Jesus Teaches in the Temple

A spiritual kingdom

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

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

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

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

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

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

The Religious Leaders Challenge Jesus’ Authority

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The baptism of John

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

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

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

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

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

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

A practical application

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

The Parable of the Wicked Vinedressers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The stone that the builders rejected

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

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

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

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

Is it Lawful to Pay Taxes to Caesar?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A practical application

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

Is There Resurrection After Death?

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

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

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

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

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

32. And last of all the woman died also.

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

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

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

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

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

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

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

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

Arranged marriages

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

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

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

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

Heavenly marriage

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

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

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

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

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

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

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

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

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

A practical application

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

Is the Christ the Son of David?

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

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

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

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

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

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

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

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

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

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

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

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

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

Ordained by God

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

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

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

A practical application

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

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675. And the tenth part of the city fell, signifies that no truths of doctrine any longer existed with those who remained. This is evident from the signification of "ten," as being all persons and all things, also many persons and many things, and of "the tenth part," as being all and much (of which presently); also from the signification of "city," as being doctrine and also the truth of doctrine, for a doctrine, that it may be a doctrine of the church, must consist of truths from the Word (that a "city" signifies doctrine see above, n. 223. It is evident also from the signification of "to fall," as being to be separated, consequently to have no existence; to be separated and to have no existence is predicated of truths of doctrine when "to fall" is predicated of a city.

[2] For every particular thing has allotted to it its analogous and proper expression, according to the correspondence of the subject in the natural sense with the subject in the spiritual sense; and here the subject in the natural sense is a city, while the subject in the spiritual sense is the truth of doctrine. That no truths existed with those that remained follows from what has been said in the preceding article, namely, that when the good are taken away from a society in which the good and the evil have been together, and are carried up into heaven, no truths of doctrine any longer remain with the evil, because they are then deprived of their communication with the good which enabled them as to the external to be as it were in truths, and thence to speak about truths from doctrine.

[3] For in the spiritual world there is a communication of the affections and thence of the thoughts, and from such communication one is held by another, thus all in the same society mutually, in a like affection and accordingly in a like good; thus are the evil also held by the good. But these evil were such as were able in external form to put on an appearance of sanctity, of piety, of intelligence, of zeal for the church and its doctrine, also in the life an appearance of being just and sincere from the heart, and yet interiorly in themselves they possessed nothing of such good. Such were the evil, with whom there could no longer exist any truths of doctrine, after the good were taken away, who are meant by "the two witnesses" that went up by command into heaven.

[4] It is to be known that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by "the first heaven" which passed away (Revelation 21:1). (Respecting these societies or that heaven, many things are related in the small work on The Last Judgment.) In these societies were such evil persons as have been described, and the good associated with them; and so long as these were conjoined in one society the evil appeared in externals like the good; but when they had been separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors were laid open, which were infernal, filled with mere evils and falsities therefrom. Such a separation and such a consequent state existed in the spiritual world a little before the Last Judgment; this, therefore, is the state that is here described; for the last time of the church, when the universal judgment is at hand, is here treated of.

[5] That "ten" signifies all persons and all things, also many persons and many things, can be seen from the passages in the Word where that number occurs. As in Moses:

Jehovah hath commanded unto you His covenant which He covenanted ¹ you to do, the ten words which He wrote upon two tables of stone (Deuteronomy 4:13).

And again:

Jehovah wrote upon the tables according to the former writing, the ten words which Jehovah spake unto you in the mount out of the midst of the fire (Deuteronomy 10:4).

There were "ten words" or "ten commandments" constituting the Decalogue, because "ten" signifies all things, therefore "the ten words" mean the law in its whole complex.

[6] As "ten" signifies all persons:

The Lord compared the kingdom of the heavens to ten virgins having lamps with which to go forth to meet the bridegroom, of whom five were prudent and five foolish (Matthew 25:1, 2, et seq.). "The ten virgins" to whom the kingdom of the heavens is likened signify all who are of the church, for "ten" signifies all, and "virgins" the church; but "five" signifies some, or some part, for some of the church were prudent and some foolish. Such is the signification of the number "five" in the Word. "Lamps" signify the knowledges of truth and good, here from the Word, also the truths of doctrine and of faith; "oil" signifies the good of love and of charity; the "bridegroom" means the Lord, and the "wedding" means heaven and the church, which are called a "wedding" from the marriage of good and truth; and as where there is not this marriage there is neither heaven nor the church, therefore those are called "foolish" who know the truths of faith and have no good of love, while those who have the good of love are called "prudent;" for, as has been said, "lamps" here mean the truths of faith, and "oil" the good of love. "Virgins" signify the church, because "virgin" and "daughter" in the Word signify the affection of good and truth, and it is because of that affection that the church is a church. This is why "the virgin and daughter of Zion," "the virgin and daughter of Jerusalem," "the virgin and daughter of Israel" and "of Judah," are mentioned in so many passages, these everywhere meaning the church.

[7] As "ten" signifies all as also many:

The Lord said of the nobleman who went into a far country, that he called his ten servants and gave them ten pounds [minas] to trade with; and after they had traded, one said that his pound had gained ten pounds; to him he said, Thou shalt have authority over ten cities; and the second said, Thy pound hath made five pounds; to him he said, Be thou over five cities; and of the third, who laid up his pound in a napkin, and did not trade, he said, Take from him the pound, and give it to him that hath ten pounds (Luke 19:12-14, 16-20, 24).

Here, too, the numbers "ten" and "five" are employed because "ten" signifies all persons and all things, and "five" some persons and some things. "The ten servants" whom the nobleman going into a far country called to him, mean all who are in the world, and in particular, all who are of the church; for the "nobleman" means the Lord, and "going into a far country" means the Lord's departure out of the world and His then seeming to be absent; "the ten pounds that he gave to the ten servants to trade with" signify all the knowledges of truth and good from the Word, with the ability to perceive them; for a "pound" [mina], which was silver and was money, signifies the knowledges of truth and the ability to perceive; and "to trade" signifies by means of these to acquire intelligence and wisdom; those who acquire much are meant by the servant who from a pound gained ten pounds; and those who acquire some are meant by him who from a pound gained five pounds; the "cities which are said to be given them" signify the truths of doctrine, and "to possess them" signifies intelligence and wisdom, and life and happiness therefrom. Thence it is clear what is signified by "ten cities" and by "five cities." As those who acquire nothing of intelligence are like the "foolish virgins" (of whom just above), and as these possess truths in the memory only and not in the life, after their departure from this world they are deprived of truths, while those who possess truths both in the memory and in the life enrich themselves in intelligence to eternity, so it is said that "they should take away the pound from him who gained nothing with it, and should give it to him who had ten pounds."

[8] It is similar with those:

To whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained another five; and the second from two talents gained other two; and the third laid away his talent in the earth, of whom the Lord said, Take from him that hath not traded and gained, and give to him that hath ten talents, for unto everyone that hath shall be given that he may abound, and from him that hath not even that which he hath shall be taken away (Matthew 25:14-30).

Here, too, "five" and "ten" also signify something and much; thus, that the first from some knowledges of truth and good acquired much wisdom. It is taken away from him who has acquired nothing of intelligence and is given to him who has much, because when man after death becomes a spirit he carries with him all things, and every single thing that he has drawn from the Word and from the doctrine of the church. But those who through these have acquired nothing of intelligence are interiorly evil, and therefore misuse the truths and goods of heaven and the church, which they possess in the memory only, in exercising dominion over the simple good who are in the lowest heaven, and in doing evil to them. This is why these truths and goods are taken away from them and are given to those who have many, since these do not misuse them, but from them perform uses.

[9] Those who do not acquire spiritual intelligence in the world through the knowledges of truth and good from the Word are evil, as can be seen from this, that all are born into evils of every kind, and these evils are removed only by means of Divine truths from the Word, that is, by applying truths to uses, and thus receiving them in the life. So to those who have gained it is said:

Good and faithful servants, ye have been faithful over a few things, I will set you over many things; enter ye into the joy of your Lord (verses Matthew 25:21, 23);

and to him who had gained nothing:

Cast ye out the unprofitable servant into the outer darkness, there shall be wailing and gnashing of teeth (verse 30).

[10] Because "ten" signifies all and much, therefore that number is used by the Lord also in other passages, where all and much must be understood.

As in Luke:

Of the woman having ten drachmas, if she lose one, doth she not light a candle and sweep the house and seek carefully till she find it? (Luke 15:8)

"Ten" here signifies much. This is said of a "woman," and that "she would light a candle and sweep the house" because of the spiritual sense in every particular of the Word. In that sense a "woman" signifies the church in respect to the affection of truth, thus also the affection of truth itself which belongs to the church; the "drachma" signifies truth; "to lose the drachma" signifies to lose one of the truths or the knowledges of truth; "to light a candle" signifies self-examination from affection; "to sweep the house" signifies to traverse the whole mind and to examine every particular where the truth lies hidden. This is the spiritual sense of these words. "A hundred" has the same signification as "ten," namely, much; therefore a similar parable speaks of:

A hundred sheep, if one is lost (Matthew 18:12, 13; Luke 15:3-7).

[11] "Ten" signifies all and much also in the following passages.

In Isaiah:

Many houses great and fair ² shall become a waste without inhabitant; for ten acres of vineyard shall yield one bath (Isaiah 5:9, 10).

This is said of the desolation of truth with those who are of the church. "Many houses which shall become a waste" signify the men of the church, and in particular, such in respect to truths from good; "great and fair," that is, houses, signifies the affection of good and the understanding of truth, for "great" is predicated of good and its affection, and "fair" is predicated of truth and its intelligence; "ten acres of vineyard shall yield one bath" signifies that in all things of the church with man there is scarcely any truth from good, for a "bath" has also a similar signification as wine, namely, truth from good; therefore "ten acres of vineyard" signify all things of the church with man.

[12] In Moses:

If ye will go contrary to Me I will break for you the staff of bread, that ten women may bake your bread in one oven, and I will bring back your bread by weight (Leviticus 26:23, 26).

"To break the staff of bread" signifies to deprive of spiritual food, and thus of spiritual nourishment, for "bread" means everything that nourishes the soul, and in particular the good of love; therefore "ten women shall bake your bread in one oven" signifies that in all things of the church with man there is so little of good and truth as to be scarcely anything; "ten women" signify all things of the church; "bread" signifies good and truth that nourish the soul; and "oven" signifies where spiritual food is prepared, thus the man with whom it is; "to bring back the bread by weight" signifies the lack and want of such things as spiritually nourish.

[13] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days ten men out of all the tongues of the nations shall take hold of the skirt of a man, a Jew, saying, We will go with you, for we have heard that God is with you (Zechariah 8:22, 23).

This is said of the calling together of the Gentiles and their admission to the church by the Lord; and "ten men out of all tongues" signify all from whatever religion, namely those "who come to seek Jehovah of Hosts in Jerusalem," that is, who wish to be admitted to the church and to confess the Lord, therefore "ten men" mean all such, and "the tongues of the nations" mean their religious principles. But this with the rest of the passage may be seen explained above n. 433, where it is shown that "Jerusalem" does not mean Jerusalem, nor "Jew" any Jew.

[14] In Amos:

Jehovah said, I hate the pride of Jacob and his palaces; therefore I will shut up the city and the fullness thereof; if there remain ten men in one house they shall die (Amos 6:8, 9).

"The pride of Jacob and his palaces which Jehovah hates," signify the love of falsity and belief in it with those who are of the church, "pride" meaning the love of falsity, and "palaces" the falsities themselves, which are called "palaces" because they belong to the proud, and because the falsities of such are embellished in external form so as to appear magnificent, although they are most vile, like huts full of rubbish and filth; "to shut up the city and the fullness thereof" signifies to condemn the doctrine, because it is full of the falsities of evil, and is possessed by them, "city" meaning doctrine, and "fullness" the falsities of evil; therefore "if there remain ten men in one house they shall die" signifies that all the truths of good with everyone shall perish, "ten men" meaning all truths, "house" man in respect to good, and "to die" to perish.

[15] In Zechariah:

The prophet saw a flying roll, the length thereof twenty cubits, and the breadth thereof ten cubits; this is the malediction that goeth forth over the faces of the whole land (Zechariah 5:2, 3).

"The flying roll," which meant "the malediction that goeth forth over the faces of the whole land," was twenty cubits in length and ten in breadth because "twenty" and "ten" signify all, here all good changed into evil and all truth into falsity; "twenty" is predicated of good and everything of it, and "ten" of truth and everything of it; moreover, "length" also signifies good, and "breadth" truth (See above, n. 355, 627, 629, and in the work on Heaven and Hell 197).

[16] As "ten" signifies all things and many things, so "ten times" signifies so many times and always, in the following passages.

In Daniel:

Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; ³ in every word of the wisdom of intelligence which the king sought of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom (Daniel 1:19, 20).

In Moses:

All the men who have seen My glory and My signs which I wrought in Egypt and in the wilderness, and who have tempted Me these ten times, they shall not see the land (Numbers 14:21-23).

And in Job:

Ten times ye have dishonored Me, ye are not ashamed, ye harden yourselves (Job 19:3).

"Ten times" in these passages signifies at all times or always, and so many times.

[17] In Daniel and in Revelation horns are attributed to the beasts, to some ten, to some seven, and to some three, and the "horns" of these beasts signify the power of falsity against truth, and of evil against good, and "ten horns," the highest power.

In Daniel:

The fourth beast coming up out of the sea had ten horns; as to the ten horns out of this kingdom shall ten kings arise (Daniel 7:7, 20, 24).

"The ten horns" of the beast here signify the highest power of falsity against truth; "ten kings" signify falsities in the whole complex, and "kingdom" signifies that church perverted. In Revelation:

The dragon had seven heads and ten horns, and upon the heads seven diadems (Revelation 12:3).

Again:

The beast coming up out of the sea had seven heads and ten horns, and upon his horns ten diadems (Revelation 13:1).

And again:

The woman sitting upon the scarlet beast, full of names of blasphemy, had seven heads and ten horns; the ten horns that thou sawest are ten kings which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast (Revelation 17:3, 7, 12).

What is signified there in particular will be seen in the explanations further on.

[18] As "ten" signifies all persons and all things, it follows that "the tenth part" signifies everything. It is from this that "tenths" and "tithings" derived their origin, and these signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine press, or of the corn and wine, was given to the Levites; likewise for the Levites when the tenth part was again tithed and given to Aaron. Of these it is thus written in the Word:

Tithing thou shalt tithe all the increase of thy seed that is brought forth in the field year by year (Deuteronomy 14:22).

Say unto the Levites, that the tenths must be given to them for an inheritance, and that they must offer up a heave offering of them to Jehovah, a tenth of the tenths, and this from the corn of the threshing floor and from the fullness of the wine vat; and the tenth of the tenth they must give to Aaron the priest (Numbers 18:24-28).

[19] That the "tenth" signified a blessing in all things, thus that everything was holy and blessed, is evident in Malachi:

Bring ye all the tithes to the house of treasure, that there may be food in My house; then prove ye Me in this, if I will not open you the windows of heaven and pour you out a blessing until there be no room for more (Malachi 3:10).

"To open the windows and pour out a blessing" signifies the inflowing Divine from which is intelligence and life eternal; the like as is signified by "rain" above n. 644; and this also is properly meant by the "blessing" that would be given if the tithes were brought; so "tithes" here signify that everything was thus blest. That all things might be blest that Abraham took from his enemies, it is said:

That he gave to Melchizedek, who was king in Salem and at the same time priest to God Most High, tithes of all (Genesis 14:18, 19).

Jacob likewise promised and vowed:

That if he returned in peace unto his father's house everything that Jehovah gave him tithing should be tithed (Genesis 28:21, 22).

From these passages, as well as others, it can be seen what is signified in the Word by "ten" and "the tenth part."

[20] The reason that "ten" signifies all things is derived from heaven itself; for heaven in the whole and every part answers to a man, and is therefore called the Greatest Man. All the forces of life of this Greatest Man or heaven close in the two hands and the two feet, and the hands close in ten fingers, and the feet in ten toes; for this reason, all things of man in respect to power and support are lastly gathered into ten fingers and toes, so these signify all things of man; moreover, ultimates signify in the Word all.

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