemma. Therefore, Pilate is banking on the idea that the crowd will easily discern between good (Jesus) and evil (Barabbas) and set Jesus free. Ordinarily, this would be an easy choice for those who have eyes to see.

It should be remembered, however, that this is no ordinary crowd. These people have been strongly influenced by the religious leaders whom they respect and fear. These religious leaders represent the false teachings and selfish desires that make us unable to freely choose the good. It is these false teachings and selfish desires that persuade the multitudes [in us] to free Barabbas and “destroy Jesus” (Matthew 27:20). This is precisely what happens. When Pilate asks, “Which of the two do you want me to release to you?” the multitudes cry out, “Barabbas!” (Matthew 27:21).

This unexpected response puts Pilate in a difficult situation. His wife has already cautioned Him, regarding Jesus’ innocence: “Have nothing to do with that just Man,” she has told him, “for I have suffered many things today in a dream because of Him” (Matthew 27:19). Pilate’s wife represents the remnant of conscience still remaining in each of us — conscience that still strives to get through, even in a dream. The question is, however, “Will Pilate listen?”

The difficult decision is now in Pilate’s hands. On one side is his wife’s warning; on the other is the cry of the crowd. Pilate must decide what he must do with Jesus. Even though his wife has strongly cautioned him, he is not yet ready to accept her advice, or make a strong decision for himself. Instead, he spinelessly turns to the crowd a second time and asks, “What then shall I do with Jesus who is called Christ?” (Matthew 27:22). If he expects them to change their mind, he is quite wrong. Still under the powerful influence of the religious leaders, they shout out again, “Let Him be crucified” (Matthew 27:22).

Pilate believes that he can do nothing more. The multitude has made its decision for him, and he weakly acquiesces. Wishing to absolve himself of any wrong-doing, he takes water, washes his hands before the multitude, and says, ‘I am innocent of the blood of this just Person. You see to it” (Matthew 27:24). And the people answer, “Let His blood be on us and our children” (Matthew 27:25).

What has turned the multitudes away from Jesus? He has loved them, healed them and worked miracles among them for three years. Why are they choosing to crucify Him now? Where are the lepers that He has made whole, the lame that He has made to walk, the deaf that He has made to hear, and the blind that He has made to see? Where are the sick people He has made well, the hungry people He has fed, and the demon-possessed that He has set free? Where are they now? And if they are among the multitude, why are they not speaking up?

The answer is clear. Even as Peter denied Him, Judas betrayed Him, and all the disciples forsook Him, the multitudes turn against Him. In the end, Jesus stands utterly, absolutely alone. No one defends Him; no one speaks for Him. In the closing words of His final parable, Jesus said, “I was in prison and you came to Me.” But no one came to be with Him. As it was written in Isaiah, prophesying this moment in Jesus’ life, “I have trodden the winepress alone, and from the peoples no one was with Me…. I looked but there was no one to help” (Isaiah 63:3, 5).

This may seem unbelievable to us today. But that was the hellish state of the world that Jesus was born into. And that is why it was necessary for God to come into the world at that time to redeem fallen humanity — even if it meant being beaten, scourged, and crucified. Pilate, it seemed, was initially reluctant to crucify Him, but he was too weak to stand against the crowd.

In this regard, Pilate represents each of us whenever we refuse to hear the still, small, voice of conscience. Instead, we find ourselves swayed by the angry crowd of inner accusers shouting, “Crucify Him! Crucify Him.” Whenever the mob mentality in us overrules the inner voice of love and reason, Barabbas is set free and Jesus is crucified. And so, we read that Pilate “released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified” (Matthew 27:26).


King of the Jews


27. Then the soldiers of the governor, taking Jesus into the Praetorium, gathered against Him the whole band [of soldiers].

28. And stripping Him, they put around Him a scarlet mantle.

29. And braiding a crown of thorns, they put [it] on His head, and a reed in His right hand; and kneeling before Him, mocked Him, saying, “Hail, King of the Jews!”

30. And spitting upon Him, they took the reed, and struck [Him] on His head.

31. And when they had mocked Him, they took the mantle off Him, and put His own garments on Him, and led Him away to crucify [Him].

32. And as they came out, they found a man of Cyrene, Simon by name; him they compelled to take His cross.

33. And when they were come to a place called Golgotha, which is called Place of a Skull,

34. They gave Him vinegar to drink, mingled with gall, and when He had tasted, He was not willing to drink.

35. And when they had crucified Him, they divided His garments, casting a lot, that it might be fulfilled which was declared by the prophet, They divided My garments among them, and upon My vesture they cast a lot.

36. And sitting [down], they kept [watch over] Him there;

37. And set over His head His charge written, “This is Jesus the King of the Jews.”

38. Then were two robbers crucified with Him, one on the right hand, and the other on the left.

39. And they that went by blasphemed Him, moving their heads,

40. And saying, “[Thou] that undoest the temple, and in three days buildest [it], save Thyself. If Thou be the Son of God, step down from the cross.”

41. And likewise also the chief priests, mocking with the scribes and elders, said,

42. “He saved others; Himself He cannot save. If He be the King of Israel, let Him step down now from the cross, and we will believe Him.

43. He trusted in God; let Him deliver Him now, if He delights in Him; for He said, I am the Son of God.”

44. And for the same thing the robbers also, who were crucified with Him, reproached Him.


Jesus’ alleged offense is labeled “treason” for it is claimed that He calls Himself the “King of the Jews.” If true, this would be a crime against the state whose king is the Roman Emperor, Tiberius Julius Caesar Augustus. It is a crime punishable by death. The Roman soldiers now proceed to beat and taunt Jesus, cruelly mocking Him by dressing Him up like a king, putting a scarlet robe on His body, and a crown of thorns on His head. They also place a reed (probably a stick) in His hand instead of a royal scepter.

Then, bowing down before Jesus, they say sarcastically, “Hail, King of the Jews!” (Matthew 27:29). On top of their mockery, they add contempt and abuse, spitting on Him and striking Him on the head with the scepter they now use as a club. When they are finished with their cruel sport, “they put His own clothes back on Him, and lead Him away to be crucified” (Matthew 27:31).

Jesus has undergone grueling, torturous suffering at the hands of the soldiers. He is now being led away to be crucified. While prisoners are ordinarily compelled to carry the upright beam of the cross upon their backs, Jesus has been so scourged and beaten that His frail body lacks the power to do so. Therefore a man named Simon, a stranger who just happens to be in town at that time, is compelled to carry Jesus’ cross (Matthew 27:32). The theme of Jesus’ utter loneliness, with no one to help, continues. A stranger carries His cross.

Finally they come to the place where Jesus is to be crucified, “a place called Golgotha, that is to say, Place of the Skull” (Matthew 27:33). The translated phrase speaks volumes to us as we imagine a world that has lost all sight of reason. The human mind, without reason or compassion, is no better than the lifeless skull that contains it. Today, the place called Golgotha still stands on the outskirts of Jerusalem, an imposing cliff of unyielding rock. And in the rock one can see with unmistakable and chilling accuracy the shape of a skull — two hollow eyes, a hole where there should be a nose, and a menacing mouth with no lips, or teeth or tongue. This is Golgotha: an ominous symbol of life without religion, and religion without God.

It is there, at Golgotha that they give Him “sour wine mingled with gall” — a fitting representative of a world gone sour. In place of the sweet wine of pure truth, there is the sour wine of falsified religion. Therefore, Jesus refuses to drink it (Matthew 27:34). It is at this point that they crucify Jesus and put a sign over His head, writing down the mocking accusation, “This is Jesus, the King of the Jews” (Matthew 27:37).

The crucifixion, however, does not end the taunting and mockery. Even those who pass by say, “You who destroy the temple and build it in three days, save Yourself! If you are the Son of God, come down from the cross” (Matthew 27:40). And they add, derisively, “He saved others, Himself He cannot save” (Matthew 27:42). “He trusted in God; let Him deliver Him now if He will have Him” (Matthew 27:42-44).

Coming down from the cross was not Jesus’ purpose. Saving His body was not His goal. In the previous chapter, when one of His disciples tried to defend Him, Jesus told him to put down his sword. God did not come to earth to save Himself, or to fight physical enemies. Rather He came to fight the hosts of hell through a frail and finite human body — a body that could feel physical pain, and a mind that could be assaulted by evil. This is the plan all along, and He has accepted it. Therefore, He will not come down. Instead, with unflinching courage He chooses to suffer to the bitter end the agony and the humiliation of the cross. Even the robbers who are being crucified with Jesus insult and revile Him (Matthew 27:44).


The invisible battle


Jesus is on the cross now, rejected by everyone and suffering alone. He has been rejected by the religious establishment, the civil government, the multitudes, the disciples, and even by the two robbers who hang beside Him on the cross. Indeed, “He is despised and rejected by men, a man of sorrows and acquainted with grief” (Isaiah 53:3).

But what about the angels? Surely, they would never reject, despise, or abandon the Lord. Angels, however, like all people, are still human, and still have their weaknesses. Although their capacity to understand truth and do good is vast, they are, after all, not divine. Therefore, as Jesus comes into the extremity of temptation, He is assaulted not only by the most wicked and infernal hells but is also challenged by the angels. These temptations are the inmost of all for they involve a most subtle attack on our deepest loves and desires. In Jesus’ case, it is His ardent love for the salvation of the human race, a love that will not compel anyone. Such is the nature of the divine love itself, and such is the nature of Jesus’ final temptation on the cross. 7

The word “temptation” is normally understood to mean an “allurement” or an “enticement,” the urge to say or do something wrong. But there is a much deeper form of temptation which involves not so much the temptation to say or do evil, but rather the temptation to doubt that the truth we think is really true, and the good we do really matters. As this deeper form of temptation continues, it leads to despair, and finally to the thought that our lives have been wasted, and that nothing we do has any significance. There is no particular “urge to do evil,” but rather a much more subtle urge to simply give up on everything and everyone, including our loved ones, our life’s purpose, and even ourselves. Life seems altogether bleak and hopeless, and all of our efforts seem meaningless.

If questions and doubts like this were being injected by the hells, they would have been much easier to overcome. But coming from friends, and especially from angels, who mean well, they would be much more difficult to combat. We saw something of this earlier, when Peter rebuked the Lord for even considering the possibility that He would have to go to Jerusalem and suffer and die. But Jesus told Peter that His suffering and death in Jerusalem could not be avoided, and that Peter should be mindful of the things of God, not the things of men (Matthew 16:21-23). Now, as Jesus hangs on the cross, much to the great sorrow of the angels, they come into great despair about the future of the human race, wondering if humanity can ever be saved through the mere gift of freedom. “Oh, Lord,” they perhaps cried out, “Take unto Yourself Your great power and reign. You must do something! It can’t end like this. There is so much more work to be done. Please, don’t give up like this.” 8

This is one of the most difficult forms of temptation. It occurs when those closest to us suggest that we come down from our highest principles. As it is written in the psalms, “If an enemy were insulting me, I could endure it; if an enemy were raising himself against me, I could hide from him. But it is you, a man like myself, my companion, and my close friend” (Psalm 55:12-13).

The pressure is on now — even more than in Gethsemane — and it is coming from all sides. The disciples want Him to come down from the cross to set up an earthly kingdom. The people who pass by say that He should come down from the cross to demonstrate that He is truly the Son of God. The religious leaders taunt Him to come down from the cross, saying “He saved others, but He cannot save Himself.” And now, even the angels, urge Him to come down from the cross, and end the anguish.

What no one can see, not even the angels, is that Jesus is not giving up. He is fighting an invisible battle against the subtlest and most diabolical of all the hells. And it will be a fight to the finish. Throughout this mighty battle, it is important to remember that the nature Jesus took on is human, and therefore subject to temptation. None of us likes to suffer, and none of us would choose to endure the agony of crucifixion, especially if it appears to be a useless endeavor. Similarly, none of us would want to see our loved ones choosing lives that lead to misery and destruction. It is only natural to want to stop them, to use whatever power and control we have to direct them onto a different course. Now imagine this in Jesus’ case. He knows that the human understanding cannot be compelled to believe truth, nor can the human heart be compelled to love good. This is the way He designed the universe, knowing that our very humanity consists in being free to understand and love the things which proceed from God, without compulsion. 9

In this regard, we should also consider the onslaughts of the hells that are attacking Jesus, endeavoring with all their fury to stir up bitter thoughts and emotions. Like all of us, Jesus must have been tempted to vindicate Himself and prove His innocence. But He chooses to remain silent. Like all of us He must have been tempted to fight back, to retaliate, to punish those who were so cruelly abusing Him. But He does nothing of the sort. Instead He hangs there, silently, without a word of complaint, fighting inner combats more painful than the the pain caused by the iron spikes that are piercing His hands and feet. Regardless of the pain, both external and internal, Jesus remains steadfast in His mission. He will fight against hell, even as it unleashes its full fury against Him, until He has expelled every last evil from His inherited humanity. As a result, the fullness of God’s Divinity would be made manifest in Him. And He will not come down until that mission is accomplished. 10


Jesus’ Last Words on the Cross


45. And from the sixth hour there was darkness over all the earth until the ninth hour.

46. And about the ninth hour Jesus cried out with a great voice, saying, “Eli, Eli, lama sabachthani?” That is, “My God, My God, why hast Thou forsaken Me?”


My God, My God

Although this chapter begins with the words, “When morning came,” it is perhaps the shortest morning in the history of time. For darkness comes quickly, and by noon “there is “darkness over all the earth” (Matthew 27:45). This darkness continues for three more hours until Jesus cries out in a loud voice “Eli, Eli, lama sabachthani? That is, My God, My God, why have You forsaken Me?” (Matthew 27:46).

In His human nature, Jesus’ sense of being utterly alone, and without support of any kind, is now complete. Not only does He feel abandoned by the disciples, then by the multitudes, and even by the angels, but He now feels abandoned by God. The Hebrew scriptures capture this feeling exquisitely. As it is written, “My God, My God, why have you forsaken Me? Why are You so far from helping Me? Why are You so far from My groaning?” (Psalm 22:1). “I am like a man who has no strength, adrift among the dead, like the slain who lie in the grave, whom You remember no more, who are cut off from your care…. Why, O Lord, do You reject me and hide Your face from me? I am in despair … the darkness is my closest friend” (Psalm 88:4-5, 14, 18). 11

In His weakened human condition, Jesus’ sense of abandonment has reached its lowest point; the desire to give up is overwhelming. As never before, Jesus has to summon up everything that He has within Him in order to rise above the desperate thoughts and feelings that are inundating Him. In the midst of it all, He has to have confidence that humanity can be saved, and that this can be done without compulsion. He has to have confidence that He is not abandoned and that His inmost love for the salvation of the human race (which He calls “the Father”) is still present. He has to have comfidence that although He feels totally abandoned by God, this is not the case. In brief, Jesus’ desperate sense of hopelessness and abandonment will need to be overcome by an inmost sense that God would never abandon Him. This teaching, in fact, was at the heart of Jesus’ entire ministry. Now would be the chance to prove it — not through a miracle, but through faith in God’s goodness and the courage to remain unbroken in spirit, even till His last breath. 12

This is a lesson for each of us as well. There are times in each of our lives when we might feel alone, abandoned, and separated from God. At such times, thoughts like these might arise in our minds:

O God, I’ve done everything you’ve asked of me.

I have believed in You and I have lived according to your Word.

And now, here I am, going through this agonizing experience.

I feel myself sinking.

Where are You? Where are Your wonders?

Why have you abandoned me?

Jesus’ last words on the cross, “My God, My God, why have You abandoned Me?” convey a powerful message about faith during times of utter despair. Although Jesus might feel that God has abandoned Him, Jesus has not abandoned God. Out of the depths of His distress, Jesus calls upon the Lord, crying out, “My God, My God.”


The reality of Jesus’ suffering


It has been suggested that Jesus was not in despair at all; instead, when He uttered that plaintive cry, He was merely quoting the opening words of the twenty-second psalm which begins with the words, “My God, My God, why have You forsaken me?” The psalm gives key details about Jesus’ excruciating suffering on the cross, but also goes on to describe the inspired outcome of His prayer. As it is written, “The Lord has not despised or rejected the afflicted…. When he cried out to Him, He heard” (Psalm 22:24). And the next psalm begins with the immortal words, “The Lord is my shepherd, I shall not want” (Psalm 23:1).

It may be that Jesus was indeed quoting the twenty-second psalm, but this does not mean that His suffering was not real. In fact, the intensity of His suffering is exactly the point. By taking on our fallen humanity, Jesus was able to meet and conquer every physical and spiritual torment that a human being might undergo, including the final, and most piercing torment of all — the feeling that one has been abandoned by God. As a finite human being, like all of us, Jesus had to go through this agony Himself to show us that it could be done. He had to feel utterly alone and abandoned, weak and powerless, entirely on His own so that He could demonstrate that no matter what happens, no matter how furiously we are assailed by the hells, God is still with us.

Like Jesus, we also experience times that may feel like crucifixion. These are the times when we must fight against evil desires and false thoughts as if we are fighting from ourselves while acknowledging that all the power to do so is from the Lord alone. Prayer, of course, is an essential part of this combat because it connects us to the power of God. But prayer alone, even the most fervent prayer, will not chase away the evil desires and false thoughts that arise within us. Therefore, we must do this as if from ourselves, summoning up every last bit of strength and courage. The more we are assailed, the deeper we must go, remaining faithful in times of doubt, resilient in the face of adversity, and determined when feeling despair. The more we do this, fighting as if from ourselves, while believing that the Lord is fighting for us, the more will goodness and truth flowing in from the Lord sustain us and become our own. No matter how often we stumble, no matter how often we fall, if we get up and keep going, in love and faith, we will gradually develop a new nature, a new character, a new will. We will become the people God intends us to be. 13

No matter what happens to us, no matter how strongly we are assailed by doubts and despairs, we must cling to the truth that there is a God who loves us and is supporting us throughout our every trial. This is a God who will never abandon us — a God who will suffer anything for us, even the agony of the cross, to show us how to live, even in the face of death. But we must do our part; we must fight with the strength of Samson who, with his last breath, tore down the pillars of the Philistines; we must fight even as Jesus fought, against all that is evil and false within us, so that we may be born again as children of God. We must never surrender. 14

When Jesus was in the wilderness, the devil tempted Him to cast Himself down from the pinnacle of the temple. Jesus refused. Again, the devil tempted Jesus to bow down and worship him. Again, Jesus refused. And now, as Jesus concludes His earthly ministry, He is again tempted to come down — this time from the cross. Again, He refused. No one — no living person, no devil of hell, and no angel of heaven — could convince Jesus to come down from the cross or abandon His all-important mission. He remained steadfast and unwavering in His firm resolve to fulfill the purpose for which He came: to subdue the hells and, thereby, make it possible for people to be saved. And because He was fighting for the salvation of the entire human race, and doing this from pure love, He was inmostly aware that He could not help but be victorious. 15


Glorification: The Other Side of Temptation


47. And some standing there, hearing [it], said, “This [Man] calls for Elijah.”

48. And straightway one of them running, and taking a sponge, and filling [it] with vinegar, and placing [it] on a reed, gave Him to drink.

49. But the rest said, “Let be, let us see if Elijah will come to save Him.”

50. And Jesus, again crying with a great voice, let [forth] the spirit.


This kind of faith is invincible, indestructible, and supreme. Jesus was indeed assaulted in His infirm humanity and brought into states of severe mental anguish. But He continually drew upon those more interior resources — especially that inmost confidence that whoever fights from pure love will prevail. The crueler and more ferocious the onslaughts, the deeper He went, continuously accessing the divine love within Him and drawing it into His finite humanity. In so doing, through combat after combat, He progressively glorified His humanity until He become one with His Divine Soul — the “Father” within Him. Jesus’ passion on the cross, the last of a long series of fearsome battles with hell, was the culmination of this process. As He defeated the last of the hells, and ended the combat, He “cried out again with a loud voice, and yielded up His spirit” (Matthew 27:50). 16

The combat was fierce; but the result was glorious. It is similar for each of us. To the extent that we call upon the Lord, use the truth that we know, access His love, and then fight valiantly — while giving all the glory and all the credit to God — we advance a little more on the spiritual journey, as humbler, wiser, and more loving human beings.

It is a process that continues throughout our lifetime in this world and into the next, for none of us can be perfected in a moment. It is through combats of temptation, in fact, that we develop our spirits. So, although temptations may seem like dreaded foes, and unwelcome experiences, the Lord arranges the circumstances of our life perfectly so that every temptation becomes an opportunity to take the next step on our spiritual path. Whenever we meet these temptations with faith and courage, we develop, we grow, and we become spiritually mature. Each time we turn aside from evil, good flows in and takes its place. Each time we refuse to think or say what is false, truth flows in and takes its place. Each time we oppose the urge to criticize, or blame, or find fault, heavenly thoughts and emotions flow in, and take their place. 17

This process was the same for Jesus, but on a much different level. As He fought against and subdued every form of evil His humanity gradually became fully aligned with His divinity. It was as though a substance (His divinity) was being poured into a vessel (His humanity), gradually molding that vessel into a form of perfection until both the vessel and the substance became one. To put it another way, Jesus filled His mind (the finite vessel) with sacred scripture until His humanity become a perfect vessel for the reception of the divine love. In the beginning, the Divine was made human; but in the end, the human was made Divine. 18

Through a lifetime of undergoing temptations, expelling evils, and drawing upon the Divine love within Him, Jesus Christ became much more than the incarnation of God in a weak and fragile human body that died upon the cross. Rather, He became the living God in a new and glorified Humanity — the Divine Human that we can know, approach, and love. 19

This process, through which Jesus gradually filled Himself with divinity, until every cell was fully Divine — including every thought and every emotion — is called “glorification.” It is because of the glorification process that God can now be with us in a Divine natural form. This means that we no longer have to worship an infinite, unknowable, invisible God. Instead, we can worship a visible God — Jesus in His glorified humanity. 20

Jesus’ struggles and victories, up to and including His glorification, have several benefits. While a complete enumeration of those benefits is beyond human understanding, two of them are especially significant. First, in combating and subduing the hells, Jesus has made it possible for each of us to learn the truth and thereby be regenerated. The hells can no longer overwhelm us as long as we turn to the Lord in His Word and live according to the truths therein. Secondly, in glorifying His Humanity, Jesus has made the invisible Creator of the universe visible. Because of this, humanity now and forever has a fuller and more accurate idea of God. Instead of a distant, unknowable, intangible Deity, He became a Divinely Human God — a God who fights for us and shows us how to conquer. Although infinitely loving and wise, and beyond human understanding, the Creator of the universe, could now be seen as a visible God — the Lord Jesus Christ — whom we can know, and love, and follow. 21


Acknowledging Jesus’ Divinity


51. And behold, the veil of the temple was ripped in two, from the top to the bottom; and the earth was shaken; and the rocks were ripped [open];

52. And the sepulchers were opened, and many bodies of [the] holy [ones] that slumbered arose,

53. And coming out of the sepulchers after His resurrection, entered into the holy city, and appeared to many.

54. And the centurion, and they that were with him, keeping [watch over] Jesus, when they saw the earthquake and those things that were done, feared greatly, saying, “Truly this was the Son of God.”

55. And many women were there, beholding from afar off, who followed Jesus from Galilee, ministering to Him,

56. Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

57. And when it was evening, there came a rich man from Arimathea, whose name was Joseph, who also himself was a disciple of Jesus.

58. He coming to Pilate asked for the body of Jesus. Then Pilate ordered the body to be given up.

59. And Joseph, taking the body, wrapped it in a clean cloth,

60. And put it in his new sepulcher, which he had hewn in the rock; and rolling a great stone onto the door of the sepulcher, he went away.

61. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.


At the peak of the crucifixion, “the veil of the temple was torn in two from top to bottom” (Matthew 27:51). The veil of the temple was a beautifully decorated curtain that separated the holy place from the “holy of holies” — the sacred room where the Ten Commandments were kept. The tearing in two of the veil, revealing the “holy of holies,” signifies that the Ten Commandments were once again visible. Even as God had now become visible in Jesus, the Ten Commandments, covered over for so long, now became visible for all to see. The parting of the veil, then, represents a new and clearer understanding of those sacred precepts.

We read also that “the earth quaked and the rocks were split” (Matthew 27:51). This signifies a profound re-orientation in what we consider good (the earth quaking) and what we consider true (the rocks splitting). When this happens, and we discover a new way to live, we come up from our previous lives, and start a new life. Therefore, it is written that when the earth shook and the rocks split, “the graves were opened.” 22

This represents our resurrection from natural life (concerned primarily with one’s self) to spiritual life (concerned primarily with love for God and others). During this time, our buried affections and tender feelings begin to resurface; they are “raised,” as it were, out of their graves. As it is written, “And many bodies of saints who had fallen asleep were raised.” As we emerge from our “graves” of selfishness and from our deep “sleep,” we become more sensitive to spiritual values, more aware of the needs of others, and eager to be of service. In other words, we are becoming alive and awake to spiritual reality. In this higher state of consciousness, we see the Ten Commandments as central to our lives — no longer concealed by a curtain. Jesus’ words from a previous episode take on new meaning: “If you want to enter into life, keep the commandments” (Matthew 19:17).

Finally, as we emerge from the graves of selfish concern, especially after having been asleep to spiritual values for many years, we “go into the holy city.” This represents our re-awakened desire to go to the Word (the “holy city”) and eagerly learn about the truths that lead to eternal life. When earth-shaking, rock-splitting miracles like these are taking place within us, we become like the witnesses at the foot of the cross who cry out, “Truly, this was the Son of God!” (Matthew 27:54). The answer to Jesus’ question, “Who do you say I am?” (Matthew 16:15) becomes clear: He is God in human form.


The beginning of a new spirituality


The miracles that took place during Jesus’ crucifixion — darkness at noon, the earthquake, the splitting of the rocks, the tearing of the veil in the temple, people coming out of their graves — stunned the crowd. From this point onwards, no one blasphemed or taunted Jesus. His crucifixion was no longer a scornful, derisive, mockery. Rather, it became transformed into a scene of sacred awe. Something truly miraculous had happened; suddenly, the same crowd that wanted to see Him crucified now began to openly acknowledge His divinity. This is accompanied by a re-awakening of love among the multitudes — represented by the “many women” who are taking notice. As it is written, “And many women who followed Jesus from Galilee, ministering to Him, were looking on from afar” (Matthew 27:55).

Whenever we weather the storms of temptation, and make it through upheavals of life, we come into a fuller appreciation of Jesus’ divinity. We are like the witnesses who said, “This was the Son of God.” At the same time, our love for Jesus re-emerges — just as the women who had been holding their distance now reappear. At such times, we acknowledge that He alone has brought us through our troubles. This is represented by the presence of Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons who have all returned to minister to Jesus (Matthew 27:56). These women represent the re-awakened affections in us that are drawn to Jesus, acknowledging His divinity.

Along with these re-emerging affections, represented by the three women, comes the desire to live by the truth that Jesus teaches. This is represented in the next episode when “a rich man from Arimathea, named Joseph” (Matthew 27:57), comes forward. The phrase “a rich man” signifies one who knows many truths. The problem with the religious leaders who sought to destroy Jesus is not that they did not have truth. In fact, they were “rich” with truth. But they had perverted and destroyed the truth by using it in the service of their own self-interest. That religious establishment, therefore, had come to an end, and a new a new one was being raised up to take its place. The coming forward of the three women, and now Joseph of Arimathea, represents the beginning of this new spirituality.

Joseph goes directly to Pilate and asks for the body of Jesus. Pilate, though weak and fearful, is not without common decency, even though it is so deeply buried that he could not prevent Jesus’ crucifixion. But things are changing now; the crucifixion has changed many things. We read, therefore, that “Pilate commanded the body to be given to him” (Matthew 27:58). In the tender scene that follows, Joseph wraps the body in a clean cloth and lays it in a new tomb, hewn out of a rock. Then, after rolling a large stone against the door of the tomb, he departs. We are left with a final picture of Jesus wrapped in linen, and laid in a new tomb, with a large stone blocking the entrance. Mary Magdalene and the other Mary are sitting nearby, opposite the tomb (Matthew 27:59-61).


A practical application


There are dark times in our lives when the Word does not seem to be speaking to us. We may read the literal words, but we do not hear the Lord’s voice or feel His presence. There is no light in our darkness. Nevertheless, if we wait patiently, like the two Marys, and if we respectfully regard the literal teachings of the Word, like Joseph of Arimathea, something might arise. All we need to do at such times is meditate on a passage of scripture with the uses of life in mind. If we do this prayerfully, guided by faith in the Lord’s goodness, something might arise out of that “new tomb.” The Lord may come to us through His Word. 23


Sealing the Tomb


62. And on the morrow, which is [the day] after the Preparation, the chief priests and the Pharisees were gathered together to Pilate,

63. Saying, “Lord, we remember that the deceiver said, while He was yet living, After three days I will arise.

64. Order therefore that the tomb be secured until the third day, lest His disciples coming by night steal Him, and say to the people, He is risen from the dead; and the last error shall be worse than the first.”

65. And Pilate declared to them, “You have a guard; go, secure [it] as you know [how].”

66. And going they secured the tomb, sealing the stone, with the guard.


The previous episode ended with a description of the two Marys sitting opposite the tomb, watching and waiting. It suggests the way each of us can wait patiently for life to arise from the Lord’s Word. There is something in each of us, God-given, that seeks inspiration and guidance from the Lord’s Word, even when there seems to be no life there at the moment.

At the same time, however, there is another force that wants to keep the tomb well sealed so that nothing might arise. This force fears the light of truth and strives to keep things in darkness. It wants to silence the voice of God. This is represented in the next episode by the words of the religious leaders. Coming to Pilate, they say, “Sir, we remember while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore, order that the tomb be made secure until the third day lest His disciples come and steal Him away and say to the people, ‘He has risen from dead.’” (Matthew 27:63-64).

Once again, we see a representation of the two opposing forces in us. On one side, there is the tender picture of Jesus being cared for by Joseph of Arimathea and watched over by the two Marys. This is a picture of our faith in the Word and our desire to be inspired by its teachings. On the other side, the religious leaders want to make sure that Jesus’ body remains entombed. For them, the worst possible thing that could happen is that Jesus’ disciples steal the body and spread a rumor that Jesus has risen. As they put it, “If His disciples tell the people, ‘He is risen from the dead,’ the last error shall be worse than the first” (Matthew 27:64). This is the part of us that does not want to hear what the Word has to say, the part of us that prefers to remain in darkness, the part of us that is represented by the religious leaders who resent Jesus’ power and influence. Remembering Jesus’ promise that He would rise again in three days, they want to make sure it will not come to pass. Therefore, they ask Pilate to set a guard and secure the tomb. But Pilate is no longer willing to comply with their wishes. “You have a guard,” he says to the religious leaders. “Go your way and make it as secure as you know how” (Matthew 27:65).

In response, the religious leaders “went and made the tomb secure, sealing the stone and setting the guard” (Matthew 27:66). There are places within the human spirit that are dead set against allowing Jesus to be a living influence in our lives. These are the places that “seal the stone and set the guard.”

The two Marys, on the other hand, represent those qualities within us that await Jesus’ promised return. It is the expectation of new life, even in the midst of what appears to be death. Whether we are speaking about the inner meaning of the Word rising up out of the letter, or Jesus rising up from the grave, it suggests that new life can arise within us. The religious authorities, however, want to keep Jesus out of sight — permanently. They want to make sure that the tomb is kept sealed.


A practical application


Jesus came to subdue the hells, not to destroy them. Through His victories in temptation He provided that the hells could no longer overpower and dominate people. But people can still choose to be led by their lower nature. In this way, the Lord preserves human freedom. In every moment we can choose to be led by our highest principles of goodness and truth or be led by base desires and self-centered thoughts. It is this very struggle between good and evil forces within each of us that is portrayed in this episode. Which side will prevail?

Footnotes:

1Arcana Coelestia 18: “Before anyone can know what is true, and be affected with what is good … the old man [evil desires] must die.” See also Arcana Coelestia 2816: “The Lord admitted temptations into Himself in order that He might expel from Himself all that was merely human, and this until nothing but the Divine remained.”

2Arcana Coelestia 5113: “After the truth is learned, the person is able to think it, and then to will it, and at last do it. This is how a new will is formed in a person in the intellectual part.” See also Arcana Coelestia 5072: “Those things which are subordinate to the intellectual part are represented by the butler of the king of Egypt, and those which are subordinate to the will part are represented by his baker; that the former [the intellectual part] are for a time retained, but the latter [the will part] cast out, is represented by the butler returning to his place, and the baker being hanged.”

3Heaven and Hell 151: “Love to the Lord and charity towards the neighbor make heaven, while love of self and love of the world make hell, because the two are opposite.”

4. New Jerusalem Its Heavenly Doctrine 196: “Assaults [of evil spirits] take place . . . by a continual drawing forth, and bringing to remembrance, of the evils which one has committed, and of the falsities which one has thought, thus by inundation of such things; and at the same time by an apparent shutting up of the interiors of the mind, and, consequently, of communication with heaven, by which the capacity of thinking from one’s own faith, and of willing from one’s own love, are intercepted. These things are effected by the evil spirits who are present with a person; and when they take place, they appear under the form of interior anxieties and pains of conscience; for they affect and torment a person’s spiritual life, because the person supposes that they proceed, not from evil spirits, but from one’s own interiors.”

5. In the novel, Les Miserables, Victor Hugo writes: “Is there not in every human soul … a first spark, a divine element, incorruptible in this world, and immortal in the next, which good can fan, ignite, and make to glow with splendor, and which evil can never wholly extinguish?” (Chapter 21). While Swedenborg does not speak of a “divine spark” (because we do not have life from ourselves), he does say that the Lord implants “remains” within everyone. These are the tender affections of childhood that are with us throughout our life in the world. See Arcana Coelestia 530: “Remains are always preserved … otherwise there would be no conjunction of heaven with humanity.” Also, Arcana Coelestia 5128[5]: “There are in every person goods and truths from the Lord stored up from infancy. In the Word, these goods and truths are called ‘remains.’”

6. The actual Greek is su legais (σὺ λέγεις). Other translators render this “Yes” (Living Bible); “So you say” (Good News Bible); “You say so” (New Revised Standard); “Yes, it is as you say” (New International Version), and “Thou sayest” (Kempton Version).

7Arcana Coelestia 4295: “The angels are continually being perfected by the Lord, and yet can never to eternity be so far perfected that their wisdom and intelligence can be compared to the Divine wisdom and intelligence of the Lord.” See also Arcana Coelestia 4295. “In the end the Lord fought with the angels themselves, nay, with the whole angelic heaven . . . in order that the universal heaven might be brought into order. He admitted into Himself temptations from the angels who, insofar as they were in what is their own, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed.”

8. See Revelation 11:17: “We give You thanks, O Lord God Almighty … because You have taken Your great power and reigned.”

9Divine Providence 136[3]: “The internal is so averse to compulsion by the external that it turns itself away. This is because the internal wishes to be in freedom, and loves freedom, for freedom belongs to a person’s love or life. Therefore, when freedom feels itself to be compelled it withdraws as it were within itself and turns itself away, and looks upon compulsion as its enemy…. Furthermore, compelled worship shuts in evils, which evils then lie hidden like fire in wood under ashes, which is continually kindling and spreading till it breaks out in flames.”

10Arcana Coelestia 1607[3]: “His Human Essence [was] united to His Divine Essence when He had overcome the devil and hell, that is, when by His own power and His own might He had expelled all evil, which alone disunites.”

11Arcana Coelestia 840: “As long as temptation lasts, a person assumes that the Lord is not present. This is because the person is being harassed by evil spirits of the worst kind, so harassed in fact that sometimes the person has so great a feeling of hopelessness as scarcely to believe that God exists at all.”

12True Christian Religion 126: “In temptation it looks as if a person is left to oneself, but it is not so, since God is most intimately present at the inmost level, secretly giving support. Therefore, when anyone is victorious in temptation, that person is most inwardly linked with God, and in this case, the Lord was most inwardly united with God His Father.” See also Arcana Coelestia 840: “In times of temptation the Lord is more present than a person can possibly believe.”

13Arcana Coelestia 8179[2]: “They who are in temptations usually slack their hands and rely solely on prayers, which they then ardently pour forth, not knowing that prayers will not avail, but that they must also fight against the falsities and evils which are being injected by the hells…. When people fight [against evil and falsity] as if from their own strength and yet believe that they do so in the Lord’s strength, goodness and truth flow in from the Lord and become their own. This gives them a new proprium [sense of self] … which is a new will.”

14Arcana Coelestia 10182[6]: “In the heavens all power is from the Divine truth that proceeds from the Lord’s Divine good. From this the angels have … the power to protect people by removing the hells from them, for one angel prevails against a thousand spirits from the hells. This cannot be apprehended by those who have the idea that truth and faith are merely thought. The fact is that thought from a person’s will produces all the strength of one’s body, and if it were inspired by the Lord through His Divine truth, a person would have the strength of Samson.”

15Arcana Coelestia 1812: “While He lived in the world the Lord was in continual combats of temptations, and in continual victories, from a constant inmost confidence and faith that because He was fighting for the salvation of the whole human race from pure love, He could not but conquer.

16Arcana Coelestia 4735: “The Lord’s passion was the last stage of His temptation, by which He fully glorified His humanity.”

17. “Suppose a linen handkerchief is the natural body which the Lord took on from the virgin Mary. If we pull out one thread of linen and then weave in a thread of gold along the warp, and do that over and over again, removing one thread of linen at a time and filling in with a thread of gold, then turn the handkerchief the other way and do the same with the woof, in the end we will have a handkerchief … but it will be all transformed into gold, without the size and shape perishing. The point is this: The Lord came into the world primarily to give us an image of a God that we can know and love and worship and see.” (Rev. Karl Alden, Doctrinal Papers, (Bryn Athyn: General Church Religion Lessons, 1951) p. 30.

18True Christian Religion 73[3]: “God could not by His omnipotence have redeemed men unless He had become man; neither could He have made His human Divine unless that human had first been like the human of a babe, and then like that of a boy; and unless afterwards the human had formed itself into a receptacle and habitation, into which its Father might enter; which was done by His fulfilling all things in the Word, that is, all the laws of order therein; and so far as He accomplished this He united Himself to the Father, and the Father united Himself to Him.”

19Arcana Coelestia 2551: “The Lord by degrees and from His own power, as He grew up, made Divine the human into which He was born. Thus, by means of the knowledge that He revealed to Himself, He perfected His rational, dispersed by successive steps its shadows, and introduced it into Divine light.”

20True Christian Religion 109: “Before He came into the world, the Lord was certainly present with the people of the church, but through the mediation of angels as His representatives; however, since His coming He is present with the people of the church without any intermediary. For in the world He put on the Divine Natural too, in which He is present with human beings. The Lord’s glorification is the glorification of His Human, which He took upon Himself in the world; and the glorified Human of the Lord is the Divine Natural.”

21True Christian Religion 126: “Glorification is the uniting of the Lord’s Human with the Divine of His Father. This was effected gradually, and was completed through the passion of the cross. For every person ought to draw near to God; and as far as a person does draw near, God on His part enters into that person. It is the same as with a temple, which first must be built, and this is done by human hands; afterwards it must be dedicated; and finally, prayer must be made for God to be present and there unite Himself with the church. The union itself [of the Lord’s Divine and human natures] was made complete through the passion of the cross, because that was the last temptation endured by the Lord in the world. It is by means of temptations that conjunction is effected.”

22Apocalypse Explained 659[14]: “To open the tombs and to cause the people to come up out of the tombs” signifies to be raised up out of falsities from evil, thus [to be raised up] from the dead. It also signifies [what happens when the Lord] imparts truths from good, thus life, which life is ‘the Spirit of God.’”

23Doctrine of the Sacred Scripture 78: “It is through the Word that the Lord is present with people and is conjoined to them, for the Lord is the Word, and as it were speaks with people in it…. The Lord is indeed present with people through the reading of the Word, but people are conjoined with the Lord through the understanding of truth from the Word.” See also Arcana Coelestia 9817: “The Lord flows in with people of the church chiefly through the Word.”

From Swedenborg's Works

 

Apocalypse Explained #600

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600. And he set his right foot upon the sea, and the left upon the earth, signifies the sense of the letter, which is natural, in which are all things of heaven and the church. This is evident from the signification of "feet," as being in reference to the angel, by whom is meant the Lord in relation to the Word, the Divine truth in ultimates, or the Word in the natural sense, which is the sense of the letter (See above 65, 69). "Feet" in a general sense signify natural things, because man from the head to the soles of the feet corresponds to heaven, which in its whole complex represents one man, the head corresponding to the inmost or third heaven, the angels of which are celestial, the breast down to the loins corresponding to the middle or second heaven, the angels of which are called spiritual, and the feet corresponding to the ultimate or first heaven, the angels of which are celestial-natural and spiritual-natural; and the soles of the feet corresponding to the world, in which everything is natural. This makes clear why the "feet" signify natural things (See more on this correspondence in the work on Heaven and Hell 59-86, and 87-102).

[2] From this it is now evident why "the feet of the angel," who here represented the Lord as to the Word, signify the natural sense of the Word, which is the sense of its letter. The above is evident also from the signification of "the right foot upon the sea and the left upon the earth," as being all things of heaven and the church; for the "right" 1 signifies all things of good which is the source of truth, and the "left" all things of truth from good; and "the sea and the earth" signify all things of heaven and the church exterior and interior, the "sea" exterior things, and the "earth" interior things. And as all things of heaven and the church have relation to good and truth, also to things exterior and things interior, therefore these words signify in general all things of heaven and the church. The angel was seen to stand "upon the sea and upon the earth," because there is a similar appearance of things in the spiritual world as in the natural world; that is, in the spiritual world as in the natural world there are seas and lands, seas round about and lands between them (See above, n. 275, 342, 538). This shows why "sea and earth" signify all things of heaven and also of the church.

[3] As "right and left" are mentioned in many passages in the Word, and in some places "right" alone, or "left" alone, I will explain in a few words what is signified by each of them, and by the two together. This can be known from the quarters in the spiritual world, where the south is to the right, and the north to the left, and the east in front, and the west behind. An angel perpetually faces the Lord as a sun, therefore before him is the Lord as the east, and behind him the Lord as the west, and at his right hand is the south, and at his left hand the north. It is from this way of facing that the "right" signifies truth in light, and the "left" truth in shade; or what is the same, that the "right" signifies spiritual good which is truth in light, and the "left" signifies spiritual truth which is truth in shade; so, too, the "right" signifies good which is a source of truth, and the "left" truth from good. Such is the signification of all the right and left parts of the body, and also of the head; as the right and left eye, the right and left hand, the right and left foot, and so on, the proper signification of each member or part being preserved. From these few statements it can be known what "right" and "left" signify, in general and in particular, in the Word of both the New and the Old Testaments, as in the following passages.

[4] In Matthew:

When thou doest alms, let not thy left hand know what the right hand doeth, that thine alms may be in secret (Matthew 6:3, 4).

This signifies that good is to be done from good and for the sake of good, and not on account of self and the world for the sake of appearance; "alms" mean every good work; and "let not the left hand know what the right hand doeth" signifies that good must be done from good itself, and not without good, since that would not be good. The "right hand" signifies good which is a source of truth, and the "left hand" truth from good, as has been said above; these act as one in those who are in the good of love and charity, but not as one in those who have regard to self and the world in the goods they do; therefore the "left hand" means here to know and to act without good. "That thine alms may be in secret" signifies that it may not be for the sake of appearance.

[5] In the same:

And the King shall set the sheep on His right hand, but the goats on the left; and He shall say unto them on His right hand, Come, ye blessed of My Father, possess as inheritance the kingdom prepared for you from the foundation of the world. And He shall say unto them on the left hand, Depart from Me, ye cursed, into the eternal fire, prepared for the devil and his angels (Matthew 25:33, 34, 41).

He who does not know what is signified in the proper sense by "sheep" and what by "goats," might suppose that "sheep" mean all who are good, and "goats" all who are evil; but in the proper sense "sheep" mean those who are in the good of charity towards the neighbor, and thence in faith, and "goats" mean those who are in faith separated from charity; thus all upon whom the judgment in the last time of the church will come; for all who were in the good of love to the Lord, and thence in the good of charity and faith, had been taken up into heaven before the Last Judgment; while all who were in no good of charity, and in no faith therefrom, consequently all who were inwardly and at the same time outwardly evil, had been cast down into hell before the Last Judgment; but those who were inwardly good and not equally so outwardly, also those who were inwardly evil but outwardly in good, were all left until the Last Judgment, when those who were inwardly good were taken up into heaven, and those who were inwardly evil were cast into hell (respecting this see what has been said from things seen and heard, in the little work on The Last Judgment). From this it can be seen that "goats" mean those who have been in faith separated from charity; as for instance:

The he-goat in Daniel (Daniel 8:5-25), and in Ezekiel (Ezekiel 34:17).

This makes evident that the "right hand," where the "sheep" are, means the good of charity and of faith therefrom, and the "left hand," where the "goats" are, means faith separated from charity. It was said to the sheep that they should "possess as inheritance the kingdom prepared for them from the foundation of the world," because in the heavens at the right is the south, where all those are who are in truths from good; for in the southern part the Divine proceeding itself is such as is meant by "the kingdom prepared from the foundation of the world." So, too, they are called "the blessed of My Father," the "Father" meaning the Divine good, from which are all things of heaven. But respecting the "goats," that are on the left hand, it is not said "prepared from the foundation of the world," but "the eternal fire, prepared for the devil and his angels," because the evil prepare their hell for themselves. They are called "cursed" because by the "cursed" in the Word are meant all who turn themselves away from the Lord, for such reject the charity and faith of the church. What the "eternal fire" signifies may be seen in the work on Heaven and Hell 566-575.

[6] The "two robbers who were crucified one of them on the right hand and the other on the left hand of the Lord" (Matthew 27:38; Mark 15:27; Luke 23:39-43), have a similar signification as the "sheep" and the "goats;" therefore to the one who acknowledged the Lord it was said that he should be with Him in paradise.

[7] In John:

Jesus said to the disciples who were fishing, Cast the net on the right side of the boat, then ye shall find. They cast, therefore, and they were no longer able to draw it for the multitude of fishes (John 21:6).

Since "fishing" signifies in the Word the instruction and conversion of men who are in external or natural good, in which good were most of the Gentiles at that time, "fish" signifying the things of the natural man, and "boat" doctrine from the Word; therefore "the right side of the boat" signifies the good of life. This makes clear the signification of what the Lord said, "Cast the net on the right side of the boat," namely, that they should teach the good of life. That they would thus convert the Gentiles to the church is signified by their finding in such abundance that "they were not able to draw the net for the multitude of fishes." Anyone can see that the Lord would not have commanded them "to cast the net on the right side of the ship" unless the "right side" had been significative.

[8] In Matthew:

If thy right eye hath caused thee to stumble, pluck it out and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off and cast it from thee (Matthew 5:29, 30).

That by the "right eye" and the "right hand" the Lord did not mean the right eye and the right hand, anyone can see from its being said that the eye "must be plucked out" and the hand "must be cut off" if they cause to stumble; but as the "eye" signifies in the spiritual sense everything belonging to the understanding and to thought therefrom, and the "right hand" everything belonging to the will and to affection therefrom, it is evident that "if the right eye hath caused thee to stumble it must be plucked out" signifies that if one thinks evil the evil must be rejected from the thought; also "if the right hand hath caused thee to stumble it must be cut off" signifies that if evil is willed the evil of the will must be cast out. For the eye itself cannot cause to stumble, nor can the right hand, but the thought of the understanding and the affection of the will, to which they correspond, can. It is said the "right eye" and the "right hand," and not the left eye and the left hand, because the "right" signifies good, and in the contrary sense evil, while the "left" hand signifies truth, and in the contrary sense falsity, and all cause of stumbling comes from evil, not from falsity, unless the falsity is the falsity of evil. That these things are said of the internal man, whose part it is to think and to will, and not of the external, whose part it is to see and to act, is evident also from the words that immediately precede respecting the "woman of another," that merely looking upon her from lust is committing adultery.

[9] In the Gospels:

The mother of the sons of Zebedee asked Jesus that one of her sons should sit on the right hand and the other on the left in His kingdom. Jesus said, Ye know not what ye ask; to sit on My right hand and on My left hand is not Mine to give except to those to whom it is given by the Father (Matthew 20:20-23; Mark 10:35-40).

"The mother of the sons of Zebedee," James and John, asked this, because by "mother" the church is meant; by "James" charity, and by "John" the good of charity in act; these two, or those who are in them, are at the right hand and the left of the Lord in heaven; to the right there is the south, and to the left is the north, and in the south are those who are in the light of truth from clear good, and in the north are those who are in the light of truth from obscure good. The Divine itself proceeding from the Lord as a sun produces such a Divine sphere in those quarters; for this reason none can possibly dwell there except those who are in those truths from good; this is the signification of "to sit on the right hand and on the left hand of the Lord is for those only to whom it has been given, or for whom it has been prepared by the Father;" "the Father" meaning the Divine good of the Divine love, from which is heaven and everything of heaven; so these words of the Lord mean that to sit on His right hand and on His left in the heavens is given by the Lord to those for whom it has been prepared from the foundation of the world to have an inheritance allotted to them in the south and in the north.

[10] That the "right hand" means the south in the heavens is clearly evident in David:

The heavens are Thine, and the earth is Thine; the world and the fullness thereof, Thou hast founded them; the north and the right hand Thou hast created (Psalms 89:11, 12).

"Heaven and earth" means the higher and lower heavens, likewise the internal and external church; the "world and the fullness thereof" means the heavens and the church in general as to good and truth; the "world" heaven and the church as to good, and the "fullness thereof" heaven and the church as to truth; and as these principles, or those who are in them, are in the north and in the south, and the south is at the Lord's right hand, it is said "the north and the right hand;" and as Divine truth united to Divine good in those quarters is such from the foundation of the world, as has been said above, it is said, "Thou hast founded" and "Thou hast created."

[11] In Isaiah:

The Lord hath given you the bread of distress and the waters of oppression; but thine instructors shall not be made to fly away anymore, and thine eyes shall look again to thine instructors; and thine ears shall hear the word saying, This is the way, walk ye in it, when ye shall go to the right and when ye shall go to the left (Isaiah 30:20, 21).

This treats of those who are in temptations, and who, by means of temptations and after temptations, accept and receive instruction in the truths of doctrine; temptations themselves are signified by "the bread of distress and the waters of oppression," "bread of distress" signifying temptations in respect to the good of love, and "waters of oppression" temptations in respect to the truths of faith; for temptations are of two kinds, namely, in respect to the good which is of love, and in respect to the truth which is of faith; "bread" signifying the good of love, and "waters" the truths of faith, and "distress" and "oppression" states of temptation. Instruction in the truths of doctrine is signified by "thine eyes shall look again to thine instructors," "eyes" signifying the understanding and faith, and "instructors" doctrine. The good of life according to the truths of doctrine is signified by "thine ears shall hear the word," "ears" signifying obedience, and because obedience is of the life, so "to hear the word" signifies a life according to the truths of doctrine. Instruction and obedience are further described by "saying, This is the way, walk ye in it, when ye shall go to the right hand and when ye shall go to the left;" "way" signifies truth leading, truth leading to the south in heaven is meant by "going to the right," and truth leading to the north there by "going to the left."

[12] In the same:

Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; hinder not; make long thy cords, and make firm thy stakes; for on the right hand and on the left thou shalt break forth; and thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:2, 3).

This treats of the establishment of the church among the Gentiles; and "Enlarge the place of thy tent" signifies the increase of the church in respect to the worship from good; "to stretch forth the curtains of the habitations" signifies the increase of the church in respect to the truths of doctrine; "to make long the cords" signifies the extension of these truths; "to make firm the stakes" signifies confirmation from the Word; "to break forth on the right hand and on the left" signifies enlargement in respect to the good of charity and the truth of faith; "on the right" meaning in respect to the good of charity, and "on the left" in respect to the truth of faith from that good; "the seed which shall inherit the nations" signifies truth through which are goods; "seed" meaning truth, and "nations" goods; "the desolate cities which the nations shall make to be inhabited," signify the truths from goods of life; "the desolate cities" meaning the truths of doctrine where there were no truths before; "nations" meaning the goods of life from which are truths, and "to inhabit" meaning to live.

[13] In the same:

In the wrath of Jehovah of Hosts the land has been obscured, and the people have become as the fuel of the fire; they shall not spare a man his brother; and if he shall cut down 2 on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm (Isaiah 9:19-21).

This describes the extinction of good by falsity, and of truth by evil; the extinction of all good and truth, however it is sought for, is signified by "if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied;" "the right hand" meaning good from which is truth; "the left hand" truth from good; "to cut down and to eat of these" means to search for; "to be hungry and not to be satisfied" means not to be found, or if found, still not received. (The rest may be seen explained above, n. 386.)

[14] In Ezekiel:

This was the likeness of the faces of the cherubim, the four had the face of a man and the face of a lion on the right side, and the face of an ox on the left side; the four also had the face of an eagle (Ezekiel 1:10).

What is signified by the "cherubim" and by their "faces" which were like the faces of a man, of a lion, of an ox, and of an eagle, may be seen above (n. 277-281). The faces of the man and of the lion were seen "on the right side" because "man" signifies Divine truth in light and intelligence, and a "lion" Divine truth in power therefrom, such as it is in heaven in the south; and the face of the ox was seen "on the left side," to signify the good of truth in obscurity, for an "ox" signifies the good of the natural man, which is in obscurity in those who in heaven dwell to the north.

[15] In Zechariah:

In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right hand and on the left, that Jerusalem may yet dwell in her own place in Jerusalem (Zechariah 12:6).

This treats of the establishment of a celestial church, or of a church that will be in the good of love to the Lord; that church is meant by "the house of Judah." Her "leaders" mean the goods with the truths of that church; the dispersion of evils and falsities by these is signified by "they shall be made like a furnace of fire among wood, and like a torch of fire in a sheaf," and by "they shall devour all the peoples round about, on the right hand and on the left;" the evils that will be dispersed by that church are signified by "like a furnace among the wood, and like a torch in a sheaf;" and the falsities that will also be dispersed are signified by "all the peoples round about, whom they shall devour or consume;" that this church will be safe from the infestation of evils and falsities, and will live in the good of life according to the truths of doctrine, is signified by "Jerusalem shall yet dwell in her own place in Jerusalem;" "to be dwelt in" is predicated of the good of life, and "Jerusalem" signifies the church in respect to the truths of doctrine.

[16] In Ezekiel:

I will set the point of the sword against all their gates, it is made into lightning, it is sharpened for slaughter. Gather thee together, turn to the right, set thyself in array, turn to the left, whithersoever thy faces are set (Ezekiel 21:15, 16).

This describes the destruction of truth by direful falsities; "a sword" signifies such falsities destroying truth, and the direfulness and enormity of that falsity is described by "a sword made into lightning, and sharpened for slaughter;" that those who are in such falsity have nothing of good or truth, with however much zeal they may search for it, is signified by "Gather thee together, turn to the right, set thyself in array, turn to the left, whithersoever thy faces are set."

[17] In Zechariah:

Woe to the shepherd of naught forsaking the flock! A sword is upon his arm, and upon the eye of his right side; his arm in withering shall wither, and the eye of his right side in growing dim shall grow dim (Zechariah 11:17).

"A shepherd of naught forsaking the flock" means those who do not teach truth and by it lead to the good of life, and who do not care whether it is truth or falsity that they teach; "a sword upon his arm" signifies falsity destroying every good of the will, and "a sword upon the eye of his right side" signifies falsity destroying every truth of the understanding; that they will be deprived of all good and truth is signified by "his arm in withering shall wither, and the eye of his right side in growing dim shall grow dim." (This may be seen further explained, n. 131, 152.)

[18] As the right region of the body and the members of the right region signify good through which is truth, so when Aaron and his sons were consecrated to the priesthood it was commanded:

That the blood of the ram should be taken and should be put upon the tip of their right ear, upon the thumb of their right hand, and upon the great toe of their right foot (Exodus 29:20).

This was commanded because "blood" signified Divine truth, by means of which is the good of love, for this good was represented by "Aaron," and truth by his "sons;" and because all consecration for representing the Divine good of love is effected by Divine truth, "blood was put upon the tip of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot." The "tip of the right ear" signifies obedience from perception; the "thumb of the right hand" signifies good in the will; and the "great toe of the right foot" signifies good in act.

[19] Because a "leper" signifies good consumed by falsities, the way in which such an evil is to be cured by Divine means is described by the process of the cleansing of the leper, understood in the spiritual sense, from which I will cite only this:

That the priest should take of the blood of the guilt-offering and should put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot; and the priest should take oil from the log and pour it upon the palm of his left hand; and the priest should dip his left 3 finger in the oil that is in his left palm, and should sprinkle of the oil with his finger seven times before Jehovah (Leviticus 14:14-17, 24-28).

Here "the tip of the right ear," "the thumb of the right hand," and "the great toe of the right foot," have a similar signification as above; so has the "blood," namely, Divine truth, for this is what purifies man from the falsities that have consumed the goods in him; and when he is purified from these, good can be produced by means of truths, and the man be thus healed of leprosy. From all this it can be seen that "the right and the left" signify the good from which is truth and the truth that is from good (as has been said above). For what other purpose would the blood have been put upon the right part of those members, and the oil be taken from the left palm, and sprinkled with the left finger?

[20] Likewise:

The prophet Ezekiel was commanded to lie upon his left side, and to have laid upon him the iniquities of the house of Israel (Ezekiel 4:4).

For a "prophet" signifies one who teaches, and in an abstract sense the doctrine of the church; the "left side" signifies the doctrine of truth from good, and it is through truths from good that man is purified from his iniquities.

[21] Solomon set the lavers:

Five beside the shoulder of the house on the right, and five beside the shoulder of the house on its left; but he set the brazen sea by the right shoulder of the house eastward from the region of the south (1 Kings 7:39);

for the reason that the "house or temple" represented heaven and the church; the "lavers" the purifications from falsities and evils, and thus the preparations for entering into heaven and the church; "the right shoulder of the house" signified the south in the heavens, where Divine truth is in its light, and "the left shoulder" signified the north, where Divine truth is in its shade. Thus these "ten lavers" signified all things of purification and all who are purified, and "the five on one shoulder and the five on the other" signified those, or that kind of men, with whom Divine truth is in the light and with whom it is in the shade; "ten" signifying all things and all persons, and "five" one part or one kind. The brazen sea represented general purifying. This was placed by "the right shoulder of the house eastward from the region of the south," because purifying Divine truth proceeds from the Lord's Divine love; for the east is where the Lord appears as a sun; Divine truth, which is the light of heaven from that sun, in the south is in its clearness and sunshine; this is why the general purificator was placed "eastward from the region of the south." These arcana of the Word cannot be known in the world until the quarters in heaven are understood, which differ from the quarters in the world. (Respecting the Quarters in Heaven, see what has been said, from things seen and heard, in the work on Heaven and Hell 141-153.)

[22] Since everyone in the spiritual world enters and walks in ways that lead to those who are in a like ruling love, and everyone is free to go any way he wishes, thus into and by any way that his love leads him, and these ways to the right or to the left tend to one love or another, thus to the love that has become ingrafted, so "right and left" signifies pleasantly, freely, and of choice. Thus in the book of Genesis:

Abraham said to Lot, Separate thyself; if to the left I will go to the right, if to the right I will go to the left (Genesis 13:9).

And Abraham's servant said to Laban when he asked for Rebecca as a wife for Isaac:

Tell me, that I may look to the right or the left (Genesis 24:49).

Not to recede or to turn to the right hand or to the left, signifies also to go in no other way than that in which the Lord Himself leads, and in which the good and truth of heaven and the church lead, thus not to go astray, as:

That they should not turn aside from the word of the priest, the Levite, and of the judge, nor from the precepts in the Word, to the right hand or to the left (Deuteronomy 17:11, 20; 28:14; Joshua 1:7; 2 Samuel 14:19).

And that the sons of Israel should not turn aside to the right hand or to the left, but should go by the king's highway when they passed through the land of Edom (Numbers 20:17).

And when they passed through the land of King Sihon (Deuteronomy 2:27).

Moreover, "the right hand" signifies full power, and in relation to the Lord, Divine omnipotence (as may be seen above, n. 298.

Footnotes:

1. Latin has "for the right and the left."

2. Latin has "fall," the text as quoted just above has "cut down. "

3. Latin has "left," the Hebrew "right," as is also found in AC 7430, 10061.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.