Zacchaeus Rises Above the Crowd

1. And [He] entered and passed through Jericho.

2. And behold, [there was] a man called by the name Zacchaeus; and he was the chief publican, and he was rich.

3. And he was seeking to see Jesus, who He is, and could not for the crowd, because he was little of stature.

4. And he ran before and went up into a mulberry fig tree to see Him, for He was about to pass that [way].

5. And when Jesus came upon the place, looking up He saw him, and said to him, Zacchaeus, make haste, step down, for today I must stay at thy house.

6. And making haste, he stepped down, and received Him rejoicing.

7. And seeing, they all murmured, saying that He had come in to repose with a man [that is] a sinner.

8. And Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my belongings I give to the poor, and if I have anything from anyone by extortion, I give back [to him] fourfold.

9. And Jesus said to him, Today salvation has come to pass for this house, because he also is a son of Abraham.

10. For the Son of Man has come to seek and to save that which was lost.

Seeing Jesus

In biblical times, tax collectors were seen as despised traitors who turned against their own people by collecting taxes for the oppressive Roman government. Because of this, tax collectors were regarded as persons with whom righteous people should not be associated. In the previous chapter, for example, when the self-righteous Pharisee said his prayers, it was clear that he saw himself as superior to the tax collector, especially when the Pharisee began his prayer by saying, “I thank you that I am not like other men—extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). However, when the tax collector prayed, he didn’t compare himself to anyone. Instead, his only words were. “God, be merciful to me, a sinner” (Luke 18:13).

The episode about the Pharisee and the tax collector is followed by a story about a rich ruler who went away sorrowful because he refused to part with his riches; then comes a brief episode about a blind beggar whose eyes were opened. As we have seen, these are not random episodes, but rather they are seamlessly connected. This connection becomes even more clear as we turn to the next episode about a “tax collector” who is “rich” and who very much wants to “see” Jesus (Luke 19:2-3).

The tax collector, whose name is Zacchaeus, is standing in a crowd anticipating the arrival of Jesus who is about to pass through Jericho on His way to Jerusalem. In addition to being a tax collector and being rich, Zacchaeus is also described as being “of little stature”—not tall enough to see above the crowd. Knowing that Jesus is about to pass through Jericho, Zacchaeus climbs up into a tree where he will be able to get a better view of Jesus. He wants to “see” Jesus.

“Seeing,” as we have pointed out, relates to the understanding, and especially to the part of the mind that desires to know the truth because it wants to do good. Therefore, it could be said that Zacchaeus not only wants to get a better view of Jesus, but he also he wants to know who Jesus is, not out of mere curiosity, but out of a genuinely good affection. In this regard, Zacchaeus’ effort to “see who Jesus is” represents the God-given desire implanted in each of us to know God and understand His will. ¹

Zacchaeus’ climbing up into a tree is significant. People who have stood in a large crowd while a parade goes by know the feeling of having their view blocked by the people standing in front of them. Like Zacchaeus, who climbed up into a tree to get a clearer view of Jesus, there are times when we want to “see God,” but cannot get a clear view. We feel a need to get up into a place of higher understanding. Spiritually speaking, this is a place where we can rise above the multitude of confusing thoughts and emotions that crowd out the truth and prevent us from seeing how God works in our lives. And so, Zacchaeus, who wants to see Jesus, finds that higher place by climbing up into a tree. As it is written, Zacchaeus ran ahead and “climbed up” into a sycamore tree to see Jesus (Luke 19:4). ²

Becoming a “son of Abraham”

Zacchaeus’ climbing up into a tree represents the way each of us can rise above our old ways of thinking and responding so that we might be ready for a new view of spiritual reality. In this regard, it should be noted that Zacchaeus climbs up into the tree because he is anticipating that Jesus is “about to pass that way” (Luke 19:4). It is this hopeful anticipation that a new insight is about to pass our way that allows a new understanding to come into our minds. This kind of openness, or readiness to receive the truth, is essential. ³

It is at this point, as Jesus is entering Jerusalem, that He looks up into the tree and sees Zacchaeus. Sensing that Zacchaeus is eager to learn more about Him, Jesus tells him to come down from the tree. As it is written, “When Jesus came to the place, He looked up and saw Zacchaeus, and said to him, ‘Zacchaeus, make haste and step down, for today I must stay at your house” (Luke 19:5). Jesus’ staying at Zacchaeus’ “house” is sacred symbolism. It represents divine truth coming into the human mind. Upon Jesus’ command, Zacchaeus immediately comes down from the tree and receives Jesus “joyfully” (Luke 19:6). ⁴

The crowd, however, is less than joyful. In their minds, Zacchaeus is nothing more than a despicable person who overtaxes them, takes his cut, and sends the rest to Rome—the dominant world power at that time. Zacchaeus is hated not only because he is a tax collector, but even more so because he is Jericho’s “chief tax collector” (Luke 19:2). Therefore, the people murmured among themselves, saying that Jesus “has gone to be a guest with a man who is a sinner” (Luke 19:7).

As we soon discover, there is more to Zacchaeus than simply being a tax collector. Although he is very rich, he gives half of his goods to the poor. Furthermore, if he discovers that he has wronged anyone, he is quick to make amends repaying them fourfold what he owes them. He seems to be a good man, a man who receives Jesus joyfully, and of whom Jesus says, “Today salvation has come to this house, because he is also a son of Abraham” (Luke 19:9).

In referring to Zacchaeus as a “son of Abraham,” Jesus is saying that Zacchaeus is very much a member of the community. As a “son of Abraham,” he shares in their rich lineage, regardless of the fact that he is a tax collector. In the Word, a “son of Abraham” is also referred to as the “seed of Abraham.” In the spiritual sense, a “son of Abraham” is anyone who willingly receives the seeds of goodness and truth that flow in from the Lord. This means that all people can receive the kingdom of God. Ancestry does not matter; social class does not matter. It does not matter whether a person descends from peasants or princes, cobblers or kings. Salvation is for everyone who is open and willing to receive it. And whenever people do so, as does Zacchaeus when he joyfully receives Jesus, they are called “sons of Abraham.” ⁵

The story of Zacchaeus, then, is a symbolic way of expressing the deeper truth that salvation comes to us whenever we are willing to joyfully receive the divine truth, taking it into our minds, just as we would welcome a noble guest into our homes. Zacchaeus’ joyful reception of Jesus is another parable containing the deeper message that God comes to each of us as the divine truth, seeking to save us when we have been lost in a crowd of anxious thoughts and false ideas. All of this is contained in the closing words of this episode where, once again, Jesus speaks about the divine truth as the “Son of Man.” As it is written, “The Son of Man has come to seek and to save that which was lost” (Luke 19:10).

The Parable of the Minas

11. But as they heard these things, He added [and] told a parable, for He was nigh to Jerusalem, and they thought that the kingdom of God was going to appear immediately.

12. He said therefore, A certain noble man went into a distant country, to receive for himself a kingdom, and to return.

13. And he called his own ten servants, and gave them ten minas, and said to them, Do business till I come.

14. But his citizens hated him, and sent an embassy after him, saying, We are not willing [that] this [man] should reign over us.

15. And it came to pass that when he had come back, having received the kingdom, he also said [that] these servants should be called to him, to whom he had given the silver, that he might know what every one had gained by doing business.

16. And the first came, saying, Lord, thy mina has earned ten minas.

17. And he said to him, Well [done], thou good servant; because thou hast been faithful in the least, have thou authority over ten cities.

18. And the second came, saying, Lord, thy mina has made five minas.

19. And he said to him also, Be thou also over five cities.

20. And another came saying, Lord, behold, thy mina, which I have held laid up in a napkin.

21. For I feared thee, for thou art an austere man; thou takest what thou placest not, and reapest what thou didst not sow.

22. And he says to him, Out of thine own mouth will I judge thee, wicked servant. Thou didst know that I am an austere man, taking what I placed not, and reaping what I did not sow.

23. Why then gavest not thou my silver to the bank, so that I at my coming might have exacted it with interest?

24. And he said to those that stood by, Take from him the mina, and give [it] to him that has ten minas.

25. And they said to him, Lord, he has ten minas.

26. For I say to you that to everyone that has shall be given; but from him that has not, even that which he has shall be taken away from him.

27. Nevertheless, those enemies of mine that were not willing that I should reign over them, bring [them] hither and slay [them] in front of me.

The previous episode focused on Zacchaeus’ joyful reception of Jesus. In this next episode, Jesus shifts the focus, describing the attitude of those who refuse to welcome His coming. More deeply, it is about those who refuse to welcome the arrival of divine truth when it comes into their lives. As is His usual practice, Jesus does this through the use of a parable.

The parable begins with these words: “Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately” (Luke 19:11). This refers to the fact that most people were expecting that Jesus was about to declare Himself to be the new king of Israel upon entering Jerusalem. Indeed, it was expected that Jesus would be proclaimed the royal successor of David. According to this line of thinking, Jesus was the long-awaited Messiah, the “anointed one” who would receive the kingdom, sit on a throne, and be declared their king. They would no longer be under the rule of the Roman government.

Because Jesus knew that they were thinking in this way, and because He wanted to correct their misunderstanding, He told them a parable beginning with these words: “A certain nobleman went into a far country to receive for himself a kingdom and to return” (Luke 19:12). Jesus then adds that the nobleman’s trip would not be entirely successful. As it is written, “The citizens hated him and sent a delegation saying, ‘We will not have this man reign over us’” (Luke 19:13).

Spiritually speaking, the “citizens who hated Him” are those parts of ourselves that do not want to be ruled by the Lord’s divine truth. We prefer to be self-sufficient, relying on ourselves and our own perceptions rather than on the Lord’s leading. Jesus knows that He is headed for Jerusalem where some people will gladly receive Him as king while others will not want “this man” to rule over them.

In the next verse of the parable, it is written that the nobleman “called ten of his servants, delivered to them ten minas, and said to them, ‘Do business till I come’” (Luke 19:13). Each of the ten servants receives one mina, a silver coin equivalent to about three months of wages for manual labor. The parable goes on to describe how the servants “do business” with their silver coins. One returns to the nobleman ten times what he is given, and is promptly rewarded with ten cities to govern. The second returns to the nobleman five times what he is given, and is promptly rewarded with five cities to govern. But the third simply returns to the nobleman the same amount he is given, saying, “Here is your mina which I have kept hidden in a handkerchief. For I feared you, because you are an austere man. You collect what you do not deposit, and reap what you do not sow” (Luke 19:20-21).

This parable is about how God operates within each of us. He gives to each of us knowledge of His will, represented by the silver minas, and He asks us “do business” with that knowledge. That is, He wants us to make good use of that knowledge by putting it into our life. The more we do so, the more that knowledge increases and eventually becomes wisdom. ⁶

As we continue to apply truth to our lives, we gradually acquire the ability to “rule over” greater portions of our life. This means that we gain an increased understanding of spiritual truth which, in turn, allows us to make finer distinctions and have greater happiness in our lives. In the language of sacred scripture, this is represented as having “authority over ten cities,” which refers to gaining a great deal of understanding, while “authority over five cities” represents gaining some understanding. However, if we do nothing with the truth we are given, we will eventually lose it all. As it is written, “Take the mina from him and give it to him who has ten minas … for I say to you that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him” (Luke 19:24-26). ⁷

“Slay those enemies of mine”

At the end of the episode, when the nobleman receives the message saying, “We will not have this man reign over us,” he says, “Bring here those enemies of mine who did not want me to reign over them, and slay them before me” (Luke 19:27). The truth is that the Lord condemns no one and punishes no one. Therefore, the final words of the nobleman, commanding that his enemies be slain, must have a deeper meaning. Looking back at the lesson of the minas, it is clear that God gives us the knowledge and perception of truth, and also inspires us to live according to it. To that extent the nobleman who gives the silver minas (truths) to his servants represents God in our lives. But it is contrary to reason to imagine that a good God would order people to be slain because they refuse to be governed by Him. This is what an evil tyrant does, not a loving God.

The strong imagery, therefore, is not about what God does to us, but rather it is about what we do to ourselves when we willfully reject God’s reign over us. To have the truth, but not live by it, is destructive. We “slay” something that is precious within us—represented by the loss of the minas.

As a result, our lives become empty and void. Although we still go through the motions of our daily activities, we are spiritually dead. This, then, is the spiritual meaning stored up and contained within the words, “Bring those enemies of mine, who did not want me to reign over them, and slay them before me.” Spiritually seen, this is saying that we should never allow our lower nature to rule over us. Instead, we should “slay” those enemies within us that reject the Lord’s reign so that the parts of ourselves that are receptive to God’s inflowing love and wisdom can grow. ⁸

The Triumphal Entry

28. And when He had said these things, He went before, going up to Jerusalem.

29. And it came to pass, as He was near to Bethphage and Bethany, at the mountain called [the Mount] of Olives, He sent two of His disciples,

30. Saying, Go ye into the village opposite, in which, on going in, you shall find a colt tied on which no man ever sat; loose him, [and] bring [him].

31. And if anyone ask you, Why do you loose [him]? thus you shall say to him, Because the Lord has need of him.

32. And they that were sent went, and found [it] even as He had said to them.

33. But as they were loosing the colt, his owners said to them, Why do you loosen the colt?

34. And they said, The Lord has need of him.

35. And they brought him to Jesus; and throwing their own garments on the colt, they set Jesus on [him].

36. And as He went, they spread their garments in the way.

37. And when He was already near to the descent of the Mount of Olives, all the multitude of the disciples rejoicing began to praise God with a great voice for all the [works of] power that they had seen,

38. Saying, Blessed [be] the King that comes in the name of the Lord! Peace in heaven, and glory in the highest!

39. And some of the Pharisees from among the crowd said to Him, Teacher, rebuke Thy disciples.

40. And He answering told them, I say to you, If these should be silent, the stones would cry out.

The story of Zacchaeus is about our readiness to receive divine truth; the parable of the minas is about using that truth in our lives, and the devastation that follows when we deny the Lord and reject the truth. In brief, these two stories contain one of the central messages of the gospels: No one is judging us; we judge ourselves by the free choices that we make. In other words, we can freely choose to joyfully embrace the truth as it comes into our life, as Zacchaeus does, or we can stubbornly reject the truth, as is done by those who say, “we will not have this man reign over us.” ⁹

The idea that someone will “reign over us” is of central significance as we consider the next episode in the series. It is the story of Jesus’ “triumphal entry” into Jerusalem, the fulfillment of ancient prophesy. The idea that the Messiah is coming is creating great excitement among the people. “Could it be Jesus?” they wonder. “Is He the long awaited Messiah who will ‘reign in righteousness’?” (Isaiah 32:1). “Is He the hoped-for king who will ‘reign and prosper and execute judgment in all the earth,’ the one who will ‘save Judah’ and ‘keep Israel safe’?” (Jeremiah 23:5-6). These ancient prophesies are still very much in the minds of the people as they line the streets of Jerusalem, awaiting the beginning of the new kingdom—a new Jerusalem. Many of the people believe that it will occur when Jesus rides into Jerusalem, establishes Himself as their new king, and “executes the judgment” that will lead them to victory over their natural enemies.

This very literal idea—that the kingdom of God will come in a particular place (Jerusalem) at a particular time (when Jesus rides in)—is a misunderstanding of Jesus’ deeper mission. In fact, He has already told His disciples that “the kingdom of God does not come with observation” (17:20). Nevertheless, there is still a great truth contained within the story of the triumphal entry—a truth about how God comes into our lives as the divine truth, and how we can receive that truth, with shouts of triumph, when it comes.

The story of Jesus’ triumphal entry begins with the words, “When He had said this, He went up to Jerusalem” (Luke 19:28). The phrase “up to Jerusalem,” is significant. The temple stood there; it was the place where religion was taught, and rituals were performed. In most people’s minds, therefore, the name “Jerusalem’ was synonymous with religious life, doctrine, faith, and worship. Isaiah calls it “the holy city” (52:1), and Jeremiah calls it “the throne of Jehovah” (3:17). Seen more deeply, the picture of Jesus going “up to Jerusalem” depicts God finding His rightful place at the center of our lives, leading us according to His divine truth. He is, so to speak, “sitting on his throne” within us, ruling our inner lives. This is what happens whenever we choose to “go up” from a literal understanding of scripture and rise to a higher level. ¹⁰

As the people continue to line the streets of Jerusalem, hopes ring high and the questions continue: “Is this the promised return of the Messiah?” “Will Jesus be received as Israel’s true king?” “Will He usher in the long-awaited, much anticipated, kingdom of God?” But before doing anything that might answer these questions, Jesus says to His disciples, “Go into the village and you will find a colt tied on which no one has ever sat. Loose him and bring him here” (Luke 19:30). The disciples obey Jesus. And when they find the colt, they “throw their own garments on the colt, and set Jesus on him” (Luke 19:35).

These details, like the symbolism of going “up to Jerusalem,” are significant. The prophets had foretold that when the Messiah would come into Jerusalem, He would make His entry in just this way. As it is written through the prophet Zechariah, “Rejoice, O daughter of Jerusalem! Behold, your king is coming to you; he is just and having salvation, lowly and riding on a colt, the foal of a donkey” (Zechariah 9:9). In keeping with Zechariah’s prophecy, Jesus arranges to enter Jerusalem riding on a colt, the foal of a donkey.

Jesus’ actions were not merely to fulfill scripture, but also to teach deeper lessons about spiritual reality. In Matthew it was stated that Jesus came into Jerusalem riding on both a colt and a she-ass (a female donkey). But in Luke we find that only the colt is mentioned. The detail about a colt upon which no one has ever ridden, represents an understanding that is still pure and open, uncorrupted by false teachings and self-interest. And the absence of the she-ass, which represents natural affections, reminds us once again that Luke focuses our attention on things of the understanding rather than things of the will. Jesus will, therefore, ride into Jerusalem not only on a colt, but upon a colt that no one else has ever ridden.

In sacred scripture, beasts of burden, whether they be donkeys, asses, or colts signify various aspects of the understanding. Because these animals are typically used for carrying burdens, they represent the use of the memory, which carries information. But when used for riding, especially when they carry judges and kings, they represent rationality. In this case, when Jesus is seated upon the colt, it represents the subordination of our rationality to God’s leading. ¹¹

Similarly, the garments which the disciples placed on the colt and spread on the road, also signify aspects of the understanding. In sacred scripture, “garments” signify truth. Just as clothing protects our bodies, truth protects our spirit. While the disciples may not have understood the deeper significance of what they were doing, their actions nevertheless embody eternal truths. ¹²

As Jesus enters Jerusalem riding on a colt, the drama rises to a crescendo. As it is written, “The whole multitude of the disciples began to rejoice and praise God with a loud voice” (Luke 19:37). Quoting from the Hebrew scriptures, they cry out, “Blessed is the King who comes in the name of the Lord” (Psalms 118:26). And they add, “Peace in heaven and glory in the highest” (Luke 19:38). The Pharisees, meanwhile, are outraged at the commotion. The very idea that Jesus is about to be made the new king of Israel, appalls them. So, they call out to Jesus, asking Him to restrain the enthusiasm of His disciples: “Teacher,” they say, “rebuke Your disciples” (Luke 19:39). But Jesus does not. Instead, Jesus says to them, “I tell you that if these should keep silent, the stones would immediately cry out” (Luke 19:40).

Stones, because of their hardness and durability, symbolize the unbreakable nature of truth. It is truth that gives stability and constancy to our character. It is truth that turns us from being a feather in the wind, swayed by conflicting opinions and vacillating between viewpoints, to a person of steadfast conviction. Stones, then, throughout the Word, signify those central, fundamental truths that help us to become unshakeable people of principle. These are the rock-solid truths we have received from the Lord, truths that we will not allow to remain silent. These are the truths that we joyfully proclaim to the extent that we welcome divine truth into our minds and allow it to reign over us. In sacred scripture this is seen as Jesus coming into Jerusalem where He will become king, the ruler of our inner lives. And this is why the “stones,” signifying the truths that we have learned from Him, cannot keep silent. ¹³

Jesus Weeps over Jerusalem

41. And when He was near, seeing the city, He wept over it,

42. Saying, O that thou hadst known, even thou, and indeed, in this thy day, the things [which belong] to thy peace! But now they are hidden from thine eyes.

43. For the days shall come upon thee, and thine enemies shall cast a rampart around thee, and shall surround thee, and shall beset thee on every side;

44. And they shall lay thee level with the ground, and thy children within thee, and they shall not leave in thee stone upon stone; because thou knewest not the time of thy visitation.

As Jesus rides into Jerusalem, the people are filled with joy. But Jesus is filled with a very different emotion. The nearer He comes to the city of Jerusalem, the sadder He becomes. As it is written, “As He was near, seeing the city, He wept over it” (Luke 19:41). The cause of His weeping is explained in the next verse where He addresses the people of Jerusalem and says, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes” (Luke 19:42). Just moments before, the disciples were under the assumption that they were about to experience “peace in heaven and glory in the highest” (Luke 19:38); but they are thinking of a different kind of peace (victory over natural enemies) and a different kind of glory (being able to rule over other nations).

Aware of their misunderstanding, Jesus weeps and says, “If you had known … the things that make for your peace.” Once again, we are reminded that they could not see or understand the things that truly make for peace. As Jesus put it, “They are hidden from your eyes.” Here again, these references to sight remind us that we are dealing with the understanding. Jesus weeps when he “sees” the city; He says, “If you had ‘known’ these things. And He adds, “But these things are hidden from your ‘eyes.’”

As we have already seen, in sacred scripture, a “house” signifies our individual understanding. It can be a “house of bondage” when it is faulty,” or a “house of the Lord” when it is filled with truth. Similarly, a “city” signifies a complete system of understanding—a belief system that brings together many thoughts, ideas, and beliefs, as in a city filled with houses. If these beliefs are well-organized and true, it is described as “city set on a hill” and as a “holy city.” But when these beliefs are devoid of truth, it is called a “city of emptiness” (Isaiah 24:10) and a “bloody city” (Ezekiel 22:2; Nahum 3:1). Jesus knows that a false belief system can never lead to true peace. It can only lead to states of unrest, anxiety, and misery. ¹⁴

It is no wonder, then, that when Jesus “sees the city” whose inhabitants collectively believe that their happiness consists solely in material prosperity, He weeps, saying, “The things that make for your peace are hidden from your eyes.” Jesus then goes on to make a dire prediction. It is a warning about what can happen to people when they place their trust in earthly success rather than in heavenly blessings. As Jesus puts it, “The days will come upon you when your enemies will build an embankment around you, and surround you, and close you in on every side, and level you, and your children within you, to the ground” (Luke 19:43-44).

This is an accurate historical prophecy; four decades later, Jerusalem was leveled, the temple was destroyed, and many of the inhabitants were killed. Jesus is also speaking about spiritual reality. As long as we believe that happiness consists in the security we find in having material possessions and the glory we experience when conquering others, we are headed for ruin. Our spiritual enemies—anger, revenge, cruelty, resentment, pride, and lust, along with anxiety, fear, discouragement, and despair—will surround us on every side, and will cause us untold suffering. So great will be our distress that we will not know what to believe or be able to understand what is true. As Jesus puts it, “there will not be one stone left upon another” (Luke 19:44).

This is what happens whenever we forget that the kingdom of God is not in space and time; it is within us. It is flowing in at every moment in the form of Divine Love and Divine Wisdom, and is available to us in as great or as small a measure as we are willing to receive. This is the real coming of the Lord. The time is now, and the place is here, but we seldom realize this. That is why this brief episode ends with these words of lament, spoken by Jesus: “You did not know the time of your visitation” (Luke 19:44).

A practical application

This episode concludes with the lament, “You did not know the time of your visitation.” In sacred scripture, “visitation” refers to the coming of divine truth into our life. If we are open to the reception of divine truth because we have a good heart and want to become the best people we can be, this “time of visitation” will be a welcome one. But if we are inclined to go our own way, and do our own thing, without regard for divine truth, the Lord’s “visitation” will be seen as a threat and as a condemnation. What is your state of reception when a new truth comes to you, perhaps even in the form of a criticism? Do you see it as a judgment that condemns you, or as a light that can reveal your blind spots and lead you out of darkness? With this in mind, be on the lookout for new truth as it comes into your life, especially through the inner meaning of the Word. Receive it as Zacchaeus did, as a royal visit from the King of Kings.

Jesus Visits the Temple

45. And He came into the temple, and began to cast out those that sold therein, and those that bought,

46. Saying to them, It is written, My house is a house of prayer, but you have made it a cave of robbers.

47. And He taught daily in the temple. But the chief priests and the scribes and the first of the people sought to destroy Him,

48. And could not find what they might do, for all the people hung upon Him to hear [Him].

Visitation is not necessarily a joyous event. When we are “visited” by a new truth, it can be disconcerting. In fact, once we realize our enslavement to our old habits and false ideas, it may cause a major upheaval in our lives. This is pictured in the next episode as Jesus enters the temple in Jerusalem: “Then He went into the temple and began to cast out those who bought and sold in it” (Luke 19:45). ¹⁵

On the literal level, this scene occurs at the temple in Jerusalem where rampant commercialism has made a parody of true worship. The problem is nothing new. Jesus quotes from the prophet Jeremiah who lived centuries before, saying, “It is written, ‘My house is a house of prayer,’ but you have made it ‘a den of thieves’” (Luke 19:46).

On a deeper level, “the temple at Jerusalem” is our own mind. While it should be a “house of prayer,” it can also be a “den of thieves.” These thieves are the false thoughts that invade our minds, robbing us of the truth and filling us with lies. Therefore, when Jesus comes into the temple of our minds as new truth—a new understanding of how to love God and serve others—a combat ensues. The thieves and robbers within us, hating to be discovered and dethroned, fight back, for they are unwilling to surrender their ground. If we realize, however, that this is “the time of our visitation,” we will understand that the Lord is coming into our lives to cast out falsity so that we can receive instruction from Him. As it is written, “He was teaching daily in the temple” (Luke 19:47). ¹⁶

Paying heed to the many ways the Lord is leading and teaching us from moment to moment is vital to spiritual growth, and especially crucial during times of spiritual combat. On the one hand “the chief priests, the scribes, and the leaders of the people sought to destroy Him” (Luke 19:47). That is, there are parts of ourselves that are not ready or willing to receive instruction. But if we stay focused on what Jesus is teaching us, we will be kept safe. In this regard we read that the priests, scribes, and leaders “were unable to do anything; for all the people were very attentive to hear Him” (Luke 19:48).

A practical application

When the Lord comes into the temple, He casts out those who are buying and selling in what should have been a “house of prayer.” Once we identify the falsities that arise from the self-interested “buyers and sellers” in our own minds, the Lord can help us cast them out. Only then can we begin to focus on what we need to learn from Him. As long as we do this, “being very attentive” to the Lord’s words, the negative tendencies of our lower nature will have no power over us. We will be free to focus our attention on becoming the kind of person the Lord is teaching us to be. As it written through the prophet Isaiah, “Cease to do evil; learn to do good” (Isaiah 1:16-17). ¹⁷

Footnotes:

9954. 'And you shall anoint them' means a representative sign of the Lord in respect of the good of love. This is clear from the meaning of 'anointing' as consecrating to serve as a representative sign, dealt with in 9474. The reason why to serve as a representative sign of the Lord in respect of the good of love is meant, or what amounts to the same thing, to serve as a representative sign of the good of love that comes from the Lord, is that 'oil', which was used to carry out anointing, means the good of love, 886, 4582, 4638, 9780. It is of interest to know what is implied in all this, since anointing has remained in practice from ancient times down to the present day (monarchs are anointed), and anointing is held to be holy today in just the same way as it was in former times. It was among the ancients - in whose times every act of worship involved the use of representative signs, that is to say, of such things as served to represent realities of a more internal nature, which are those of faith and love derived from the Lord and offered back to Him, thus which are Divine - that the practice of anointing came in; it came in because 'the oil' that was used to carry out the anointing was a sign of the good of love. For the ancients knew that the good of love was the essential reality which gives life to everything constituting the Church and worship. That good is the Essential Being (Esse) of life; for the Divine flows in by way of the good of love with a person and composes his life - heavenly life when truths are received within good. From this it is evident what anointing represented, and that because of its representation objects which had been anointed were called holy and also held to be holy. Such objects served the Church to represent Divine and heavenly realities, and in the highest sense the Lord Himself, who is Good itself, thus to represent the good of love which comes from Him, and also the truth of faith, to the extent that this has life from the good of love. This now explains why in ancient times they anointed stones set up as pillars, and also weapons of war, such as shields; later on the altar and all its vessels, as well as the tent of meeting and everything in it; and in addition those who were to serve in the priestly office, and their garments, also prophets, and at length kings, who were therefore called Jehovah's Anointed. It also became a common practice to anoint oneself and others to bear witness to gladness of mind and goodwill.

[2] 1. They anointed stones set up as pillars

This is clear in the Book of Genesis,

In the morning Jacob rose up early, and took the stone which he had placed as his headrest, and placed it as a pillar and poured oil on the top of it. Genesis 28:18.

The reason why stones were anointed in this manner was that truths were meant by 'stones', and truths devoid of good do not have the life of heaven, that is, life from the Divine, within them. When therefore stones had been anointed with oil they represented truths oiled with good, and in the highest sense Divine Truth emanating from the Lord's Divine Good, and so represented the Lord Himself, who was consequently called The Stone of Israel, 6426.

Truths are meant by 'stones', see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476.

They are in like manner meant by 'pillars', 3727, 4580, 9388, 9389.

'Anointing pillars' means causing truths to be oiled with good, thus to be the truths of good, and so to exist as good, 3728, 4090, 4582.

The fact that stones set up as pillars were held to be holy is clear in the same chapter of Genesis, where it says,

Jacob called the name of that place Bethel, and said, If I come back in peace to my father's house, this stone which I have placed as a pillar will be God's house. Genesis 28:19, 21-22.

Bethel is [a name meaning] God's house, and God's house is the Church, also heaven, and in the highest sense it is the Lord Himself, 3720.

[3] 2. They anointed weapons of war, such as shields

This is clear in Isaiah,

Rise up, O princes, anoint the shield. Isaiah 21:5.

And in the second Book of Samuel,

The shield of heroes was defiled, the shield of Saul was not anointed with oil. 2 Samuel 1:21.

The reason why weapons of war were anointed was that they were a sign of truths engaged in conflict against falsities, truths oiled with good being what prevail over them, but not truths devoid of good. When weapons of war had been anointed therefore they represented truths emanating from good that comes from the Lord, thus truths which the Lord Himself, when present with people, employs to fight on their behalf against falsities arising from evil, that is, against the hells. Regarding 'weapons of war', that they mean truths engaged in conflict against falsities, see 1788, 2686. For in the Word 'war' means spiritual conflict, 1664, 2686, 8273, 8295, and 'enemies' the hells, in general evils and falsities, 2851, 8289, 9314.

[4] 3. They anointed the altar and all its vessels, also the tent of meeting and everything in it

This is clear in Moses,

Jehovah said to Moses, You shall anoint the altar and sanctify it. Exodus 29:36.

In the same author,

You shall make the holy anointing oil, ¹ with which you shall anoint the tent of meeting, and the ark of the Testimony, and the table and all its vessels, and the lampstand and all its vessels, and the altar of incense, and the altar of burnt offering and all its vessels, and the laver and its base. Thus you shall sanctify them, that they may be most holy. Everyone who touches them will make himself holy. Exodus 30:25-29.

In the same author,

You shall take the oil of anointing, and anoint the dwelling-place and all that is in it, and sanctify it and all its vessels, that it may be holy. You shall also anoint the altar of burnt offering and all its vessels, and make the altar holy, that the altar may be most holy; and you shall anoint the laver and its base, and sanctify it. Exodus 40:9-11.

In the same author,

Moses anointed the dwelling-place and everything that was in it. After this he sprinkled some of the oil over the altar and all its vessels, and the laver and its shaft, to sanctify them. Leviticus 8:10-12; Numbers 7:1.

[5] The reason why the altar had to be anointed, also the dwelling-place and everything there, was that they might represent the Divine and holy things of heaven and of the Church, consequently the holy things of worship. They could not have represented these things unless they had been consecrated to do so by something such as served to represent the good of love. For the Divine comes in through the good of love, and through this good is present in heaven and in the Church, and therefore also in worship. Without that good the Divine cannot come in or be present, only what composes the human self, and with that self hell, and with hell evil and falsity; for the human self is nothing else. From this it is evident why anointing was effected by the use of oil; for 'oil' in the representative sense is the good of love, see 886, 4582, 4638, 9780; the altar was the chief representative of the Lord, and consequently of worship springing from the good of love, 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and the dwelling-place with the ark in it was the chief representative of heaven in which the Lord was present, 9457, 9481, 9485, 9594, 9596, 9632, 9784. As regards the human self or proprium, that it consists of nothing but evil and falsity, thus nothing but hell, 210, 215, 694, 874-876, 987, 1047, 3812 (end), 5660, 8480, 8941, 8944; and in the measure that what composes the human self is removed, the Lord can be present, 1023, 1044, 4007 (end).

[6] 4. They anointed those who were to serve in the priestly office, and their garments

This is clear in Moses,

Take the oil of anointing, and you shall pour it over Aaron's head, and you shall anoint him. Exodus 29:7; 30:30.

In the same author,

Clothe Aaron with the holy garments, ² and you shall anoint him and make him holy, that he may serve Me in the priestly office. And you shall anoint his sons, as you anointed the father; and it shall be, that their anointing may make them an everlasting priesthood throughout their generations. ³ Exodus 40:13-15.

In the same author,

Moses poured some of the oil over Aaron's head, and anointed him, to make him holy. Then he took some of the oil of anointing and some of the blood which was on the altar, and sprinkled it over Aaron, over his garments, over his sons, and over the garments of his sons with him, and sanctified Aaron, his garments, his sons also, and the garments of his sons with him. Leviticus 8:12, 30.

[7] The reason why Aaron had to be anointed, and his sons had to be anointed, also their actual garments, was that they might represent the Lord in respect of Divine Good, and in respect of Divine Truth emanating from that Good, Aaron representing the Lord in respect of that Divine Good and his sons in respect of the emanating Divine Truth, and in general that the priesthood might represent the Lord in respect of all the work of salvation. They had to be anointed in their garments, Exodus 29:29, because Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom. The celestial kingdom is where the good of love to the Lord derived from the Lord reigns, so that the flow of the Divine into the spiritual kingdom is accomplished by way of the good of love. This was why being consecrated to serve as a representative sign was accomplished by the use of oil, which in the spiritual sense is the good of love.

Aaron represented the Lord in respect of Divine Good, see 9806.

His sons represented the Lord in respect of Divine Truth emanating from Divine Good, 9807.

The priestly office in general represented the Lord in respect of all the work of salvation, 9809.

Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814.

His sons' garments represented the things that emanate from there, 9946, 9950.

The good of love to the Lord reigns in the celestial kingdom, see the places referred to in 9277.

[8] Since being consecrated to serve as a representative sign was accomplished by means of anointing, and since Aaron and his sons represented the Lord and what comes from Him, the holy things of the children of Israel - that is, the gifts which they presented to Jehovah, called 'heave offerings' - were given to Aaron and his sons; and they are spoken of as 'the anointing' and also as 'for the anointing', ⁴ meaning the representation or for the representation of the Lord, and what comes from Him, as is clear from the following in Moses,

The breast of the wave offering, and the flank of the heave offering I have received from the children of Israel, from the sacrifices of peace offerings; I have given them to Aaron and his sons. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, which I decreed to give them, on the day they were anointed, ⁵ from among the children of Israel. Leviticus 7:34-36.

And elsewhere in the same author,

Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings, even all the holy things of the children of Israel; I have given them to you for the anointing, and to your sons, as a statute forever. Every offering of theirs, even every minchah of theirs, even every sacrifice of sin offering and guilt offering, every wave offering of the children of Israel, all the best ⁶ of pure oil, and all the best ⁶ of the new wine and the grain, their firstfruits which they will give to Jehovah I have given to you. Also every devoted thing in Israel, everything opening the womb, thus every heave offering of holy things [shall be yours]. You shall not have an inheritance in their land, nor shall any portion be yours in their midst. I am your portion and your inheritance in the midst of the children of Israel. Numbers 18:8-20.

From these quotations it is evident that 'the anointing' means the representation, for it was through being anointed that they were consecrated to serve as a representative sign, a sign which meant that everything in heaven and the Church is made holy through the good of love which comes from the Lord, and that the good of love is the Lord as He is present with them. This explains why it says that Jehovah is his ⁷ 'portion and inheritance'.

[9] 5. They also anointed prophets

This is clear in the first Book of Kings,

Jehovah said to Elijah, Anoint Hazael as king over the Syrians, and anoint Jehu as king over Israel, and anoint Elisha as prophet in place of you. 1 Kings 19:15-16.

And in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The reason why prophets were anointed was that prophets represented the Lord in respect of teachings that present Divine Truth, thus in respect of the Word since this consists of teachings that present Divine Truth. Regarding prophets, that they represented the Word, see 3652, 7269, Elijah and Elisha in particular, 2762, 5247 (end), 9372. And - as the Lord Himself teaches in Luke 4:18-21 - the Lord in respect of His Divine Human is the One who is being represented, and so is the One who 'He whom Jehovah has anointed' is used to mean.

[10] 6. Afterwards they anointed kings, and these were called Jehovah's Anointed

This is clear from a large number of places in the Word, such as 1 Samuel 10:1; 15:1, 17; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34, 45; 19:15-16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere. The reason why they anointed kings was in order that they might represent the Lord in respect of judgement based on Divine Truth. Consequently truths that are God's are meant in the Word by 'kings', see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148.

[11] Kings were called Jehovah's Anointed, and therefore it was utterly forbidden to do them harm, because 'Jehovah's Anointed' is used to mean the Lord's Divine Human, though in the sense of the letter the title is applied to a king who had been anointed with oil. While He was in the world the Lord was Divine Truth itself as to His Humanity, and Divine Good itself as to that Essential Being (Esse) constituting the life within Him, the equivalent of which in people is called the soul from the father; for He was conceived from Jehovah. In the Word Jehovah is the Divine Good of Divine Love, and that Good is the Essential Being (Esse) of every human life. Consequently the Lord alone was 'Jehovah's Anointed' in all that He was and in all that He did (ipsa essentia et ipso actu); for Divine Good was within Him, and Divine Truth emanating from that Good was within His Humanity while He was in the world, see the places referred to in 9194, 9315(end). Earthly kings were not Jehovah's Anointed, but served to represent the Lord, who alone was Jehovah's Anointed; and this was why, because they had been anointed, it was utterly forbidden to do harm to earthly kings. But the anointing of earthly kings was accomplished by the use of oil, whereas the anointing of the Lord in respect of His Divine Human was accomplished by means of the actual Divine Good of Divine Love which oil represented. This is why He was called Messiah and Christ, Messiah meaning the Anointed in Hebrew, and Christ meaning the like in Greek, John 1:41; 4:25.

[12] From all this it becomes clear that where the term 'Jehovah's Anointed' is used in the Word the Lord is meant, as in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The truth that the Lord in respect of His Divine Human is the One whom Jehovah had anointed is clear in Luke, where the Lord declares it explicitly in the following words,

The book of the prophet Isaiah was handed to Jesus, and He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon Me, because He has anointed Me. He has sent Me to bring good tidings to the poor, to heal the crushed at heart, ⁸ to preach good tidings of forgiveness to the bound, and of sight to the blind, to release the wounded with forgiveness, to preach the acceptable year of the Lord. After this He rolled up the book, gave it to the minister, and sat down. The eyes however of all who were in the synagogue were fixed on Him. He began to say to them, Today this scripture has been fulfilled in your ears. Luke 4:17-21.

[13] In Daniel,

Know therefore and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Prince, there will be seven weeks. Daniel 9:25.

'Building Jerusalem' means establishing the Church, 'Jerusalem' being the Church, 3654. 'The Messiah, the Prince', or the Anointed One, is the Lord in respect of the Divine Human. In the same prophet,

Seventy weeks have been decreed to seal up vision and prophet, and to anoint the Holy of Holies. Daniel 9:24.

'Sealing up vision and prophet' means drawing to a close those things that have been declared in the Word regarding the Lord and fulfilling them. 'Anointing the Holy of Holies' refers to the Lord's Divine Human in which the Divine Good of Divine Love, or Jehovah, was present.

[14] 'Jehovah's Anointed' is again used to mean the Lord in the following places: In David,

The kings of the earth have set themselves, and the masters of the earth have taken counsel together, against Jehovah and against His Anointed. I have anointed My king over Zion, the mountain of My holiness. Psalms 2:2, 6.

'The kings of the earth' are falsities, and 'the masters' evils, that come from the hells, against which the Lord fought while He was in the world, and which He overcame and subdued. 'Jehovah's Anointed' is the Lord in respect of His Divine Human, for from this Human He fought them. 'Zion, the mountain of holiness' over which, it says, the Anointed will be king, is the celestial kingdom, which is governed by the good of love. This kingdom is the inmost part of heaven and the inmost of the Church.

[15] In the same author,

I have found My servant David; with the oil of holiness I have anointed him. Psalms 89:20.

By 'David' here the Lord is meant, as also elsewhere, see 1888. 'The oil of holiness' with which Jehovah anointed Him is the Divine Good of Divine Love, 886, 4582, 4638. The fact that the Lord is the One who is meant in this verse by 'David' is evident from other verses before and after it, for among much else they say,

You spoke in a vision regarding Your Holy One, I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father. I will also make Him the Firstborn, supreme over the kings of the earth. I will establish His seed forever, and His throne as the days of the heavens. Psalms 89:19, 25-29.

[16] The like occurs elsewhere in the same author,

In Zion I will make the horn of David to spring forth, I will make ready a lamp for My Anointed; His enemies I will clothe with shame, and upon Himself His crown will flourish. Psalms 132:17-18.

Here also the Lord is meant by 'David', as is evident from previous verses in the Psalm which say,

Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, we will bow down at His footstool. Your priests will be clothed with righteousness, and Your holy ones will shout for joy. For Your servant David's sake do not turn away the face of Your Anointed. Psalms 132:6-10.

From these verses it becomes clear that the Lord in respect of His Divine Human is meant by 'David, Jehovah's Anointed'.

[17] In Jeremiah,

They pursued us over the mountains, they lay in wait for us in the wilderness. The Breath ⁸ of our nostrils, Jehovah's Anointed, was caught in their pits, of whom we had said, In His shadow we shall live among the nations. Lamentations 4:19-20.

Here also 'Jehovah's Anointed' is used to mean the Lord, for the subject is the assault made on Divine Truth by falsities and evils, meant by their pursuing over the mountains and lying in wait in the wilderness. 'The Breath of nostrils' is real heavenly life which comes from the Lord, 9818.

[18] From all this it may now be recognized why it was utterly forbidden to do harm to Jehovah's Anointed, as is again evident from the Word, for example in the first Book of Samuel,

David said, Jehovah forbid me that I should do this thing to my master, Jehovah's Anointed, and raise ¹⁰ my hand against him, since he is Jehovah's Anointed. 1 Samuel 24:6, 10.

And in another place,

David said to Abishai, Do not destroy him, for who can raise ¹¹ a hand against Jehovah's Anointed and be innocent? 1 Samuel 26:9.

In the second Book of Samuel,

David said to him who said he had killed Saul, Your blood is on your own head, because you have said, I have killed Jehovah's Anointed. 2 Samuel 1:16.

And in another place,

Abishai said, Shall not Shimei be killed on account of this, that he cursed Jehovah's Anointed? 2 Samuel 19:21.

Shimei was therefore put to death by Solomon's command, see 1 Kings 2:36-end.

[19] 7. It became a common practice to anoint oneself and others, to bear witness to gladness of mind and goodwill

This is clear in the following places: In Daniel,

I, Daniel, was mourning for three weeks. I did not eat pleasant bread, and flesh and wine did not come to my mouth, and I did not anoint myself at all, until the three whole weeks were completed. Daniel 10:2-3.

In Matthew,

When you fast, anoint your head and wash your face, so that you do not appear to people to be fasting, but to your Father in secret. Matthew 6:17-18.

'Fasting' means being in mourning. In Amos,

... who drink from bowls of wine, and anoint themselves with the best of oils, but feel no grief over the ruin of Joseph. Amos 6:6.

In Ezekiel,

I washed you with water, and washed away the blood from upon you, ¹² and anointed you with oil. Ezekiel 16:9.

This refers to Jerusalem, by which the Church is meant. In Micah,

You will tread olives but not anoint yourself with oil. Micah 6:15.

In Moses,

You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive will be shaken off. Deuteronomy 28:40.

In Isaiah,

To give them beauty ¹³ for ashes, the oil of joy for mourning. Isaiah 61:3.

In David,

Your God has anointed you with the oil of gladness more than your companions. Psalms 45:7.

In the same author,

You spread a table before me in the presence of my enemies; You make my head fat with oil. Psalms 23:5.

In the same author,

You will exalt my horn like that of a unicorn; I will grow old with green oil. ¹⁴ Psalms 92:10.

In the same author,

Wine gladdens the human heart, to cheer the face with oil. Psalms 104:15.

In Mark,

The disciples went out and anointed many sick people with oil, and healed them. Mark 6:13.

In Luke,

Jesus said to Simon, I entered your house, and you did not anoint My head with oil; but this woman has anointed My feet with ointment. Luke 7:44, 46.

[20] From all this it is evident that it became the practice to anoint themselves and others with oil. They did so not with 'the holy oil' with which priests, kings, the altar, and the tabernacle were anointed, but with ordinary oil because this oil was a sign of the gladness and bliss that belong to the good of love. 'The holy oil' however was a sign of Divine Good, about which it says, It shall not be poured on human flesh, and as to the composition of it, you shall not make any other like it; it shall be holy to you. The man who prepares any other like it, or who puts any of it on a foreigner, shall be cut off from his people. Exodus 30:32-33, 38.

Footnotes: