Chapter 10.

Sending Out the Apostles

1. And calling for His twelve disciples, He gave them authority over unclean spirits, so as to cast them out, and to cure every disease and every malady.

2. And the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the [son] of Zebedee, and John his brother;

3. Philip and Bartholomew; Thomas and Matthew the publican; James the [son] of Alphaeus, and Lebbeus, [also] called Thaddaeus;

4. Simon the Canaanite, and Judas Iscariot, who also betrayed Him.

5. These twelve Jesus sent out, charging them, saying, “Into the way of the nations go ye not, and into a city of the Samaritans enter ye not.

6. But go ye rather to the lost sheep of the house of Israel.

7. And as you go, preach, saying that the kingdom of the heavens is near.

8. Cure the sick, cleanse the lepers, raise the dead, cast out demons; freely you have received, freely give.

9. Possess not gold, nor silver, nor bronze for your belts,

10. Nor pack for a journey, nor two tunics, nor shoes, nor a staff; for the worker is worthy of his food.”

In the previous chapter Jesus said that “the multitudes were weary and scattered, like sheep without a shepherd.” These “multitudes” represent our innocent affections and tender thoughts, especially our earnest desires to lead a deeply spiritual life. But these thoughts, affections are disorganized. We may have fragments of truth in our mind that we picked up from time to time, but they are not in a coherent framework. We may attempt meditation, or prayer, or daily readings from time to time, but we have no fixed aim or plan.

There comes a time, however, in the course of our spiritual development, when these scattered thoughts and affections must be gathered together, organized and arranged in proper order so that they can be summoned up quickly and used when necessary. Haphazard, hit-or-miss, random spirituality will no longer suffice.

This is precisely where we are at this point in the gospel narrative.

The religious leaders have begun to openly accuse Jesus of blasphemy and of being in partnership with the devil. It is becoming increasingly clear that Jesus’ life is in danger. Similarly, the time comes when our spiritual life is in danger; it is a time when we must bring together and organize all things of goodness and truth within ourselves, and prepare for action. It is time to organize the twelve disciples and send them out as apostles. ¹

Each of the twelve apostles represents an essential spiritual principle. Peter, for example, represents faith, and John represents charity (love). ² While this is not the place to go into the spiritual representation of each apostle, it should be noted that in calling them together and then sending them out in pairs, Jesus begins the initial work of organizing them. The “scattered sheep” are about to become apostles — those who, having been instructed, carry the message to others. But first, these individuals must be organized.

Having arranged the disciples into pairs, Jesus now sends them out, commanding them “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But rather go to the lost sheep of the house of Israel” (10:5). In other words, they should not get sidetracked by misleading emotions and false beliefs (represented by the Gentiles and Samaritans). ³ Instead they should first of all gather together the lost sheep of Israel — the tender affections and innocent thoughts — and then subordinate them to the more comprehensive spiritual principles represented by each disciple. In this way they will be protected from oncoming attacks.

As they go, they are to preach, saying, “The kingdom of heaven is at hand” (10:7). Jesus is giving them essential instruction in the art of good preaching. They are to begin with the exciting news: the kingdom of heaven is rapidly approaching and could be right around the corner! Once the goal is announced (receiving heaven), Jesus explains the means for attaining the goal: “Heal the infirm,” He says, “cleanse the lepers, raise the dead, and cast out demons.” This is what first needs to happen before the kingdom of heaven can be received. The healing of every disease and the casting out of every demon represents the acknowledgement of our sins, and the work of removing them. In other words, it’s about repentance. This is why both John the Baptist and Jesus said, “Repent, for the kingdom of heaven is at hand” (3:1 and 4:17).

The main thing to remember, as the apostles begin their ministry, is that the power to heal and the power to be healed is from the Lord: “Freely you have received,” says Jesus. And because of this they should “freely give” (10:8). It is vital, therefore, that in this work they include nothing of themselves. Their work is for God, and their power is from God. They must trust completely in His power and His providence. “Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs” (10:10). God will see to it that all their needs are provided: “For a worker is worthy of his food” (10:10). As long as they are doing the Lord’s work, the Lord will continually instruct them, and every spiritual need will be met. ⁴

Wise as Serpents, Harmless as Doves

11. “And into whatever city or village you enter, search [out] who in it is worthy, and there remain until you go out.

12. And when you come into the house, greet it.

13. And if indeed the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.

14. And if anyone shall not receive you, nor hear your words, when you go out of that house or city, shake off the dust of your feet.

15. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

16. Behold, I send you out as sheep in the midst of wolves; be ye therefore prudent as serpents, and simple as doves.”

The sending out of the twelve apostles represents the way in which God gathers together the more general principles of spiritual truth in us, so that we can better organize the details of our everyday life. Some of these more general principles might include teachings such as the ever-present reality of the spiritual world, the importance of keeping the Ten Commandments, the acknowledgment that without God we can do nothing, the joy of useful service, the necessity of temptation as a part of regeneration, and the belief that God can bring good out of everything that arises, no matter how difficult it may seem at the moment. These are some of the fundamental truths that will become organizing principles for everything else we learn and do. ⁵

Spiritually speaking, this kind of ordering and arrangement of the mind is called “putting our house in order.” This is because in sacred scripture a “house” represents the human mind — the place where our thoughts and feelings are “housed.” This is why we are told to build our “house” (our mind) upon a rock (God’s commandments), and why our state of mind (what we are thinking about or “dwelling” upon) can be called our spiritual “dwelling-place.” Ideally, our minds should be like the mind of God, furnished with the most loving emotions and noble thoughts. This is the spiritual significance of David’s words, “And I shall dwell in the house of Lord, forever” (Psalm 23:6). ⁶

With an understanding of the spiritual significance of the word “house” in mind, we can see greater meaning in Jesus’ next command to the apostles. “If the household is worthy, let your peace come upon it.” This means that if a worthy thought or emotion arises, we are encouraged to enter into it, to dwell upon it, and let it become part of our peace. But Jesus also adds, “If it is not worthy, let your peace return to you” (10:13). In other words, if a thought or emotion arises that is not worthy, we should not enter into it or dwell upon it. Instead we should return to our state of peace.

This is the work of the “twelve apostles” in us, Spiritually seen, the twelve apostles represent the most general principles of spiritual life. These are the principles that will help us determine what thoughts and feelings our minds should enter into, and what thoughts and feelings we should avoid. If something does not agree with a spiritual principle, we are not to dwell there — or even visit. And if we find that something within us arises to disagree with a God-given principle, something that refuses to accept a clear teaching from God’s Word — we should withdraw from that state of mind and “shake it off” like dust from our feet. As Jesus says, “Whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (10:12-14).

This means that we can live our lives in quiet assurance, trusting in the power and permanence of truth to guide and protect us. There will be times, however, when objections will arise — doubts about the most fundamental truths we know. But we are not to worry. If there is no goodness or truth in these objections, they have no power over us. They are like dust on our shoes, which can easily be brushed off as we continue our journey. Others might disagree with us; doubts and reservations might arise in our mind. But we are not the ones being judged. Rather, the judgment is upon those doubts and reservations. Jesus puts it like this: “Verily, I say unto you. It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (10:15).

The task of spiritual discernment, however, is not an easy one. “Behold, I send you forth as sheep in the midst of wolves” says Jesus (10:16). The “wolves” are the evil desires and false beliefs that will consume our good impulses and noble ideals. Therefore, we must be “gentle as doves” — non-violent in our behavior, but “wise as serpents” — very careful about the feelings and thoughts we allow to enter our minds. ⁷ Like a serpent with eyes on both sides of its head, we need to have 360 degree spiritual vision; we need to remain vigilant, aware of evil desires and false thoughts — predators that might endeavor to silently creep into our minds unnoticed. And whenever the wolves come sniffing around, we must be like doves, able to gently take wing and rise above them.

Warnings about Coming Persecutions

17. “And beware of men; for they will deliver you up to councils, and will scourge you in their synagogues.

18. And you shall be led before governors and also kings on account of Me, for a witness to them and to the nations.

19. But when they shall deliver you up, be not anxious [about] how or what you shall speak, for it shall be given to you in that hour what you shall speak.

20. For you are not they that speak, but the spirit of your Father [is] what speaks in you.

21. And brother shall deliver up brother to death, and father child; and children shall rise up against parents, and put them to death.

22. And you shall be hated by all on account of My name; but he that endures to the end, he shall be saved.

23. And when they persecute you in this city, flee into the other; for amen I say to you, you shall not have finished the cities of Israel until the Son of Man has come.

24. The disciple is not above the teacher, nor the servant above his lord.

25. It is sufficient for the disciple that he become as his teacher, and the servant as his lord. If they have called the householder Beelzebub, how much more them of his household?

26. Fear them not therefore; for there is nothing covered, that shall not be uncovered, and secret, that shall not be known.

27. What I say to you in the darkness, say ye in the light; and what you hear in the ear, preach ye upon the housetops.

28. And be not afraid of those that kill the body, but are not able to kill the soul; but rather be afraid of Him who is able to destroy both soul and body in hell.

29. Are not two sparrows sold for an assarion [penny]? And not one of them shall fall upon the earth without your Father.

30. And of you, even the hairs of the head are all numbered.

31. Fear not therefore; you are of more value than many sparrows.

32. Whoever therefore shall profess Me before men, I also will profess him before My Father that [is] in the heavens.

33. But whoever shall deny Me before men, I also will deny him before My Father that [is] in the heavens.

34. Suppose not that I am come to cast peace upon earth; I am not come to cast peace, but a sword.

35. For I am come to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.

36. And the man’s enemies [shall be] they of his own house.

37. He that loves father or mother above Me is not worthy of Me, and he that loves son or daughter above Me is not worthy of Me.

38. And whoever does not take his cross, and follow after Me, is not worthy of Me.

39. He that finds his soul shall lose it, and he that loses his soul for My sake shall find it.

40. He that receives you, receives Me, and he that receives Me, receives Him that sent Me.

41. He that accepts a prophet in the name of a prophet shall receive the reward of a prophet; and he that accepts [someone] just in the name of [someone] just shall receive the reward of [someone] just.

42. And whoever shall give a cup of cold [water] to one of these little ones to drink in the name of a disciple, amen I say to you, he shall not lose his reward.”

As the apostles are being prepared for their mission, Jesus tells them to be wary of human reasoning. This is the tendency to twist and pervert spiritual truths so as to make them subordinate to one’s own will: “Beware of men, for they will deliver you up to councils and scourge you in their synagogues” (10:17). Evil desires and false ideas will invade our minds attacking the good emotions and true thoughts that proceed from God just as mercilessly as the religious leaders of Jesus’ day attacked and persecuted Him. In other words, Jesus warns them in advance that whatever is good and true in them will be tested. In fact, they will be delivered up to councils and scourged.

The news is not pleasant. It will be rough going. Nevertheless, Jesus offers His disciples the greatest encouragement: “When they deliver you up, do not be anxious about how, or what you should speak. For it will be given you in that hour what you should speak, for it is not you who speak, but the Spirit of your Father who speaks in you” (10:19-20).

In terms of the continuous internal sense of this gospel, it is important to recall the final miracle in the previous episode: a mute man was given the gift of speech. We too shall be given the gift of speech; we shall speak from love, for that is what is meant by the words, it is “the Spirit of your Father who speaks in you.” ⁸

Jesus continues to balance bad news with good news: “And you will be hated by all for My name's sake. But he who endures to the end will be saved” (10:22). Such words are to be read simultaneously on two different levels. On one level Jesus is forewarning His disciples of the persecutions they will face as they go forth to proclaim and live His message. On a more interior level, these apostles represent spiritual principles in ourselves that will meet with one form of opposition or another. Nevertheless, we should not worry about these inevitable attacks, for no matter what happens to us, these principles — which are the very soul of our life — cannot be harmed. “And do not fear those who kill the body but cannot kill the soul” (10:28).

In truth, spiritual life — the life that endures forever — is the only real life; it is the only life that really matters. What is the loss of a few earthly years compared to the gain of eternal life? In giving up ego concerns, which seem to be our very life, God flows in with spiritual blessings beyond number. If we willingly surrender the old life and its selfish ways, we gain an entirely new life. Therefore, Jesus says, “He who loses his life for My sake will find it” (10:39).

In asking His apostles to give up everything, even their very lives, in order to faithfully follow Him, Jesus takes another step in revealing His Divine identity. It is here that Jesus confesses that He has been sent by the Father: “He who receives you receives Me,” He says. “And he who receives Me receives Him who sent Me” (10:40). Jesus’ promise is unmistakable and profound. His words add up to this: Whoever receives Me, receives God. Surely, Jesus is gradually manifesting His divinity.

This chapter closes with a final word of encouragement to the disciples: “Whoever gives one of these little ones a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward” (10:42). Here Jesus assures His disciples that even the least effort to share truth (“cup of cold water”) with others or to perform an act of kindness will be rewarded — provided that it is done “in the name of a disciple.” That is, as long as God is acknowledged as the source of all goodness and truth, it matters not how little or how much we accomplish. Even “a cup of cold water,” given in the right spirit, will suffice.

It’s a powerful lesson, and one that is given to inspire and encourage the disciples who are about to face persecution. In brief, Jesus is assuring them that whatever they say or do, no matter how small or great, if done in the right spirit, will have the blessings of heaven within it — inner peace and limitless joy. This is what Jesus means when He says, “Whoever shall give to one of these little ones a cup of cold water in the name of a disciple shall not lose his reward” (10:42).

脚注:

4844. 'Remain a widow in your father's house' means the alienation of this Church from the Jewish Church. This becomes clear from the fact that Judah's wish was that by doing this she would go away and not return to him any more. He did, it is true, say that she should remain there until Shelah his son was grown up; nevertheless he had it in mind not to give her to Shelah his son, for he said to himself, 'In case he also dies, like his brothers'. He gave further proof of his intentions by his actions, as is evident from verse 14 - 'Tamar saw that Shelah had grown up, and she had not been given to him as a wife'. From all this it is evident that the words used here mean that he alienated her from himself. That is, the meaning in the internal sense is that he alienated the Church representative of spiritual and celestial things - the Church represented by 'Tamar', 4811, 4831 - from the Jewish Church represented by 'Judah'. The two could not be in agreement with each other because Judaism was not a representative Church, only a representative of the Church, 4307, 4500; for it acknowledged what was external but not that which was internal.

[2] 'A widow' also means the truth of the Church without its good; for in the representative sense 'a wife' means truth and 'a husband' good, 4823, 4843, and therefore 'a wife without a husband' means the truth of the Church without its good. This being so, when it is said in reference to Tamar that she should remain in the house of her father, the meaning is that the truth of the Church would be alienated, and also that it would not find acceptance in his house, even as the Jewish nation could not accept it because not good but evil was present among that nation.

[3] A widow is referred to many times in the Word; but anyone unacquainted with the internal sense inevitably thinks that 'a widow' means a widow. In the internal sense 'a widow' means the truth of the Church without good, that is, people who have truth that is without good but who nevertheless have a desire for good, who consequently love to be led by good; for 'a husband' means good which ought to take the lead. In the Ancient Church people like these were meant in the good sense by 'the widowed', whether they were women or men. For the Ancient Church distinguished the neighbour to whom charity was to be performed into many separate classes. Some were called the poor, some the wretched and afflicted, some the bound and in prison, some the blind and the lame, and others strangers, orphans, and widows. It performed different charitable works, whichever were appropriate to the character each class possessed. The teachings of that Church showed them what those works were, for that Church had no other teachings than these. Therefore whenever those living in those times either taught or wrote, they did so in conformity with these teachings, so that when they spoke of 'widows' they meant none but the kind of persons among whom truth existed without good but who nevertheless had a desire to be led to good.

[4] From this it is also evident that the teachings of the Ancient Church were ones that had to do with charity and the neighbour, and that all its religious knowledge and factual knowledge existed to enable people to know what was meant spiritually by external things. For the Church was representative of spiritual and celestial things, and therefore it was these spiritual and celestial things, represented and meant by that Church, that people came to know about through the Church's teachings and through its factual knowledge. But those teachings and factual knowledge have become at the present day completely wiped out, so completely indeed that there is no knowledge of their having existed. For their place has been taken by teachings to do with faith which, if widowed and separated from those to do with charity, have virtually nothing to teach. For teachings to do with charity show what good is, but those to do with faith show what truth is. Teaching what truth is without what good is amounts to walking like someone blind, it being good that is the teacher and leader, truth the one that is taught and led. Between the two kinds of teaching there is a vast difference, as great as that between light and darkness. If the darkness is not lightened by means of the light, that is, if truth is not lightened by good, or faith by charity, it is nothing but darkness. For this reason no one knows intuitively, nor consequently by perception, whether truth is the truth; he knows it only from what he was taught and what he absorbed in childhood and substantiated in adult years. This also explains why Churches are so much at variance with one another, one giving the name truth to that which another calls falsity, and are never in agreement.

[5] The meaning in the good sense of 'widows' as people who have truth existing without good but who nevertheless have a desire to be led by good may be seen from places in the Word where widows are mentioned, as in David,

Jehovah who executes judgement for the oppressed, who gives bread to the starving, Jehovah who sets the bound free; Jehovah who opens the blind [eyes]; Jehovah who lifts up the bowed down; Jehovah who loves the righteous; Jehovah who guards sojourners, upholds the orphan and the widow. Psalms 146:7-9.

This refers, in the internal sense, to those whom the Lord furnishes with truths and leads to good. But some of them are called the oppressed, some the starving, while others are called the bound, the blind, the bowed down, sojourners, orphans and widows, each name appropriate to the character of the ones to whom it is applied. No one however can know what each particular nature is except from the internal sense; but the teachings of the Ancient Church showed what any particular nature was. Here, as in many other places, sojourner, orphan, and widow are referred to jointly because 'a sojourner' means those who wish to be furnished with the truths of faith, 1463, 4444, 'an orphan' those with whom good exists without truth but who have a desire to be led to good by means of truth, and 'a widow' those with whom truth exists without good and who have a desire to be led to truth by means of good. These three are referred to jointly here and elsewhere in the Word because in the internal sense they form a single group, for all three together mean those who wish to be taught and to be led to good and truth.

[6] In the same author,

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness. Psalms 68:5.

'The orphans' stands for those with whom, like young children, the good that goes with innocence is present but no truth as yet. The Lord is said to be 'a father' of these because He leads them like a father; He leads them by means of truth into good, that is to say, into the good constituting life or wisdom. 'The widows' stands for those who as adults know the truth but are not as yet doing good. The Lord is said to be 'a judge' of these because He leads them; He leads them by means of good into truth, that is to say, into the truth constituting intelligence. For by 'a judge' a leader is meant. Good without truth, meant by 'an orphan', is made into good filled with wisdom by means of teaching about truth; and truth without good, meant by 'a widow', is made into truth filled with intelligence by means of a life of good.

[7] In Isaiah,

Woe to those decreeing decrees of iniquity, to turn aside the poor from judgement and to carry off into judgement the wretched of My people, so that widows may be their spoil and so that they may make orphans their prey. Isaiah 10:1-2.

Here 'the poor', 'the wretched', 'widows', and 'orphans' do not mean those who are literally so but those who are spiritually such. Now because in the Jewish Church, as in the Ancient, everything was representative, so also was doing good to orphans and widows, for doing good to these represented in heaven charity towards those who are orphans and widows in the spiritual sense.

[8] In Jeremiah,

Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor; and do not defraud the sojourner, the orphan, and the widow, and do not use force, and do not shed innocent blood in this place. Jeremiah 22:3.

Here also 'the sojourner, the orphan, and the widow' means those who are spiritually such. In the spiritual world or heaven they do not know who a sojourner, orphan, or widow is, for the condition of such persons there is not the same as what it had been in the world. When therefore these words are read by man, angels perceive the spiritual or internal meaning they possess.

[9] Similarly in Ezekiel,

Behold, the princes of Israel, each according to his power, ¹ have in you been intent on shedding blood; in you they have treated father and mother with contempt; in you they have dealt with the sojourner by means of oppression; in you they have defrauded the orphan and the widow. Ezekiel 22:6-7.

Also in Malachi,

I will draw near to you to judgement, and I will be a swift witness against the sorcerers, and against those who swear falsely, and against oppressors of the hireling in his wages, of the widow and the orphan, and [against] those who turn aside the sojourner, and do not fear Me. Malachi 3:5.

Similarly in Moses,

You shall not press down a sojourner or oppress him. You shall not afflict any widow or orphan. If you do indeed afflict him, and if he indeed cries out to Me, I will surely hear his cry, and My anger will burn, and I will kill you with the sword, so that your wives become widows, and your children orphans. Exodus 22:21-24.

[10] This, like every other commandment, judgement, and statute in the Jewish Church, was representative. Also, members of that Church were tied down to things of an external nature so that they would observe that command, and by means of their observance of it they represented the inner spirit of charity, even though they themselves had no charity, that is, they did not act from any inner affection. An inner spirit flowed from an affection to furnish with truths those who were without knowledge, and to lead those people to good by means of truths. If they had done this, members of the Jewish Church would have been doing good, in a spiritual sense, to the sojourner, orphan, and widow. But so that what was external might be kept going for the sake of what it represented, the curses declared on Mount Ebal included 'turning aside the judgement of the sojourner, the orphan, and the widow', Deuteronomy 27:19. 'Turning aside the judgement of these' stands for doing the reverse, that is, leading through teaching and life to falsity and evil. Also, because taking goods and truths away from others, and then making them one's own so as to enhance one's own position and gain, was included among curses, the Lord therefore said,

Woe to you, scribes and Pharisees! for you devour widows' houses, and for a presence you make long prayers; on account of this you will receive greater condemnation. ² Matthew 23:14; Luke 20:47.

'Devouring widows' houses' stands for taking truths away from those who have a desire for them, and teaching them falsities.

[11] To leave for the sojourner, orphan, and widow that which remained in fields, olivegroves, and vineyards, Deuteronomy 24:19-22, was likewise representative. So too was the command that when they had finished paying the tithes of their produce in the third year, the people should give to the sojourner, orphan, and widow, so that they ate within their gates and were satisfied, Deuteronomy 26:12-13. It being the Lord alone who teaches a person and leads him to good and truth, it is said in Jeremiah,

Leave your orphans, I will keep them alive; and the widows will trust in Me. Jeremiah 49:10-11.

And in Moses,

Jehovah executes judgement for the orphan and the widow, and loves the sojourner, giving him bread and clothing. Deuteronomy 10:18.

'Bread' stands for the good of love, 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, and 'clothing' for the truth of faith, 4545, 4763.

[12] It is recorded in 1 Kings 17:1-17 that Elijah was sent, when there was a famine because there was no rain in the land, to a widow in Zarephath. He asked her for a little cake, which she had to make for him first and give it to him; after that she was to make one for herself and her son. When she did so her jar of meal was not used up and her cruse of oil did not run dry. All this was representative, like everything else recorded about Elijah, and in general throughout the Word. 'A famine in the land because there was no rain' represented truth laid waste within the Church, 1460, 3364; 'a widow in Zarephath' those outside the Church who have a desire for truth; 'a cake which she had to make for him first' the good of love to the Lord, 2177, whom, from the very little she had, she was to love above herself and her son. 'The jar of meal' means truth derived from good, 2177, and 'the cruse of oil' charity and love, 886, 3728, 4582. 'Elijah' represents the Word, by means of which such things are effected, 2762.

[13] The same is also meant, in the internal sense, by the Lord's words in Luke,

No prophet is accepted in his own country. In truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, while there was a great famine over the whole land; yet Elijah was sent to none of them, except to a woman - a widow - in Zarephath of Sidon. Luke 4:24-26.

That is, he was sent to those outside the Church who had a desire for truth. But 'widows' within the Church that had been laid waste, to whom Elijah was not sent, are those with whom no truth exists because no good does so; for where there is no good neither is there any truth. However much among those people truth seems to outward appearance like truth it is nothing more so to speak than a shell without any nut in it.

[14] Those among whom this kind of truth exists, also those among whom falsity exists, are meant by 'widows' in the contrary sense, as in Isaiah,

Jehovah will cut off from Israel head and tail, the branch and the bulrush in one day. The old and the honourable in face is the head, and the prophet, the teacher of a lie, the tail. Therefore the Lord will not rejoice over its young men, and He will not have compassion on its orphans and its widows. Isaiah 9:14-15, 17.

In Jeremiah,

I will winnow them with a winnowing-fork in the gates of the land; I will bereave, I will destroy My people; they have not turned from their ways. Their widows are increased to Me more than the sand of the seas. I will bring to them, against the mother of the young men, one who lays waste at midday. She who bore seven languishes; she has breathed her last. Her sun is going down while it is still day. Jeremiah 15:7-9.

In the same prophet,

Our inheritance has been turned over to aliens, our houses to foreigners. We have become orphans with no father; our mothers are widows. Lamentations 5:2-3.

[15] Because 'widows' meant those with whom no truth existed because no good did so, it was therefore shameful for Churches to be called widows, even those Churches governed by falsities springing from evil, as in John,

In her heart she said, A queen I sit, and I am no widow, and shall not see mourning. On account of this in one day will her plagues come, death and mourning and famine, and she will be burned with fire. Revelation 18:7-8.

This refers to Babel. A similar reference to Babel occurs in Isaiah,

Hear this, you lover of pleasures, sitting securely, saying in her heart, I am, and there is no one else like me; a widow I shall not sit, nor shall I know loss of children. But these two things will come to you in a moment in one day - loss of children and widowhood. Isaiah 47:8-9.

[16] From these quotations one may now see what is meant by 'a widow' in the internal sense of the Word. One may see that since 'a widow' represented and consequently meant the truth of the Church without its good - for 'a wife' meant truth and 'a husband' good - priests in the Ancient Churches, in which every single thing was representative, were therefore forbidden to marry any widow who was not a priest's widow, as the following in Moses declares,

The high priest shall take a wife in her virginity; a widow or a woman that has been put away or one defiled or a prostitute, these he shall not take, but a virgin of his own people shall he take as his wife. Leviticus 21:13-15.

And in the references to a new temple and a new priesthood in Ezekiel,

Priests the Levites shall not take as wives for themselves a widow or a woman that has been put away, but virgins from the seed of the house of Israel; but a widow who is the widow of a priest may they take. Ezekiel 44:22.

For 'the virgins' whom they were to marry represented and consequently meant the affection for truth, and 'the widow of a priest' the affection for truth from good, since 'a priest' in the representative sense is the good of the Church. For this reason also any widow [who was the daughter] of a priest and who had no children was allowed to eat some of the offerings or holy things, Leviticus 22:12-13.

[17] Those who belonged to the Ancient Church knew this meaning of 'a widow' from the teachings of the Church, for among them these teachings had to do with love and charity, which included countless matters which at the present day have become completely wiped out. From them they knew which particular kind of charitable act they were required to perform - that is, which service they ought to render towards the neighbour - for those who were called 'widows', for those who were called 'orphans', for those who were called 'sojourners', and so on. From their religious knowledge of truth and from factual knowledge they had a discernment and a knowledge of what the ritual observances of their Church represented and meant. The learned among them knew what it was that things on earth and in this world represented, for they recognized that the whole natural creation was a theatre representative of the heavenly kingdom, 2758, 2989, 2999, 3483. Such knowledge raised their minds up to heavenly things, and the teachings of their Church led the way to life. But after the Church turned aside from charity to faith, more so after it separated faith from charity, and made faith without charity and the works of charity the bringer of salvation, their minds could no longer be raised up by means of religious knowledge to heavenly things, nor be led by any means of the teachings of the Church to life. Indeed the decline has been so great that in the end scarcely anyone believes in a life after death, and scarcely anyone knows anything about heaven. Also, there is no belief at all in the existence of a spiritual sense of the Word which is not visible in the letter. In this way people's minds have become closed.

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