Water into Wine

1. And on the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.

2. And both Jesus was called and His disciples to the wedding.

3. And when the wine was lacking, the mother of Jesus says to Him, They have no wine.

4. Jesus says to her, What [is there] to Me and to thee, woman? my hour is not yet come.

5. His mother says to those ministering, whatever He shall say to you, do.

6. And there were set there six waterpots of stone, according to the purification of the Jews, containing two or three measures apiece.

7. Jesus says to them, Fill the waterpots with water. And they filled them up to the top.

8. And He says to them, Draw out now, and bring to the chief of the feast; and they brought [it].

9. And when the chief of the feast had tasted the water that was made wine, and knew not whence it was (but those ministering who drew the water knew), the chief of the feast calls the bridegroom,

10. And says to him, Every man first puts out the good wine, and when they have had enough, then the lesser; thou hast kept the good wine until now.

11. This beginning of signs did Jesus in Cana of Galilee, and manifested His glory, and His disciples believed in Him.

A promise fulfilled

At the end of the previous chapter, Nathanael is described as “a man without deceit” (1:47). Amazed that Jesus knows all about him, Nathanael exclaims, “You are the Son of God. You are the King of Israel” (1:49). In response, Jesus promises Nathanael that he will see even greater things. “Did you believe because I saw you under the fig tree?” says Jesus. “You will see greater things than this. You will see heaven opened and the angels of God ascending and descending upon the Son of Man” (1:51). This promise takes place in the spirit of everyone who, like Nathanael, is “without deceit,” recognizes that Jesus is the Son of God, and strives to live according to what Jesus teaches.

Accordingly, the next episode provides deeper insight about how this promise can take place in each of our lives. It begins with the words, “On the third day there was a wedding in Cana of Galilee” (2:1). A wedding, which celebrates one of the most significant transitions in human life, also represents a corresponding transition in our spiritual life. Just as a marriage begins when a man and a woman come before the Lord promising to be united in a life of love and faithfulness, spiritual life begins with a commitment to unite the truth we know with an effort to live according to it. Up to this point, truth may have been believed, but it was separated from goodness.

Gradually, however, as truth is put into practice, we come to see and feel the goodness of it. This is when the spiritual wedding takes place. What we once compelled ourselves to do, now becomes the desire of our heart. Truth and goodness are united. In other words, as we strive upwards to live according to the truth that we know, God descends into that truth with His goodness bringing about what is called the “heavenly marriage.” This wedding of truth ascending and goodness descending is what Jesus meant when He said to Nathanael, “You will see heaven opened and the angels of God ascending and descending upon the Son of Man.”

It is also significant that the wedding at Cana takes place “on the third day.” While the phrase “on the third day,” often refers to Jesus’ crucifixion and resurrection, it also refers to the process of spiritual development which can take place in every human being. The three stages of spiritual development are repentance, reformation, and regeneration.

Repentance involves both the acknowledgment of God and the recognition of our sins. In reformation we focus on learning truth from the Word of the Lord so that we might reform our understanding. Then, “on the third day” of our spiritual development, we enter the stage of regeneration. In this stage, we not only learn the truth but also apply it to our lives. In the process, the truth we have learned is united with goodness. In this stage, the Lord is working through our reformed understanding to build a new will within us.

“Whatever He says, do it”

In the original Greek, it is written that Jesus and His disciples were “called” to the wedding. This suggests that if we are to have an internal wedding of truth and goodness, we cannot do it by ourselves. We need to call upon the Lord, inviting Him to be present along with the many principles of truth and goodness represented by His disciples. In addition, it is written that “the mother of Jesus was there” (2:2). Her presence signifies the affection for truth in each of us. It is the desire to understand what is true so that we might do what is good.

At a certain point during the wedding celebration, Jesus’ mother turns to Him and says, “They have run out of wine” (2:3). The affection for truth in each of us, represented by Jesus’ “mother,” is that part of us that thirsts for true wisdom. It is, therefore, the first to notice when truth is lacking. In the language of sacred scripture, we have “run out of wine.” Jesus then replies, “What is that to Me or you, woman? My hour has not yet come” (2:3-4). When Jesus refers to Mary as “woman” rather than mother, He is referring to His divine rather than His human identity. And when He adds the words, “My hour has not yet come,” He is referring to a specific time when He will fully manifest His glory, revealing that He is no longer the son of Mary but the Son of God. Therefore, in calling His mother “woman,” Jesus is responding from His divine nature rather than from His human nature.

On another level, Jesus is saying that He cannot perform miracles within us unless we also do our part. His “hour” comes as soon as we take the first step. This first step begins when Jesus’ mother turns to the servants and says to them, “Whatever He says, do it” (2:5). These five words contain a timeless message. As it was stated in the first chapter of this gospel, Jesus is “the Word made flesh” (1:14). To do whatever Jesus says is to do whatever the Word teaches. Each of us begins our spiritual journey in simple obedience. Eventually, faithful obedience turns into loving obedience, and finally into a life of loving to do what the Word teaches. This is when we become fully human. But at this point in the episode, we are not there yet. At this point, which is an initial state, our task is simply to do what Jesus teaches. Therefore, Mary says to the servants, “Whatever He says, do it.” ¹

“Fill the waterpots with water”

It is at this point in the divine narrative that we learn more about the wedding venue. As it is written, “And there were set there six waterpots of stone for the Jewish rites of purification, containing twenty to thirty gallons apiece” (2:6). In biblical times, it was customary to wash one’s hands and feet before entering someone’s home or attending a celebration. This historical ritual of purification represented the eternal need for spiritual purification, that is, the removal of evil desires and false thoughts. In the context of eternity, the large stone vessels, each able to contain up to twenty to thirty gallons of water, signify the foundational truths of the Word, the most general truths that serve as divine containers for more specific truths. These are the truths that are “set in stone.” They are the immoveable, timeless truths that cannot be shaken. They are the Ten Commandments given through Moses at Mount Sinai, Jesus’ Sermon on the Mount, the two Great Commandments, and every truth that leads us to spiritual purification.

These perennial truths, when taken into the human mind, serve as rugged stone vessels that are able to contain more specific truths, just as stone pots contain water. When we understand that the stone water pots signify the human mind filled with foundational truths, and water signifies cleansing truth from the Word of the Lord, we are prepared to see the significance of Jesus’ first command. He says, “Fill the waterpots with water” (2:7). Accordingly, the servants fill the waterpots to the brim. This represents the way each of us should keep our minds “filled to the brim” with teachings from the Lord’s Word. ²

“Draw some out and take it to the master of the feast”

While it is wonderful to have our minds filled to the brim with truth from the Word of the Lord, this is not the end of the process. Therefore, Jesus’ next command is, “Draw some out and take it to master of the feast” (2:8). In the literal narrative, the master of the feast is the person who rules over the feast, making sure that all arrangements are in place and that the guests are supplied with plenty of food and wine. In the highest sense, however, this wedding corresponds to the heavenly marriage of goodness and truth to which we are all invited, a wedding where there is plenty of spiritual food and where the wine never runs out. The “ruler” at this wedding, or to use the language of the divine narrative, “the master of the feast,” is the Lord Himself.

With this in mind, the words “take it to the master of the feast” take on greater significance. They remind us that every time we draw out some truth from the Word, striving to put it to use, we must first ask for the Lord’s blessing on our efforts. Otherwise, we might tend to believe that the true thoughts we think and the good things we do are self-generated. This is why it is necessary to take it to “the Master of the Feast”—the Lord Himself—asking for His blessing. As it written in the Hebrew scriptures, “May the favor of the Lord our God be upon us to confirm the work of our hands” (Psalms 90:17).

Whenever we do this, the Lord’s love and guidance flows into the truth that we know and the efforts that we make to put that truth into our lives. As Jesus said to Nathanael, “You will see heaven opened” (1:51). We see new applications that we would not have seen before, we feel a surge of renewed energy that we did not think we had, and we experience a change of heart. It is at this point in our lives that we realize that something truly miraculous has happened. The water of our natural lives has been transformed into the wine of spiritual life. ³

“You have saved the good wine until now”

In the literal narrative, the servants did exactly what Jesus said. They drew out the water and took it to the master of the feast. When he tastes the water, he discovers that it is not water at all, but rather a most exquisite wine. Not knowing where the wine came from, or how the water in the stone pots had been turned into wine, he assumes that the bridegroom has saved the best wine for last. So, he summons the bridegroom and says to him, “Everyone sets out the good wine first, and then sets out the inferior wine after the guests have had too much to drink. But you have saved the good wine until now” (2:10).

This miracle shows what can happen within every human being when the truths of the literal sense of the Word are transformed into spiritual truths. This is when the Word of God reveals its deeper meaning to us, and we see the goodness within the truth. This episode, then, teaches us that when we fill our mind to the brim with truth from the Lord’s Word, draw some out for spiritual cleansing, and take it to the Lord for His blessing, the water of natural life will be turned into the wine of spiritual life. As it is written in the closing words of this episode, “You have kept the good wine until now.” ⁴

The beginning of signs

After the turning of water into wine, it is written that “This beginning of signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him” (2:11). It is important to note that the Gospel According to John consistently uses the Greek word σημεῖον [say-mi'-on] which means “sign” instead of the Greek word δύναμις [doo'-nam-is] which means “miracle” or “miraculous power.” In this regard, a sign is not the same as a miracle. While a miracle can amaze and dazzle us momentarily, a sign points to a deeper truth about Jesus and about our inner lives. Signs testify to what the Lord can do not only in the outer world, but also in our inner life.

To put it briefly, miracles may astonish us, but signs teach us. Signs, as the term itself suggests, signify a deeper spiritual reality. Miracles, then, have a certain external power. They can get our attention. But if we are good at heart, we allow these miracles to become signs that point us toward deeper realities. They can teach us about our inner world, cause us to examine ourselves, and lead us to deeper understanding. We begin to see signs that the Lord is working within us. ⁵

A practical application

While external miracles can serve to get our attention, the Lord wants us to believe in Him because He performs inner miracles—changes in our inner life. It’s as if the Lord is saying to each of us, “I want you to believe in Me because you have heard my teachings, lived according to them, asked for My blessing, and, as a result, you have seen your life being transformed.” With this in mind, notice those times when you have good thoughts about the Lord and about the neighbor. Notice those times when thoughts about doing kind things or performing useful services arise in you, and you act on them. Notice those times when you feel genuine empathy for others, especially those who suffer physically and spiritually, and you do something to help. Notice, especially, those times when you have conquered in temptation because the Lord has been fighting for you, and within you. These are all precious moments when Jesus is turning the water of natural life into the wine of spiritual life. This is how the Lord manifests His glory in you. And, like the early disciples, you may find yourself believing in Him ever more deeply, even as good wine becomes finer and finer over the years. ⁶

Cleansing the Temple

12. After this He came down into Capernaum, He, and His mother, and His brothers, and His disciples; and there they remained not many days.

13. And the Passover of the Jews was near; and Jesus went up to Jerusalem,

14. And found in the temple those who sold oxen and sheep and doves, and the coin merchants, sitting.

15. And having made a whip out of cords, He cast them all out of the temple, and the sheep, and the oxen, and spilled out the coin of the moneychangers, and overturned the tables.

16. And to those selling doves, He said, Take these away from here! Make not My Fathers house a house of merchandise.

17. And His disciples remembered that it was written, The zeal of thy house has eaten me up.

18. Then answered the Jews and said to Him, What sign dost Thou show us that Thou doest these things?

19. Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.

20. Then the Jews said, Forty and six years was this temple in building, and wilt Thou raise it up in three days?

21. But He was speaking of the temple of His body.

22. When therefore He was risen from [the] dead, His disciples remembered that He had said this to them; and they believed the Scripture, and the word which Jesus had said.

After attending the wedding ceremony in Cana of Galilee, Jesus goes down to Capernaum for a few days and then up to Jerusalem and into the temple to celebrate the Passover. The temple in Jerusalem is the place where people went to read, study, and discuss the Word. It is where sacrifices were practiced and rituals took place, all in an effort to worship the Lord. Over time, however, the temple leaders allowed merchants to sell animals for sacrificial rituals, turning the temple into a house of merchandise rather than a house of prayer. Worship was no longer a time for holy sacrifices but rather a time for business transactions. As it is written, “In the temple, Jesus found the people selling cattle, sheep, and doves, and the money changers seated at their tables” (2:13).

Seeing this, Jesus makes a whip of cords, drives the animals out of the temple along with the merchants, and overturns the tables of the moneychangers. Addressing those who are selling doves, He says, “Take these things away! Do not make My Father’s house a house of merchandise” (2:16).

As we have pointed out, the temple signifies the human mind. While it should be a house of prayer, a holy place where we learn truth and act on it, our minds are sometimes occupied by selfish and worldly concerns, symbolized by the moneychangers. To the extent that we dwell on these lower, more external things, forgetting to praise and honor God, our mind becomes “a house of merchandise,” a place of business rather than a house of God. ⁷

The picture of Jesus driving out the animals with a whip of cords and overturning the tables of the moneychangers is a powerful one. This is another side of the omniscient Jesus who welcomed Nathanael as a disciple. It is also another side of the omnipotent Jesus who transformed water into wine. This time we see a very zealous Jesus who is greatly concerned about what is happening in the temple. Noticing this, His disciples remember the words of Psalms 69. As it written, “Zeal for Your House has eaten Me up” (2:16; Psalms 69:9). In that same psalm, David goes on to say, “I will praise the name of God with a song, and will magnify Him with thanksgiving. This will please the Lord better than an ox or a bull” (Psalms 69:30-31).

David’s words are prophetic. They point to a time when God will be worshipped in song, thanksgiving, praise, and, most importantly, through a life of useful service—not through the sacrifice of innocent animals. Jesus’ zealous action, therefore, is a powerful indication that the time of animal sacrifice is over, and that a new era is beginning. Shocked and confused by Jesus’ behavior, the people say, “What sign are you going to show us to prove Your authority to do these things” (2:18). In response, Jesus says to them, “Destroy this temple, and in three days I will raise it up” (2:19).

The people, as yet, do not understand. They think Jesus is referring to the physical temple which took forty-six years to build. They can’t understand how Jesus could rebuild that temple in three days. They do not understand that Jesus is “speaking of the temple of His body” (2:21). In the literal sense, this is a reference to His resurrection “on the third day” after His crucifixion. It is written, therefore, that “when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the scriptures and the word which Jesus had said” (2:22).

More deeply, when Jesus says that He will “raise up the temple in three days,” He is not only speaking about His resurrection after three days. He is also speaking about the establishment of a “new temple” or a “new church” in each of us—a temple that will take “three days” to establish. The phrase, “three days,” as we have mentioned, refers to the three essential stages of our spiritual development. This is the process of repentance, reformation, and regeneration. It is a process that takes place within each of us as we turn to the Lord, learn truth from His Word, and begin a new life. This wondrous process begins when we decide to cooperate with the Lord in driving out the evils of our lower nature so that the He might enter the temple of our minds and dwell in the sanctuary of our hearts. ⁸

A practical application

One of the main activities of temple worship was animal sacrifice. More specifically, it involved the sacrifice of several different kinds of animals such as lambs, doves, rams, goats, bulls, and oxen. Every sacrificed animal represented a specific evil or a falsity that needed to be given up so that the person making the sacrifice could be purified from that sin. Of course, we realize that the sacrifice of an animal can never take away human sin. True sacrifice has nothing to do with the slaughter of innocent animals. In fact, the word “sacrifice” comes from two Latin words that mean “to make holy” [sacre = holy + facere = to make]. Therefore, we make a sacrifice whenever we give up selfish desires, false beliefs, and ego concerns. You can start today by clearing the temple of whatever prevents the Lord from being fully present in your life. Just as Jesus used a whip to drive out the oxen, you will need to use powerful truths to drive out the stubborn attitudes and persistent desires of your lower/animal nature. This would be a true and holy sacrifice, the kind we are called to make in the temple of our inner spirit.

Saving Faith

23. And when He was in Jerusalem at the Passover, at the festival, many believed in His name, beholding His signs which He did.

24. But Jesus did not entrust Himself to them, because He knew all [men],

25. And needed not that any should testify of man, for He knew what was in man.

The next episode begins with the words, “Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did” (2:23). This describes an initial, but shallow, stage of faith. As it is written, “many believed in His name when they saw the signs which He did.” Faith that is based on miracles may be useful in the beginning of our spiritual development, but it is not genuine faith or what is called “saving faith.” In the initial stages of faith, we are like innocent children who believe because we hear how God created the world, parted the Red Sea, saved Jonah from the belly of a whale, and rescued Daniel from the mouth of the lions.

In this initial stage, we accept the Word as literally true, without question. Even a statement like “many believed in His name” is taken at face value, meaning that the mere belief in the Lord’s name can bring about salvation. In this regard, when a child is taught to “call upon the name of Jesus,” it can be understood to mean that the name “Jesus” must be used frequently, that the name “Jesus” has the power to frighten away bad spirits, and that the recitation of the name “Jesus” has the power to unlock the doors of heaven. There are numerous teachings from the literal sense of the Word that tend to support this interpretation. As Paul says in his letter to the Romans, “Everyone who calls on the name of the Lord will be saved” (Romans 10:13).

As faith develops, we move from a simple child-like belief in the name “Jesus” to a more mature belief in what it means to call upon the name of the Lord. We begin to understand that to “believe in His name,” means to believe in the qualities that are signified by a name. This includes every divine quality that is available to us. For example, when we pray for the quality called “patience,” we are calling upon the name of the Lord. When we pray for the quality called “forgiveness,” we are calling upon the name of the Lord. When we pray for the quality called “tranquility,” we are calling upon the name of the Lord. These qualities are always present, available for the asking, and should never be taken in vain. And when we strive to live according to these qualities, practicing patience, forgiveness, and peace, these qualities can become a part of our character. This is what it means to “believe in His name.” ⁹

Similarly, as our faith deepens, we begin to see that every biblical event, even every word, has a deeper meaning that relates to our spiritual development. Just as the word “name” has deeper meaning, so too, do the stories. We begin to understand that the days of creation are not just about the physical creation of the universe, but rather about the successive states of our internal growth; we begin to see that the miraculous parting of the Red Sea is not just about the Lord leading the children of Israel out of Egypt, but rather about how the Lord leads us through seemingly impossible situations. We begin to realize that Jonah being saved from the whale or Daniel being delivered from the lions are not just stories about how the Lord saves faithful people from physical danger, but, more deeply, how the Lord, through His Word, is continually saving us from being swallowed up by falsity or eaten up by resentment. ¹⁰

As our understanding deepens through application of truth to our life, so, too, does our faith. We begin to see that these stories are not just about people who lived long ago. They are also stories about the wonders that the Lord can work within us when we live according to His teachings. ¹¹

Doing our part

As we have pointed out, true faith arises when we first do our part. It begins by turning to the Lord, repenting of our sins, allowing the Lord to reform our understanding through the truths of His Word, and then doing the good things that the Word teaches. In the language of sacred scripture, and in the divinely ordered sequence of episodes in this chapter, this means that we must first “fill the waterpots to the brim,” then “cleanse the inner temple,” and finally, live a life of charity towards others. When this happens, a faith based on external miracles becomes a faith based on personal transformation. We believe, not because of the external miracles that we have seen or heard about. Rather, we believe because we have been willing to be led by the Lord, have striven to put His truth into our lives, and, as a result, have seen miraculous changes within ourselves. This is called “saving faith.” And we can only experience it when we have done our part. ¹²

The testimony of man vs the testimony of God

In the verse that follows, it is written that Jesus “did not commit himself to them because He knew all men and had no need that anyone should testify of man because He knew what was in man” (2:24-25). The “testimony of man” is inconsistent, and fickle. As long as everything is going well, and our physical needs are being met, we have no complaints. We trust in God and believe that we are honoring His name.

But when things do not go according to our plans, when our ambitious desires seem to be thwarted, and our prayers for material prosperity are not being answered, our faith wavers. The same people who initially believed in Jesus because of the miraculous signs eventually turned on Him when He failed to provide the material prosperity they were seeking. They wanted an earthly king, not a heavenly one. They believed in His miracles, but did not believe in Him. They believed in His “name,” but not in living according to the qualities signified by His name.

It is written, therefore, that Jesus “did not entrust Himself to them because He knew all men” (2:24). Just as Jesus knew the heart of Nathanael, He knows the hearts of all men. He knows how unreliable and inconsistent people can be, how people can honor Him one moment and despise Him the next. It is for this reason that Jesus “did not entrust Himself to them.” This case is similar with each of us. If we truly desire a relationship with God, we must be trustworthy. Whatever happens, whether it appears to be according to our wishes or against them—for better or for worse—we must remain constant in our faith, trusting that the Lord is leading us to a good end. ¹³

Whenever we do this, living in the assurance that God will never leave us or abandon us, we will be able to provide a true testimony. Rather than being a “testimony of man,” about how the Lord has satisfied our worldly ambitions, it will be a “testimony of God.” This is a humbler testimony about how God has delivered us from the evil of our lower nature, inspired us with His truth, and empowered us to do good in His name.

Genuine testimony, then, is about the wonderful ways that God is working within us as we strive to live according to His teachings. The result of this kind of inner work is truly “of God” and not “of man.” It is about the gradual but wondrous changes that takes place within us as we persevere in keeping the commandments. ¹⁴

A practical application

As you continue to keep the commandments, trusting in God to give you the power to do so, notice the way God’s qualities begin to arise within you as if they are your own. For example, notice how you are becoming more patient, even in trying circumstances. Notice how you can remain peaceful, even when you are in the midst of an emotional storm. Notice how your confidence in the Lord remains firm, even when your plans are upset, and the outcomes you desire are not achieved. Notice how quickly you can recover from an emotional upset, apologize for your part, and, without defensiveness, resolve to be better next time. Pay attention to these quiet miracles that point to the significant changes that are taking place within you. Add your own examples to the list of how the Lord is giving you the power to break old patterns and start new practices. ¹⁵

Fusnotat:

706. Verse 1. And a great sign was seen in heaven, signifies Divine attestation respecting the coming church and the reception of its doctrine, and by whom it will be assaulted. This is evident from the signification of "a great sign in heaven," as being Divine manifestation and attestation; that it has reference to the church and the reception of its doctrine, and also to assault upon it, is evident from what follows, for the "woman" means the church, her "son a male" doctrine, and "the dragon and his angels" and afterwards "the beasts," mean those who will assault the church and its doctrine. This vision is called "a great sign" because a "sign" means Divine manifestation respecting things to come, and attestation, here respecting the coming church and its doctrine, and also the assault upon it by those who are meant by "the dragon" and "the beasts." This is called a "sign," because it manifests and attests. "Sign" and "wonder" are mentioned in many passages in the Word, "sign" meaning that which indicates, witnesses, and persuades respecting the subject of inquiry, and "wonder" meaning that which stirs up, strikes dumb, and fills with amazement; thus a sign moves the understanding and faith, but a wonder the will and its affection, for the will and its affection are what are stirred up, stricken dumb, and filled with amazement, while the understanding and its faith are what are persuaded and moved by indications and proofs.

[2] That there is a difference between a sign and a wonder is evident from the fact that the Jews, although they had seen so many wonders performed by the Lord, still sought signs from Him; and also from the fact that the prodigies wrought in Egypt and in the wilderness are sometimes called "signs" and sometimes "wonders," and sometimes both. It is further evident from this, that in every particular of the Word there is a marriage of truth and good, and thus also of the understanding and will, for truth is of the understanding and good of the will, consequently "signs" there have reference to things pertaining to truth, and to faith and the understanding, and "wonders" to the things pertaining to good, and to affection and the will. Thence is clear the meaning of "signs" and of "wonders," where they are both mentioned in the Word, as in the following passages. In Moses:

I will harden Pharaoh's heart, that I may multiply My signs and My wonders in the land of Egypt (Exodus 7:3).

In the same:

Jehovah gave signs and wonders great and evil upon Egypt, upon Pharaoh, and upon all his men ¹ (Deuteronomy 6:22).

In the same:

Hath Jehovah tried to come to take to Him a nation out of the midst of a nation, by wonders, by signs, and by prodigies? (Deuteronomy 4:34)

In David:

They remembered not the day in which Jehovah set His signs in Egypt, and His prodigies in the field of Zoan (Psalms 78:42, 43).

In the same:

They set among them the words of their ² signs and wonders in the land of Ham (Psalms 105:27).

In the same:

He sent signs and wonders into the midst of thee, O Egypt, upon Pharaoh and all his servants (Psalms 135:9).

In Jeremiah:

Who hast set signs and wonders in the land of Egypt, and even to this day, both in Israel and in men, and hast led forth Thy people Israel out of the land of Egypt by signs and by wonders (Jeremiah 32:20, 21).

This shows that the prodigies wrought in Egypt, and afterwards among the sons of Israel, are called "signs and wonders," "signs" because they attested and persuaded, and "wonders" because they stirred up and filled with amazement; yet they agree in this, that the things that stir up and fill with amazement also attest and persuade, as those things that stir up the will also persuade the understanding, or as those things that move the affection also move the thought by persuading. Likewise in the Gospels:

In the consummation of the age there shall arise false Christs and false prophets, they shall show great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:24; Mark 13:22).

Here "great signs and wonders" have a like signification, namely, that they will attest and persuade, and that they will strike dumb and fill with amazement, which will cause a strong persuasion. Who are meant by "false Christs and false prophets," and who by "the elect," may be seen above (n. 624, 684).

[3] In Moses:

If there shall arise in the midst of thee a prophet or a dreamer of dreams who shall give thee a sign or a wonder, and if the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods, thou shalt not obey (Deuteronomy 13:1-3).

Here a "prophet" and a "dreamer of dreams," also "sign" and "wonder" are mentioned, because a "sign" has reference to a prophet, and a "wonder" to a dreamer of dreams, because a "prophet" means one who teaches truths, and in the abstract sense the doctrine of truth, and a "dreamer" means one who stirs up to doing, and in the abstract sense the stirring up from which a thing is done; this, too, pertains to a "wonder," and the former to a "sign;" for prophets were instructed by a living voice from the Lord, and "dreamers" by representatives exciting to doing, which flowed into the affection of the dreamer, and from that into the sight of the thought, for when a man dreams his natural understanding is laid asleep and his spiritual sight is opened, which draws its all from the affection. But in this passage the sight that draws its all from an evil affection is meant, for it treats of prophets who teach falsities and who dream vain things, for "other gods" mean the falsities and vain things that such heard and saw.

[4] That "signs" signify attestations which indicate and persuade to the belief that a thing is so, is evident from the following passages. In Moses:

If they will not believe thee nor hear the voice of the first sign, yet they will believe the voice of the latter sign. And if they will not believe these two signs nor hear thy voice, thou shalt take of the waters of the river and they shall become blood (Exodus 4:8, 9).

This is said of the wonders wrought by Moses, when the Lord appeared to him in the bush, which are called "signs" because they were to attest and persuade that Moses was sent to lead them out of Egypt; this is why it is three times said "that they may believe," and also "that they may hear his voice."

[5] In the same:

Jehovah said unto Moses, How long will the people not believe in Me for all the signs which I have done in the midst of them? All the men that have seen My glory and the signs which I wrought in Egypt and in the wilderness, they shall not see the land (Numbers 14:11, 22, 23).

These miracles, too, are called "signs," because mention is made of believing; for as has been said, miracles are called "signs" because they persuade and induce faith; and as signs did not induce faith with those who were unwilling on account of fear to enter into the land of Canaan, therefore it is said of them that "they should not see the land." "Signs" have a like signification in Exodus 4:17; and Jeremiah 10:1, 2.

[6] In the Gospels:

The Scribes and Pharisees said, Master, we would see a sign from Thee. But He answering, said, An evil and adulterous generation seeketh after a sign, but no sign shall be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the belly ³ of the earth (Matthew 12:38-40; Luke 11:16, 29, 30).

A "sign" plainly means attestation that they may be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, for the miracles that the Lord wrought in abundance, and that they saw, were no signs to them, because miracles, as has been said above, are signs only with the good. "Jonah was three days and three nights in the belly of the whale," and this was taken for a "sign," because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, "three days and three nights" also signifying completeness.

[7] In Matthew:

The Pharisees and the Sadducees, tempting, asked Jesus to show them a sign from heaven. He answering, said to them, When it is evening ye say, It will be fair weather, for the heaven is red. And in the morning, There will be storm today, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times. A wicked and adulterous nation requireth a sign, but no sign shall be given unto it but the sign of the prophet Jonah (Matthew 16:1-4).

Here, too, the "sign" asked from heaven means attestation that they might be persuaded and might believe that the Lord was the Son of God, although miracles were wrought that they did not call signs. The Lord then spoke of evening and of morning because "evening and morning" signifies the Lord's coming; here it means when the church with the Jews was laid waste, who then had "fair weather," because they had no knowledge of the Lord, and lived securely in falsities from evil; this is the "evening;" but when they knew Him, and because of falsities from evils in which they were denied and assaulted Him, this is signified by "the morning when there is a storm." This is why the Lord said, "Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times," that is, the Lord's coming; and because they were "a wicked and adulterous nation," that is, one that adulterated the Word, He said that "no sign should be given unto them."

[8] So again in Mark:

The Pharisees began to dispute with Jesus, seeking of Him a sign from heaven; and He, sighing in His spirit, said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation (Mark 8:11, 12).

That a "sign" here signifies attestation by which they might plainly know, acknowledge, and believe, that the Lord was the Messiah and Son of God whom they expected from the predictions in the prophets, is evident from this, that "sighing in spirit, He said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation;" and this was because if this had been plainly revealed or told them from heaven, and if thus persuaded they had acknowledged and believed it, they would nevertheless have rejected it afterwards, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.

[9] That for this reason plain attestation was not given them from heaven is evident from these words in John:

He hath blinded their eyes and hardened their hearts lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them (John 12:40).

"To turn themselves and be healed" means here to profane, which is done when truths and goods are acknowledged, especially when the Lord is acknowledged and afterwards denied; so would it have been if the Jews had turned themselves and been healed by a sign. "To see with the eyes and understand with the heart" signifies to receive in the understanding and will, or in faith and love. From this it is clear that a "sign" signifies a plain testification. (On the lot of profaners see The Doctrine of the New Jerusalem, n.172.)

[10] In John:

The disciples ⁴ said unto Jesus, What doest Thou for a sign, that we may see and believe Thee, what workest Thou? Our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not the bread out of heaven; but my Father giveth you the true bread out of heaven; for the bread of God is He who cometh down out of heaven and giveth life unto the world (John 6:30-33).

Here also the disciples ⁴ desired a sign; that this signifies attestation that they might believe is clear from their saying, "That we may see and believe, what workest Thou?" They then spoke of "manna," and the Lord answered respecting "bread from heaven," because "bread" signifies all good and truth that nourishes the soul, and in the highest sense the Lord Himself, from whom is everything of doctrine and everything of spiritual nourishment, whereby he gave attestation that they might see and believe. Nevertheless attestation, that is, a sign from heaven, was given to the three disciples, Peter, James, and John, as can be seen from the Lord's transfiguration, for they then saw His glory, and heard a voice out of heaven saying, "This is My beloved Son, hear ye Him" (Mark 9:7; Luke 9:35; Matthew 17:5).

[11] In John:

When Jesus cast out of the temple them that sold therein, the Jews said, What sign showest Thou, that Thou doest these things? Jesus answered and said to them, Destroy this temple, yet in three days I will raise it up (John 2:16, 18, 19).

Here evidently "to show a sign" signifies to give attestation by something wonderful, or by a voice out of heaven. But because such an attestation would have damned rather than saved them, as has been said just above, He answered them concerning "the temple," by which He meant His body, that this should be destroyed, that is, should die, and should rise again glorified on the third day. This too is what the Lord meant by "the sign of Jonah in the belly of the whale three days and three nights." (That "temple" in the highest sense signifies the Lord's body, see John 2:21.)

[12] In Luke:

The angels said to the shepherds, There is born to you this day in the city of David a Savior, who is Christ the Lord; and this is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger (Luke 2:11, 12, 16).

Since a "sign" means attestation that they might believe that the Savior of the world was born, it is said that "they should find Him lying in a manger wrapped in swaddling clothes;" but that this was an attestation no one can know until it is known what is meant by a "manger" and by "swaddling clothes." "A manger" means the doctrine of truth from the Word, because "horses" signify the understanding of the Word (as can be seen from what has been shown above, n. 355, 364, and in the small work on The White Horse 2-4); and thus a manger, as a feeding place for horses, signifies the doctrine of truth from the Word. It is said in the seventh verse of the same chapter that this was done "because there was no place in the inn," an "inn" signifying a place of instruction. (This is the signification of "inn" also in Luke 10:34; 22:11; Mark 14:14; and elsewhere.)

Because this was the state with the Jews, who were then in mere falsities, through the adulteration of the Word, this was signified by "there was no place in the inn;" for if it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones; but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been "wrapped in swaddling clothes," because "swaddling clothes" signify first truths, which are truths of innocence, and which are also truths of the Divine love; for "nakedness," in reference to a babe, signifies deprivation of truth. From this it is clear why it was said by the angels, "This is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger."

[13] In the Gospels:

The disciples said to Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Matthew 24:3; Mark 13:4; Luke 21:7)

"The coming of the Lord and the consummation of the age" signifies the beginning of the New Church and the end of the former church, "the coming of the Lord" the beginning of the New Church, and "the consummation of the age" the end of the old church, therefore in these chapters the Lord instructs His disciples respecting the successive vastation of the former church, and at its end the establishment of the New Church; but He instructs and teaches them by mere correspondences, which cannot be unfolded and made known except by means of the spiritual sense; and because the Lord spoke by correspondences, all of these were signs and thus attestations. Moreover, the Lord calls them "signs."

As in Luke:

And there shall be fearful things, great signs from heaven. There shall be signs in the sun, moon, and stars, and upon the earth distress of nations in desperation, the sea and the waves roaring (Luke 21:11, 21:25).

In Matthew:

And then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament, and they shall see the Son of man coming In the clouds of heaven with power and glory (Matthew 24:30).

The signification in the spiritual sense of these and the other things contained in the twenty-fourth chapter of Matthew have been explained in the Arcana Coelestia, and of "the appearing of the sign of the Son of man in the clouds of heaven" in the work on Heaven and Hell 1), therefore further explanation is unnecessary.

[14] In Mark:

Jesus said unto the disciples, These signs shall follow them that believe, In My name shall they cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the infirm and they shall be well. And they went forth and preached everywhere, the Lord working with them by signs following (Mark 16:17, 18, 20).

These were miracles, yet still they are called "signs" because they were attestations of the Divine power of the Lord who wrought them; therefore it is said, "The Lord working with them by those signs." If these had been applied to the evil they would have been called "wonders," for with the evil such things only fill with amazement and strike the mind, and still do not persuade to belief; but with the good it is otherwise, for with them the same things are attestations that persuade to belief, and therefore they are called "signs," and it is said "these signs shall follow them that believe." But how these signs can persuade to belief shall be briefly told. These miraculous signs, as that "they should cast out demons," "should speak with new tongues," "should take up serpents," "if they drank any deadly thing it should not hurt them," and "they should become well by the laying on of hands," were in their essence and in their origin spiritual, from which these flowed forth and came forth as effects; for they were correspondences that derived their all from the spiritual world by influx from the Lord. For instance, that "they should cast out demons in the name of the Lord" derived its effect from this, that the name of the Lord understood spiritually means everything of doctrine out of the Word from the Lord, and that "demons" mean falsities of every kind, and these are thus cast out, that is, taken away, by the doctrine out of the Word from the Lord; that "they should speak with new tongues" derives its effect from this, that "new tongues" mean doctrinals for the New Church; "they should take up serpents" was because "serpents" signify the hells in respect to malice, and thus they would be safe from infestation by it; "they would not be hurt if they drank any deadly thing" meant that they would not be contaminated by the malice of the hells; and "the infirm would become well by the laying on of hands" meant to be healed of spiritual diseases, which are called iniquities and sins, by communication and conjunction with heaven, thus with the Lord; the laying on of the hands of the disciples corresponding to communication and conjunction with the Lord, and thus to the removal of iniquities by His Divine power.

[15] In Isaiah:

Jehovah said unto Ahaz, Ask thee a sign of Jehovah, direct it into the deep, or lift it up on high. The Lord giveth you a sign, Behold, a virgin shall conceive and shall bear a son, and shall call His name God-with-us (Isaiah 7:11, 14).

This was said to Ahaz king of Judah, because the king of Syria and the king of Israel made war against him, even to Jerusalem, and they also had on their side the tribe of Ephraim, and yet they did not prevail, for the reason that "the king of Syria" here represented the external or natural of the church, "the king of Israel" its internal or spiritual, and "Ephraim" its intellectual; but here these three, the natural, the spiritual, and the intellectual, perverted, and these wished to attack the doctrine of truth, signified by "the king of Judah" and by "Jerusalem," wherefore they did not succeed. Nevertheless, in order that Ahaz might be assured of the frustration of their attempt he was told "to ask a sign," that is, an attestation that he might be assured, and the choice was granted him whether it should be from heaven or from hell; this was signified by "direct it into the deep, or lift it up on high," for the king was evil. But because "Jerusalem," which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, there was given him, as an attestation of this, a miraculous sign, namely, that "a virgin shall conceive and shall bear a son, whose name shall be God-with-us." That this church would subsequently be destroyed is indicated further on in the same chapter.

[16] In the same:

This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down (Isaiah 38:7-8).

This sign was given to King Hezekiah as an attestation that the Lord would defend him and Jerusalem from the king of Assyria (as is said in the sixth verse of that chapter), Isaiah 38:6 that king signifying the perverted rational destroying all things of the church; therefore this sign represented also a New Church that was to be established by the Lord, but here that the time would be protracted beyond that indicated to Ahaz just above; "bringing back the shadow that had gone down on the steps of Ahaz before the sun" signifies a drawing back of the time before this should be done, "steps of Ahaz" signifying a time, here even until the coming of the Lord, and the "shadow" signifying the progress of time from the rising to the setting; that the shadow "should be drawn backwards ten degrees" signifies the prolongation of the time for many years still, "ten" signifying many, and the "sun" which should go back signifying the Lord's coming.

But this shall be further illustrated. The Lord's coming took place when the Jewish Church was at an end, that is, when there was no good or truth left in it; this is meant by "when iniquity was consummated," also by "the fullness of times," in which the Lord was to come. The entire period of the duration of the Jewish Church was represented by "the steps of Ahaz," its beginning by the first step there, which is when the sun is in its rising, and its end by the last when it is at its setting. This makes evident that by "the drawing back of the shadow" from the setting towards the rising means the prolongation of the time. This should take place "in the steps of Ahaz," because Ahaz was a wicked king, and profaned the holy things of the church, consequently if his successors had done the same, the end of that church would have quickly come; but as Hezekiah was an upright king the time was prolonged, for on that account the iniquity of that nation was not so soon to reach its consummation, that is, its end.

[17] In the same:

Say to King Hezekiah, This shall be the sign unto thee, Ye shall eat this year that which springeth up of itself, and in the second year that which groweth of its own accord; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof (Isaiah 37:30).

This was said to King Hezekiah when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself and insolently of God and of Israel; in consequence of which also one hundred and eighty ⁵ thousand were smitten in his camp, and he was himself killed by his sons. This was done because "Assyria" signifies the rational, and "the king of Assyria" the like, and "Judea" the celestial of the church, and "its king" the spiritual of the church; but here "the king of Assyria" signifies the perverted rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And as "Judea and its king" signify the celestial and spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said by which is described the regeneration of those who will be of that church. So the sign that the first year "they shall eat that which springeth up of itself" signifies celestial good that the Lord will implant in them; "in the second year that which groweth of its own accord," signifies the truth of that good which shall come from it; "to sow, to reap, to plant vineyards, and to eat the fruit thereof," signifies all the goods and truths that flow forth therefrom, "to sow and reap" signifying the implantation of good and its reception; "to plant vineyards" the implantation of truth and its reception; and "to eat the fruits thereof" the enjoyment of good and joyous things therefrom which the regenerate man has. These things are called "a sign" because they are attestations of a celestial church with those who are meant in the spiritual sense by "Judah," whose regeneration is effected by the Lord by the implantation of celestial good, afterwards by the implantation of spiritual good, which in its essence is the truth of celestial good, and finally by multiplication and fructification in the natural man.

[18] In the same:

Thus said Jehovah, the Holy One of Israel and his Former, They have asked Me signs respecting My sons, and respecting the work of My hands they command Me. I have raised him up in righteousness, and I will make straight all his ways. He shall build My city, and he shall send forth My captivity, not for price nor reward (Isaiah 45:11, 13).

This also treats of the Lord's coming and of the establishment of a church by Him. The Lord is meant by "Jehovah, the Holy One of Israel, and his Former," who is called "the Holy One of Israel" from Divine truth, and his "Former" from the establishment of the church by means of truth; and "Israel" means the church; therefore "His sons, respecting whom they asked signs," mean those who are in truths from the Lord, and "the work of His hands" means their formation, and the establishment of a church among them. "I have raised him up in righteousness, and I will make straight all His ways" signifies that Divine good and Divine truth are the Lord's, for "righteousness" is predicated in the Word of good, and "ways" signify truths that lead, here Divine truths, because they are predicated of the Lord; "he shall build My city, and he shall send forth My captivity" signifies that He will restore the doctrine of truth, and that He will deliver those who are in falsities from ignorance, "city" signifying the doctrine of truth, and "captivity" the falsities of ignorance in which the Gentiles were, and through which they were in spiritual captivity; "not for price nor reward" signifies freely given from Divine love.

[19] In the same:

Let them declare to you ⁶ the things that shall happen, declare ye the former things, that we may set our heart and may know the latter end of them; or make us to hear things to come, declare to us a sign for the future, that we may know that ye are gods (Isaiah 41:22, 23).

That to tell things past and to come belongs to the Lord alone, and not to any man or any spirit, is expressed by "declare a sign for the future, that we may know that ye are gods;" this concludes what precedes, therefore "to declare a sign" means to testify by persuading to believe.

[20] In Ezekiel:

Take to thee a pan of iron, and set it for a wall of iron between thee and the city; and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel (Ezekiel 4:3).

These and the rest of the things in this chapter are representatives of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by "the pan of iron" that he should set for a wall between him and the city; and because this, like iron, is hard, shutting out and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it;" that this sign should be a witness that the church is such is signified by "this shall be a sign to the house of Israel," "sign" meaning an attestation, and "house of Israel" the church.

[21] In David:

The adversary hath destroyed all things in the sanctuary; the adversaries have roared in the midst of Thy feast; they have set up their own signs for signs. We see not our signs; there is no more a prophet (Psalms 74:3, 4, 9).

"The adversary hath destroyed all things in the sanctuary" signifies that evil has destroyed the holy things of the church; "the adversaries have roared in the midst of Thy feast" signifies that falsities have destroyed all things of worship; "they have set up their own signs for signs" signifies that they have given attestation and persuaded by every means; "we see not our signs" signifies that no attestations of truth were accepted in the church; "there is no more a prophet" signifies no doctrine of truth.

[22] In the same:

Jehovah make a sign with me for good, that they that hate me may see and be ashamed, because Thou, O Jehovah, hast helped me and comforted me (Psalms 86:17).

"To make a sign for good" signifies attestation that Jehovah will help and comfort him, as follows, for this is the good for which Jehovah makes a sign; and because a sign is an attestation of this it is said "that they that hate me may see and be ashamed."

[23] In the same:

God who setteth fast the mountains by His power is girded with might; He maketh the tumult of the seas to cease, the tumult of its waves and the noise of the peoples, that the dwellers in the uttermost parts may fear because of Thy signs (Psalms 65:6-8).

This describes the Lord's Divine power through attestations that cause belief; but attestations that are signs are not that "He setteth fast the mountains, maketh the tumult of the seas and of its waves, and the noise of the people to cease," for these are not such signs as convince those who ascribe all things to nature; but the things meant in the spiritual sense, in which sense heaven and the church are treated of, are the signs that give attestation of the Lord's Divine power, for in that sense, the "mountains" that God setteth fast by His power mean the higher heavens, because the angels of those heavens dwell upon mountains; and in the abstract sense love to the Lord and charity towards the neighbor are meant; these are what the Lord "girded with might, setteth fast by His power," that is, makes them to stand fast forever; that "mountains" have such a signification may be seen above n. 405; "the tumult of the seas" and "the tumult of the waves" mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual; that "seas" signify the things of the natural man, thus those who are natural, therefore their tumults and waves signify disputations and reasonings, may be seen also above n. 342. "The noise of the peoples" mean contradictions from falsities, for "peoples" signify those who are in truths, and in the contrary sense those who are in falsities (See above, n. 175, 331, 625). "That the dwellers in the uttermost parts may fear because of Thy signs" signifies holy worship from faith in regard to Divine power with those who are in the ultimates of heaven and the church; that "to fear" means to worship the Lord from charity and faith may be seen above n. 696; and that "dwellers in the uttermost parts" mean those who are in the ultimates of heaven and the church, and are in the faith of charity there, is evident, since "the uttermost parts" mean the ultimates of heaven and the church. From this it is clear that "signs" here signify attestations respecting the Lord's Divine power.

[24] In Jeremiah:

This shall be the sign unto you that I will visit upon you in this place, that ye may know that My words shall stand against you for evil. Behold, I give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul (Jeremiah 44:29, 30).

This treats of those of the church who have become natural, who are meant by those who sojourned in Egypt and returned therefrom. That such would be destroyed by evils and falsities is meant by "He will give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul," "adversaries" here meaning those who are in evils, and "them that seek the soul" those who are in falsities, thus in an abstract sense evils and falsities (that "Egypt" means the natural man see above, n. 654.

This is called a "sign," because it is an attestation that this will be done; therefore it is added, "that ye may know that my words shall stand against you for evil."

[25] That a "sign" means attestation of certainty is evident from the following passages. In Isaiah:

Hezekiah said, What is the sign that I am to go up into the house of Jehovah? (Isaiah 38:22)

In the book of Judges:

Gideon said to the angel of Jehovah, Show me a sign that it is thou that speakest to me; and the sign was, that when he touched with the staff the flesh and unleavened bread which Gideon had offered, a fire went up out of the rock and consumed them (Judges 6:17, 21).

In the first book of Samuel:

This shall be the sign unto thee that shall come upon thy two sons, in one day they shall die, both of them (1 Samuel 2:34).

If the Philistines say, Come up unto us, then will we go up, for Jehovah hath given them into our hand; this shall be the sign unto us (1 Samuel 14:10).

Nearly the same is signified by:

The signs of the covenant (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere);

namely, attestations respecting conjunction.

[26] Attestations are signified also by "signs" wrought by the evil that appeared like miracles, as in the following passages. In Isaiah:

Jehovah maketh void the signs of the liars, He rendereth the diviners mad, He turneth wise men backward, and maketh their knowledge stupid (Isaiah 44:25).

In Jeremiah:

Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them. The statutes of the nations ⁷ are vanity (Jeremiah 10:2, 3).

In Revelation:

The beast coming up out of the earth did great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship ⁸ upon the earth, because of the signs that were given him to do (Revelation 13:13, 14).

They are the spirits of demons doing signs to go forth unto the kings of the earth, to gather them together unto the war of that great day (Revelation 16:14).

And again:

The beast was taken, and with him the false prophet that did signs before him, by which he seduced them that had received the mark of the beast (Revelation 19:20).

But what is meant by "signs upon the hand and in the forehead" may be seen above n. 427. Again, the "signs" that were set upon mountains to gather the people together to war, to battle, and so on, signified indications to do the things commanded. As in Isaiah:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek, and his rest shall be glory. When he shall lift up an ensign to the nations, and shall gather together the outcasts of Israel and the dispersed of Judah from the four winds of the earth (Isaiah 11:10-12).

In Jeremiah:

Set thee up signs, place for thee columns, set thine heart to the highway, the way thou mayest go (Jeremiah 31:21).

In the same:

Declare ye among the nations, and make to be heard, and lift up an ensign; Babylon is taken (Jeremiah 50:2).

Lift up an ensign against the walls of Babylon, keep the watch, set the watchmen. Lift up an ensign in the land, sound the trumpet among the nations (Jeremiah 51:12, 27);

and elsewhere, especially in the historical parts of the Word. From all these passages quoted from the Word it is clear that "a great sign seen in heaven" signifies Divine manifestation and attestation (as also in the third verse of this chapter, an (Revelation 12:3) d afterwards in chap. Revelation 15:1).

Fusnotat: