The Resurrection

1. And on the first [day] of the week, early in the morning, they came to the sepulcher, bringing the spices which they had prepared, and certain [others] with them.

2. But they found the stone rolled away from the sepulcher.

3. And entering in, they found not the body of the Lord Jesus.

4. And it came to pass, as they were much perplexed about it, behold, two men stood by them in shining cloaks.

5. And as they were in fear, and inclined [their] faces to the earth, they said to them, Why do you seek Him that lives, among the dead?

6. He is not here, but is risen; remember what He spoke to you [when] He was yet in Galilee,

7. Saying, The Son of Man must be delivered up into the hands of sinful men, and be crucified, and on the third day rise again.

8. And they remembered His sayings.

9. And returning from the sepulcher, they reported all these things to the eleven and to all the rest.

10. But it was Mary Magdalene, and Joanna, and Mary [the mother] of James, and the rest [of the women] with them, who told these things to the apostles.

11. And their sayings appeared before them as idle tales, and they believed them not.

12. But Peter, standing up, ran up to the sepulcher, and stooping down, he looked at the sheets laid out alone; and he came away, marveling to himself at what had come to pass.

The significance of Joseph and the women

Jesus’ crucifixion appears to be the end of everything—the end of the people’s hope for a Messiah, the end of the disciples’ dream to “sit on thrones,” and the end of Jesus’ life on earth. But the story is far from over.

Before the day had ended, Joseph of Arimathea asked Pilate for Jesus’ body. In accordance with the law that dead bodies had to be buried before nightfall, Pilate granted Joseph’s request and gave him permission to take Jesus’ body down from the cross. Joseph then wrapped Jesus’ body in linen cloths and laid it in a tomb.

Although Joseph is a member of the Sanhedrin, the council that convicted Jesus of blasphemy, Joseph had not consented to the verdict. As we mentioned in the previous episode, Joseph is described as “a good and just man” who represents our higher understanding (Luke 23:50). This is the part of us that is not only able to understand the things of this world (science, mathematics, literature, etc.), but rises higher to receive spiritual light. In that higher light, the understanding can make decisions that are both good and just. This is a God-given quality. ¹

Along with the ability to raise our understanding into spiritual light, we have the possibility of receiving another God-given quality. Referred to as the gift of perception, it quietly flows in whenever we are connected to the Lord through love. This connection gives us the ability to perceive goodness and truth. In biblical symbolism, this kind of perception is represented by pleasant fragrances and sweet-smelling spices. Therefore, as the next episode begins, it is written that “On the first day of the week, early in the morning, the women took the spices they had prepared and came to the tomb” (Luke 24:1). ²

Like Joseph, who took Jesus’ body down from the cross and wrapped it in linen cloths, these women also continue to care for Jesus’ body. Taken together, both Joseph and the women represent two different, yet united, aspects of the human mind. In Joseph’s case, he represents the higher understanding, the rational conviction that what Jesus teaches is true. It is the sight of truth from the understanding. In the case of the women, it is the perception that what Jesus teaches is true because it is good. This is the perception of truth from love. The sweet-smelling spices that the women bring represent this perceptive gift. ³

The empty tomb

In those days, tombs were hollowed out places in solid rock. The entrance to the tomb was sealed by rolling a large stone over the opening. But when the women arrive, they see that the stone has been rolled away. And when they enter the tomb, seeking to anoint Jesus with spices, they are unable to find His body. Instead, the women meet two angels in shining garments who say to them, “Why do you seek the living among the dead? He is not here; He is risen” (Luke 24:5-6). The angels in shining garments represent the radiance of divine truth, especially the truths that shine forth from the inner meaning of the Word. ⁴

Symbolically seen, when the Word of the Lord is devoid of its inner meaning, it can be compared to an empty “tomb.” This is especially the case when the letter of the Word is used to support a false belief. For example, when the letter of the Word is separated from its inner meaning, it can appear that God is filled with wrath, harbors hatred, and is filled with vengeance. In addition, it can appear that those who strictly obey His teachings will be rewarded with material prosperity, and those who disobey will be destroyed. This is a material idea of God which amounts to “obey and prosper, disobey and perish.” ⁵

When these appearances are confirmed from the literal sense of the Word, without understanding the spiritual meaning within them, they cannot reveal the essence of the Lord. It is like seeing a person apart from that person’s true character and making judgements based on externals apart from internals. When this is the case, the Lord will not be seen in His Word, nor will His voice be heard. The literal sense of sacred scripture, separated from the inner spirit that gives it life, is a dead letter—an empty tomb. This is why the angels say to the women, “Why do you seek the living among the dead? He is not here; He is risen.” ⁶

Taking the news to the disciples

After telling the women not to seek the living among the dead, the angels continue to instruct them. “Remember what He said to you when He was in Galilee,” say the angels to the women. And then the angels bring Jesus’ words to their remembrance, saying, “The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again” (Luke 24:7).

Even though Jesus had predicted His death and resurrection several times, the people have been so focused on His death that they have forgotten the part about His resurrection. This time, however, it is different. Jesus’ words have now become a living reality, especially for these women who have seen the angels and heard their message. When the angels remind them that Jesus said He would be crucified and rise again, it is written that the women “remembered His words” (Luke 24:8).

Deeply affected by the remembrance of Jesus’ words, the women hurry off to carry the news to the disciples (Luke 24:9). No longer are these women nameless people in the crowd. They now become unique and significant individuals: they are “Mary Magdalene,” “Joanna,” and “Mary the mother of James” (Luke 24:10). Their response to the angels and their immediate decision to carry the message to the disciples pictures the way true perceptions and good affections in us respond to the inner truths of the Lord’s Word. ⁷

When the women bring the joyful news to the disciples, telling them that Jesus has risen, the disciples are reluctant to believe them. To these grieving men, the report of the women seems to be no more than an “idle tale” (Luke 24:11). Peter, however, has a different response. When he hears the news, he immediately rises up and runs to the tomb (Luke 24:12). This is the same Peter who had wept so bitterly when he realized that he had denied Jesus for the third time (Luke 22:62). But now, feeling hope rising within him, Peter rushes off to see the tomb for himself.

When Peter arrives at the tomb, he stoops down and sees that the linen cloths in which Jesus had been wrapped are lying in a pile (Luke 24:12). But there is no sign of Jesus, nor does Peter see the angels. Unlike the women who preceded him, Peter’s spiritual eyes have not yet been opened. Peter, however, is not dismayed. As this episode concludes, Peter departs “marveling to himself at what had come to pass” (Luke 24:12). Although Peter does not fully understand, slowly but surely a resurrection of faith is taking place within him. ⁸

A practical application

When the women remembered Jesus’ words, they immediately rushed off to tell the disciples. When Peter heard from them that the Lord had risen, he immediately arose and ran to the tomb. In both cases, they realized that the story wasn’t over. Each of us can do something similar. When something happens that has the potential to bring you down or cause you to doubt the Lord’s presence, remember that the story isn’t over and that the Lord has the power to lift you up. This is the resurrection of faith. It is the faith that you are not alone. It is the faith that the Lord will provide comfort, protection, and guidance as you move through your situation. And it is the faith that no matter how difficult the situation might be, the Lord can bring good out of it and lead you to a good end. ⁹

On the Road to Emmaus

13. And behold, two of them were going in the same day to a village which [is] named Emmaus, away from Jerusalem sixty stadia.

14. And they conversed with one another about all these things which had happened.

15. And it came to pass as they conversed, and were disputing, Jesus Himself, drawing near, went with them.

16. But their eyes were held so that they did not know Him.

17. And He said to them, What words [are] these which you exchange with one another, while you walk and are sad?

18. And one of them, whose name was Cleopas, answering said to Him, Art Thou only a sojourner in Jerusalem, and hast not known the things which have come to pass within her in these days?

19. And He said to them, What things? And they said to Him, The things concerning Jesus of Nazareth, who was a Man, a Prophet, powerful in work and word before God and all the people;

20. And how the chief priests and our rulers delivered Him up to the judgment of death, and have crucified Him.

21. And we hoped that it was He who was going to redeem Israel. But yet with all this, today brings the third day since these things were done.

22. But also, certain women from [among] us amazed us, who were early in the morning at the sepulcher.

23. And not finding His body, they came, saying that they had also seen a vision of angels, who say that He is alive.

24. And certain of those that were with us went to the sepulcher, and found [it] even as the women had said; but Him they saw not.

25. And He said to them, O thoughtless, and slow of heart to believe all that the prophets have spoken!

26. Ought not the Christ to have suffered these things, and to have entered into His glory?

27. And beginning from Moses, and from all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.

As the next episode begins, two of Jesus’ disciples are traveling to a village called Emmaus, about seven miles from Jerusalem (Luke 24:13). Although they are called “disciples,” they are not from the original twelve. One of the disciples is named Cleopas and the name of the other is not mentioned.

It has been three days since the crucifixion, and these two disciples have heard about the empty tomb, the visit of the women, and the appearance of the angels. It is easy to imagine that they are perplexed about the recent events—especially the news of Jesus’ death and resurrection. While they are talking, it is written that “Jesus Himself drew near and went with them” (Luke 24:15). Like, Peter, who was unable to see the angels in their shining garments, these two disciples also have limited spiritual vision. Although they can clearly recognize that a stranger has joined them, they do not see that it is Jesus. As it is written, “Their eyes were restrained, so that they did not know Him” (Luke 24:16). Once again, Luke provides words that relate to the understanding: they did not know Him.

Jesus, who has “risen from the dead,” is with them in spirit, but they are not yet aware that the person walking with them is Jesus. Nevertheless, Jesus will gradually help them to open their spiritual eyes. In much the same way, after being in darkness, our eyes must gradually adjust to the light. There is a difference between a flash of insight and the much longer process of developing our understanding of spiritual reality. While a flash of insight can take place in a moment, our understanding of spiritual truth takes place gradually and continues throughout eternity. ¹⁰

Jesus, who is gradually opening their understanding, begins with a question. He asks, “What kind of conversation is this that you have with one another as you walk and are sad?” (Luke 24:17). This pictures those times when we are saddened by a recent occurrence, perhaps discussing it with a friend, unaware that God is by our side, even speaking with us. More often, like these two disciples, we continue in our sadness. We are, so to speak, “in the dark” about spiritual reality. The one named Cleopas speaks first. He asks Jesus, “Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?” (Luke 24:18).

Jesus, still concealing His identity, asks, “What things?” (Luke 24:19). And they tell Him about a man named Jesus. They say that “He was a Prophet mighty in deed and word before God, and all the people.” And they add that “the chief priests and our rulers delivered Him to be condemned to death and crucified Him” (Luke 24:19-20). Then they share with Jesus the main reason for their sadness. As they put it, “We were hoping that it was He who was going to redeem Israel” (Luke 24:21). Even though these two disciples have heard the news about a possible resurrection, they are not convinced. They seem certain that Jesus has died and that it is all over. At this point, their hopes have died as well. Therefore, they add, “Today is the third day since these things happened” (Luke 24:20-21).

As they continue to speak to Jesus, still not recognize Him, they describe how some women had gone to the tomb early in the morning and did not find Jesus’ body. Instead, they saw “a vision of angels” saying that Jesus is alive (Luke 24:23). They also tell Jesus that some of the disciples, after hearing the report of the women, went to the tomb and found that the women’s report was true. As it is written, “And certain of those that were with us went to the tomb, and found it even as the women had said; but Him they saw not” (Luke 24:24). The significant detail, “Him they saw not,” is recorded only in Luke, the gospel that relates to the opening of the understanding. In other words, they did not see Jesus. Neither do these two disciples see Jesus. Even though Jesus is walking with them, and talking to them, they do not see Him, recognize Him, or know Him.

It is at this point that Jesus chooses to open their eyes so that they might recognize Him. Bringing their minds back to the scriptures, He says to them, “O thoughtless ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to have entered His glory?” (Luke 24:25-26).

The words, “thoughtless” and “slow of heart to believe,” point, once again, to a central theme in Luke—the gradual reception of God in the understanding. As we have already mentioned, the understanding develops slowly. Again and again, Jesus had taught about the nature of spiritual reality and the kingdom of heaven. But the disciples, whose minds were fixed on things of this world, had difficulty raising their minds into spiritual light. Because of this, they could not understand the nature of Jesus’ coming, nor His desire to establish a new kingdom based on a new understanding of God. Therefore, Jesus refers to them as being “thoughtless,” a Greek word meaning sensual-minded, and “slow of heart to believe.”

Like the two disciples that Jesus met on the road to Emmaus, our understanding also opens slowly, but Jesus is ever-patient with us. Through the medium of His Word, He shows how the story of redemption is contained in the scriptures, “beginning at Moses and all the Prophets” (Luke 24:27). It is a simple and straightforward story, not just about Jesus’ inner journey but about ours as well. Of central importance in this journey is the opening of our understanding, especially our understanding of Jesus and the nature of His mission. Therefore, it is written that “He expounded to them in all the scriptures the things concerning Himself” (Luke 24:27).

Breaking Bread

28. And they drew near to the village whither they were going, and He made as though He would go farther.

29. And they pressed Him, saying, stay with us, for it is toward evening, and the day has declined. And He came in to stay with them.

30. And it came to pass, as He reclined with them, taking bread, He blessed [it]; and breaking, gave [it] to them.

31. And their eyes were opened, and they knew Him; and He became invisible to them.

32. And they said to one another, Was not our heart burning within us, while He spoke to us in the way, and while He opened to us the Scriptures?

33. And standing up in that same hour, they returned to Jerusalem, and found the eleven assembled, and those that were with them,

34. Saying, The Lord has truly risen, and was seen by Simon.

35. And they explained the things [done] in the way, and how He was known to them in the breaking of bread.

As they continue their journey, the two disciples and Jesus are approaching the village called Emmaus. Apparently, this is where they live. It is here that Jesus indicates that He will keep on walking. But they beg Him to stay with them, saying “Abide with us, for it is toward evening, and the day is far spent” (Luke 24:29). Because of their urging, Jesus accepts their invitation. As it is written, “He went in to stay with them” (Luke 24:29).

Moving from the road to the home symbolizes a deeper entrance of God into our life. As Jesus goes in to stay with them, He initiates the most intimate act of fellowship—sharing the communion meal. As it is written, “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them” (Luke 24:30).

In performing this well know ritual, Jesus is giving a silent lesson about His identity, suggesting that He is not just a stranger on the road, but more like a father in the home. The lesson is a profound one which opens their spiritual eyes to the reality of Jesus’ presence. As it is written, “Then their eyes were opened, and they knew Him” (Luke 24:31). This is another incident that is only recorded in Luke. In the language of sacred symbolism, the opening of their eyes refers to the opening of their understanding so that they might know Jesus.

It is important to note that the conversation on the road, when Jesus opened the scriptures for them, prepared the disciples for the opening of their spiritual eyes. But their eyes were more fully opened when Jesus blessed the bread in their midst and shared it with them. Bread, because it is so central to life, has always been a universal symbol of God’s love for humanity. It is in this moment, when the disciples sense something of God’s love in the breaking of the bread, that their eyes are opened, and they know that Jesus is in their midst. ¹¹

This experience does not last long. Just as quickly as the moment of recognition flashes across their consciousness, Jesus vanishes from their sight (Luke 24:31). Nevertheless, the divine encounter has made a lasting impression upon the two disciples. Amazed by what has just taken place, they turn to each and say, “Did not our heart burn within us while He talked with us on the road, and while He opened the scriptures to us?’” (Luke 24:32). The disciples were feeling the blazing heat of the Lord’s love when He opened their understanding to the inner meaning of His Word. That is because the divine truths in the Word contain the burning heat of the Lord’s love. ¹²

Jesus appears to Simon

Amazed by their experience of meeting Jesus on the road, the two disciples rise up immediately and return to Jerusalem to tell the other disciples about what has happened. When they arrive, and tell them about their experience, the disciples in Jerusalem have their own exciting news to report. “The Lord is risen indeed,” say the disciples who have gathered in Jerusalem. And then they add, “He has appeared to Simon” (Luke 24:34).

Significantly, Peter is here referred to as “Simon.” We recall that Peter was the first of the disciples to run to the tomb, but once there he found only Jesus’ linen clothes. Apparently, “Peter” did not see Jesus, but “Simon” did. “He has appeared to Simon,” they say. The significance of this important detail is found in an understanding of the difference between the name “Peter” and the name “Simon.” As pointed out earlier, the name “Simon” means “to hear.”

Whenever the Biblical names “Peter” and “Simon” are used in contrast to each other, “Peter” stands for a shallower faith—a faith based on the things of memory, and “Simon” stands for a deeper faith—a faith based on the ability to hear and do what God commands. Therefore, it is written that “The Lord is risen, and He has appeared to Simon.” ¹³

Jesus Appears to His Disciples

36. But as they spoke these things, Jesus Himself stood in the midst of them, and says to them, Peace [be] to you.

37. But being terrified and in fear, they thought that they beheld a spirit.

38. And He said to them, Why are you disturbed, and why do reasonings arise in your hearts?

39. See My hands and My feet, that it is I Myself; feel Me and see, for a spirit has not flesh and bones, as you behold Me having.

40. And having said this, He showed them [His] hands and [His] feet.

41. But while they yet believed not for joy, and marveled, He said to them, Have you here some food?

42. And they gave Him a part of a broiled fish, and of a honeycomb.

43. And taking [it], He ate before them.

Handling Jesus’ “bones” and “flesh”

The two disciples who met Jesus on the road to Emmaus have now returned to Jerusalem to join the eleven disciples, While they share the news about meeting Jesus and breaking bread with Him, suddenly Jesus appears in the midst of them and says, “Peace to you.’”(Luke 24:36).

It is as if the mere mention of the breaking of bread is enough to invoke Jesus’ presence. As Jesus said Himself, on the night before His crucifixion, when He broke bread and gave it to His disciples, “This is My body which is given for you. This do in remembrance of Me” (Luke 22:19). This most important sacrament contains a powerful teaching about the way God is with us, even in the most physical acts of daily life, when done in a reverent way. To put it differently, God’s love and wisdom become most fully present to us when we experience them simultaneously on both a natural and a spiritual level.

We can do this whenever we eat the bread of the holy supper, thinking about the reception of the Lord’s love. Similarly, when we drink the wine, we can think about the reception of the Lord’s wisdom. Only a little reverent reflection on our part transforms this simple, physical activity into a most holy act of worship. In this way, we can gain a sense of the spiritual world flowing into the natural world. This is why the Holy Supper is referred to as “communion.” It is a communion of the spiritual with the natural, the eternal with the temporal, and the Lord with a person, in one holy act. Even if we have no perceptible experience of the Lord’s inflowing love and wisdom, we can still know that divine love and divine wisdom constitute the very essence of God and that He is truly present in the Holy Supper. ¹⁴

In the Holy Supper, then, we are palpably reminded that God alone nourishes both our bodies and our souls. Physical bread and wine are for our bodies; spiritual bread, which is love, and spiritual wine, which is wisdom, is for our souls. To remember this as we take the Holy Supper opens us to experience God’s presence. After all, in the spiritual world, thought brings presence. We can understand, then, how even a reverent thought about breaking bread may invoke Jesus’ very presence. ¹⁵

Jesus knows, however, that His presence will be terrifying to the disciples, for they are frightened of ghosts and spirits. Therefore, He attempts to calm their fears by saying, “Peace to you.” It is written, however, that they remained “terrified and frightened and supposed they had seen a spirit” (Luke 24:37). Continuing to calm their fears, Jesus says to them, “Why are you troubled? And why do doubts arise in your hearts?” (Luke 24:38). To take away all doubt that it is really Jesus, and not a spirit, He says, “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:38-39).

When Jesus tells His disciples that He is not a spirit, and that a spirit does not have flesh and bones as He has, He means something very specific. He means that He has become a “body” of love and wisdom—not a material body, but a divinely spiritual one. His “flesh” is the divine love that He endeavors to give to all humanity, and His “bones” are the divine truths through which the divine love can be expressed. In this way, Jesus became divine love and divine wisdom in human form—visible to our spiritual eyes. ¹⁶

This is not a mere abstraction. Through taking on a body of perfect love and wisdom, Jesus Christ became the perfect embodiment of what it means to be a divinely human being. In so doing the invisible soul of God, called the Father, and the visible body of God, called Jesus, became one, even as the soul within the body of a human being are not two, but one. ¹⁷

This process of becoming one with the Father, or the reunion of soul and body, was gradual, continual, step by step, throughout Jesus’ entire life, right up to His death on the cross. When Jesus uttered His final words, “Father, into your hands I commend my spirit,” He was announcing the final victory. He had not only subjugated the hells, but He had also become one with the divinity that had been within Him from His birth—the inner divinity that was called, the “Father.” ¹⁸

The cross, however, was not the end. It was the beginning of the resurrection. When they came to anoint Jesus’ dead body, it was nowhere to be found. He had simply left the tomb, leaving nothing behind except His linen garments. While there are many explanations as to what happened in the tomb, the simplest is that Jesus’ had glorified His body and made it entirely Divine. He did this by expelling everything of the merely human nature that He had inherited from Mary, His human mother, while simultaneously taking on everything of the divine nature that was within Him from the Father. This enabled God to be closer to us than ever before. We can now have an idea of God that is based on the love and wisdom made visible in the life, death, and resurrection of Jesus Christ. ¹⁹

Eating fish and honeycomb

All of this, however, is far beyond the understanding of the disciples. They need a simpler explanation—one that appeals to their material way of thinking. Therefore, Jesus tells them to go ahead and touch His hands and His feet, to actually handle Him and see that He is not a spirit. All of this happens because Jesus has opened their spiritual eyes and allowed them to experience Him on the level of spiritual awareness. The disciples are under the impression that His manifestation to them is on the material plane. It is what they need for now—a seemingly material proof.

But even then, they are still not convinced. As it is written, “But they still did not believe for joy” (Luke 24:41). Perhaps it is too good to be true. Therefore, to put the matter beyond question, Jesus asks them whether they have any food. When they give Him a piece of broiled fish and some honeycomb, He takes it and eats it in their presence (Luke 24:43). In the language of sacred scripture, the broiled fish represents nourishing truth—truth that feeds the soul. And the sweet honeycomb represents the pleasure one experiences in living according to those truths. ²⁰

For the disciples, touching Jesus’ hands, feet, and body is very convincing; but even more convincing is watching Him eat fish and honeycomb. In doing this, Jesus is demonstrating that God is no longer to be regarded as a distant, invisible, unknowable essence that pervades the universe in an abstract way. Rather, God could now be seen in His resurrected glory as an approachable Divinely Human Person, ready to engage in a reciprocal relationship with all who are willing to receive Him. In brief, a vague, distant, faraway God had become visible, substantial, and as real as the love and wisdom He came to share. ²¹

A practical application

The nature of Jesus’ resurrected body has long been a matter of debate. Was it a vision or was He truly there in the flesh? Even if we don’t know the answer, we can know that Jesus was visible to His disciples. They saw Him. The importance of having a visible idea of God cannot be overestimated. It is difficult to pray to or love an invisible abstraction. But a visible, divinely human idea of God is different. While we cannot expect a vague idea to open our eyes to understand spiritual truth, or fill us with the power to forgive enemies, or enable us to overcome in temptation, a divinely human God can do this. Therefore, as a practical application, keep in mind the idea of God as manifested in the life of Jesus. This is a visible idea of God who says, “Take heed and beware of covetousness, for a person’s life does not consist in the abundance of possessions (Luke 12:15). This is a visible idea of God who says, “Forgive and you will be forgiven” (Luke 6:37). This is a visible idea of God who walks among us, healing, blessing, and saving. This is a visible idea of God who says to each of us, “I am among you as One who serves” (Luke 22:27). ²²

Jesus Opens Their Understanding

44. And He said to them, These [are] the words which I spoke to you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and [in] the Prophets and [in] the Psalms concerning Me.

45. Then He opened their mind to understand the Scriptures,

46. And He said to them, For so it is written, and so the Christ ought to have suffered, and to rise again from the dead the third day;

47. And that repentance and forgiveness of sins should be preached in His name to all the nations, beginning at Jerusalem.

48. And you are witnesses of these things.

Throughout His ministry, Jesus had often told His disciples that He must go to Jerusalem, be crucified, and on the third day He would rise again. He knew they had little understanding of what He meant. This was plainly evident in the way they continued to hope He would become their worldly king—a king who would give them seats of honor and authority in His kingdom.

All of that has changed now. Jesus has been crucified, as He said. And He has risen again, as He said. He has followed the course set out for Him, fulfilling all things that were said about Him in scripture. He therefore says to His disciples, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44).

The disciples are now open and ready to receive what Jesus is saying. As it is written, “He opened their understanding that they might comprehend the scriptures” (Luke 24:45). Although we are not given specific information about what Jesus told them, it may have included some of the prophecies concerning His advent, life, crucifixion, and resurrection. As we enter more deeply into the historical and prophetical parts of the Hebrew scriptures, removing layer after layer, we discover that, in some way, everything we read relates not only to the life of Jesus Christ but also to our own reformation and regeneration. ²³

The words, “He opened their understanding,” is a culmination of all that has gone before. Until now the disciples had been caught up in their own ideas: for example, they had their own understanding of what it would mean to have the Messiah in their midst; they had their own understanding of what the redemption of Israel would look like; and they had their own understanding of “greatness,” including the positions that they would occupy in the coming kingdom. Jesus had to teach them otherwise. In fact, He had to completely reverse their thought process, teaching them that the first shall be last, the last shall be first, and that the greatest are not those who are served, but rather those who serve (see Luke 13:30 and Luke 22:26).

Like the disciples, we each begin our spiritual journeys with our own understanding of what it means to be successful or happy. Just as the disciples needed to have their understanding opened, we, too, need to have our spiritual eyes opened so that we can truly comprehend the scriptures. While there are innumerable things to understand, Jesus selects just a few to focus on in the closing words of this gospel. He begins by reminding His disciples that the way to salvation is through the gate of crucifixion. As He puts it, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day” (Luke 24:46).

This is a lesson about the necessity of temptation. Without temptation, without spiritual struggles, without the willingness to take up our cross and follow Jesus, there can be no spiritual growth. Jesus did this throughout His whole life and finally on the cross. In our own lives we go through a similar process. In every temptation, we are faced with a choice: we can lean on our own understanding and follow our own will, or we can trust in God and do God’s will. If we overcome in temptation, it is only because we have recognized our selfish inclinations, and have turned to God for help in overcoming them.

The next lesson is about repentance and the forgiveness of sins. As Jesus puts it, “It was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and the forgiveness of sins should be preached in His name beginning at Jerusalem” (Luke 24:46-47). It should be noted that “repentance” is immediately followed by the phrase “forgiveness of sins.” The key idea is that once we recognize and acknowledge our sins, pray for the Lord’s help, and then desist from our sins, as if of ourselves, we are held back from them and kept in a state of good. This is part of the wondrous process of reformation through which the Lord withholds us from evil and keeps us in good, constantly withholding us from sins and constantly inspiring goodness. This is how sins are forgiven (Luke 24:47). ²⁴

Begin at Jerusalem

The idea that this process of repentance and forgiveness of sins should “begin at Jerusalem” is a familiar one. Jesus had already taught His disciples to first remove the plank from their own eye, and then they would see clearly to remove the speck that is in their brother’s eye (see 6:42). This is where everything begins: with oneself. Nothing opens the understanding more fully than honest self-observation, and the willingness to shun evils as sins against God. The moment we make an attempt to desist from or shun a lower desire, higher light flows in. But if we refuse to do the work of repentance, evil desires and false thoughts will remain with us. They cannot be remitted, forgiven, or sent away, simply because we choose to remain in them. ²⁵

Therefore, the exhortation to “preach repentance and remission of sins beginning at Jerusalem” means that they should begin with a focus on studying the Word with the idea that they first need to remove the speck from their own eye before they can go out and preach to others. The truth that Jesus taught would provide the light in which they could see their own evils and strive to shun them. Eventually, they would become “witnesses of these things” (Luke 24:48). They would be able to boldly testify about the wonderful changes that occurred in their own lives as they took on the work of repentance and remission of sins in the light of the Lord’s truth. As it is written in the Hebrew scriptures, “Jerusalem will be called the City of Truth.” ²⁶

Tarry in the City of Jerusalem

49. And behold, I send the promise of My Father upon you; but sit ye in the city of Jerusalem, until you put on power from on high.

50. And He led them out even into Bethany, and lifting up His hands, He blessed them.

51. And it came to pass, with His blessing them, [that] He stood back from them, and was brought up into heaven.

52. And they, having worshiped Him, returned to Jerusalem with great joy.

53. And they were continually in the temple praising and blessing God. Amen.

The disciples had come a long way. They had been with Jesus for three years; they had witnessed His many miracles and healings; they had heard His discourses and listened to His parables; they had eaten with Him and prayed with Him; they had witnessed His trial and crucifixion; and they had seen Him in His resurrected form. Though their faith had often wavered, it had grown stronger and more certain. Soon they would go forth to proclaim the gospel and lead others, but for the time being they would need to stay in Jerusalem. Jesus put it like this: “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49).

We have already pointed out that the command to “begin in Jerusalem,” suggests that the disciples still had work to do before taking the gospel to others, especially the work of repentance and the remission of sins. But there is more. Jerusalem was the center for worshipping God and studying the scriptures. The temple was there; the priesthood was there; the high holidays were celebrated there. And so, the mention of the city “Jerusalem” signifies the study of the Word with a specific focus on how it might apply to oneself.

In telling the disciples to “Tarry in Jerusalem,” Jesus defers their wider missionary work until they can develop a deeper understanding of scripture, and use that understanding to do the work of repentance. Only then will they be “endued with power from on high.” For without a proper understanding of the Lord and His Word, they would not be able to receive such power. Before they can teach others, they must learn about themselves; before they can truly love others, they must learn how to love. Before they preach the gospel, they would have to understand it well. All of this would be about the development of a higher understanding. Only then would they be prepared to receive “the promise of the Father and be endued with power from on high.” They must first know truth before they are able to will it and do it. ²⁷

Interestingly, both Matthew and Mark end with a direct commission to “go out into all the world to make disciples of all nations” (Matthew 28:19) and “preach the gospel to every creature” (Mark 16:15). But when we get to the end of Luke, there is a difference. They are to first “tarry in Jerusalem” until they are “endued with power from on high” (Luke 24:49). This is a different focus; it is an appeal to a different level of the mind. As we have pointed out from the beginning of this gospel, the focus in Luke is upon the way God is received in the understanding. We noted that the first verse of Luke begins with a reference to “those things which are most surely believed”; in the second verse we read of “eye-witnesses”; in the third verse, Luke speaks of having had “perfect understanding”; and in the fourth verse, Luke says that he is writing these things so that his reader “may know the certainty of those things in which you were instructed” (Luke 1:1-4).

All these terms and phrases suggest the intellect—the knowing, thinking, understanding aspect of human nature. Even the opening scene of this gospel, describing a priest offering incense in the temple, calls to mind the intellectual side of religion—the life of prayer and worship, the single-minded devotion to reading, understanding, and being instructed in the scriptures. Therefore, it is fitting that Luke closes where it begins, with an exhortation to the disciples to “tarry in Jerusalem”—to develop their understanding of doctrine, and to learn how to apply it to their own lives.

In the final scene of Luke’s gospel, Jesus leads His disciples to Bethany where “He lifted up His hands and blessed them” (Luke 24:50). And even as He is blessing them, He is parted from them and “carried up into heaven” (Luke 24:51). This scene, known as “the Ascension,” is a most significant moment for the disciples. For three years they have been uncertain about Jesus, not knowing the extent of His power or the depth of His love. But this is before the resurrection. Now they truly know. For them Jesus is no longer a religious teacher or a worldly Messiah; He is their Lord. The idea of Jesus has ascended in their mind. We read, therefore, that “they worshipped Him” (Luke 24:52).

Then they do exactly as Jesus has bidden them. As it is written, “They returned to Jerusalem with great joy and were continually in the temple praising and blessing God” (Luke 24:52-53).

* * *

The Gospel According to Luke begins and ends in the temple. More than any other gospel, Luke deals with the opening of the understanding. As we read the joyous conclusion, we sense the excitement of the disciples as they return to the temple, praising and blessing God. While this is the end of Luke, the process of human regeneration does not end in the temple. True religion involves more than a highly evolved understanding. It also involves the willingness to live according to that understanding, that is, to do God’s will, not just to know it. This is what is meant by “the promise of My Father” and being “endued with power from on high.”

It is, of course, necessary that our understanding first be opened so that we may be able to comprehend the scriptures, repent of our sins, and begin the process of reformation. In a sense this is our “first birth”—just as Genesis begins with the words, “Let there be light” (Genesis 1:3). But something else must follow. In our first birth we pray that our minds might be opened so that we might comprehend the scriptures; in our second birth we pray that our hearts might be opened so that we might live according to them. And so, the Gospel According to Luke is a record of how a new understanding is born in us. It is a first birth. “He opened their understanding.” It follows, then, that the next gospel in the divine series will record that other essential birth that must take place in us: the birth of a new will.

For a detailed description of how that process takes place in every human heart, and how we receive “power from on high,” we now turn to the final gospel—the Gospel According to John.

Footnotes:

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (See Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[2] It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. Heaven and Hell 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone.

[3] As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?"

From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from willing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, ¹ to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

[6] It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia 8780.)

[7] But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith.

[8] Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, ² the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and ³ what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages.

In Malachi:

Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Malachi 3:1-3).

These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love.

[10] In Zechariah:

Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zechariah 13:8-9)

"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (See Arcana Coelestia 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded:

That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Numbers 31:22-23).

[11] That "gold" signifies the good of love and of charity is shown further in the following passages.

In Hosea:

Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4).

"Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him;" "the enemy" is falsity from evil, and evil from falsity.

[12] In Joel:

What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6).

"Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples;" "silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; "Judah" the celestial church, n. 3654, 6364; "Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.)

[13] In Ezekiel:

The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (Ezekiel 27:22).

In the same:

In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezekiel 28:4, 13).

In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia 1171, 3240; "spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; "precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; "the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures."

[14] In Lamentations:

How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lamentations 4:1-2).

Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence.

[15] In Ezekiel:

I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezekiel 16:11, 13, 17-18).

Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia 10536, 10540); "bracelets upon the hands" signify in particular, truths from good (3103, 3105); "the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (5319, 9469); "broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141. From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became.

[16] In Isaiah:

Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isaiah 13:17-18).

The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold;" "silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia 2686, 2709); "the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves.

[17] In the same:

The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isaiah 60:6, 9).

Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia 3048, 3071, 3143, 3145); "Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); "the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); "the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); "the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); "their silver and gold with them" signify the knowledges of truth and good with them.

Like things are signified by the wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matthew 2:11).

They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God.

[18] In David:

All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Psalms 72:11, 13, 15).

Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175; "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (See also above, n. 238; "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above).

[19] In Haggai:

I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). "The silver is Mine, and the gold," means that truth and good are from the Lord alone.

[20] In Zechariah:

The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zechariah 14:14).

"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by the gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exodus 3:22; 11:2, 3; 12:35-36).

Why this was done, and what it involves, may be seen in The Arcana Coelestia 6914, 6917, namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life.

[21] In David:

Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:9, 13).

This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good.

[22] In Matthew:

Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matthew 10:9);

by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love:

The table on which the shewbread was placed was overlaid with gold (Exodus 25:23-24);

Likewise the altar of incense, which was thence called the golden altar (Exodus 30:3);

For the same reason the lampstand was made of pure gold (Exodus 25:31, 38);

Also the cherubim (Exodus 25:18);

And for the same reason the ark was overlaid within and without with gold (Exodus 25:11);

Likewise many things in the temple at Jerusalem.

For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good.

[23] As what is most holy in heaven was represented by the gold in the temple:

When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Daniel 5:2); for thereby was signified the profanation of good.

[24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses:

The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deuteronomy 7:25-26).

But this signification of "gold" and "silver" shall be spoken of further on.

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