Chapter 17.

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Glimpses of Heaven

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1. And after six days Jesus takes Peter, and James, and John his brother, and brings them up into a high mountain by themselves,

2. And was transformed before them; and His face shone as the sun, and His garments became white as the light.

3. And behold, there was seen by them Moses and Elijah, speaking with Him.

4. And Peter answering said to Jesus, “Lord, it is good for us to be here; if Thou willest, let us make here three tabernacles: one for Thee, and one for Moses, and one for Elijah.”

5. While he was yet speaking, behold, an illuminated cloud overshadowed them; and behold, a voice out of the cloud, saying, “This is My beloved Son, in whom I am well pleased; hear ye Him.”

6. And the disciples, hearing, fell on their face, and feared exceedingly.

7. And Jesus coming touched them, and said, “Arise, and be not afraid.”

8. And lifting up their eyes, they saw no one, except Jesus only.

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At the end of the previous episode, Jesus promised that “there are some standing here who shall not taste death until they see the Son of Man coming in His kingdom.” In this next episode, He fulfills His promise — but not in the way that the disciples had expected. While they are thinking about a natural kingdom with thrones, imperial status, and political power, Jesus is preparing them for a spiritual kingdom that is governed by divine truth and filled with divine love. In this next episode, Jesus gives a few of His disciples a glimpse of that kingdom.

The disciples chosen for this special privilege are Peter, James and John. Leaving Caesarea Philippi, which is situated at the foot of Mt. Hermon, Jesus now takes these three disciples to the top of that mountain and there reveals Himself to them: “Now after six days Jesus took Peter, James, and John his brother and brought them up on a high mountain by themselves, and was transfigured before them. His face shone like the sun, and His clothes became as white as the light” (17:1-2). ¹

This mountain-top moment, known as “the Transfiguration,” is the spiritual fulfillment of what Jesus promised at the end of the preceding episode This is “the Son of Man coming in His kingdom.” It is a picture of what it is like to be in the presence of divine truth (“the Son of Man”) as it shines forth from the Word. The words “His face shone like the sun” is an image of God’s love, and “His clothes became as white as light” is an image of the truth that shines forth from that love. It is at moments like this that doubts about the divinity of the Word and the divinity of the Lord are overcome. The truth of Jesus’ divinity shines forth in fulfillment of Isaiah’s prophecy: “In that day … the light of the sun shall be as the light of seven days” (Isaiah 30:26).

This glimpse of divinity is granted everyone who undergoes the combats of temptation. It is granted to all who willingly lay down their life in the service of love and wisdom, and therefore find their life. In the Word, the labors of temptation are represented by the number “six.” As it is written, “Six days you shall labor and do all your work, but the seventh is the Sabbath” (Exodus 20:9). And as this episode begins, we read “After six days Jesus took Peter, James, and John, his brother, and brought them up on a high mountain.” ²

In the preceding episodes, Jesus has been teaching His disciples about the necessity of temptation, and preparing them for it. Jesus Himself will have to go to Jerusalem, and suffer many things before He will be raised up again. Similarly, we also must go through temptations so that our lower nature may be humbled and our higher nature “raised up.” These are the struggles that give us the opportunity to lay aside our selfish concerns. While the struggle can be difficult and arduous, it leads to mountain-top states. In the language of sacred scripture, this peak experience is described as “being on a high mountain with Jesus.”

When Jesus told His disciples that some of them “would not taste of death” until they saw Him coming in His kingdom, they could not have known that He was referring to Peter, James, and John. The question arises, therefore, why were these three selected, and not the others? Was it because they were specially favored? Or was it, perhaps, because of what they represented? As mentioned earlier, every disciple represents a specific spiritual principle. In this case, Peter, James, and John represent the three leading principles of our awakening spiritual life: Peter represents the principle of faith; James represents the principle of charity; and John,, who is the brother of James, represents the works of charity — that is, useful service to others. Note how closely related charity and the works of charity are: they are brothers. Since these are the three leading principles of our spiritual life, they are described as being separate from all the others: “He brought them up on a high mountain by themselves.” ³

Jesus now begins to perform another great wonder. Temporarily withdrawing them from the concerns of the body and the world, He opens their spiritual sight so that they might see heavenly things. ⁴ We, too, are sometimes granted an unearned glimpse of heaven so that we may be inspired to continue our journey. In this case, Peter, James, and John, are brought into an elevated spiritual state because Jesus wants to prepare them and strengthen them for the eventual temptations they will endure. Glimpses of heaven, such as this, are necessary in the beginning of regeneration. It is like the beginning of marriage when people experience a pure, heavenly love for their partner. They are convinced that they have found their true love, and will do anything for that person — even lay down their life. Recalling these glimpses of heaven can strengthen them when temptations arise. ⁵

On the mountain, Peter, James, and John are given a fleeting glimpse of Jesus in His Divine Humanity. The memory of this miraculous moment will serve them well throughout the temptations that lay ahead. It will also be important for them to know that Jesus is intimately connected to the Hebrew scriptures. We read therefore that “Moses and Elijah were seen along with Jesus, talking with Him” (17:3). This is a wonderful picture of the Law (Moses), the Prophets (Elijah) and Gospels (Jesus), now together as the complete Word of God — “speaking together.” In our temptation combats we need more than pleasant and delightful memories. We need more than “glimpses” of heaven. We also need the living truth of the Word, active in our minds, the law of Moses, the words of the Prophets, and the teachings of Jesus. And we need to see essential agreement among these teachings; we need to see them “speaking together.”

Peter, amazed and overwhelmed by this wonderful vision, expresses his desire to enshrine this memory in his heart forever: “Lord,” he says, “It is good for us to be here; if You wish, let us make here three tabernacles; one for You; one for Moses, and one for Elijah” (17:4). But even while Peter is still speaking, a response comes from heaven, “This is My beloved Son, in whom I am well pleased. Hear Him’” (17:5). The voice from heaven does not say, “These are my three prophets. Hear them.” It says, “This is My beloved Son. Hear Him.”

The seamless connection of every episode — even very sentence — becomes especially clear in moments like this. Our spiritual rebirth may begin with seeing some truth shining from Word — the Son of Man coming in His kingdom. But the birth process cannot stop there. It’s not just about seeing the truth; it’s about hearing the truth. “Hear Him” says the voice.

The sense of hearing surpasses the sense of sight in that what is heard goes beyond what is seen. If we say to someone, “I hear you,” it means that we not only understand the meaning of the words; we also feel the affection behind the words. In scripture, “hearing the Word of the Lord,” is not just about listening; it’s also about having an inner perception of the truth and, at the same time, a worshipful desire to obey what has been heard. ⁶

Accordingly, when the disciples hear this voice from heaven, they fall on their faces and are greatly afraid (17:7). True adoration and worship is from a state of profoundest humility. It is the awe one feels in the presence of divinity. In states like this we experience something akin to reverential fear — the sense of how great God is, and how humbling it feels to be in His presence. It is from this state of utmost humility that we can be touched by the warmth and light of heaven. Therefore, we read, “Jesus came and touched them and said, ‘Arise, do not be afraid’” (17:7). They obey, and immediately they experience the profoundest, most interior moment of all. We read, “When they had lifted up their eyes, they saw no one but Jesus only” (17:8). ⁷

The words, “They saw no one, but Jesus only” indicates that the whole Word points to Jesus only. In the words and life of Jesus, the whole of the law and the whole of the prophets is not only fulfilled but also infilled with more interior wisdom. Jesus becomes the way in which we understand the sacred truths contained within the Hebrew scriptures. As we read those scriptures in the light of Jesus’ teachings — lifting up our eyes — we are not just reading the words, we are hearing from the author Himself.

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The Faith that Moves Mountains

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9. And as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one, until the Son of Man rise again from the dead.”

10. And His disciples asked Him, saying, “Why then say the scribes that Elijah must first come?”

11. And Jesus answering said to them, “Elijah indeed comes first, and shall restore all things.

12. But I say unto you that Elijah has already come, and they did not know him, but have done unto him whatever they willed; so also the Son of Man is about to suffer by them”.

13. Then understood the disciples that He spoke to them concerning John the Baptist.

14. And when they had come to the crowd, there came to Him a man kneeling before Him, and saying,

15. “Lord, have mercy on my son, for he is a lunatic, and suffers badly; for often he falls into the fire, and often into the water.

16. And I brought him to Thy disciples, and they could not cure him.”

17. And Jesus answering said, “O faithless and perverse generation, till when shall I be with you? Till when shall I bear with you? Bring him hither to Me.”

18. And Jesus rebuked him; and the demon came out of him; and the boy was cured from that [very] hour.

19. Then the disciples, coming to Jesus by themselves, said, “Why could not we cast him out?”

20. And Jesus said to them, “Because of your unbelief; for amen I say to you, If you have faith as a grain of mustard seed, you shall say unto this mountain, ‘Pass on from here to there’; and it shall pass on; and nothing shall be impossible to you.

21. But this kind goes not out, except by prayer and fasting.”

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When Peter, James and John “lifted up their eyes” and saw “Jesus only” it was the end of their mountain-top vision. While it was merely a glimpse of heaven, it was an essential part of their preparation for the spiritual combats that they would soon have to undergo. It was now time to come down from the mountain and take on the normal routines of daily life.

The case is similar in our own lives. From time to time God allows us to experience “mountaintop states” in which we catch a glimpse of how wonderfully He has been working in our lives. Perhaps some truth from the Word shines forth with great glory, and we feel uplifted and inspired. Or maybe in a moment of reflection — whether it be on a mountaintop, or even in front of the mirror while brushing our teeth — we are given an insight which brings together a number of questions that have been on our mind. We feel elevated, and lifted to new heights.

But we cannot remain there. We need to take these new insights with us as we descend the mountain, and resume our lives in the world. While Peter wants to remain on the mountain and build a tabernacle there, the reality is that the true tabernacle is in our hearts, and remains with us wherever we go. It is a living tabernacle of flesh and blood and spirit. It is an inner tabernacle that, according to Isaiah, “will not be taken down, nor shall one of its stakes ever be removed, nor any of its cords be broken” (Isaiah 33:20).

The goal, then, is to come down from the mountain without losing our inspiration. The mountaintop vision should become an integral part of us as we reach out in useful service to others. This is, of course, what Jesus has in mind for His disciples, but He cautions them about the importance of keeping this experience confidential. As they come down from the mountain, Jesus says, “Tell the vision to no one until the Son of Man is risen from the dead” (17:9).

This is not the first time that Jesus tells His disciples to be quiet about their knowledge of His divinity. Just after Peter has confessed that Jesus is the Christ, the Son of the living God, Jesus commands the disciples to tell no one about it (16:20). And here He says something similar: “Tell the vision to no one.” Peter’s confession of faith at Caesarea Philippi and the vision on the mountaintop are important moments in the gradual revelation of Jesus’ divinity, but the disciples have still not undergone any serious spiritual challenges. They have not experienced the “sign of the prophet Jonah” — spiritual resurrection — in their own hearts. Neither have they experienced “the Son of man rising from the dead” — not just Jesus’ physical resurrection, but also some truth that Jesus has taught them rising up within them to give them life. Therefore, while they have witnessed amazing miracles and seen great visions, this is not the testimony Jesus is seeking. The only testimony He seeks from them — and from us — is the testimony which comes from a purified heart after the struggles of temptation. ⁸

This is why we must continually return to the plain of our everyday lives, no matter how high we have climbed in the mountains of elevated insight, no matter what kind of “emotional high” we may have experienced. No matter how high we have risen, we must return to the world of application and service. And so, as Jesus and His three disciples return from their mountaintop adventure, they are immediately given an opportunity to be useful: a man approaches the disciples and asks them to heal his son. The disciples, who have been given the power to heal and the cast out demons, are unsuccessful: “I brought him to your disciples,” the man says to Jesus, “But they were unable to cure him” (17:16).

This is the first time that the disciples have attempted to cure someone — and this first attempt is a failure. ⁹ Jesus appears to be displeased with them: “O faithless and perverse generation,” He says, “How long shall I be with you? How long shall I bear with you?” (17:17). Jesus then cures the boy instantly: “And Jesus rebuked the demon, and he came out of him; and the child was cured from that very hour” (17:18).

It seems as though Jesus is upset with the disciples, calling them “faithless” and “perverse” — rather strong language — simply because they are unable to cure the demon-possessed child. What can this mean? They have just come down from a mountaintop experience where they have been given a special glimpse of Jesus’ divinity. Their faith must have been at an all-time high. Earlier, Jesus promised to give them “power over unclean spirits, to cast them out” and He commanded them to “heal the sick, cleanse the lepers, and cast out demons” (10:8). Why, then, could they not do so now?

Speaking privately with Jesus, they ask: “Why could we not cast him out?” And Jesus answers, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you” (17:20).

The story of enlightenment on the mountain followed by failure in the valley contains a vital spiritual lesson. If enlightenment is not followed by strong faith in the source of that enlightenment, the experience can lead to feelings of conceit, of being specially chosen, of being highly privileged, and therefore of being better than others. True enlightenment is just the opposite. It is always attended with a sense of humility and gratitude. It reveals to us our essentially sinful nature. We come to see that we are less worthy than others, and that we deserve hell rather than heaven. This is enlightenment. While Peter, James, and John caught a glimpse of this on the mountaintop when they fell on their faces in reverential fear, it is a lesson in humility that the disciples would still need to learn. ¹⁰

The power of humility, which is the only thing that can receive the Lord’s power, can move mountains — mountains of self-love, inordinate pride, and superiority. But this takes a special kind of faith, the faith that we have no power at all from ourselves, and that all power is from the Lord alone. ¹¹

Jesus then explains how this faith should be practiced. Referring to the demons that had been possessing the boy, Jesus says, “This kind only goes out by prayer and fasting” (17:21). “Prayer,” in essence, is turning to the Lord and receiving the good and truth that flow in from Him; “fasting” is refusing to accept the evil and falsity that flow in from hell. ¹²

This is the faith that not only casts out demons, but also moves mountains.

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Paying Taxes

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22. And while they were occupied in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men;

23. And they shall kill Him; and on the third day He shall be raised up.” And they sorrowed greatly.

24. And when they were come to Capernaum, they that received the didrachma came to Peter, and said, “Does not your Teacher pay the didrachma?”

25. He says, “Yes.” And when he had come into the house, Jesus came before him, saying, “What thinkest thou, Simon? From whom do the kings of the earth take tribute or duty? From their own sons, or from strangers?”

26. Peter says to Him, “From strangers.” Jesus declares to him, “Therefore the sons are free.

27. But lest we should offend them, go thou to the sea, cast a hook, and take up the fish that first comes up, and when thou hast opened its mouth, thou shalt find a stater; that take, and give unto them for Me and thee.”

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As we descend the mountain of enlightenment, and enter daily life, there will not only be demons to cast out, but also civic duties to fulfill. A simple duty that awaits us when we “come down from the mountain” is that of paying taxes. Although tax-paying cannot compare with the majesty of our mountaintop states, or the essential work of removing evils, it still must be done. True spirituality involves all aspects of life, spiritual like as well as natural life. While we are in this world, we cannot be purely spiritual beings without also caring for temporal and worldly things. In fact, a responsible civic life provides a firm foundation for a spiritual life, even as the body provides a solid structure through which the spirit can operate. ¹³

Therefore, it is fitting that in the next episode Jesus is confronted with the question of whether or not it is appropriate for Him and His disciples to pay the temple tax. This was an annual tax, required of all Israelites, for the support and maintenance of the temple in Jerusalem. Since Jesus and His disciples were under the constant criticism of the corrupt temple authorities, the question of whether Jesus should pay the temple tax, or refuse to do so, is an important one. Should Jesus and His disciples continue to support a corrupt religious establishment?

Jesus is planning to pay the temple tax, but in a way that demonstrates that He does not directly support what the religious leaders have been doing. Moreover, He will use this situation as an opportunity to teach an enduring spiritual lesson about how the cares and concerns of everyday life must be subordinated to more interior, spiritual principles. In other words, spiritual values should never be ruled over, or be submissive to, materialistic concerns. The higher must rule over the lower — and never the other way around.

This is the interior lesson contained in Jesus’ words to Peter. “Go to the sea,” He says, “cast in a hook, and take the first fish that comes up. And when you open the fish’s mouth, you will find a coin” (17:27). Peter does so, and, miraculously, out of the sea containing thousands of fish, the first fish he catches has a coin in its mouth. Moreover,

the coin is exactly the amount needed to pay the temple tax for both Jesus and Peter. “Take the coin,” says Jesus, “and give it to them for Me and for you” (17:27).

This is a further manifestation of Jesus’ divinity. How could He have known that a coin would be in the mouth of a fish, and that the value of the coin would be exactly enough to pay the temple tax for Him and for Peter? And, at a more interior level, how could He have had the wisdom to provide an incident that perfectly answers the difficult question about paying the temple tax?

The question is answered on two levels. First, on the most external level, Jesus seems to be saying that the Lord will always provide, even in the most miraculous of ways. Therefore, there is never any need to worry. But at a more interior level Jesus is saying that natural life, represented by a fish in the water, must serve the higher, spiritual principles of our life represented by Jesus and Peter. The fact that neither Jesus nor Peter is directly providing that support — but rather paying indirectly from a fish caught in the water — demonstrates that neither Jesus (who represents that which is Divine) and Peter (who represents faith in that which is Divine) directly supports the temple. ¹⁴

A further wonder contained in this incident involves the details of the fishing incident. These include going fishing in the sea, the hook used to catch the fish, opening the mouth of the fish, and the silver coin that is extracted from the fish’s mouth. Whenever we go to the Word and search for some truth, we are “going fishing.” The “hook” that we use is our sincere desire to be enlightened so that we might discover some truth that will help us lead better lives. The “fish” that we catch is a literal teaching from the Word; and the silver coin that we extract from the fish’s mouth is the more interior truth contained within that literal teaching; this more interior truth shines forth, like bright silver, with a direct application to our lives.

In all of this, however, we should keep in mind the most general teaching of this entire sequence episodes, beginning with the transfiguration on the mountaintop. No matter how high we rise spiritually, it all must be brought down into practical life. While this chapter begins on the mountaintop where Jesus reveals Himself to the disciples in His transfigured glory, it ends by the sea, in a simple rustic scene describing a coin found in the mouth of a fish. In this closing scene, Jesus reveals both His omniscience and His omnipotence, demonstrating that His shining glory on the mountaintop is as universal as His splendor by the sea. It is everywhere, filling the universe, and providing for each of us at every moment.

One of the more obvious takeaways is that Peter would not have to worry about the temple tax; in his case, the funds would be miraculously provided. While this should not be interpreted to mean that the Lord will always cover our financial obligations, it does provide assurance that He will abundantly fill our spiritual needs in ways that are often surprising — even as the disciples found a coin in the mouth of a fish. In His omniscience, God is guiding us at all times, arranging the circumstances of our life in every least detail — from the top of the mountain to the bottom of the sea — so as to lead us into the greatest joy we can possibly receive.

In His omniscience, the Lord perceives the possible outcomes of every decision we make. Because of this, He is with us every step of the way; He foresees the possibilities of wrong turns we might take, while simultaneously leading us — if we are willing to follow — into paths that lead to greatest joy. As the psalmist writes, “Thou wilt show me the path of life. In Thy presence is fullness of joy; at Thy right hand there are pleasures forevermore” (Psalm 16:11). ¹⁵

In the miracle of the coin in the fish’s mouth, Jesus reveals the omniscience of God — a divine omniscience that both foresees and provides a wonderful pathway for each of us to follow. The awareness of this profound truth can lead us into surrender to the Lord’s will, faith in His leading, and, finally, into states of profoundest humility. ¹⁶

Footnotes:

700. And there was seen in his temple the ark of His Covenant, signifies Divine truth, by which there is conjunction with the Lord. This is evident from the signification of "the ark of the Covenant," as being Divine truth proceeding from the Lord (of which presently). "The ark of the Covenant" was seen, because "the temple" appeared, and the ark was in the midst of the temple at Jerusalem, and in it were placed the two tables of the law, which signify in a universal sense Divine truth proceeding from the Lord, thus the Lord Himself, who is Divine truth in the heavens; for which reason the Lord is called the Word, in John 1:1, 2, 14. This is the signification of "the ark," because the Tent of meeting represented the three heavens, its court the lowest or first heaven; the tent itself as far as the veil, wherein were the tables for the loaves, the altar of incense, and the lampstand, represented the middle or second heaven; and the ark, which was within the veil, upon which was the mercy-seat with the cherubim, represented the inmost or third heaven; and the law itself which was in the ark, represented the Lord in relation to Divine truth or the Word; and because there is conjunction with the Lord by means of the Word, that ark was called "the ark of the Covenant," "covenant" signifying conjunction. (That the tent or tabernacle represented the form of heaven, and, together with the court, represented the three heavens, and that the holy of holies, which was the inmost, where the ark was, within which were the tables of the law, represented the third or inmost heaven, and that the law or testimony represented the Lord Himself, may be seen in the Arcana Coelestia 3478, 9457, 9481, 9485. And that in the highest sense "the tabernacle," the same as "the temple," signifies the Lord, and in a relative sense heaven and the church, and thence the holiness of worship, n. 9457, 9481, 10242, 10245, 10304, 10545. That in the Word "covenant" signifies conjunction, and that all things of the church, both internal and external, are signs of the covenant, and that they are called covenant because conjunction is effected by means of them, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, 9396, 9416, 10632. Consequently that the law promulgated on Mount Sinai was called a "covenant," and the ark containing the law "the ark of the Covenant," n. 6804, 9416.)

[2] That the ark with the covenant or testimony inclosed, signifies the Lord in respect to the celestial Divine which is Divine truth in the inmost or third heaven, can be seen from what is said of the ark in the Word. As in Moses:

They shall make Me a sanctuary, that I may dwell in the midst of them, according to all that I have shown thee, the form of the habitation. First, they shall make an ark of shittim wood; and thou shalt overlay it with pure gold, within and without shalt thou overlay it; and thou shalt make for it a border of gold; four rings of gold for the staves. And thou shalt put into the ark the testimony that I will give thee. And thou shalt make a mercy-seat of pure gold; and thou shalt make two cherubim of gold, solid shalt thou make them out of the mercy-seat that the cherubim may spread out their wings, and cover the mercy-seat with their wings; and their faces shall be towards the mercy-seat. And thou shalt put the testimony into the ark; and there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the Testimony, of all things which I shall command thee unto the sons of Israel (Exodus 25:8-22).

Thou shalt make a veil of hyacinthine and purple, and scarlet double dyed, and fine twined linen, with cherubim. Thou shalt put it upon four pillars of shittim overlaid with gold; and thou shalt place the veil under the clasps; and thou shalt bring in thither within the veil the ark of the Testimony; so that the veil shall divide unto you between the holy place and the holy of holies; and thou shalt put the veil before the ark in the holy of holies (Exodus 26:31-34).

It was said above that the tent where there were the ark, the lampstand, the table for the loaves, and the altar for incense, together with the court, represented the three heavens, and that the place within the veil where the ark was that contained the law or testimony, represented the third heaven. That place represented that heaven, because the law was there, and the "law" means the Lord in relation to Divine truth or the Word, for this in a broad sense is what that "law" signifies, and it is Divine truth proceeding from the Lord that forms the heavens. This is received in the greatest purity by the angels of the third heaven, because they are in conjunction with the Lord through love to Him, since all angels in that heaven are in love to the Lord; consequently they see Divine truth in themselves, like something implanted, although it flows in continually from the Lord. For this reason that heaven more than the other heavens which are below it, is said to be in the Lord, because it is in the Divine that proceeds from Him.

[3] It was that heaven that was represented by the ark that contained the law, that is, the Lord. This is why the ark was overlaid with gold within and without, and the mercy-seat was over the ark, and over the mercy-seat and out of it were the two cherubim which were of pure gold; for gold signifies from correspondence the good of love, in which are the angels of the third heaven. The "mercy-seat" signified the hearing and reception of all things of the worship that is from the good of love from the Lord; and the "cherubim" signified the Lord's providence and guard that He be not approached except through the good of love. That heaven with its angels is a guard against anything being elevated to the Lord Himself except what proceeds from the good of love to Him and from Him. For all worship of God passes through the heavens even to the Lord, and is purified in the way, until it is elevated to the third heaven, and there it reaches ¹ the Lord and is received by Him; everything else, being impure, is removed on the way. This is why cherubim of gold were placed over the mercy-seat, which was over the ark; also why that place was called a sanctuary, and also the holy of holies, and was divided from the outer part of the tabernacle by the veil.

[4] That the tent with the court represented the three heavens is evident also from this, that all things instituted among the sons of Israel were representatives of heavenly things; for the church itself was a representative church; thus especially the tabernacle with the altar was the most holy thing of worship; for worship was celebrated upon the altar by burnt-offerings and sacrifices, and in the tabernacle by incense offerings, and by the lamps that were lighted every day, and by the loaves that were placed in order daily upon the table. All these represented all worship in heaven and in the church, and the tent itself with the ark represented the heavens themselves. For this reason that tabernacle was called "the dwelling place of Jehovah God," as heaven itself is called. That the heavens were represented by the tabernacle is evident also from this, that the form of it was shown to Moses by the Lord upon Mount Sinai, and what is shown in form by the Lord must represent either heaven or the things belonging to heaven. That the form of the tabernacle was shown to Moses upon Mount Sinai, can be seen from what was said to Moses:

Let them make Me a sanctuary, that I may dwell In the midst of them, according to all that I have shown thee, the form of the habitation; [and afterwards,] See and make them in their form which thou wast made to see in the mount (Exodus 25:8, 9, 40).

That is why it is called "a sanctuary," and it is said "that I may dwell in the midst of them." In respect to the ark in particular, that is, what it signifies, also "the mercy-seat over it," and "the cherubim over the mercy-seat," as also "the border of gold round about the ark," and also "the four rings for the staves," also "the veil," "the clasps," and the other things, all this may be seen explained in the Arcana Coelestia 9484-9577, 9670-9680).

[5] The holiness itself of the whole tabernacle was from the testimony, that is, from the two tables of stone on which the law was written, because "the law" signified the Lord in relation to Divine truth, and thus in relation to the Word, for that is Divine truth. That the Lord is the Word is evident from what is said in John:

The Word was with God, and God was the Word, and the Word became flesh, and dwelt among us (John 1:1, 2, 14).

That the law, which is called both "the testimony" and "the covenant," was placed in the ark, likewise the book written by Moses, can be seen from these words in Moses:

Thou shalt put into the ark the testimony that I shall give thee (Exodus 25:16; 40:20).

I put the tables of the law in the ark that I had made, that they might be there, even as Jehovah commanded me (Deuteronomy 10:5).

And of the book of the law written by Moses:

When Moses had made an end of writing the words of this law upon the book, even when he had finished them, Moses commanded the Levites that bare the ark to take the book of the law, and put it by the side of the ark of the Covenant, that it might be there for a witness (Deuteronomy 31:24-26).

This shows that there was nothing inside of the ark except the two tables of stone on which the law was written, and that the book of Moses was by the side of it. That there was nothing in the ark except the two tables of the covenant is evident from the first book of Kings:

There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, the covenant which Jehovah made with the sons of Israel (1 Kings 8:9).

That the book of Moses which was laid by the side of the ark was afterwards taken out and preserved in the temple is shown by the fact:

That Hilkiah the high priest found the book of the law in the house of Jehovah and gave it to Shaphan, who told it unto the king, and read it before the king (2 Kings 22:8-11).

[6] That the ark represented the Lord in relation to Divine truth, and consequently signified Divine truth from the Lord, thus the Word, is shown by the fact that from it the Lord spoke with Moses, for it is said:

Thou shalt put the testimony into the ark; and there I will meet thee, and I will speak with thee from between the two cherubim which are upon the ark of the Testimony, of all things which I will give thee in commandment unto the sons of Israel (Exodus 25:21, 22);

and elsewhere:

When Moses went into the Tent of meeting to speak with Him he heard the voice of one speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim; thus He spake unto him (Numbers 7:89).

The Lord spoke to Moses therefrom because the law was there, and that law signifies in a broad sense the Lord in relation to the Word, and from the Word the Lord speaks with man; it was "from above the mercy-seat between the two cherubim," because "the mercy-seat" signifies the removal of falsities that are from evil loves, and at the same time reception and hearing, and "the cherubim" signify a guard that there be no approach except through the good of love.

[7] Because the Lord in heaven and in the church is Divine truth or the Word, which is meant by the law inclosed in the ark, and because the Lord is present in the law or the Word, so where the ark was, there was Jehovah or the Lord, as can be seen from these words in Moses:

Moses said to Jehovah, ² Leave us not, I pray; forasmuch as thou knowest how we must encamp in the wilderness, therefore thou wilt be to us instead of eyes; and it shall be when thou shalt go with us, yea, it shall be that the good that Jehovah shall do unto us, the same good we will do unto thee. And they journeyed from the mount of Jehovah a way of three days, and the ark of the Covenant of Jehovah journeyed before them a way of three days to search out a resting place for them; and the cloud of Jehovah was over them by day, when they journeyed from the camp. When the ark journeyed Moses said, Arise, O Jehovah, let Thine enemies be scattered, and let them that hate Thee flee from before Thy faces; and when it rested he said, Return, O Jehovah, to the myriads of the thousands of Israel (Numbers 10:31-36).

It is clear from these particulars that Jehovah or the Lord is here meant by "the ark" because of His presence in the law that was in the ark, thus because of His presence in the Word. Since the Lord is here meant by the law, and thus by the ark, "Moses said, Arise, O Jehovah, that Thine enemies be scattered, and let them that hate Thee flee from before Thy faces; and when it rested he said, Return, O Jehovah, to the myriads of the thousands of Israel." But still more interior things are involved in these words, namely, that the Lord by His Divine truth leads men and defends them against falsities and evils, which are from hell, especially in temptations, which are signified in particular by the journeyings of the sons of Israel in the wilderness forty years. That the Lord leads men continually by His Divine truth is signified by "the ark of the Covenant of Jehovah journeyed before them a way of three days to search out a resting place for them," "the ark of Jehovah" meaning the Lord in relation to Divine truth, "journeying a way of three days" meaning His auspices and leading from beginning to end, and "searching out" signifying salvation, which is the end.

[8] Moreover, protection from falsities and evils which are from hell is signified by "the cloud of Jehovah over them by day," as well as by the words of Moses when the ark journeyed, "Arise, O Jehovah, let Thine enemies be scattered, and let them that hate Thee flee from before Thy faces;" "the cloud of Jehovah by day" signifies also protection by Divine truth in ultimates, such as the Word is in the sense of the letter, for by such truth the Lord can be approached even by the evil, and by it He defends the interior things of the Word, which are celestial and spiritual. (That this sense of the Word is signified by a "cloud" may be seen above, n. 594.) "Enemies" and "them that hate" signify falsities and evils that are from hell, "enemies" falsities, and "them that hate" evils, thus they signify the hells in respect to falsities and evils. Truths from good, which are implanted in man after temptations, are signified by "when the ark rested Moses said, Return, O Jehovah, to the myriads of the thousands of Israel;" "the resting of the ark" signifies the state after temptations, when evils and falsities have been removed; "to return" signifies the Lord's presence at that time, for in temptations the Lord appears to be absent; "the myriads of the thousands of Israel" signify the truths from good implanted, which constitute the church. (That "myriads" are predicated of truths, and "thousands" of goods, see above, n. 336.)

[9] There is a like significance in these words in David:

Lo, we have heard of Him in Ephrathah, we have found Him in the fields of the forest; we will come into His habitations, we will bow ourselves down at His footstool. Arise, O Jehovah, to Thy resting place, Thou and the ark of Thy strength. Let Thy priests be clothed with righteousness and let Thy saints shout for joy (Psalms 132:6-9).

Evidently this Psalm treats of the Lord, who is here meant by "David," as can be seen from its being said, "We have found Him in Ephrathah and in the fields of the forest," also that "they bowed themselves down at His footstool;" "Ephrathah" meaning Bethlehem where the Lord was born, and signifying the Word in respect to its natural sense, while "Bethlehem" signifies the Word in respect to its spiritual sense; and there He chose to be born because the Lord is the Word; "the fields of the forest" signify the things of the natural sense of the Word, thus of the sense of the letter; while "His habitations" signify the spiritual sense of the Word, also heaven, since heaven is in that sense. The "footstool" to which they shall bow themselves down signifies the natural sense of the Word, and thence also the church on earth, since the church is in that sense. (That the "footstool" of the Lord means the church on earth, see above, n. 606.)

[10] The "resting place" to which Jehovah should arise signifies the union of the Divine and the Human in the Lord, and His conjunction with heaven and the church; and because the Lord, and also those who are in heaven and in the church, have rest and peace when He has subjugated the hells and has brought all things there and in the heavens into order, it is said, "Arise, Thou and the ark of Thy strength," "Thou" meaning the Lord Himself, and "the ark of Thy strength" Divine truth proceeding from Him, for through this the Lord has Divine power. The "priests who shall be clothed with righteousness" and the "saints who shall shout for joy," have a similar signification as "the thousands and myriads of Israel," "priests" meaning those who are in good, and "saints" those who are in truths, thus in an abstract sense the goods and truths of heaven and the church. (That "priests" in an abstract sense signify the goods of the church may be seen above, n. 31 at the end, and that "saints" in that sense signify the truths of the church, n. 204, 325.) More about this Psalm may be seen above n. 684.

[11] Because the ark, from the law that was in it, signified the Lord in relation to Divine truth, and the Lord has omnipotence from Divine good through Divine truth, therefore by means of the ark miracles were wrought. Thus by means of it the waters of Jordan were divided, so that the sons of Israel passed over on dry ground; the wall of the city of Jericho was overthrown; Dagon, the god of the Ashdodites, fell down before it; the Ashdodites, the Gittites, the Ekronites, and the Bethshemites, were smitten with plagues on account of it; Uzzah died because he touched it; Obed-edom, into whose house it was brought, was blessed. As these historical facts involve arcana that can be opened only by the spiritual sense I also will explain them, that it may be known what the ark signifies in a strict sense and in a broad sense. First, respecting the division of the waters of Jordan that the sons of Israel might pass through on dry ground, in Joshua:

Joshua and all the sons of Israel came to Jordan; and at the end of three days Joshua commanded, saying, When ye shall see the ark of the Covenant of Jehovah, and the priests, the Levites, bearing it, ye shall journey from your place and shall go after it; yet there shall be a space between you and it, about two thousand cubits; ye shall not draw near unto it. And the priests lifted up the ark of the Covenant and went before the people. And Joshua said, When ye shall come to the brink of the waters of Jordan, ye shall stand still in Jordan. And he said unto the people, Behold, the ark of the Covenant of the Lord of the whole earth passing over before you into Jordan; and take ye twelve men of the tribes of Israel; and when the soles of the feet of the priests that bear the ark of Jehovah the Lord of the whole earth shall rest in the waters of Jordan, the waters of Jordan shall be cut off, even the waters that come down from above shall stand in one heap. And it came to pass when the priests came unto Jordan, and the feet of the priests that bear the ark were dipped in the brink of the waters, and Jordan was full, as it was wont to be all the days of harvest, the waters that came down from above stood in one heap, stretching out very far from the city Adam; and those that came down upon the sea of the plain, the sea of salt, were completely cut off, so that the people could pass over towards Jericho. And the priests stood on the dry ground in the midst of Jordan; and all the people passed over on dry ground. Afterwards Jehovah said unto Joshua, Take to you twelve men, one of a tribe; and lift up out of the midst of Jordan, from where the priests' feet stood, twelve stones, which ye shall bring over with you, and leave in the place where ye pass the night. And the sons of Israel did so; and they lifted up twelve stones out of the midst of Jordan, according to the numbers of the tribes of Israel, and they carried them over unto the place where they passed the night. Then after that all the people had finished passing over, the ark of Jehovah passed over, and the priests. And it came to pass when the priests were come up and the soles of their feet were plucked out, the waters of Jordan returned into their place. And the twelve stones which they took out of Jordan did Joshua set up in Gilgal (Joshua 3:1-17; 4:1-20).

All the historicals of the Word, as well as its prophetical parts, contain a spiritual sense that treats, not of the sons of Israel and of nations and peoples, but of the church and its establishment and progress, for this is the spiritual of the Word, while the history is the natural that contains the spiritual. Therefore also all the miracles described in the Word, as the miracles done in Egypt and afterwards in the land of Canaan, involve such things as belong to heaven and the church, and for this reason also these miracles are Divine.

[12] The miracle described above signifies the introduction of the faithful into the church, and through the church into heaven. "The sons of Israel" mean here in the spiritual sense the faithful, who after enduring temptations, which are signified by their wanderings in the wilderness, are brought into the church; for "the land of Canaan," into which the sons of Israel were brought, signifies the church, and "Jordan" signifies the first entrance into it; and "the waters of Jordan" signify truths that introduce into it, which are such as those of the literal sense of the Word, for those are what first introduce. But here "Jordan" and its waters signify the falsities of evil which conduct towards hell, since the land of Canaan was then filled with idolatrous nations, which signify evils and falsities of every kind, which constitute hell; for this reason these were to be driven out, that there might be a place for establishing the church. Because "the waters of Jordan" then signified the falsities of evil, they were parted and removed, to give a passage to the sons of Israel, who were to represent the church.

[13] Now as the Lord alone removes and scatters the falsities of evil that are from hell, and by His Divine truths introduces the faithful into the church and into heaven, and as the ark and the law inclosed in it represented the Lord in relation to Divine truth, it was commanded that the ark should go before the people and thus lead them. This is why it came to pass that as soon as the priests bearing the ark dipped their feet in the waters of Jordan those waters were divided and went down, and the people passed over on dry land, and after this was done the waters returned. Then these same waters signified truths that introduce; for Jordan was the first boundary of the land of Canaan, and that land, when the sons of Israel had entered into it, represented the church, and that river introduction into it.

[14] As the waters of Jordan signified truths that introduce they were commanded to take up out of the midst of it twelve stones, and carry them over to the first place where they passed the night, and this because "stones" signify truths, and "twelve stones according to the number of the tribes of Israel" signified the truths of the church. Joshua set up those stones in Gilgal to the east of Jericho, because "Gilgal" signified the doctrine of natural truth, which is serviceable for introduction into the church. From these few things it is clear what things of heaven and the church were represented by this miracle, also that the "ark," because of the law in it, signified the Lord in relation to Divine truth, therefore it is called "the ark of the Covenant of the Lord of the whole earth," as meaning conjunction with the Lord through Divine truth, since conjunction, which is signified by "covenant," is effected through Divine truth, and that is what constitutes heaven and the church, which are signified in particular by "the whole earth;" in fact, through Divine truth all things were made and created, according to the Lord's words (in John 1:1-3, 10; and in David, Psalms 33:6), "the Word" there meaning Divine truth.

[15] The second miracle done by means of the ark was the overthrow of the wall of Jericho, which is thus described in Joshua:

The city of Jericho was shut up; and Jehovah said unto Joshua, I have given into thy hand Jericho and the king thereof, and the mighty in valor. Ye shall compass the city, all the men of war, once a day for six days. And seven priests shall bear seven trumpets of jubilee before the ark; but the seventh day ye shall compass the city seven times, and the priests shall sound with the trumpets, and then the people shall shout with a great shout, and the wall of the city shall fall down from beneath itself; and the people shall go up. Then Joshua made them go round the city once the first day, as it had been said; after which circuit they returned into the camp, and passed the night in the camp; in like manner the day after. And the seven priests bearing the seven trumpets of jubilee before the ark of Jehovah went on, going, and sounded the trumpets, before whom went the men of war, and the rear marching after the ark, going and sounding the trumpets. And so they did six days; and the seventh day they compassed the city seven times; and the seventh time the people shouted. And when the people heard this, then the wall of the city fell down beneath itself, and the people went up into the city, and gave to the curse all things which were in the city, from man even to woman, and from the boy to the old man. And they burned up the city with fire, and all things that were in it; only the silver and gold, and the vessels of brass and iron they put into the treasury of the house of Jehovah. And Joshua adjured them, saying, Cursed be the man before Jehovah that shall rise up and build this city; with his firstborn he shall lay the foundations of it, and with the youngest he shall set up its folding doors (Joshua 6:1-26).

No one can know the Divine meaning contained in this miracle, unless he knows what is signified by "the city of Jericho" in the land of Canaan, which was burned up, by "its wall" which fell, by the "inhabitants" who were given to the curse, by "the gold and silver, and the vessels of brass and iron," that were put into the treasury of the house of Jehovah, also by "sounding the trumpets and shouting," and by "compassing it six days, and seven times on the seventh day." The "city of Jericho" signifies instruction in the knowledges of good and truth, by which man is introduced into the church; for Jericho was a city not far from the Jordan, and that river signified introduction into the church (as has been said above). For all places in the land of Canaan were significative of things celestial and spiritual belonging to the church, and this from the most ancient times; and as the sons of Israel were to represent the church, and among them the Word was written, in which those places were to be mentioned signifying such things as are of heaven and the church, therefore the sons of Israel were introduced into it, and their introduction was signified by "the river Jordan," and their instruction by "Jericho." And as "Jericho" signified instruction it signified also the good of life, because unless one is in the good of life he cannot be instructed in the truths of doctrine. But when the land of Canaan was held by idolatrous nations the signification of the places and cities in that land was changed into the opposite, Jericho then signifying the profanation of truth and good. From this it follows that the "city" itself signified the doctrine of falsity and evil, which perverted and profaned the truths and goods of the church, its "wall" signifying falsities of evil defending that doctrine, and the "inhabitants" those who are profane; and as all profaneness is from infernal love after the acknowledgment of truth and good, therefore the city was burned with fire, the inhabitants given to the curse, and its wall fell down, "fire" signifying infernal love, "curse" a total blotting out, and "the falling down of the wall" exposure to every evil and falsity.

[16] The sounding of the trumpets by the priests signified the proclamation of Divine truth from Divine good; the shouting and acclamation of the people signified consent and confirmation; compassing the city signified a survey of falsity and evil and their dispersion by the influx of Divine truth from the Lord; this influx was signified by carrying the ark about it. The priests were seven in number, and the city was compassed seven days, and seven times on the seventh day, to signify what is holy, and the holy proclamation of Divine truth, "seven" signifying holiness, and in the contrary sense profaneness, and as there was holiness on the one part and profaneness on the other, there were seven priests with seven trumpets, and the city was compassed seven times.

[17] The gold, the silver, and the vessels of brass and iron, were put into the treasury of the house of Jehovah, because these signified the knowledges of spiritual and natural truth and good, "gold and silver" the knowledges of spiritual truth and good, and "the vessels of brass and iron" knowledges of natural truth and good, which with those who profane are changed into direful falsities and evils; but as they continue to be knowledges, although applied to evils, they are serviceable to use with the good by application to what is good, and therefore these things were put into the treasury of the house of Jehovah. This also is what is meant by the "pounds" [minae] that were taken away from the evil and given to the good; likewise by the "unrighteous mammon;" also by "the gold, silver, and raiment," that the sons of Israel took away from the Egyptians and afterwards devoted to the tabernacle; and also by "the gold and silver" that David gathered from the spoils of enemies, and left to Solomon for building the temple.

[18] That he who rebuilt Jericho would be cursed, and that "he would lay the foundation of it with his firstborn, and set up its folding-doors with his youngest," signified the profanation of Divine truth from its first to its last, if instruction in it should be represented elsewhere than in Jerusalem, by which the church was signified in respect to the doctrine of truth and good, and in respect to instruction from the Word. That this profanation took place under King Ahab by Hiel the Bethelite is recorded in 1 Kings 16:34; and Ahab is said to have done evil in the eyes of Jehovah above all the kings of Israel (verses 1 Kings 16:30, 33). From this miracle done by means of the ark it can be seen that the ark, because of the law in it, represented the Lord in relation to Divine truth, and thence signified the Divine truth proceeding from the Lord.

[19] The third miracle, that Dagon, the god of the Ashdodites, fell down before the ark, and the Ashdodites, Gittites, Ekronites, and Bethshemites were smitten with plagues because of it, is thus described in the first book of Samuel:

Israel went out against the Philistines to war. And Israel was beaten before the Philistines about four thousand men. Therefore the elders said, Let us take unto us out of Shiloh the ark of the Covenant of Jehovah, and let it come into the midst of us, and deliver us out of the hand of the enemy. And they brought from thence the ark of the Covenant of Jehovah of Hosts sitting above the cherubim, and with the ark the two sons of Eli. And it came to pass when the ark came to the camp, all Israel shouted with a great shout; the Philistines heard, and knew that the ark of Jehovah was come to the camp, and they feared for themselves, saying, God is come to the camp; woe unto us! who shall deliver us out of the hands of these mighty gods? These are the gods that smote the Egyptians with every plague. But be strong and be men, O ye Philistines, that ye may not serve the Hebrews. And the Philistines fought, and Israel was beaten with a great slaughter, about thirty thousand footmen; and the ark of God was taken, and both the sons of Eli died. And the Philistines took the ark, and brought it down to Ashdod, into the house of Dagon, and they set it beside Dagon. When they of Ashdod rose in the morning, behold, Dagon lay upon his faces on the earth before the ark of Jehovah; and they put back Dagon again. But when they arose in the morning, Dagon lay upon his faces on the earth before the ark, and both the head of Dagon and the two palms of his hands lay cut off upon the threshold. And the hand of Jehovah was heavy upon them of Ashdod, and He smote them with emerods, Ashdod and the borders thereof. Then the men of Ashdod said, The ark of Israel shall not abide with us. Therefore the lords of the Philistines said, Let the ark of the God of Israel be carried over unto Gath. And they carried it over unto Gath. But the hand of Jehovah was against the city, and smote the men of the city from the least to the greatest, and emerods brake out upon them. So they sent the ark of God to Ekron. But the Ekronites cried out that they should be slain. And the men that died not were smitten with emerods. Therefore the lords said that they would send back the ark into its place. When the ark had remained in the field of the Philistines seven months, the Philistines called the priests and diviners, saying, What shall we do with the ark of Jehovah; how shall we send it back to its place? And they said, Send it not empty, but send it back with a guilt-offering, then shall ye be healed, namely, according to the number of the lords of the Philistines, five emerods of gold and five mice of gold, for one plague is upon you all and upon your lords; ye shall make images of your emerods, and images of your mice, that have laid waste the land; and make a new cart, and two milch kine upon which there hath come no yoke, and tie the kine to the cart, and bring back their calves from them to the house, and put the ark of Jehovah upon the cart, and the vessels of gold put into a coffer at the side thereof; and see if it goeth up the way of the border to Bethshemesh. And they did so. Then the kine went straightway upon the way to Bethshemesh in the one highway, and they lowed; and the lords of the Philistines went after them. And the cart came into the field of Joshua the Bethshemite, and stood there, where there was a great stone. Then they clave the wood of the cart, and offered the kine for a burnt-offering to Jehovah. And the Levites set down the ark of Jehovah, and the coffer in which were the vessels of gold, upon that great stone; and the men of Bethshemesh offered burnt-offerings, and sacrificed sacrifices to Jehovah. But the Bethshemites were smitten because they saw the ark of Jehovah, about fifty thousand and seventy men. But the men of Kiriath-jearim caused the ark of Jehovah to come up, and brought it into the house of Abinadab in Gibeah, and it remained there twenty years. Then Samuel said, If with the whole heart ye will return to Jehovah, put ye away the gods of the alien and Ashtaroth, and prepare your heart towards Jehovah, and serve Him only, then will He deliver you out of the hand of the Philistines (1 Samuel 4:1-11; 5:1-12; 6:1-21; 7:1-3).

What is signified by all this-that the ark was taken by the Philistines, and the Philistines were smitten with emerods on account of the ark in Ashdod, Gath, and Ekron, also that mice laid waste their land, and that so many died there and in Bethshemesh-cannot be known unless it is known what the Philistines, and in particular the Ashdodites, Gittites, Ekronites, and Bethshemites, represented and thence signified; also what is signified by "emerods" and by "mice," and by "the golden images" of these, and besides by the "new cart" and "the milch kine." Evidently these are representatives of such things as belong to the church, for otherwise why should the Philistines have been smitten with such plagues, and the ark have been so brought back?

[20] The Philistines represented, and thence signified, those who make no account of the good of love and charity, and thus no account of the good of life; placing everything of religion in knowledge and cognition; therefore they were like those at the present day who make faith alone, that is, faith separated from charity, the essential of the church and the essential of salvation. This is why they were called "the uncircumcised," for to be uncircumcised signifies to be destitute of spiritual love, thus of good; and because they had reference to those within the church they were not spiritual, but merely natural, since he who makes no account of the good of charity and of life becomes merely natural, and even sensual, loving only worldly things, and is unable to understand any truths spiritually, and the truths he apprehends naturally he either falsifies or defiles. Such are they who are meant in the Word by the "Philistines." Thence it is evident why the Philistines so frequently fought with the sons of Israel, and that sometimes the Philistines conquered, and sometimes the sons of Israel. The Philistines conquered when the sons of Israel departed from the statutes and precepts in not doing them; but when the sons of Israel lived according to these they conquered. To live according to the precepts and statutes was their good of love and good of life. At this time the sons of Israel were conquered by the Philistines because they had departed from the worship of Jehovah to the worship of other gods, especially to the worship of Ashtaroth, as can be seen from what Samuel said to them (1 Samuel 7:3). For the same reason also the ark had been taken by the Philistines.

[21] When it is known that the Philistines represented and thence signified those who make no account of the good of love, charity, and life, it can be known why because of the ark they were smitten with emerods and died in consequence; also why mice laid waste the land; for "emerods" signify truth defiled by such evil of life as is with those who are destitute of good; since "blood" signifies truth, and the corrupted blood from emerods truth defiled; and the hinder part, where the emerods were, signifies natural love, which with those not spiritual is the love of the world, while "mice" signify the falsities of the sensual man, which eat up and consume all things of the church, as mice lay waste fields and crops, and also the vegetables underground. Such were their plagues, because they were such, since those who are without good defile truths and also lay waste all things of the church. This was done on account of the ark, because the "ark" signified the Divine truth that proceeds from the Lord, and this cannot be genuine truth but with those who are in the good of love, and thence in the good of life; and when Divine truth flows in with those who are not in good it produces effects that correspond to their falsities of doctrine and evils of life, just as in the spiritual world, when Divine truth flows into such, the defilement of truth and devastation of good are manifested in a likeness of emerods and mice.

[22] Dagon the god of the Ashdodites, because of the nearness and presence of the ark, was cast down to the earth, and afterwards his head and the palms of his hands were cast upon the threshold of his temple, because "Dagon" signified their religion, which was wholly without intelligence and without power, because it was without spiritual good, "head" signifying intelligence, and "palms of the hands" power. It is similar in the spiritual world, when Divine truth inflows out of heaven with such persons, for they then appear as if they were without a head and without palms of the hands because they are without intelligence or power.

[23] By the advice of their priests and diviners they made golden images of the emerods and mice, and set them at the side of the ark upon a new cart, to which they tied two milch kine on which no yoke had come, because "gold" signifies the good of love, which heals and purifies from falsities and evils, which are signified by the "emerods and mice," also because a "cart" signifies the doctrine of natural truth, and a "new cart" that doctrine untouched and unpolluted by the falsities of their evil, and the "milch kine" on which no yoke had come signify natural good not yet defiled by falsities, for to bear a yoke signifies to serve, here to serve falsities which defile good; and as such good agrees with the Divine truth, which was signified by the "ark," therefore these representatives were adapted and applied; and afterwards the Levites offered the kine as a burnt-offering, which they burned with the wood of the cart.

[24] The ark with the gifts was put on a great stone, near which the kine stood still, because a "stone" signifies Divine truth in the ultimate of order. The priests and diviners of the Philistines recommended this to be done because a knowledge of correspondences and representations was a common knowledge at that time, since it was their theology, known to the priests and diviners, who were their wise men. But because men at that time had become for the most part merely natural, they regarded these things in an idolatrous way, worshiping the externals, and giving no thought to the internals that the externals represented. From this it can be seen what the particulars here cited from the book of Samuel signify in series, also that the "ark," because of the law in it, signifies Divine truth proceeding from the Lord.

[25] Fourth, the two miracles wrought by means of the ark, the death of Uzzah and the blessing of Obed-edom, are thus described in the second book of Samuel:

David arose and went, and all the people that were with him, from Baal-Judah, to bring up from thence the ark of God, whose name is called upon, the name of Jehovah of Hosts that sitteth upon the cherubim. And they caused the ark of God to be carried upon a new cart, and they brought it up out of the house of Abinadab, which was in Gibeah; and Uzzah and Ahio, the sons of Abinadab, were leading the cart. And David and all the house of Israel were playing before Jehovah, upon instruments of fir-wood of every kind, and upon harps, and with psalteries, and with timbrels, and with sistra, and with cymbals. And when they came to the threshing floor of Nachon, Uzzah put forth unto the ark and seized upon it, because the oxen stumbled; and the anger of Jehovah glowed against Uzzah, and God smote him for his error, so that he died there by the ark of God. And David was grieved at it, and David feared Jehovah that day, and he said, How shall the ark of Jehovah come unto me? And David would not remove the ark of Jehovah unto him in the city of David, but he turned it aside into the house of Obed-edom the Gittite. And the ark of Jehovah remained in his house three months, and Jehovah blessed Obed-edom and all his house; and it was told to King David; and David went and brought up the ark of God from the house of Obed-edom into the city of David with joy; and when they that bare the ark of Jehovah had gone six paces, he sacrificed an ox and a fatling; and David danced with all his strength before Jehovah, girt with a linen ephod. And David and all the house of Israel brought up the ark of Jehovah with a shout and with the sound of a trumpet; and they brought the ark of Jehovah into the city of David, which is Zion, and set it up in its place within the tent that David had stretched out for it (2 Samuel 6:1-17).

These historical facts in the internal or spiritual sense involve many things that cannot come into view in the sense of the letter, which is the historical sense; as what is involved in the fact that the ark was brought from the house of Abinadab into the house of Obed-edom, and at length into the city of David, which is Zion; in the fact that when it was brought they played and sounded all kinds of musical instruments, and David himself danced; that the ark was brought upon a new cart, to which oxen were tied; also that Uzzah, the son of Abinadab, died, and Obed-edom with his house was blessed. All these things, although historical, have concealed in their bosom such things as pertain to heaven and the church, in like manner as the ark itself, which, on account of the law in it, represented the Lord as to the Divine truth; therefore it is called "the ark of God whose name is called upon, the name of Jehovah of hosts that sitteth upon the cherubim." That the ark was now brought out of the house of Abinadab, first into the house of Obed-edom and at length into the city of David, which is Zion, involves arcana that no one can know unless he knows what was signified by "Gibeah" and by "Baal-Judah" there, where Abinadab was, and by "Gath" where Obed-edom was, and finally by "Zion" where David was. All the regions and the cities in them in the land of Canaan were representative, as it is in the spiritual world with the regions there and their cities. In the spiritual world in every region and also in every city those who are in the good of love dwell toward the east and the west, those who are in a bright good of love toward the east, and those who are in an obscure good of love toward the west; while toward the south and the north there those dwell who are in the light of truth; those who are in a bright light of truth toward the south and those who are in an obscure light of truth toward the north. The like is true of the land of Canaan and its regions and the cities of those regions; in reference to their quarters these corresponded to the regions of the spiritual world and to the cities of those regions; but with this difference, that on earth it is impossible so to arrange men in their quarters in respect to the good of love and the light of truth, as the spirits and angels are arranged in the spiritual world; consequently in the land of Canaan and its cities the places themselves represented, and not the persons. That this was so can be seen from the partition of the land of Canaan into inheritances, which fell by lot to the tribes according to their representation of the church; also from the representation of the church itself by Jerusalem and Zion, Jerusalem representing the church in respect to the truth of doctrine and Zion the church in respect to the good of love. When, therefore, it is known what pertaining to heaven and the church is signified by "Gibeah," and by "Baal-Judah" there, where Abinadab was, and what by "Gath" where Obed-edom was, it can be known what is signified by bringing the ark from Abinadab to Obed-edom, and at length into Zion.

[26] From the signification of these cities it can be seen that the transference of the ark represented the progress of the church with man, from its ultimate to its inmost, as from one heaven into another, even to the highest, which is the third heaven. "Baal-Judah," where Abinadab was, signified the ultimate of the church, which is called its natural, for this was represented by "Gibeah," where "Baal-Judah" was. But "Gath," where Obed-edom was, who was therefore called a Gittite, signified the spiritual of the church; and this signification it took on after the sons of Israel had taken from the Philistines the cities from Ekron even to Gath (1 Samuel 7:13-15); while "Zion," where David was, signified the inmost of the church, which is called its celestial.

[27] From this it is evident that the transference of the ark signified the progress of the church with man from its ultimate to its inmost; and this because such progressions are effected by means of Divine truth, which was signified by the ark; for the man of the church progresses from the natural to the spiritual, and through that to the celestial, and this continually from the Lord by means of His Divine truth; the natural is the good of life, the spiritual is the good of charity toward the neighbor, and the celestial is the good of love to the Lord. As the goods of the three heavens have a like progression, so the ascent through them in their order is also represented.

[28] Their playing and sounding all kinds of musical instruments, and David's dancing when the ark was brought up, represented the gladness and joy that result from the affection of truth and good from the Lord through the influx of Divine truth, which was signified by the "ark;" the instruments mentioned, on which they played in the first journey from the house of Abinadab to the house of Obed-edom, represented gladness of mind from a natural and spiritual affection of truth; and the dancing of David, also the shouting and sound of the trumpet represented joy of heart from the affection of spiritual and celestial good. Harmonies of musical sound are from the spiritual world, and signify the affections with their gladnesses and joys (as may be seen above, n. 323, 326). "Zion" signifies the third heaven, and thence the inmost of the church (See also above, n. 405.

[29] "The ark" brought on a new cart to which oxen were tied represented and thence signified the doctrine of truth from the good of love, "cart" signifying the doctrine of truth, and "oxen" the good of love, both in the natural man; for Divine truth, which is signified by the "ark," rests and is founded upon the doctrine of natural truth which is from good; this is why the ark was set upon a cart before which were oxen. (That a "chariot" [or cart] signifies the doctrine of truth, see above, n. 355); that an "ox" signifies the natural good, see Arcana Coelestia 2180, 2566.)

[30] Uzzah the son of Abinadab died because he seized upon the ark with his hand, because "to touch with the hand" signifies communication, and communication with the Lord is effected through the good of love, and yet Uzzah was not anointed, as the priests and Levites were, to whom the representation of the good of love was given by anointing (that this was given by anointing, see n. 375. Moreover, the cherubim that were over the mercy-seat which was upon the ark, signified the guard that the Lord be not approached except through the good of love. That this was also done that David might not bring the ark into Zion before the progression which was being represented was finished (of which above) can be seen from this, that David grieved at the death of Uzzah, and feared to bring the ark into his city, which was Zion (verses 8-10).

[31] Obed-edom was blessed, and his house, on account of the ark, because a blessing from the good things of the world signifies blessing from the good things of heaven, which proceed solely from the Lord by the reception of the Divine truth represented by the ark, and these good things those have who are in spiritual good, which Obed-edom in Gath represented, as has been said above.

[32] Finally, bringing the ark into Zion and into the tent that David had stretched out for it, signified the ascent into the third heaven, and the conjunction of the Divine truth with the good of love, for "Zion" represented the inmost of the church, and thence the inmost of the heavens, which is the highest or third heaven, in which the angels are in the good of love to the Lord, and where there is a guard that the Lord be not approached except through the good of love, which guard was represented by the cherubim over the ark.

[33] Bringing the ark into the inmost part of the temple built by Solomon has a like signification; this is thus described in the first book of Kings:

Solomon prepared an adytum in the midst of the house, to set there the ark of the covenant of Jehovah; and in the adytum he made two cherubim of wood of oil, and he set the cherubim in the midst of the inner house, so that their wings were spread forth to the wall on each side, and their wings touched one another in the midst of the house; and he overlaid the cherubim with gold. And Solomon brought up the ark of the covenant of Jehovah out of the city of David, which is Zion. And all the elders of Israel came, and the priests lifted up the ark, and brought up the ark of Jehovah, and the tent of meeting, and all the vessels of holiness that were in the tent; and Solomon and all the congregation with him before the ark. And the priests brought the ark of the covenant of Jehovah into its place, into the adytum of the house, into the holy of holies, even under the wings of the cherubim; for the cherubim spread forth their wings over the place of the ark, so that the cherubim covered the ark and the staves thereof from above, and the heads of the staves were seen from the holy place, toward the faces of the adytum, but they were not seen without. And Solomon said, There have I set a place for the ark, wherein is the covenant of Jehovah, which He made with our fathers when He brought them forth out of the land of Egypt (1 Kings 6:19, 23, 27, 28; 8:1-8, 21).

As the ark in the tent of meeting represented the third heaven where the Lord is, and the tent itself without the veil the second heaven, and the court the first heaven, so was it with the temple; for the temple with its courts represented the three heavens, therefore there was nothing in the temple or outside of the temple within the courts, that did not represent something of heaven, and this for the reason that the Lord at that time was present in representatives; for the churches before the Lord's coming were representative churches, and finally such as the church was that was instituted with the sons of Israel. But when the Lord came into the world, the externals that represented were abolished, for it was the Lord Himself that the representatives of the church shadowed forth and signified; and as these were external things, and as it were veilings, within which was the Lord, so when He came these veilings were taken away, and He was manifested, with heaven and the church, in which the Lord is the all in all. The primary representatives of the Lord, and thence of heaven and the church, were the tent of meeting with the table, the lamp stand, the altar of incense, and the ark there, also the altar with the burnt offerings and sacrifices, and afterwards the temple; the temple having a similar representation as the tent of meeting, with the difference that the tent of meeting was a more holy representative of the Lord, of heaven, and of the church, than the temple.

[34] From this it can be seen that the adytum in the temple, where, like as in the tent of meeting, the ark was, represented the Lord in relation to the Divine truth, and thence the third heaven, where angels are conjoined to the Lord by love to Him, and consequently have Divine truth inscribed on their hearts. But what was signified by "the cherubim" in the temple, and their "wings," and the "staves" which are also mentioned, shall be told in a few words. "The cherubim" signified a guard that the Lord be not approached except through the good of love, consequently they were made of the "wood of oil," which wood signified the good of love (See above, n. 375; "the wings of the cherubim" signify the spiritual Divine, which descends from the celestial Divine, in which is the third heaven, into the second heaven, and is there received; this is why the wings "touched one another in the midst of the house," and were thence "stretched forth to the wall on each side." But the "staves" by which the ark was carried, signified Divine power, the same as "arms." From this and what precedes the signification of "the ark of the Covenant" in the Word can be seen.

[35] By the "ark," moreover, the same as by "the continual sacrifice" in Daniel, which was to cease at the Lord's coming into the world, a representative of the church in general is meant, in Jeremiah:

I will give you shepherds according to My heart, that they may feed you with knowledge and intelligence; and it shall come to pass when ye shall be multiplied and bear fruit in the land, in those days they shall say no more, The ark of the covenant of Jehovah, neither shall it come up upon the heart, neither shall they make mention of it, neither shall they miss it, neither shall it be renewed anymore (Jeremiah 3:15, 16).

This is said of the Lord's coming, and of the abolition of the representative rites of the Jewish Church at that time. That the interior things of the church that had been veiled over by external representative rites would then be manifested and there would then be interior or spiritual men, is signified by "shepherds would be given according to the heart of the Lord, and they shall feed them with knowledge and intelligence," "shepherds" meaning those who teach good and lead to it by means of truths; the multiplication of truth and fructification of good are signified by "Then it shall come to pass when ye shall be multiplied and bear fruit in the land in those days;" that there will then be conjunction with the Lord through the interiors of the Word and not through its exteriors, which merely represented and signified things interior, is signified by, "they shall say no more, The ark of the Covenant of Jehovah;" "the ark of the Covenant of Jehovah" here signifying the externals of worship that were then to be abolished, the same as "the continual sacrifice" that was to cease (See Daniel 8:13; 11:31; 12:11). That worship was to be no longer external but internal is signified by, "it shall not come up upon the heart, neither shall they make mention of it, neither shall they miss it, neither shall it be renewed anymore." From this, too, it can be seen that "the ark of the Covenant" seen by John in the temple of God, which is the vision here treated of, was an appearing of the Divine truth, by which there is a conjunction of the new heaven and the New Church with the Lord, and that this was so seen that the Word in the letter might be similar throughout, consisting of things that were externals of worship and represented internals; the like as above (Daniel 8:3, 4), where "the altar" and "incense offerings" were seen "before the throne;" for the Word in the letter consists of pure correspondences, such as existed in the representative churches, and were taken therefrom for use in the Word, and in these the interior things of heaven and the church, which are spiritual and celestial, are contained.

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