The Persistent Widow

1. And He spoke also a parable to them, [to the end] that men ought always to pray, and not be weary,

2. Saying, “There was a certain judge in a certain city, who feared not God, and had no respect for man.

3. And there was a widow in that city; and she came to him, saying, ‘Avenge me of my adversary.’

4. And he was not willing for a time; but afterwards he said in himself, ‘Though I fear not God, and have no respect for man,

5. Yet since this widow makes labor for me, I will avenge her, lest in the end by coming she wear me down.’”

6. And the Lord said, “Hear what the unjust judge says.

7. And shall not God do vengeance for His chosen, who cry day and night to Him, and He bear with them?

8. I say to you that He will avenge them quickly. Nevertheless, when the Son of Man comes, shall He find faith on the earth?”

The previous chapter was largely a series of warnings. It began with a warning about offending others. Jesus said, “Offenses will come, but woe to him through whom they do come!” (Luke 17:1). Then Jesus gave warnings about ingratitude (Luke 17:9), warnings about looking for the kingdom of God in the wrong places (Luke 17:20), and warnings about the self-destruction in store for those who ignore the divine truth which He describes as “the coming of the Son of Man” (Luke 17:30).

This series of warnings ends with the unsettling image of eagles devouring a decaying body—an image of our rational faculty feeding on and being fed by corrupt desires. This image provides a vivid warning as to what happens when people allow selfish desire to pervert their God-given rationality. It is not hard to imagine that when we are in states like this—when selfish desire overwhelms and controls our rational faculties—that we cannot understand or accept the voice of new truth (the Son of Man), even when it comes into our life like a flash of lightning.

While these are serious warnings, the next parable in the series, introduces a note of hope. Its moral lesson is clear, straightforward, and stated at the very beginning. As it is written, “Then He spoke a parable to them, that men always ought to pray and not lose heart” (Luke 18:1). This focus on prayer—that it be continual, persistent, determined, and unwavering—serves to awaken the rational faculty and lift it to a higher level. Herein lies our greatest hope. This hope is found in prayer, especially the prayer that the Lord might open our eyes to understand His truth and empower us with the strength to live according to it. As it is written in the Hebrew scriptures. “I will lift my eyes unto the hills. From where comes my help? My help is from the Lord who made heaven and earth” (Psalms 121:1-2).

As this episode begins, Jesus’ exhortation to be persistent in our prayers is followed by a description of a judge who did not fear God or care about others. When a widow comes to him seeking justice because of an injury done to her, the judge ignores her concerns. Undeterred by this rejection, the woman perseveres, continually pleading for help. Eventually, the judge relents, not out of pity, but merely because he is tired of hearing the woman’s constant appeal for help. As it is written, the unjust judge says, “Because this widow makes labor for me, I will see that she gets justice, so that she won’t eventually wear me out with her coming” (Luke 18:5).

Jesus, then, explains the parable, using the widow’s persistence to represent how each of us must be similarly persistent in prayer. As Jesus puts it, “If even an unjust judge can be worn down like that, don’t you think that God will surely give justice to His people who plead with Him day and night? Will He keep putting them off”? (Luke 18:7). Jesus then answers His own question, saying, “Certainly not,” but quickly adds that we must be consistent in our prayers, keeping our mind continually open to the Lord’s coming into our lives with new truth. In other words, we should remain faithful in prayer, looking to the Lord for guidance, help, and support. As Jesus puts it at the conclusion of this episode, “When the Son of Man comes, will He really find faith on the earth?” (Luke 18:8). This key question might also be stated like this: “Will we be ready to receive the divine truth when it comes to us? Does our prayer life adapt us to receive what is flowing in from God from moment to moment, that is, constantly and always?”

The representation of the widow

In this episode, the widow’s persistent efforts to seek justice represents the necessity of being persistent in our prayers. In sacred scripture, “a widow” represents a genuine longing to know the truth and to be connected to it. Just as a widow longs to be reunited with her husband, good longs to be reunited with truth. ¹

This quality of “goodness longing for truth,” represented by the widow, might also be called a “genuine affection for truth.” Scripturally speaking, each of us is a “widow” longing to know God and to understand His will for our lives. However, in order for this to happen, we need to deal with another part of our mind. In this parable, that other part of our mind is represented by an unjust judge who “did not fear God nor regard man” (Luke 18:2). This is the rational faculty, the part of our mind that should be dedicated to the higher use of human reason but often fails to do so. ²

If, however, we have a good heart (the widow), a heart that yearns to know the truth and do it, the rational faculty will eventually comply and be reformed. But it will take persistent prayer on our part. This is why Jesus urges His disciples to continue in prayer and “not lose heart.” At the most literal level, this parable teaches that if an unjust judge can eventually be persuaded to render justice to a person who persists, how much more will God, who is Justice Itself, be persuaded to answer our persistent prayers.

The deeper reality, however, is that God is always with us, ready to answer our persistent prayers. These prayers, spoken in love and from faith, can include, but are not limited to, asking for patience, courage, compassion, understanding, wisdom and empathy. In brief, when our prayers are of this nature, we are asking God to grant us the heavenly and spiritual qualities we will need in order to do His will. ³

To the extent that we cultivate an unselfish, persistent prayer-life, we will also cultivate the rational faculty. The “unjust judge” in us will be replaced a just judge. As God grants us through His Word the ability to discern rightly between truth and falsity, good and evil, our understanding will grow. Flashes of insight that seem to come from ourselves, but are really from God, will spontaneously arise without any effort on our part. As we have seen, these moments of enlightenment that come to us and help us judge rightly are called, in the language of sacred scripture, “the lightning that flashes from the east to the west” and “the coming of the Son of Man.” The parable of the persistent widow adds another dimension to how we can best adapt ourselves for the reception of this enlightenment. We must pray for it, continually and persistently.

In addition, our prayers must be for qualities that are spiritual and heavenly. A wonderful example of this kind of prayer is given in the Hebrew scriptures. When King Solomon was given the opportunity to pray for anything he wanted, he prayed for “an understanding heart” so that he might govern in ways that are wise and discerning. In response, God said to Him, “Because you have asked for this thing and have not asked for long life, or riches, or the death of your enemies, but have asked for discernment to understand justice … I have given you a wise and discerning heart” (1 Kings 3:9-11). ⁴

The Pharisee and the Tax Collector

9. And He said also this parable to certain who trusted in themselves that they were just, and made the rest as nothing:

10. “Two men went up into the temple to pray, the one a Pharisee and the other a publican.

11. The Pharisee, standing to himself, prayed these things: ‘God, I thank Thee that I am not as the rest of men--rapacious, unjust, adulterers, or even as this publican.

12. I fast twice in the week; I give tithes of all things, as many as I possess.’

13. And the publican, standing afar off, was not willing to lift up even [his] eyes to heaven, but struck on his breast, saying, ‘God, be merciful to me, a sinner.’

14. I say to you, This [man] came down justified into his house than the other; for everyone that exalts himself shall be humbled, but he that humbles himself shall be exalted.”

15. And they brought also to Him babes, that He should touch them, but when the disciples saw [it], they rebuked them.

16. But Jesus called them to [Him], and said, “Let the little children come to Me, and forbid them not, for of such is the kingdom of God.

17. Amen I say to you, whoever shall not accept the kingdom of God as a little child shall not enter into it.”

The next parable in this series continues to deal with the subject of prayer. This time, the focus is not so much on the need for persistence, but rather on the attitude of the one who is praying. In other words, what matters is not only our words, or how persistently we repeat them, but also the attitude behind our words.

This time the parable is directed at the Pharisees. As it is written, “He spoke this parable to some who trusted in themselves that they were righteous, and despised others” (Luke 18:9). The parable is about two men who “went up to the temple to pray, one a Pharisee and the other a tax collector” (Luke 18:10). In Jesus’ day, tax collectors were seen as traitors who collected taxes from their own people and gave the money that was collected to an oppressive government. Because of this, the Pharisees despised them. They had nothing but contempt for the tax collectors.

On the external level, the Pharisee in the parable considered himself to be “righteous.” After all, he did all the “right” things: he read the scriptures, he attended religious services, he prayed, he fasted, and he made contributions to the temple treasury. The parable, however, takes us beyond external appearances and gives us a glimpse into the inner world of this Pharisee. As it is written, “The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men—extortionists, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all I possess” (Luke 18:11-12). Though cloaked as a prayer of thanksgiving to God, the Pharisee’s prayer is really a glorification of himself and a condemnation of others.

The prayer of the tax collector, on the other hand, is very different. He says, quite simply, “God, be merciful to me, a sinner” (Luke 18:13).

While the parable of the persistent widow illustrates the importance of relentless determination in prayer, the parable of the Pharisee and tax collector, offers important instruction about the attitude we need to bring to prayer—an attitude of genuine humility, one in which we recognize our weaknesses and our need for God. This is what truly opens us to receive the love, wisdom, and gentle guidance that God is always offering. Indeed, humility is the essence of prayer and of all true worship. ⁵

The Pharisee, however, is anything but humble. His prayer is filled with self-righteousness and contempt. He says, “I thank You that I am not like other men—extortionists, unjust, adulterers,” and then he goes on to praise himself and his good deeds: “I fast twice a week; I give tithes of all that I possess.” This Pharisee, who appears externally righteous is internally filled with contempt for others and inordinate pride in himself. Therefore, it is written that “The Pharisee stood and prayed thus with himself.” In other words, this was not speech with God—it was speech with himself.

The tax collector, on the other hand stood “afar off and would not so much as raise his eyes to heaven.” In his utter humility, the tax collector took a place at the back of the temple, head bowed, not even daring to look upwards. Here we have a picture of two men whose external lifestyles are quite different: a pious Pharisee, and a despised tax collector. And yet, it is the tax collector who “went down to his house justified”—that is, in a right relationship with God (Luke 18:14). As Jesus puts it at the conclusion of this episode, “Everyone who exalts himself will be abased, and he who humbles himself will be exalted” (Luke 18:14). ⁶

Becoming a child of the kingdom

The parable of the Pharisee and the tax collector counsels us, especially as we pray, to enter a holy state of humility. In that prayerful state, we admit our sins, acknowledge that without God we can do nothing, and pray for His help.

Jesus then speaks about the necessity of becoming “as a child” in order to receive the kingdom of God. This is one of those places where, at first glance, there seems to be an abrupt break in the narrative. The truth is, however, that the connection is a seamless one. The relationship between a humble prayer life and becoming “as a child” becomes clear when we consider that a little child is dependent on parents for love and protection. Similarly, we can approach our heavenly Father in prayer, seeking to receive His love for others and to be led by the truth that will protect us from false ideas and selfish desires. This is why Jesus says, “Let the little children come to Me and do not forbid them; for of such is the kingdom of God” (Luke 18:16).

In each of us, there are tender states that are called in the language of sacred scripture, “little children.” These tender states contain intimations of what it means to love and be loved, to hear the truth and receive it with gladness, to feel joy, and experience gratitude. These are the “little children” within us, those precious impressions implanted in us by God in our childhood which can serve as a foundation for greater faith and deeper love as we grow in our understanding of God and in our love for our neighbor. ⁷

It is these innocent states in us that Jesus endeavors to awaken as He concludes this episode with words which are both an assurance and a warning: “Assuredly, I say unto you, whoever does not receive the kingdom of God as a little child will by no means enter it” (Luke 18:17).

A practical application

Earlier in this gospel the disciples said, “Lord, teach us to pray” (Luke 11:1). At that time, Jesus taught them to pray by giving them a specific example, which is called, “The Lord’s Prayer.” However, His instruction did not stop there. As we have seen in the two previous parables, Jesus has also been teaching about the need for persistence and humility in our prayers. It should also be noted that the parable of the persistent widow and the parable of the Pharisee and the tax collector occur only in the Gospel of Luke. It is a further indication that this gospel, more than any other, focuses on the development of our understanding, the life of the mind, and the higher use of human reason—all of which are essential aspects of prayer. For at the heart of all prayer is opening one’s understanding to truth along with the willingness to live according to it. In fact, it could be said that the person who lives according to truth is continually at prayer.

As a practical application then, select a passage of sacred scripture, one that conveys an important truth to you, and keep it in mind throughout the day. Be both persistent and humble in asking for that truth to become manifest in your life. Remain “continually at prayer and do not lose heart.” ⁸

The Rich Ruler

18. And a certain ruler asked Him, saying, “Good Teacher, what shall I do to inherit eternal life?

19. But Jesus said to him, “Why callest thou Me good? None [is] good except One, God.

20. Thou knowest the commandments: Thou shalt not commit adultery, thou shalt not murder, thou shalt not steal, thou shalt not bear false witness, honor thy father and thy mother.”

21. And he said, “All these have I kept from my youth.”

22. And when Jesus heard these things, He said to him, “Yet one [thing] is left for thee [to do]: sell all, as much as thou hast, and distribute to the poor, and thou shalt have treasure in heaven; and come, follow Me.”

23. But on hearing these things, he became very sorrowful, for he was exceedingly rich.

24. And when Jesus saw that he had become very sorrowful, He said, “How difficult [it is for those] who have wealth to enter into the kingdom of God!

25. For it is easier for a camel to go through the eye of a needle, than for a rich [man] to enter into the kingdom of God.”

Can a person be good without God?

The previous episode ended with the words, “Whoever does not receive the kingdom of God as a little child will by no means enter it” (Luke 18:17). Little children trust and rely on their parents. They are dependent on them for the essentials of their natural existence—food, clothing, and shelter. Therefore, in the Word, a “little child” often signifies the innocent willingness to rely on the Lord, to trust in Him, and be dependent upon Him for the essentials of our spiritual existence—love, wisdom, and protection from spiritual enemies.

As we advance in years, we take on more adult responsibilities. We begin to believe, and rightly so, that we can take care of ourselves without the help of our parents. In fact, maturation requires that we move from dependence to independence. While it is important to eventually assume adult responsibilities, a problem arises when people begin to believe that they can manage not only their external world but also their internal world without the help of God.

When it comes to matters of spirituality and religion, this is the independent attitude that says, I’m basically a good person. I keep the commandments. I don’t steal. I don’t lie. I don’t commit adultery. I don’t need any help. This is the idea that a person can be good without God. Being independent of parents because we no longer need their physical support is one thing. But being independent of God is an entirely different matter. In fact, it is impossible to be good without God, as Jesus will now explain through the next parable.

The parable begins when a rich ruler approaches Jesus and asks, “Good Teacher, what shall I do to inherit eternal life?” (Luke 18:18). Before answering his question, Jesus reminds this ruler to be cautious about attributing good to anyone except God: “Why do you call Me good?” says Jesus. “No one is good but One, that is God” (Luke 18:19).

Jesus is taking this opportunity to remind the ruler that God is the source of all goodness, including what appears to be the ruler’s “own” goodness. The lesson is a simple yet profound one: As Jesus puts it, “No one is good but One. That is, God.” The delusion that we can be good apart from God is a powerful one, but if we are to advance in our understanding of the spiritual path, this delusion of an independent life must be dispelled. ⁹

After establishing the foundational truth that no one is good except God, Jesus then goes on to answer the ruler’s question about how to inherit eternal life. “You know the commandments,” says Jesus. “Do not commit adultery, do not murder, do not steal, do not bear false witness, honor your father and mother” (Luke 18:20). The ruler responds by saying, “All these things I have kept from my youth” (Luke 18:21). Therefore, Jesus says to him, “You still lack one thing. Sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Luke 18:22).

While Jesus’ literal words seem to be about giving away all material possessions, His spiritual message is quite different. He is speaking about giving up the false idea that we can be good without God. In other words, when we no longer “own” the idea that goodness is from ourselves, we gain an increased sense of gratitude and humility. This is called, in the language of sacred scripture, “selling all that you have,” which means disowning pride in our own goodness. This is followed by the words, “give to the poor” which means fostering states of humility within ourselves.

If the rich ruler could recognize and put aside his pride, he could begin to nourish those states of humility in himself that had been ignored and underdeveloped. In the language of sacred scripture, he would be “giving to the poor.” As a result, through cultivating the quality of humility in himself, he would receive real treasure, not the kind that perishes. He would have “treasure in heaven.” ¹⁰

For each of us, this is a call to realize that from ourselves we have nothing. To think and believe that we have any goodness from ourselves, or even that we have the power to keep the commandments, is to be inflated with a delusive sense of pride and self-importance. It is to feel that we are very “rich,” when, in fact, we are spiritually impoverished.

Sadly, the rich ruler’s heart is set on earthly treasures, of which he has a great deal, and from which he is unwilling to be separated. Therefore, Jesus’ request that he sell all that he has and give to the poor is a huge disappointment for him. As it is written, “He became very sorrowful, for he was very rich” (Luke 18:23).

The symbolism of a rich “ruler”

As the rich ruler departs, Jesus sees the man’s sorrow and understands his struggle. Turning to those who have gathered, Jesus says, “How hard it is for those who have riches to enter the kingdom of God” (Luke 18:24). Jesus even goes so far as to say, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Luke 18:25). ¹¹

As we continue to study this story, we should keep in mind that in sacred scripture, every parable, every sentence, and every word, when understood spiritually, is given in a seamless order and contains infinite depths of meaning. In this episode, then, the rich ruler symbolizes a tendency in each of us to arrogantly believe that we can govern our inner lives without help from the Lord.

Therefore, it is not an accident that the rich man who is told to sell everything is called a “ruler.” Interestingly, neither the Gospel According to Matthew nor the Gospel According to Mark refer to this rich man as a “ruler.” This term appears only in the Gospel According to Luke. In this case, then, it would refer to the reformation and development of the understanding. When it comes to the inner world of the spirit, to go through the “eye of the needle,” means that we must be willing to be led by the Lord rather than be ruled by our own self-intelligence. By humbly allowing the Lord to be our ruler, we pass through “the eye of the needle” and enter the kingdom of God. ¹²

Leaving It All Behind

26. And they who heard [it] said, “Who then can be saved?”

27. And He said, “The things which are impossible with men are possible with God.”

28. And Peter said, “Behold, we have left all things, and have followed Thee.

29. And He said to them, “Amen I say to you, There is no one who has left house, or parents, or brothers, or wife, or children, for the sake of the kingdom of God,

30. Who shall not receive many times more in this time, and in the age to come, eternal life.”

Leaving house, parents, brothers, wife, and children

Those who are listening to Jesus take Him quite literally. Jesus has just told them that it is harder for a camel to get through the eye of a needle than for a rich person to enter the kingdom of God. Surprised and confused, they say “Who then can be saved?” (Luke 18:26).

Jesus then adds an important caveat. He says, “The things which are impossible with men are possible with God” (Luke 18:27). Peter, who is listening, says, “See, we have left all and followed You” (Luke 18:28). Jesus responds to Peter, and to all who are listening, with words that seem to be supportive of Peter’s response. As Jesus puts it, “Truly I tell you, no one who has left house, or parents, or brothers, or wife, or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come, eternal life” (Luke 18:29).

Here, again, we see another series of terms that have deeper meaning and are given in a seamless order. It should also be pointed out that in sacred scripture the same word can have either a positive or negative meaning, depending on the context. In listing the things that must be left behind, Jesus begins with the word “house.” In sacred scripture, a “house” signifies our “dwelling-place.” It can be either the “house of the Lord” or the “house of bondage.” In this context, if Jesus is telling us to leave our house, this would refer to the house of bondage, and all the people in that house would symbolize negative states in us that should be left behind.

With this in mind, the term “parents” refers to our inherited tendencies to evils of every kind. The term “brothers” refers to the false and self-serving thoughts that hold us captive. The term “wife” refers to those negative feelings to which we have become “wedded.” Our “children” are these negative states and self-serving thoughts and feelings that have become so much a part of us that we see them as our own. Jesus is saying that if we leave these states behind for the sake of the kingdom of God, we will receive much more in this age, and in the age to come, eternal life. ¹³

A practical application

In the series that includes leaving “house,” “parents,” “brothers,” “wife,” and “children,” we noted that our “house” is the first thing to be given up. This refers to our mental “dwelling-place,” those thoughts and feelings that we dwell on. Therefore, in sacred scripture, leaving one’s “house” refers to leaving behind those thoughts and feelings that keep us dwelling on things that are not in harmony with the will of God. As a spiritual practice, observe the thoughts you “dwell” on and decide which of these “dwelling-places” are to be left behind. Then welcome the positive, constructive thoughts that come to you, seeing them as divine escorts leading you through “the eye of the needle” and into the presence of God. If this seems to be too difficult, call to mind the words of Jesus in this episode, “The things that are impossible with men are possible with God” (Luke 18:27).

Going Up to Jerusalem

31. And taking the twelve, He said to them, “Behold, we go up to Jerusalem; and all things must be finished which are written by the prophets respecting the Son of Man.

32. For He shall be delivered up to the nations, and shall be mocked, and insulted, and spit upon,

33. And they shall scourge [Him], and shall kill Him; and the third day He shall rise again.”

34. And they understood none of these things; and this saying was hidden from them, and they knew not the things that were said.

The rich ruler had asked, “What shall I do to inherit eternal life” and he was basically told to give up everything. As we have seen, this is not necessarily about giving up our material possessions and certainly not about abandoning our families. It’s about giving up everything that separates us from receiving the kingdom of God. This includes the idea that we can understand anything that is true or do anything that is good apart from God. We must experience this realization repeatedly because the illusion is so strong that we live life from ourselves. The truth is that we cannot do anything—not even lift a finger, take a step, or draw a breath—without God. ¹⁴

In sacred scripture, when this great truth and others like it come to us, it is called, “the coming of the Son of Man.” Jesus has already referred to the Son of Man as coming into our lives like a flash of lightning (Luke 17:22). And after He told the parable about the persistent widow, emphasizing the necessity of continual prayer, Jesus asked, “When the Son of Man comes, will He really find faith on earth?” (Luke 18:8). Now, as the episode about the rich ruler comes to an end, Jesus speaks again about the Son of Man. Taking His twelve disciples aside, He says to them, “Behold, we are going up to Jerusalem, and all things written by the prophets concerning the Son of Man will be accomplished” (Luke 18:31). ¹⁵

Jesus is referring to the prophecies in the Hebrew scriptures that predict His death at the hands of those who would “despise and reject Him” (Isaiah 53:2) and those who would “laugh Him to scorn” while piercing His hands and feet (Psalms 22:7;16). More deeply, He is also referring to the way people would regard the divine truth that He came to bring. It would be mocked, ridiculed, and spat upon. And yet, it would withstand every trial and eventually emerge victorious, even as Jesus would survive the crucifixion. As Jesus puts it, “And on the third day, He will rise again” (Luke 18:33).

Jesus is telling His disciples to be prepared for the coming trials. He tells them directly that “the Son of Man will be delivered to the Gentiles, and will be mocked, insulted, and spat upon. And they will scourge Him and put Him to death” (Luke 18:32-33). Jesus is also speaking about how each of us treats divine truth. At first, we may reject it, even mock it and despise it, but eventually—through trial and suffering—we will come to see its central importance in our own lives. Before we accept the truth and allow it to rise in our minds, a false belief must be identified and overthrown. In the context of the preceding episode, it might be the false belief that we are “rich rulers” who can enter heaven by our own efforts while, in truth, we can do nothing without God.

Our acceptance of truth, and the ensuing willingness to live according to it, does not happen instantaneously. It comes about gradually and only after numerous unsuccessful attempts to find happiness apart from God. Throughout our spiritual development, we will necessarily undergo tribulations, not because it is the will of God to punish us or make us suffer, but because spiritual trials help us to understand how much we need the Lord and the truth that He offers. Whenever this realization comes to us, and we acknowledge how much we need God, the divine truth is beginning to rise in our mind. As Jesus puts it, “And on the third day He will rise again” (Luke 18:33).

This is the third time Jesus has predicted His death and resurrection. On the literal level, He is speaking about the suffering He is about to undergo in Jerusalem where He will be cruelly beaten and crucified. Again and again, He has told His disciples that this trial is coming soon. On the spiritual level, He is speaking about the necessity of temptation in every person’s life, with the promise that those who trust in the Lord will overcome. In either case, the disciples do not understand. As it is written, “They understood none of these things; this saying was hidden from them, and they did not know the things which were spoken” (Luke 18:34).

This third prediction of Jesus’ death and resurrection is also given in Matthew and Mark in almost the same language, and in both of these previous gospels this prediction is placed immediately after the discourse on how hard it is for a rich person to enter heaven. But only in Luke, the gospel which focuses on the understanding, are we explicitly told that “they understood none of these things,” that “this saying was hidden from them,” and that “they did not know the things which were spoken.” Each of these terms refers to the opening of the understanding.

As we shall see, the emphasis on the opening of the disciples’ understanding will continue to be a dominant theme in Luke. For example, in the very next episode, a blind man will receive his sight. It is a parable about how each of us can be healed from our spiritual blindness, but only if we are both humble and persistent, trusting that the Lord alone can heal us through the truth of His Word.

A Blind Beggar

35. And it came to pass as He drew near to Jericho, a certain blind [man] sat along the way begging.

36. And hearing the crowd go through, he inquired what it meant.

37. And they reported to him, “Jesus of Nazareth passes by.”

38. And he cried, saying, “Jesus, Son of David, have mercy on me.”

39. And they who went before rebuked him, that he should be silent; but he cried out much more: “Son of David, have mercy on me!”

40. And Jesus standing, ordered him to be brought to Him; and when he was near, He questioned him,

41. Saying, “What willest thou that I shall do to thee?” And he said, “Lord, that I may receive [my] sight.”

42. And Jesus said to him, “Receive thy sight; thy faith has saved thee.”

43. And immediately he received his sight; and he followed Him, glorifying God; and all the people when they saw [it] gave praise to God.

The disciples do not always understand what Jesus is saying. As it is written at the close of the previous episode, the disciples “understood none of these things” (Luke 18:34). This is the case for all of us at the beginning of our spiritual journey. There are many things in the Word of God that simply defy our understanding and cause us to wonder, What does this mean? How can this be true? As we learned earlier in this gospel, the Lord has “hidden these things from the wise and learned, and revealed them to little children” (Luke 10:21).

The inability to understand sacred scripture and the truth it conveys is called “spiritual blindness.” When a person does not understand something, it is customary to use expressions like, “I am in the dark” and “I just cannot see what you mean.” On the other hand, when understanding arises, it is customary to use expressions like, “Oh, now I see the light,” or “I see what you mean.” The connection between physical sight and mental vision is an obvious one. ¹⁶

Less obvious, however, is what causes spiritual blindness and how a person can be healed from that condition. In the next episode, which involves a blind man whom Jesus meets along the way, we are given an object lesson about the cause and cure for spiritual blindness. This is especially significant in the Gospel According to Luke with its focus on the understanding of truth and how it can be developed.

Jesus’ encounter with the blind man begins with these words: “As Jesus approached Jericho, a certain blind man sat by the road begging. And hearing a multitude going by, the blind man asked what it meant. So they told him that Jesus of Nazareth was passing by” (Luke 18:35-37). In contrast to the rich ruler, the poor beggar exhibits an entirely different response. When the poor beggar learns that Jesus is passing by, he does not ask, “What shall I do to inherit eternal life?” Instead, he cries out, “Jesus, Son of David, have mercy on me!” (Luke 18:38).

The blind beggar’s cry for mercy is similar to the tax collector’s prayer, “God be merciful to me, a sinner!” (Luke 18:13). It is also reminiscent of the persistent widow’s pleadings, which were so determined that she finally wearied the unjust judge (Luke 18:5). Even though the people try to silence the blind man, he perseveres. As it is written, “He cried out all the more,” saying, “Son of David, have mercy on me!” (Luke 18:39). This combination of persistence and humility catches the attention of Jesus who orders that the blind beggar be brought to Him. And when the beggar is brought near, Jesus asks him, “What do you want me to do for you?” (Luke 18:41).

The blind man is accustomed to begging. He could have asked Jesus for money or food, as was his normal routine. Instead, he says, “Lord, that I may receive my sight” (Luke 18:41). This humble yet determined request is instructive. We, too, are to approach God with a humble yet steadfast faith, asking for spiritual sight, knowing that we are blind beggars. It is then that the miracle happens: Jesus says, “Receive your sight; your faith has saved you” (Luke 18:42).

This same miracle takes place in both Matthew and Mark, and many of the details are similar. But a significant detail is added in Luke. As it is written, “Immediately he received his sight, and followed Him glorifying God” (Luke 18:43). The additional phrase, “glorifying God” brings to mind the tenth leper who returned to Jesus “and with a loud voice glorified God” (Luke 17:15). The leper’s display of gratitude at that time, even falling down on his face to give thanks, prompted Jesus to say, “Arise, go your way. Your faith has made you well” (Luke 17:19).

Whether Jesus is dealing with a leper or a blind man, it becomes clear that the only kind of faith which is truly saving is faith that understands and proclaims our reliance on God. This is the faith that “sees” that it’s not about what we can do; it’s about what God can do through us. Like the blind beggar, when we humbly approach the Lord asking for spiritual sight, our spiritual eyes can be opened, and we see with new understanding. In our humility and gratitude, the desire to praise and glorify His name arises in us. And so, in Luke, the blind beggar, after being given his sight, follows Jesus, glorifying God.

As this episode concludes, the Gospel of Luke adds one more detail that occurs in no other gospel. Once again, it is a reference to sight. As it is written, “And all the people, when they saw it, gave praise to God” (Luke 18:43). Something similar happens within us when our spiritual understanding begins to open. We see that God is the fount of our every blessing, and the source of our very being. True understanding leads to an overflowing heart—a heart overflowing with gratitude and praise.

In the end, we learn that the cause of spiritual blindness is egotistical pride and confidence in self-intelligence—the belief that we have no need for God. And the cure is humility and faith—the humble belief that without God we can do nothing, and the faith that “the things that are impossible with men are possible with God” (Luke 18:27). This is the attitude that is contained within the blind beggar’s prayer when he cries out with humility and with persistence, “Son of David, have mercy on me” and adds, “Lord, that I may receive my sight.”

A practical application

When the blind beggar cried out to Jesus, some of the people rebuked him and told him to keep quiet. But the blind beggar paid no heed to their warning. Instead, it is written that “he cried out all the more” (Luke 18:39). There are times in our own lives when inner voices might tell us to not bother God, that our petty concerns do not matter to Him, and that prayer is useless. However, both the story of the persistent widow, which begins this chapter and the story of the blind beggar which ends it, remind us that we should not listen to discouraging messages, whether they are given by others or if they arise within us. Instead, we should continue to cry out to the Lord, persevering in prayer, knowing that God will grant every request that is consistent with His will. In this regard, try using the words, Lord, that I may receive my sight, as a prayer to the Lord, asking the Lord to open your eyes so that you may understand His Word and see the way in which you should go.

Footnotes:

195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.

[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.

[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:

Are spirit and life (John 6:63, 68; 12:50).

[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], ¹ true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.

[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:

Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isaiah 52:1).

"Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezekiel 16:10-13, 16-18).

Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161).

(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)

[8] In the same:

Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezekiel 27:7, 16, 20, 23-24).

Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)

[9] In David:

The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Psalms 45:13-14).

The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)

[10] In the second book of Samuel:

Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Samuel 1:24).

This is in the lamentation of David over Saul, which he wrote:

To teach the sons of Judah the bow (2 Samuel 1:18);

by "bow" is signified truth combating against falsities (See Arcana Coelestia 2686[1-8] Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).

A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).

[12] In Zephaniah :

I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.

[13] In Matthew:

Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).

"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.

[14] In John:

Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).

What these words signify in the spiritual sense may be seen above n. 9; namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John:

If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32).

[15] In Luke:

No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matthew 9:16-17; Mark 2:21-22).

Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem 219.)

[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:

And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).

Again:

The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).

And:

They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).

Again:

The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).

Again:

White robes were given to everyone of those under the altar (Revelation 6:11).

Again:

Buy gold and white garments (Revelation 3:18).

In Ezekiel:

If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).

"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.

[17] In the same:

The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezekiel 23:26).

In Zechariah:

Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zechariah 3:3-5).

In Lamentations :

They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lamentations 4:14).

From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel:

That they should not put on mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5);

That they should wash their garments that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 11:28, 11:40; 14:8; (Leviticus 14:8); Numbers 19:11-22);

and elsewhere:

That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1-2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5-6, 3:8);

And that they should rend their garments (Isaiah 37:1 and elsewhere).

Also what this signifies:

That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matthew 21:7-9; Mark 11:7-8; Luke 19:35-36);

can be seen above n. 31.

[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:

That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell 177-182;and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists:

When Jesus was transfigured, His face did shine as the sun, and His garments became white as the light (Matthew 17:2);

And white, dazzling (Luke 9:29);

And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).

The like is said of the Ancient of Days in Daniel:

The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).

"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:

He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);

where the Lord is treated of. In Moses:

He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).

This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:

Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).

In Isaiah:

Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).

This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."

[20] In Revelation:

He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).

Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:

He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).

It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).

And in David:

They parted My garments, and cast the lot upon My vesture (Psalms 22:18).

"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (Arcana Coelestia 9826, 9942) a Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.

[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in the Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n.9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)

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