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Arcana Coelestia #9372

Arcana Coelestia (Potts translation)      

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Arcana Coelestia 9374, 9378, 9379, 9382, 9386, 9429, 9504, 9779, 9806, 9828, 9954, 10027, 10090, 10215, 10251, 10337, 10355, 10375, 10396, 10397, 10400, 10432, 10450, 10460, 10468, 10528, 10549, 10551, 10635, 10636, 10641, 10690

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Compare the birth of John the Baptist with the birth of Jesus Christ. What do the births of these men mean in our lives?
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Arcana Coelestia #8588

Arcana Coelestia (Potts translation)      

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8588. And Meribah. That this signifies the quality of the complaining, is evident from the fact that in the original tongue “Meribah” means “contention,” or “quarreling,” and “quarreling” signifies complaining (see n. 8563, 8566); and because names signify the quality of the thing (n. 8587), therefore “Meribah” here signifies the quality of the complaining. As regards this temptation itself and its quality, be it known that in this passage are described those who in temptations almost yield, namely, those who complain against heaven and also against the Divine Itself, and at last almost disbelieve in the Divine Providence. These things are signified in the internal sense by what precedes, and also by what follows in this verse, namely, the quality of the state of the temptation, which is signified by “Massah,” and the quality of the complaining in the temptation, which is signified by “Meribah.” That this quality is here signified by “Meribah,” is plain in David:

Thou calledst upon Me in distress, and I rescued thee; I answered thee in the secret place, I proved thee at the waters of Meribah (Psalms 81:7).

[2] But in the internal historical sense, in which the subject treated of is the state of religion with the Israelitish nation, that nation is described in respect to its quality toward Jehovah, namely, that they were not willing by supplication to entreat Him for aid, but that they expostulated. The reason was, that at heart they did not acknowledge Jehovah as the supreme God, but only in the mouth, when they saw the miracles. That at heart they did not acknowledge Him is very evident from the Egyptian calf which they made for themselves and worshiped, saying that these were their gods; also from their frequent apostasy (of which see n. 8301). This is what is here described in the internal historical sense; but in the internal spiritual sense is described the quality of the temptation with those who before they are liberated are brought to the last of temptation.

[3] That the quality of the Israelitish nation and of its religiosity is described by contention with Moses at Massah and Meribah, is also evident in the following passages:

Harden not your heart, as at Meribah, as in the day of Massah in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work; for forty years did I feel loathing at the generation, and said, It is a people that do err in their heart, and the same have not known My ways, to whom I sware in Mine anger that they should not come unto My rest (Psalms 95:8-11).

Ye shall not tempt Jehovah your God, as ye tempted Him in Massah (Deuteronomy 6:16; 9:22, 24).

Of Leviticus he said, Thy Thummim and thy Urim are with the Holy Man, whom thou didst tempt at Massah, with whom thou didst contend at the waters of Meribah (Deuteronomy 33:8).

“The Holy Man” here denotes the Lord, whom they tempted, and whom Moses and Aaron did not sanctify.

(References: Deuteronomy 4:16, Deuteronomy 33:8-9)

[4] In the internal historical sense, in which the subject treated of is the religiosity of the Israelitish nation, by Moses and Aaron is not represented truth Divine, but the religiosity of that nation whose leaders and heads they were (n. 7041). Because this religiosity was such as said above, it was intimated to them that they should not bring the people into the land of Canaan, as is written in the book of Numbers:

Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them; these are the waters of Meribah, because the sons of Israel contended with Jehovah (Numbers 20:12-13; 27:14).

Aaron shall be gathered unto his people, and shall not come into the land which I have given to the sons of Israel, because ye rebelled against My mouth at the waters of Meribah (Numbers 20:24).

The same is said of Moses (Deuteronomy 32:50-51).

[5] That still representative Divine worship was instituted with that nation, was because representative worship could be instituted with any nation that had holy externals of worship, and worshiped almost idolatrously; for what is representative does not regard the person, but the thing (n. 1361), and it was the genius of that nation, beyond any other nation, to worship merely external things as holy and Divine, without any internal; as for instance to worship as deities their fathers, Abraham, Isaac, and Jacob, and afterward Moses and David, and moreover to account holy and as Divine, and to worship, every stone and every piece of wood that had been inaugurated in their Divine worship; as the arks, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterward the temple. Of the Lord’s Providence there was then given a communication of the angels of heaven with man by means of such things. For there must needs be somewhere a church, or the representative of a church, in order that there may be communication of heaven with the human race; and as that nation, beyond any other nation, could make Divine worship consist in external things, and thus act the representative of a church, therefore that nation was taken.

[6] At that time communication with the angels in heaven was effected by means of representatives in the following way. Their external worship was communicated to angelic spirits who are simple, and who do not reflect upon internal things, but still are interiorly good. Such are they who in the Grand Man correspond to the outer skin. These pay no attention whatever to the internal of man, but only to his external. If this appears holy, they think holily of the internal also. The more interior angels of heaven saw in those spirits the things that were represented, consequently the heavenly and Divine things that corresponded; for they could be present with these spirits, and see those things; but not with the men except by means of the spirits. For angels dwell with men in things interior; but where there are no such things, they dwell in the interior things of simple spirits; for the angels have no interest in other than spiritual and heavenly things, which are the interior things contained in representatives. From these few words it can be seen how there could be communication with heaven by means of such a people. But see what has been previously shown on this subject, namely: That with the Jews the holy of worship was miraculously elevated into heaven quite apart from them (n. 4307); that whatever their quality might be, the descendants of Jacob could represent what is holy, provided they closely observed the rituals commanded (n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301).

(References: Arcana Coelestia 3479-3480, 4288-4289; Deuteronomy 4:16, Deuteronomy 33:8-9)

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Matthew 17:10-13

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10 And his disciples asked him, saying, Why then say the scribes that Elias must first come?

11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.

13 Then the disciples understood that he spake unto them of John the Baptist.

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Exploring the Meaning of Matthew 17      

By Rev. Dr. Ray Silverman

Chapter 17.

Glimpses of Heaven

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.

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.

The Faith that Moves Mountains

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.”

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.

Paying Taxes

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.”

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


1. Some scholars have claimed that the transfiguration took place on Mt. Tabor in Galilee. But in the previous episode Jesus was in Caesarea Phillipi (in the foothills of Mt. Hermon). Moreover, Mt. Tabor is not a “high mountain,” being only 1,750 feet tall, while Mt. Hermon is the tallest mountain in Israel, reaching upwards to 9,400 feet. It would, therefore, seem appropriate that the transfiguration took place on Mt. Hermon — not on Mt. Tabor. 2. Arcana Coelestia 737:2: “Genesis 1 describes the six days of a person’s regeneration prior to becoming celestial. During those six days there is constant conflict, but on the seventh day comes rest. Consequently there are six days of labor, and the seventh is the Sabbath, a word which means rest. This also is why a Hebrew slave was to serve for six years and in the seventh was to go free” See also, Arcana Coelestia 8494: “ The word ‘rest’ signifies a state of peace when there is no temptation . . . such as there was on the days of the Sabbath. . . . But the six preceding days represented the combat and labor, consequently the temptations, which precede a state of peace; for after temptations comes a state of peace, and then there is the conjunction of good and truth.”

3. Apocalypse Explained 64[2]: “The Lord took Peter, James, and John, because by them the church in respect to faith, charity, and the works of charity was represented; He took them ‘into a high mountain,’ because ‘mountain’ signifies heaven; ‘His face did shine as the sun,’ because ‘face’ signifies the interiors, and it did shine as the sun because His interiors were Divine, for the ‘sun’ signifies Divine love.” See also Arcana Coelestia 7038:3: “The Lord loved John more than the rest; but this was not for his own sake, but because he represented the exercises of charity, that is, uses.”

4. Heaven and Hell 119: “The Lord was seen by the disciples when they were withdrawn from the body and were in the light of heaven.” See also Arcana Coelestia 1530: “He so appeared to them because their interior sight was opened.”

5. Conjugial Love 333: “Are there not and have there not been men who, for the woman they long for and implore to be their bride, regard their very life as worthless and wish to die if she does not consent to their entreaty — evidence, as also testified to by the many battles of rival suitors even to their death, that this love exceeds love of life?

6. Apocalypse Explained 14: “The things that enter by the sense of sight, enter into the understanding and enlighten it … but the things that enter by the sense of hearing, enter into the understanding and at the same time into the will…. That the things which enter by hearing, enter directly by the understanding into the will, may be further illustrated from the instruction of the angels of the celestial kingdom, who are the wisest; these receive all their wisdom by hearing and not by sight; for whatever they hear of Divine things, they receive in the will from veneration and love, and make a part of their life.”

7. Arcana Coelestia 3719: “In the internal sense ‘fear’ signifies what is sacred … [It is a state of] veneration and reverence, or reverential fear.”

8. This will become a major theme in the Gospel According to Mark. 9. It is recorded that Jesus gave them “power over unclean spirits” (10:1) and commanded them to “cast out demons” (10:8), but up to this point Matthew does not record any instances of them performing any of these actions.

10. Arcana Coelestia 2273: “A person is not saved on account of temptations if he places anything of merit in them; for if he does this, it is from the love of self, in that he congratulates himself on their account, and believes that he has merited heaven more than others, and at the same time he is thinking of his own preeminence over others by despising others in comparison with himself; all of which things are contrary to mutual love, and therefore to heavenly blessedness. The temptations in which a person overcomes are attended with a belief that all others are more worthy than himself, and that he is infernal rather than heavenly.”

11. Apocalypse Explained 405: “The Lord spoke those things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves, when notwithstanding such things are only done by faith derived from the Lord, and thus by the Lord.”

12. Arcana Coelestia 6206: “All evil flows in from hell, and all good through heaven from the Lord.”

13. Heaven and Hell 528: “To receive the life of heaven a person must needs live in the world and engage in the duties and employments there, and by means of a moral and civil life receive the spiritual life. In no other way can the spiritual life be formed with a person, or a person’s spirit prepared for heaven; for to live an internal life and not at the same time an external life is like dwelling in a house that has no foundation, that gradually sinks or becomes cracked and rent asunder, or totters till it falls.”

14. Apocalypse Explained 513:18: “What is natural is subject to what is spiritual and serves it, for the spiritual man is like a lord, and the natural man like a servant; and as the natural are servants, and are therefore meant by those who pay tribute, so it was brought about that neither the Lord nor Peter, but the ‘fish,’ which signified the natural man, should furnish the tribute.” See also Arcana Coelestia 6394: “Peter’s catching a fish out of the sea and finding in its mouth a piece of money which he was to give [to pay the temple tax], represented that the lowest natural, which serves, should do this; for ‘fishes’ signify this natural.”

15. Spiritual Diary 5002: “The life of every person is foreseen by the Lord, as to how long he will live, and in what manner; therefore, each person is directed from earliest infancy with a regard to a life to eternity. The Providence of the Lord, therefore, commences from earliest infancy.” It should be noted that Divine foresight is such that it foresees every possibility. However, because of human free will, which is never taken away, nothing is inevitable.

16. Arcana Coelestia 5122:3: “The Lord knows all things, and every single thing, provides for them every moment. If He were to pause even for an instant, all the progressions would be disturbed; for what is prior looks to what follows in a continuous series and produces a series of consequences to eternity. Therefore, it is plain that the Divine foresight and providence are in everything, even the very least; and that unless this were so, or if they were only universal, the human race would perish.”


From Swedenborg's Works

Explanations or references:

Arcana Coelestia 3540, 5620, 6752, 9372, 9807

Apocalypse Revealed 624

References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 36, 63, 83, 594, 624

Related New Christian Commentary

  Stories and their meanings:

Bible Word Meanings

A disciple in Matthew 10:41 signifies charity and at the same time, faith from the Lord. It disciple signifies the truth of life, and a...

The words "ask" and "question" are used a number of different in natural language, and a number of different ways in the Bible. The spiritual...

As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

'The chief priests and scribes,' as in Matthew 20:18, signify the adulterations of good and the falsifications of truth.

Coming (Gen. 41:14) denotes communication by influx.

To "answer" generally indicates a state of spiritual receptivity. Ultimately this means being receptive to the Lord, who is constantly trying to pour true ideas...

As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

all things
The Lord is life itself, is the Creator of the universe, and is the source of life on an ongoing basis. So in a literal...

son of man
The Lord, in some places, calls Himself 'the son of God,' at other times, 'the son of man (ἄνθρωπος).' This is always according to the...

Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

john the baptist
Jesus as a man in the Bible represents Divine Truth, the pure and perfect expression of the Lord's infinite love. That truth is contained within...

Jesus as a man in the Bible represents Divine Truth, the pure and perfect expression of the Lord's infinite love. That truth is contained within...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library at the New Church Vineyard website.

 Finding the Deeper Meaning of the Word
Lesson and activities looking at the inner meaning of the Old and New Testaments.
Religion Lesson | Ages over 15

 How Does God Lead People?
The Bible lays out a path to happiness. By making God's truth our Guide and following Him we can hear His voice through friends, conscience, inspiring books or by reflecting on events we experience.
Sunday School Lesson | Ages 11 - 17

 How Does the Lord Lead People?
Lesson and activities looking at ways the Lord leaves us while leaving us in freedom.
Religion Lesson | Ages over 15

 Mountains Moved by Faith
Worship Talk | Ages 7 - 14

 The Lord Is Transfigured
Sunday School Lesson | Ages 9 - 12

 The Transfiguration
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 The Transfiguration
Since His resurrection, the Lord appears in heaven much as He looked when He was transfigured so this is a wonderful project for children to do! 
Project | Ages 4 - 10

 The Transfiguration
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 The Transfiguration (3-5 years)
Project | Ages 4 - 6

 The Transfiguration (6-8 years)
Project | Ages 7 - 10

 The Transfiguration (9-11 years)
Project | Ages 11 - 14

 The Transfiguration: A Wonderful Vision
Coloring Page | Ages 7 - 14

 Transfiguration: One Lord, Two Prophets, Three Disciples
Coloring Page | Ages 7 - 14

 Ways That the Lord Appeared to People on Earth
Sunday School Lesson | Ages 9 - 12