The Feast of Tabernacles

1. And after these things Jesus was walking in Galilee, for He was not willing to walk in Judea, because the Jews were seeking to kill Him.

Walking in Galilee

Near the end of the previous episode, the people said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How is it that He says, ‘I came down from heaven?’” (John 6:42). Unable to comprehend what Jesus meant, or how His words might be true, many of Jesus’ followers “went back and walked with Him no more” (John 6:66). Nevertheless, many people continue to walk with Jesus, including His disciples, as He continues His ministry in Galilee.

Most of Jesus’ miracles have been in Galilee. He has turned water into wine in Cana of Galilee, healed the nobleman’s son in Capernaum of Galilee, fed the multitudes on a mountain overlooking the Sea of Galilee, and even walked on the water of Galilee. As we have seen, almost all of the early disciples came from Galilee. The region of Galilee has become a kind of base of operations for Jesus’ miracles and teachings.

Situated approximately seventy miles north of Judea, and far from the hostility of the religious leaders, Galilee has been a place of safety for Jesus and His followers. At a deeper level, Galilee signifies the reception of God among all people who are eager to hear the truth and willing to live according to it. They, so to speak, walk with Jesus in the place called “Galilee” in every human heart. ¹

The same is true for each of us. As long as we are “walking in Galilee,” that is living according to the truth that Jesus teaches, we are safe from the “religious leaders” within us—the false and self-serving beliefs that conspire to destroy true faith and a life of genuine charity. Therefore, it is written that Jesus was “walking in Galilee,” but not in Judea, for He knew that the religious leaders in Judea “were seeking to kill Him” (John 7:1).

Jesus’ Secret Journey

2. And the festival of the Jews, the [Festival of] Tabernacles, was near.

3. His brothers then said to Him, Pass on hence, and go into Judea, that Thy disciples may behold Thy works which Thou doest.

4. For no one does anything in secret, and himself seeks to be in the open. If Thou do these things, manifest Thyself to the world.

5. For neither did His brothers believe in Him.

6. Then Jesus says to them, My time is not yet here, but your time is always ready.

7. The world cannot hate you, but Me it hates, because I testify about it, that its works are wicked.

8. You go up to this festival; I am not yet going up to this festival, because My time has not yet been fulfilled.

9. And having said these things to them, He remained in Galilee.

10. And when His brothers went up, then He Himself also went up to the festival, not openly, but as in secret.

According to the Hebrew scriptures, every Jewish male was expected to come to Jerusalem to worship the Lord three times a year. As it is written, “You shall keep the Feast of Unleavened Bread…. You shall observe the Feast of Weeks, celebrating the first fruits of the wheat harvest, and [you shall observe] the Feast of Ingathering at the year’s end. Three times in the year all your men shall appear before the Lord Jehovah, the God of Israel” (Exodus 34:23).

The first festival of the year, called “The Feast of Unleavened Bread,” is also called “Passover.” This festival, which takes place in early spring, commemorates the night when the Lord “passed over” the homes of the children of Israel and brought them out of Egyptian captivity. The children of Israel were told to eat unleavened bread on that night and to prepare enough dough to make unleavened bread for the next seven days of their journey out of Egypt (see Exodus 12:13-17; 34-39).

The second festival is called the “Feast of Weeks.” It takes place in late spring, seven weeks after Passover, celebrating the first fruits of the early harvest (see Exodus 23:16). Because it occurs on the fiftieth day after Passover, it is also called “Pentecost” from the Greek word for “fiftieth” [πεντηκοστή pentékosté].

The third festival is the “Feast of Ingathering.” It takes place in the fall, celebrating the ingathering of the completed harvest (see Exodus 34:22). This festival also commemorates the forty-year period during which the children of Israel wandered in the wilderness and lived in tents. To celebrate this historical event, the people pile branches together and spend a week living in tents—or “tabernacles”—as their ancestors did. Therefore, the Feast of Ingathering is also called the “Feast of Tabernacles” (see Deuteronomy 16:13).

The miraculous feeding of the five thousand, which was described in the previous chapter, had taken place in the spring, near the time of Passover (see John 6:4). As this next episode begins, it is now the fall, and it is time for Jesus to return to Jerusalem, as required, to celebrate the Feast of Tabernacles. As it is written, “Now the Jews’ Feast of Tabernacles was at hand” (John 7:2). Jesus’ brothers, who are about to leave for the feast, see this as an opportunity for Jesus to stop being so secretive and to declare His works openly. “Depart from here,” they say, “and go into Judea, that Your disciples may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world” (John 7:3-4).

At first glance, it might seem that Jesus’ brothers are pressuring Him to show Himself openly in Jerusalem because they have come to believe in Him and support His mission. But, as we discover in the next verse, this is not the case. As it is written, “His brothers did not believe in Him” (John 7:5).

Although Jesus’ brothers urge Him to attend the festival, Jesus refuses to succumb to their pressure. Instead, He says, “My time is not yet come; but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come” (John 7:6-8).

In this context, Jesus’ brothers represent our insistent lower nature, the part of us that believes that prospering in the natural world is all that really matters. Because it pursues worldly values and does not oppose them, it is not hated by the world. Jesus, however, who stands for higher values, is often hated by the world. This is especially the case when the light of truth that Jesus brings reveals the selfish desires that lay concealed in human hearts. As Jesus said earlier in this gospel, “Everyone practicing evil hates the light, and does not come to the light, lest their evils be exposed” (John 3:20). This, then, is what Jesus means when He says, “The world cannot hate you, but it hates Me because I testify that its works are evil.”

Jesus also adds that His time has not yet come. He mentions this twice. First, He says simply, “My time has not yet come” (John 7:6). Taken literally, this refers to the time when He would return to Jerusalem to face His accusers at the Feast of Tabernacles. But when He mentions this a second time, He says, “My time has not yet fully come” (John 7:8). This can also be translated, “My time has not yet been fulfilled.” At one level, these words refer to Jesus’ returning to Jerusalem to take part in an annual feast. More deeply, Jesus’ words refer to His immanent crucifixion and resurrection—the fulfillment of His work on earth. ²

With all of this in mind, Jesus is planning to go to Jerusalem, but only when the time is right, and not when He is expected to appear. Therefore, Jesus remains in Galilee a little while longer, until the Feast of Tabernacles has already begun. And then, after His brothers have already departed, He goes to Jerusalem, “not openly, but as it were in secret” (John 7:10).

Jesus’ secret journey to Jerusalem at the time of the harvest festival represents the secret ways that God works in each of our lives. If God were to reveal to us, all at once, the numerous ways we are corrupt and self-serving, it would overwhelm us. Therefore, He operates in secret, revealing to us only the evils that we can combat at that time, and only when we have enough truth to drive them out. God then stands by, ready to provide all the aid we need—if we sincerely pray for it. In this way, He leads us step by step, little by little, into the promised land of His love and wisdom. As it is written in the Hebrew scriptures, “Little by little I will drive them out until you have increased enough to take possession of the land” (Exodus 23:30). ³

A practical application

As your spiritual growth continues, you will become increasingly aware of those times when you say or do something that is not in line with your higher understanding. It might be in the tone of your voice, in an offhand complaint that you make, or even in noticing a selfish intention that arises. During these times, the Lord is allowing self-centered desires and thoughts to arise in your mind so that you can see them for what they are, strive to overcome them, and, through this process, develop spiritually. The Lord is secretly entering your “inner Jerusalem,” inspiring you to separate all that is good and true in yourself from all that is selfish, self-centered, and false. With this in mind, be aware of those times when your intentions, thoughts, words, or actions are not in line with the Lord’s will. In the language of sacred scripture, these moments of awareness and separation are compared to the harvest of ingathering. It is a time to look within, a time to separate the wheat from the tares, that which is kind from that which is unkind, and that which is true from that which is false. ⁴

Willing to Do God’s Will

11. Then the Jews sought Him at the festival, and said, Where is He?

12. And there was much murmuring about Him in the crowds; indeed some said, He is good; but others said, no, but He deceives the crowd.

13. However no one spoke openly about Him for fear of the Jews.

14. And it being already the midst of the festival, Jesus went up into the temple and taught.

15. And the Jews marveled, saying, How knows this [man] letters, not having learned?

16. Jesus answered them and said, My teaching is not Mine, but His that sent Me.

17. If anyone wills to do His will, he shall know about the teaching, whether it be of God, or [whether] I speak from Myself.

18. He that speaks from himself seeks his own glory, but He that seeks the glory of Him that sent Him, He is true, and injustice is not in Him.

19. Did not Moses give you the Law, and none of you does the Law? Why do you seek to kill Me?

20. The crowd answered and said, Thou hast a demon; who seeks to kill Thee?

21. Jesus answered and said to them, I have done one work, and you all marvel.

22. On account of this Moses gave you circumcision (not that it is of Moses, but of the fathers), and on a Sabbath you circumcise a man.

23. If a man on a Sabbath receive circumcision, that the Law of Moses should not be broken, are you bitter toward Me because I have made [the] whole man well on a Sabbath?

24. Judge not according to [the] face, but judge the just judgment.

During the time that Jesus is absent from the Feast of Tabernacles, He is much sought after, and is very much the topic of conversation. “Where is He?” ask the religious leaders who want to seize Him and kill Him. The people also murmur among themselves. Some of them are saying, “He is good,” while others are saying, “He deceives the people.” Whatever their position is on the subject, it is clear that they do not have the freedom to discuss it openly. As it is written, “No one spoke openly about Him for fear of the Jews” (see John 7:11-13).

The religious leaders, who control all things pertaining to religion, strongly disapprove of the people discussing the credibility of Jesus. Such matters are to be determined exclusively by the Sanhedrin. Only those who are highly trained and educated in rabbinical schools can have any say in such matters. It would therefore be considered arrogant and impudent for lay persons to speak openly about Jesus—especially if they are inclined to believe in Him.

Even so, it is highly probable that much whispering is going on, and many animated discussions are taking place as people share stories they have heard or the experiences they have had involving the mysterious Man from Galilee. The Feast of Tabernacles provides a lively venue for such discussions, especially since the people are anticipating Jesus’ possible arrival at any moment.

Jesus does not disappoint them. About half-way through the feast, Jesus suddenly appears. As it is written, “Now about the middle of the feast Jesus went up into the temple and taught” (John 7:14). Jesus’ sudden appearance at the temple is in fulfillment of the words of the prophet, “The Lord, whom you seek, will come suddenly to His temple ” (Malachi 3:1).

Jesus has taken the religious leaders by surprise. He has suddenly entered the temple and started teaching—even though He has no credentials to do so. In the eyes of the chief priests and Pharisees, Jesus is a simple, uneducated person from Galilee, and yet, here He is, setting Himself up as a religious authority. Deeply offended by what they believe to be Jesus’ pretension to be a religious teacher, they say, “How does this Man know letters, having never studied?” (John 7:15). ⁵

In response, Jesus tells them that true doctrine does not come from man, nor can it be formulated in rabbinical schools, for it comes from heaven. As Jesus says, “My doctrine is not Mine, but His who sent Me” (John 7:16). He then adds, “If anyone wants to do His will” [that is, God’s will], “he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority” (John 7:17). In other words, Jesus is saying that He is not delivering man-made theology. Rather, He is delivering divine doctrine—the teaching of “the One who sent Me.”

Jesus could have easily said, “If anyone does God’s will ....” Instead, He says, “If anyone wants to do God’s will.” This can also be translated, “If anyone wills to do God’s will.” In this case, the Greek word that is used for “wants” or “wills” is ἤθελον (ēthelon) which also means “earnestly desires.”

We have already pointed out that Jesus uses this same word when He asks the man at the Pool of Bethesda if he “wants” (earnestly desires) to be made whole (see John 5:6). Similarly, we noted that the miraculous feeding of the five thousand takes place in all four gospels. Only in John is it added that the five thousand received “as much as they wanted”—that is, as much as they earnestly desired (see John 6:11). The same is true in this episode. Jesus says, “If anyone wills to do God’s will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.”

The repeated use of the word “will” is significant. Jesus is saying that the only way to discover for oneself whether His doctrine is from heaven—and therefore from God—is to earnestly desire to live according to His teachings. In doing so, we are led into goodness. And then, from a state of goodness, we can judge for ourselves what doctrines are false and what doctrines are true, what is from man and what is from God. Simply put, goodness is like an inner flame that enlightens our mind, enabling us to see truth, love it, and eagerly accept it. ⁶

Jesus is trying to make it clear to the religious leaders that He is not speaking on His own authority. If that were the case, He would be seeking His own glory. Instead, Jesus is seeking only “the glory of the One who sent Him,” and because of this, there is “no unrighteousness in Him” (John 7:18). In brief, Jesus is earnestly striving to teach and to live according to the will of God.

The implication is that the religious leaders have not been living according to God’s will. If they truly desired to understand God’s will, and lived according to it, they would have seen the truth of Jesus’ teaching. Instead, they have been relying on their own interpretations, believing that they had the truth, that they were right, and that there was no other way to see it. Although they believed that they were keeping the law, they were unwilling to regard the spirit of the law. As Jesus puts it, “Did not Moses give you the law, and yet none of you keeps the law? Why do you seek to kill Me?” (John 7:19). ⁷

This is a dramatic moment. According to the religious leaders, Jesus, who has violated their understanding of the Sabbath law, must be put to death. The people, however, have no idea that the religious leaders are plotting to seize and kill Jesus. Therefore, basing their judgment on external appearances, the people say to Jesus, “You have a demon. Who is seeking to kill you?” (John 7:20).

Doing good on the Sabbath

Instead of responding to the mistaken judgment of the people, Jesus continues to address the religious leaders. Referring to their rigid adherence to the literal law apart from its inner spirit, Jesus asks them to examine their response when He healed a crippled man on the Sabbath, telling the man to rise, take up his bed, and walk. As Jesus puts it, “I did one work and you all marvel” (John 7:21). Jesus then goes on to say that even the rabbis work on the Sabbath: “Moses gave you circumcision … and you circumcise a man on the Sabbath” (John 7:22).

According to a Jewish law going all the way back to the days of Abraham, a Jewish boy had to be circumcised on the eighth day after his birth. As it is written, “He who is eight days old among you shall be circumcised, every male child in your generations…. The male child who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken My covenant” (Genesis 17:12). Therefore, the rabbis permitted no deviation from the law of circumcision. In fact, circumcision was even practiced on the Sabbath—if that happened to be the eighth day after a male child was born.

In a previous episode, Jesus had healed a man who had been crippled for thirty-eight years. The healing, which had taken place on the Sabbath, had infuriated the religious leaders. Fully aware of their animosity towards Him, Jesus turns to the religious leaders and says, “If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?” (John 7:23).

From the limited viewpoint of the religious leaders, healing a man on the Sabbath was judged as a clear violation of the Sabbath commandment to do no work. But Jesus came to demonstrate that the Sabbath, like all scriptural teaching, can be understood more deeply. In fact, the Hebrew word for Sabbath is Shabbat (שַׁבָּת), meaning “to rest.” At a deeper level, then, the Sabbath is about resting in God. It’s not so much about not working; rather it’s about putting aside self-will and selfish desire so that God’s will can work through us. In this way, the Sabbath is kept holy and God is glorified. As it is written in the Hebrew scriptures, on the Sabbath we are to glorify God by putting aside “our own ways and our own will” (Isaiah 58:13).

In this episode, Jesus has given the religious leaders much to think about. Indeed, why would they be angry with Jesus for making a man completely well on the Sabbath? Why would they be upset to see a man who had been crippled for thirty-eight years picking up his bed and walking, even if it happens to be on the Sabbath? Jesus is asking the religious leaders to consider the deeper meaning of the law, to see it in terms of its spirt, not just in terms of its letter. He is also inviting them to look more deeply at what He is doing, and to judge with “righteous judgment”—that is, “not according to the appearance” (John 7:24). ⁸

Righteous Judgment

25. Then some of the Jerusalemites said, Is this not He whom they seek to kill?

26. And see! He speaks openly, and they say nothing to Him. Therefore have not the rulers truly recognized that this is truly the Christ?

27. But this [Man], we know whence He is, but when the Christ comes, no one knows whence He is.

28. Then cried out Jesus in the temple, teaching and saying, you both know Me, and you know whence I am! And I have not come of Myself, but He that sent Me is true, whom you know not.

29. But I know Him, because I am with Him, and He has sent Me.

30. Therefore they sought to lay hold of Him, and no one cast a hand on Him, for His hour had not yet come.

31. And many of the crowd believed in Him and said, When Christ comes, will He do greater signs than these which this [Man] has done?

At the end of the previous episode, Jesus said, “Do not judge according to the appearance. But judge with righteous judgment” (John 7:24). By “righteous judgment,” Jesus means the kind of judgment that people can make only when they strive to see the inner spirit rather than just the outward appearance. As it is written in the Hebrew scriptures, “Man looks at the outward appearance, but God looks upon the heart” (1 Samuel 16:7).

This ability to make righteous judgments takes form in people gradually, as they persevere in the way of the divine commandments. As they honor and respect God’s law by applying it to their lives, God enlightens their minds with wisdom and fills their hearts with love, so much so that they begin to see the spirit within the law. As a result, they experience the blessings that follow when love and wisdom, will and intellect, charity and faith work together in them as one. They do not err on the side of compassion without truth, or on the side of truth without compassion. Even as the left eye and the right eye work together to produce depth perception, people who unite love and wisdom within themselves begin to see all things more clearly. They make better judgments about how to conduct their lives. And they make sharper discernments about how to support that which is good—that is, from the Lord—in others. ⁹

Although Jesus wants the people to judge with righteous judgment, they are unable to do so. Instead, they begin to conjecture about whether or not He is the Christ. “Is this not He whom they seek to kill?” they ask. “But look,” they reason, “He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ?” (John 7:25-26). These conjectures say nothing about Jesus’ teachings. Instead, the people resort to superficial reasoning. “Perhaps He is the Christ,” they reason. “After all, the religious leaders have determined not to kill him.” They also use superficial reasoning to support the opposite position: perhaps He is not the Christ. As they put it, “When the Christ comes, no one will know where He is from. But we know where this Man [Jesus] is from” (John 7:27).

This is fallible human reasoning—not righteous judgment. In actuality it was prophesied that the Messiah would be born in Bethlehem (Micah 5:2), so the limited knowledge from which they are reasoning is not even correct. Undaunted, Jesus continues to instruct them, saying, “You both know Me, and you know where I am from” (John 7:28). They know that Jesus is the son of Mary and Joseph, and they know that He is from Nazareth of Galilee. But they do not know that He has another identity. They know that He is born of Mary; but they do not know that He is born of God. They know that He is from Nazareth of Galilee, but they do not know that He was born in Bethlehem as the Messiah. As Jesus continues to instruct them, He alludes to His divine origin, saying, “I have not come of Myself, but He who sent Me is true, whom you do not know. But I know Him, for I am from Him, and He sent Me” (John 7:29).

It should be kept in mind that all of this is taking place during the Feast of Tabernacles while Jesus is speaking in the temple. Some of those who are listening, especially the religious leaders, must have taken offense when Jesus stated, right there in their temple, that they do not know God. As Jesus puts it, “He who sent Me is true, whom you do not know.” Enraged by Jesus’ bold statement, they seek to take Him by force, but for some reason they are thwarted. As it written, “No one laid a hand on Him, because His hour had not yet come” (John 7:30).

As this episode comes to an end, we are left with a poignant picture of what happens within each of us when we hear the Word of God. The part of us that resists and opposes divine truth is enraged when it hears it. This is because divine truth contradicts our self-love and threatens to depose the false gods of contempt, anger, envy, and arrogance within us. This is the part of us that is represented by the religious leaders who want to destroy Jesus.

At the same time, there is another part of us that sincerely wants to know the truth and follow it. This is the part of us that sees the spirit of God shining through the truth that Jesus teaches. It perceives that there is something deeper within Jesus’ words and actions, is profoundly moved, and believes that He is the Messiah. It is no wonder, then, that they exclaim, “When the Christ comes, will He do greater signs than these which this Man has done?” (John 7:31).

“I Go to Him Who Sent Me”

32. The Pharisees heard the crowd murmuring these things concerning Him; and the Pharisees and the chief priests sent out attendants to lay hold of Him.

33. Then Jesus said to them, Yet a little time I am with you, and I go to Him that sent Me.

34. You shall seek Me, and shall not find; and where I am, you cannot come.

35. Then the Jews said among themselves, whither is He about to go, that we shall not find Him? Is He about to go to the dispersed among the Greeks, and teach the Greeks?

36. What word is this that He said, you shall seek Me, and shall not find, and where I am, you cannot come?

Jesus has been in Jerusalem since midweek and His popularity is growing. The Pharisees and the chief priests, however, are becoming increasingly agitated. They see Jesus not only as an uneducated Galilean, but even worse, they see Him as a rabble rouser and a threat to their authority. After all, He is presenting a new religious perspective about the Sabbath that challenges their traditional beliefs and shakes the very foundation of their teachings. They are particularly disturbed because this commoner from Galilee, who is exerting such a powerful influence among the people, seems to be threatening their positions as honorable teachers of sacred law. Therefore, they arrange to send officers from the guard “to seize Him” (John 7:32).

In the meantime, while the plot to capture Jesus is unfolding in the background, Jesus continues to teach in the temple. “I shall be with you a little while longer,” He tells the people, “and then I go to Him who sent Me” (John 7:33). These words refer to the end of Jesus’ life on earth. It is, therefore, literally true that Jesus will be with them only “a little while longer,” for He knows that this will be His last year on earth.

In order to understand the spiritual message within Jesus’ words, we need to keep in mind that “coming forth from the Father” means that the invisible God became a finite being. He became visible to human senses so that His presence could be seen, heard, and felt. The Infinite Word—the Word that is beyond human comprehension—came forth, and was made flesh through the life and teachings of Jesus. In this way, the nature of God’s infinite love and wisdom became understandable and applicable to life. The Word was made flesh and dwelt among us.

There are, however, two aspects of Jesus’ divine mission. Not only does He “come forth from the Father.” He must also “return to the Father.” In the language of sacred scripture, “returning to the Father” represents the way divine truth must be reunited with divine love. This is why Jesus says “I must return to Him who sent Me.”

This is not only true for Jesus, but for each of us as well. It is one thing to learn truth; it is a necessary step at the beginning of our spiritual journey. But the truth we learn must be reunited with the love from which it comes. In this regard, Jesus’ statement, “I go to Him who sent Me,” means that we must come from love in everything we do without separating it from the divine truth we have learned. In practical terms, this could mean that we allow God to bring to our remembrance the truth we need in any given moment so that we might speak the truth from love. It could also mean that we lift our minds to a higher place so that we see the bigger picture and seek a fuller perspective. In each case, our goal is to re-unite the truth we know with the love from which it comes. All this and so much more is contained in the statement, “I go to Him who sent Me.” ¹⁰

“Where I am, you cannot come”

As we have seen so often, Jesus’ words are beyond the comprehension of the people. While He is speaking spiritually, they are understanding His words literally. “Where does He intend to go that we shall not find Him?” they ask one another. “Does He intend to go to the Dispersion among the Greeks and teach the Greeks?” (John 7:35). Their reference to the “Dispersion” applies to the people of Israel and Judah who never returned from the Assyrian and Babylonian captivities. In a broader sense, however, the idea that Jesus will go to those who have been “dispersed” applies to the way people from all lands will eventually hear the gospel. This will be the fulfillment of the prophecy given through Isaiah: “It shall come to pass in that day that the Lord will … assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” (Isaiah 11:10-12).

At an even deeper level, the prophecy that the Messiah will “bring back the outcasts of Israel” and “gather together the dispersed of Judah” refers to what can take place within each of us when we allow the Lord to reform our understanding and regenerate our will. The “bringing back the outcasts of Israel” represents the reformation of the understanding, and “gathering together the dispersed of Judah” represents the regeneration of our will. This new understanding and new will forms, as it were, a “new church” in each of us. ¹¹

All this, of course, is far beyond the comprehension of the people. In fact, they are still trying to figure out the meaning of Jesus’ puzzling words about a place where they cannot come. Not realizing that He is referring to a spiritual state of mind, they say, “What is this thing that He said, ‘You will seek Me and not find Me, and where I am you cannot come’?” (John 7:36).

When Jesus says, “Where I am, you cannot come,” He is referring to the love within Him—specifically the love of doing the Father’s will. Unless we are in the place where Jesus is, loving God and earnestly desiring to do His will, we will seek Him and not find Him. Without that love burning within us as a fervent desire, we cannot dwell where Jesus dwells. In this regard, He says, quite truly, “Where I am, you cannot come.”

Rivers of Living Water

37. And in the last day, the great [day] of the festival, Jesus stood and cried, saying, If anyone thirst, let him come to Me, and drink!

38. He that believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water.

39. But this said He concerning the Spirit, which they that believe in Him were about to receive; for the Holy Spirit was not yet, because Jesus was not yet glorified.

40. Many of the crowd, therefore, hearing the word, said, This is truly the Prophet.

41. Others said, This is the Christ. But others said, No, for does the Christ come out of Galilee?

42. Has not the Scripture said that the Christ comes out of the seed of David, and out of Bethlehem, the village where David was?

43. Therefore there was a schism among the crowd, on account of Him.

44. And some of them willed to lay hold of Him, but no one cast hands on Him.

The people who are following Jesus are understandably confused by His words. And they are probably disappointed to hear Him say that they would seek Him and not be able to find Him, and that where He is, they cannot come.

In the very next episode, however, Jesus offers words of hope and encouragement. Throughout the week, water has been gathered from the Pool of Siloam, and carried to the temple. On the last day of the celebration, the water is carried to the Altar of Sacrifice. And then, before all the people, the priest reverently pours the water from a golden pitcher into a silver funnel. As the water is poured through the silver funnel, it is carried into the earth at the base of the Altar of Sacrifice.

While the full details of this ceremony are not given in the Word, they are well documented by biblical scholars. Moreover, in sacred scripture, “gold” corresponds to the goodness of love, “silver” to the truths of wisdom, and “earth” to a state of humble reception to what flows in from God. Therefore, the pouring of the water during the Feast of Tabernacles beautifully represents the way in which the goodness of God pours forth through the truths of the Word into a humble heart. ¹²

Throughout the ceremony, the role of the people is to cry out, “With joy you will draw water from the wells of salvation” (Isaiah 12:3). These words, which are sung with great joy and exultation, are understood to be a prophecy of the coming Messiah and of deliverance through Him. For Isaiah had said, “I will pour water on Him who is thirsty, and floods on the dry ground. I will pour My spirit on your descendants, and My blessing on your offspring” (Isaiah 44:3). The prophet Joel also spoke of the day in which the Lord would “pour out” His Spirit. As it is written, “And it shall come to pass afterward that I shall pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also, on my menservants and maidservants, I will pour out My Spirit in those days” (Joel 2:28-32).

This idea, that God would one day “pour out His Spirit” upon His people, like water poured out on dry, thirsty soil, would have been especially moving to the people on this last day of the Feast of Tabernacles. And it is on this last day, in the midst of this most holy celebration, that Jesus stands up in the temple and says, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the scripture has said, out of his belly shall flow rivers of living water” (John 7:37-38).

To some, these words are blasphemous. But to others these words offer hope, encouragement, and inspiration. Before their very eyes they are seeing the fulfillment of Isaiah’s prophecy when he said, “I will pour water on Him who is thirsty, and floods on the dry ground. I will pour My spirit on your descendants.” Before their very eyes they are seeing the fulfillment of Joel’s prophecy when he said, “I shall pour out My Spirit on all flesh.” For many of the people it is now clear that the Messiah has come.

Jesus had already said to the woman of Samaria, “The water that I shall give him shall become in him a fountain of water springing up into everlasting life” (John 4:14). But this was said in Samaria to only one person. This time Jesus is in the temple at Jerusalem, standing before all the people, inviting them to come to Him and drink the water of life. And He adds that if anyone believes that He is the promised Messiah, then out of that person’s belly will flow “rivers of living water” (John 7:38). While there is no Hebrew scripture that corresponds to the precise wording of this promise, it is closely related to the promise given to those who allow themselves to be guided by the Lord. As it is written, “You will be like a well-watered garden, like a spring whose waters never fail” (Isaiah 58:11)

In a note to the reader, John says that these rivers of living water that would flow from a person’s belly is a reference to the Holy Spirit. The Holy Spirit would eventually be received by those who believed in Jesus as the Messiah and lived according to His teachings. This, however, was not yet the case because, as John writes, “Jesus was not yet glorified” (John 7:39). As we shall see, the glorification of Jesus will involve the gradual shedding of His humanity and the full unition with His divinity. At the time of the Feast of Tabernacles, this process was not yet completed. Jesus had not yet undergone His crucifixion, resurrection, and ascension. ¹³

The response from the crowd is mixed. Many say, “Truly, this is the Prophet” and, “This is the Christ.” But there are others who refuse to believe, still clinging to their limited reasoning. “Will the Christ come out of Galilee?” they say. “Has not the scripture said that the Christ comes from the seed of David and from the town of Bethlehem where David was?” (John 7:40-42). This is, of course, a purely legalistic argument which overlooks the miracles Jesus has performed, the powerful teachings He has given, and the prophecies He is fulfilling. While the scriptures say that the Christ will be born in Bethlehem, some of the people fail to remember that Jesus’ family had traveled to Bethlehem on the night of His birth. So even though He had been raised in Nazareth of Galilee, Jesus was indeed born in Bethlehem of Judea. ¹⁴

The effort to kill Jesus

This kind of argument, however, is a way of rationalizing and justifying the darker, hidden intentions of the religious leaders who are determined to kill Jesus. It denies any evidence that might support the idea that Jesus is the Messiah. When people are determined to prove themselves right, their mind will supply all manner of rationalizations to justify its ends. Similarly, there is a tendency in each of us to prove ourselves right. In doing so, we lie, deceive, become argumentative, get defensive, and resort to legalistic arguments rather than seek deeper truth.

This is especially the case when our ego is injured, our sense of significance is threatened, or a selfish ambition is thwarted. This is what the religious leaders who oppose Jesus represent in us. At its worst, the effort to kill Jesus represents a perpetual desire to deny or destroy everything that is from the Lord in us and in others. In brief, it is the effort to murder everything of charity and faith, love and truth. ¹⁵

God, however, always preserves our freedom, constantly maintaining the equilibrium between truth and falsity, goodness and evil. For every false idea that intrudes upon our minds, God offers an opposing truth. For every evil desire that enters our heart, God provides a benevolent affection. This is how our freedom is constantly protected. In any given moment we can believe in the Lord and desire to do His will, or we can reject Him. That is, we can reject the goodness and truth He is offering.

Ultimately, no amount of legalistic argumentation can persuade us to accept or reject the goodness and truth that constantly flow into us from God. The love that we feel through the truth of His words, especially when put into our lives, must be the ultimate test. But meanwhile, before we have made our decision, our mind will be divided. Therefore, it is written, “There was a division among the people because of Him” (John 7:43). ¹⁶

This division is most prevalent during times of temptation, especially during those times when we find ourselves on the brink of anger, resentment, fear, envy, self-pity and other states that would prevent us from experiencing higher states of consciousness and deeper states of love. At the same time there is something else present; something that silently, invisibly, counterbalances evil influences. This secret source of power is available to us at all times. It is a heavenly sphere that gives us the strength to withstand assaults on what is good and true within us. Therefore, it is written, “Now some of them wanted to take Him, but no one laid hands on Him” (John 7:44).

A practical application

The brief sentence, “No one laid hands on Him,” is a marvelous testimony to the way in which God offers continual protection, always maintaining the equilibrium with exactness, counterbalancing the fury of hell with the mercy of heaven. Try to remember this brief sentence, “No one laid hands on Him,” the next time you feel yourself slipping into denial and disbelief, doubting the Lord’s presence and power. At such times, honesty does not seem like the best policy, integrity seems worth compromising, and forgiveness seems irrational, especially when you believe that your resentments are justified. At times like these, remember that none of these evil influences can lay hands on you. The sphere of God’s love and truth, when called upon and brought into your life, will repel these dangerous influences. Spiritually speaking, you will be safe. Remember the brief sentence, “No one laid hands on Him.”

“No man ever spoke like this Man”

45. Then the attendants came to the chief priests and Pharisees, and they said to them, Why did ye not bring Him?

46. The attendants answered, Never a man spoke like this Man.

47. Then the Pharisees answered them, Are you not also deceived?

48. Has anyone of the rulers believed in Him, or of the Pharisees?

49. But this crowd, who know not the Law, are cursed.

50. Nicodemus says to them, he that came to Him by night, being one of them,

51. Does our law judge a man, unless it first hear from him and know what he does?

52. They answered and said to him, Art thou also out of Galilee? Search and look; for out of Galilee no prophet has arisen.

53. And each went to his own house.

When the Pharisees first heard the crowd murmuring that Jesus was perhaps the Messiah, they sent officers from the guard to seize Him (John 7:32). However, to the great distress of the chief priests and Pharisees, the officers returned empty-handed. When asked why they have not captured Jesus and brought Him back, the officers answer, “No man ever spoke like this Man” (John 7:46). The words of the officers call to mind Peter’s words when Jesus asked Him if he was planning to go away and follow Him no longer. Peter said, “Lord, to whom shall we go? You have the words of eternal life” (John 6:68). The officers have had a similar experience. While they were under the influence of the chief priests and Pharisees, they were willing to capture Jesus. But something must have shifted in them when they heard Jesus for themselves.

These officers represent that place in each of us where we hear the voice of the Lord and are affected by it. Like these officers who were temporarily separated from the chief priests and Pharisees, there are times when we are temporarily separated from the selfish desires and false thoughts that prevent us from hearing the Word of God. Whenever we can separate ourselves from our lower nature, we can rise to a higher state and say, “No man ever spoke like this Man.”

This is, of course, impossible for that part of us represented by the chief priests and Pharisees. Puffed up by their acquired knowledge of scriptural information, and filled with pride in their own intelligence, they cannot understand how anyone who is not theologically trained can understand the scriptures. “Are you deceived?” they ask the officers. “Have any of the rulers of the Pharisees believed in Him?” (John 7:47-48).

It is remarkable that their measure of truth is the opinion of “the rulers of the Pharisees,” or, in other words, their own opinions. These men pride themselves on being able to determine for the people what is true and what is not true. They alone are the authorities on all matters of religion. They tolerate no disagreement, for every disagreement is a threat to their power and prestige. But truth is self-authenticating. It cannot be determined by the consensus of those who are in power—and especially not by the rulers of the Pharisees. ¹⁷

This is not to say that the acquisition of knowledge and the systematic study of the sacred scriptures is unimportant. On the contrary, if it is done with the right motives, scriptural study can increase our faith in the Lord and strengthen our resolve to live in alignment with our higher nature. But if these studies are done from a negative principle, that is, to promote ourselves and our own ideas, the result will be the gradual destruction of any basic sense of what is good and true. We see this illustrated in the irrationality that now takes control of the chief priests and Pharisees. Abandoning all sense of reason and justice, they exclaim that Jesus has taken advantage of the crowd’s ignorance, that He has deceived them, and that now He holds them under a “curse.” As they put it, “This crowd that does not know the law is accursed” (John 7:49).

Nicodemus speaks up

Up to this point the chief priests and Pharisees have seemed to speak with one voice, all agreeing that Jesus is an imposter from Galilee, a Sabbath-breaker attempting to lead ignorant people astray, and a false prophet proclaiming that He is the promised Messiah. But there are some, even among the religious leaders of the day, who are listening carefully to Jesus, and who are deeply touched by His words. As we have seen, Nicodemus was one of those religious leaders who believed that Jesus is “a teacher come from God” (John 3:2). And it is Nicodemus who now stands up to defend Jesus, saying, “Does our law judge a man before it hears him and knows what he is doing?” (John 7:51).

Nicodemus here represents the voice of our higher nature. It manifests at those times when the truth in us is being challenged. But if we are dead set in our ways, and hell-bent on succumbing to the desires of our lower nature, we cannot hear this voice. Instead, we regard it as foolish and ignorant. And so, without even considering the merit of Nicodemus’ words, the religious leaders question his intelligence to have made such a comment. They ask him, “Are you also from Galilee?” In other words, they are saying to Nicodemus, “Are you also ignorant and uneducated, and therefore under this deceiver’s spell?” And then they return to their legalistic and spurious argument: “Search and look,” they say, “for no prophet has arisen out of Galilee” (John 7:52).

As we have seen, however, the place of Jesus’ birth or the region of His upbringing is not really the point. Moreover, many great prophets were born in Galilee. The list of prophets includes Jonah, Hosea, Nahum, Malachi and Elijah. Their argument, then, is merely an attempt to discredit Jesus so that they can take Him legally, convict Him, and finally kill Him. But Nicodemus’ words have made an impact. After he speaks, the chief priests and Pharisees say no more. Instead, we read that, “Everyone went to his own house” (John 7:52). In sacred scripture, returning to one’s house represents a time of careful reflection and consideration, for a “house” represents the human mind. ¹⁸

This is understandable. Jesus has said some of the most incredible things ever spoken. For example, He has said that whoever believes in Him, “out of his belly will flow rivers of living water” (John 7:38). This is a bold claim. The religious leaders are shaken to the core. At the same time, the people—especially those who have been listening deeply to Jesus’ words and have been moved by them—will have to carefully reflect on whether or not this Man is the Messiah. As everyone returns to His own house there will indeed be much to consider.

After all, as the officers said when they returned to the religious leaders, “No man ever spoke like this Man.”

Footnotes:

401. And the sun became black as sackcloth of hair, and the moon became as blood, signifies that all the good of love was separated, and thence all the truth of faith falsified. This is evident from the signification of "sun" as being in the highest sense the Lord in respect to Divine love, and thence with man the good of love to the Lord from the Lord (of which presently); also from the signification of "black as sackcloth of hair," as being separated; "black" is predicated of thick darkness, thus of what does not appear from any light. It is said "as sackcloth of hair," because it means the sensual of man, which is the lowest of the natural, and is thus round about the interiors, in which it induces thick darkness. Man has two minds, a spiritual and a natural; the spiritual mind thinks and perceives from the light of heaven, but the natural mind thinks and perceives from the light of the world; from the latter, man has a light that is called natural light [lumen]. This natural mind is what is called the natural man, but the spiritual mind is what is called the spiritual man. As the natural mind is below or outside of the spiritual mind it is also round about it, for it enwraps it on every side; therefore it is called "sackcloth of hair" or "hairy;" for when the spiritual mind, which is the higher and interior mind, is closed, then the natural mind, which is the lower and exterior, is in thick darkness in respect to all things of heaven and the church; for all the light that the natural mind has, and that constitutes its intelligence, is from the light of his spiritual mind, and this light is the light of heaven. The sensual, which is the ultimate of the natural, is also in the light of heaven like something hairy; from this it is that "hair" signifies the ultimate of the natural man, which is the sensual (See Arcana Coelestia n. 3301, 5247, 5569-5573). These things have been said that it may be known why it is that "the sun became black as sackcloth of hair."

[2] The above is evident also from the signification of the "moon" as being spiritual truth, which is called the truth of faith (of which presently); also from the signification of "became as blood," as being that truth was falsified; for "blood" in the genuine sense signifies Divine truth, and in the contrary sense, violence offered to Divine truth, thus Divine truth falsified (that this is the signification of "blood" in the Word, see above, n.329; this makes clear what "the moon became as blood" signifies. "The sun" signifies the Lord in respect to Divine love, and thus with man the good of love to the Lord from the Lord, and "the moon" signifies spiritual truth, because the Lord in the heaven of celestial angels appears as a sun, and in the heaven of spiritual angels as a moon. His appearing as a sun is from His Divine love, for Divine love appears as a fire, from which angels in the heavens have their heat; consequently celestial and spiritual "fire" in the Word mean love. The Lord's appearing as a moon is from the light that is from that sun, for the moon derives her light [lumen] from that sun, and light in heaven is Divine truth, consequently "light" in the Word signifies Divine truth. (But of the Sun and the Moon in the Heavens, and the Heat and Light Therefrom, see what is shown in the work on Heaven and Hell (116-125, 126-140)

[3] That in the Word "sun" signifies the Lord in respect to Divine love, and with man the good of love to the Lord, and the "moon" signifies the Lord in respect to Divine truth spiritual, is evident from the following passages. In Matthew:

When Jesus was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as light (Matthew 17:1-2).

Because the Lord was then seen in His Divine, He appeared in respect to His face "as the sun," and in respect to His garments "as the light," because the face corresponds to love, and "garments" correspond to truths; and "His face did shine as the sun" because Divine love was in Him, and "His garments became as light" because Divine truth was from Him; for the light in Heaven is Divine truth proceeding from the Lord as a sun. (That "the face" in reference to the Lord means love and every good, see Arcana Coelestia 5585, 9306, 9546, 9888; and that "garments" in reference to the Lord signify Divine truth, see above, n. 64, 195.) In like manner the Lord appears in heaven before the angels when He presents Himself before them, but He then appears out of the sun. He was therefore seen in like manner by John when he was in the spirit, as appears in Revelation, where it is said that:

The face of the Son of man was seen as the sun shineth in his power (Revelation 1:16).

It was evidently the Lord who was seen (See above, n. 63).

[4] Likewise when the Lord was seen by John as an angel, respecting which we read:

And I saw a strong angel coming down out of heaven, encompassed with a cloud, and a rainbow about his head, and his face was as the sun (Revelation 10:1);

for "angels" in the Word in its spiritual sense do not mean angels, but something Divine from the Lord, since the Divine that appears from them is not theirs, but the Lord's with them. So, too, the Divine truth they speak, which is full of wisdom, they do not speak from themselves, but from the Lord, for they have been men, and men have all wisdom and intelligence from the Lord. This makes clear that in the Word "angel" means the Lord, who also then appeared as a sun. (That in the Word, "angel" means something Divine from the Lord, seeArcana Coelestia 1925, 2821, 3039, 4085, 6280, 8192; that this is why in the Word angels are called gods, n.4295, 4402, 7268, 7873, 8301, 8192.)

[5] So, too, when the church was represented as a woman, the sun also then appeared around her; which is thus described in Revelation:

A great sign was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Revelation 12:1).

That "the woman" here signifies the church will be seen in the explanation that will be given in what follows. (That "woman" signifies the church, see Arcana Coelestia 252, 253, 749, 770.) And because the church is from the Lord she was seen encompassed with the sun. What is signified by "the moon under her feet, and upon her head a crown of twelve stars," will also be shown in that explanation.

[6] It is therefore said by David:

The God of Israel said, the Rock of Israel spoke to me, As the light of the morning, when the sun riseth, a morning without clouds, from the brightness after rain (2 Samuel 23:3-4

"The God of Israel" and "Rock of Israel" here mean the Lord in relation to the church, and in relation to Divine truth therein, "the God of Israel" in relation to the church, and "Rock of Israel" in relation to Divine truth therein; and as the Lord is the sun of the angelic heaven, and the Divine truth proceeding from Him is the light of that heaven, therefore it is said of the Divine which He spoke, which is Divine truth, that it is "as the light of the morning when the sun riseth;" because this is pure, and proceeds from His Divine love, it is added, "a morning without clouds, from brightness after rain," for the brightness of the light, or of Divine truth proceeding from Him, is from Divine love; "after rain" signifies after communication and reception, for its brightness is then with angels and men to whom it is communicated and by whom it is received. (That "the Rock of Israel," and "the Stone of Israel," mean the Lord in relation to Divine truth, see Arcana Coelestia 6426, 8581, 10580; and that "light" is Divine truth proceeding from the Lord as a sun, thus out of His Divine love, see in the work on Heaven and Hell 126-140.)

[7] In like manner it is said of those who love Jehovah, in the book of Judges:

Let them that love Him be as the going forth of the sun in his might (Judges 5:31).

That in the Word "Jehovah" means the Lord in relation to the Divine good of the Divine love may be seen in theArcana Coelestia 1736, 2921, 3035, 5041, 6303, 6281, 8864, 9315, 9373, 10146). Of those who love Him it is said, "as the going forth of the sun in his might," which signifies the Lord's Divine love in them. Of such it is also said that "they shall shine as the sun," in Matthew:

The righteous shall shine as the sun in the kingdom of My ¹ Father (Matthew 13:43).

In the Word those are called "righteous" who love the Lord, that is, from love do His commandments; and in respect to their faces they shine with an effulgence like that of the sun, because the Lord's Divine love is communicated to them and received by them, whereby the Lord is in their midst, that is, in their interiors, which manifest themselves in the face. (That those who are in good of love to the Lord are called "righteous," see above, n.204)

[8] In David:

His seed shall be to eternity, and His throne as the sun before Me. It shall be established as the moon to eternity, and as a faithful witness in the clouds (Psalms 89:36-37).

This is said of the Lord, and of His heaven and church, for by "David," who is here treated of in the sense of the letter, is meant the Lord (See above, n. 205); "his seed which shall be to eternity" signifies Divine truth, and also those who receive it; "his throne as the sun before Me" signifies the heaven and church of the Lord, which are in celestial good, which is the good of love; "the throne established as the moon to eternity" signifies the heaven and the church that are in spiritual good, which is Divine truth; "a faithful witness in the clouds" signifies the Word in the sense of the letter, which is called "a witness" because it witnesses, "clouds" meaning the sense of the letter of the Word.

[9] In the same:

They shall fear Thee with the sun and before the moon, a generation of generations. In His days shall the righteous flourish; and much peace till the moon be no more. His name shall be to eternity; before the sun shall He have the name of Son; and all nations shall be blessed in Him (Psalms 72:5, 7, 17).

This, too, is said of the Lord, for this whole Psalm treats of Him; and as the Lord appears in heaven to those who are in His celestial kingdom as a sun, and to those who are in His spiritual kingdom as a moon, it is said "they shall fear Thee with the sun and before the moon, a generation of generations;" "in that day the righteous shall flourish, and much peace till the moon be no more," signifies that those who are in love to the Lord will be in truths from that good, for with those who are in the celestial kingdom, that is, in love to the Lord, truths are implanted; those are called "righteous" who are in the good of love, and "peace" is predicated of that good. But that it may be known how this is to be understood, "till the moon be no more," it shall be told. The light proceeding from the Lord as a sun differs from the light proceeding from the Lord as a moon in the heavens, as the light of the sun in the world by day differs from the light of the moon in the world by night; the intelligence of those who are in the light of the sun of heaven differs in like manner from the intelligence of those who are in the light of the moon there; wherefore those who are in the light of the sun there are in pure Divine truth; but those who are in the light of the moon there are not in pure Divine truth, for they are in many falsities, which they have derived from the sense of the letter of the Word not understood, and yet these falsities appear to them as truths. From this it can be seen that "till the moon be no more" signifies till there no longer exists with them falsity appearing as truth, but pure truth which makes one with the good of love. It must be known however, that the falsities of those who are in the light of the moon in the heavens are falsities in which there is no evil, and that such falsities, therefore, are accepted by the Lord as if they were truths (respecting these falsities, see in The Doctrine of the New Jerusalem 21). This, therefore, is what is signified by "till the moon be no more," that is, with those who are meant by "the righteous in whom there is much peace." But in the highest sense, by these words the Lord in relation to His Divine Human, that this shall be the Divine good of the Divine love, is meant, therefore it is also added, "before the sun He shall have the name of Son," "Son" meaning the Lord's Divine Human. And as "nations" mean all who are in good, or who receive the good of love from the Lord, it is said, "and all nations shall be blessed in Him." (That "nations" signify those who are in good, and "peoples" those who are in truths, may be seen above, n. 331.)

[10] In Isaiah:

There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall. And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isaiah 30:25-26).

This is said of the Last Judgment, which is meant by "the day of great slaughter, when the towers shall fall," "the towers that shall fall" meaning those who are in evils and in falsities therefrom, in particular, those who are in the love of ruling by means of the holy things of the church (See in the work on The Last Judgment 56, 58). That to those who are in love to the Lord and in charity towards the neighbor it shall then be given to understand truths, is signified by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters." Those "upon a high mountain" mean those who are in the good of love to the Lord, "high mountain" signifying that good; those "upon the lofty hill" mean those who are in the good of charity towards the neighbor, "hill" signifying that good; "streams, rivulets of water" signify intelligence from truths. That there shall then be truth in the Lord's spiritual kingdom, as before there was truth in the celestial kingdom, and that the truth in the celestial kingdom shall then become the good of love is meant by "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days;" for "light" means Divine truth proceeding from the Lord, "the light of the moon" Divine truth in the spiritual kingdom, and "the light of the sun" Divine truth in the celestial kingdom; "sevenfold" signifies full and perfect, and truth is full and perfect when it becomes good, or good in form. It can be seen that this means, not the sun and moon on the earth, but the sun and moon in the heavens. It is to be known that when a last judgment is being effected the Lord appears in the heavens in much greater effulgence and splendor than at other times, and this because the angels there must be more powerfully defended; for lower things, with which the exteriors of the angels have communication, are then in a state of disturbance. Therefore, as the Last Judgment is here treated of, it is said, "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days;" and therefore it is also said that "there shall be streams, rivulets of waters, upon every high mountain, and upon every lofty hill," which signifies abundant intelligence with those who are upon the higher mountains and higher hills, for on the lower mountains and hills is where the judgment then takes place. (That the Lord appears to those who are in His celestial kingdom as a sun, and to those who are in his spiritual kingdom as a moon, see in the work on Heaven and Hell 116-125; and that the light from these is Divine truth, n. 127-140)

[11] In the same:

Thy sun shall no more go down, and thy moon shall not withdraw; for Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled (Isaiah 60:20).

This treats of the Lord, and of the new heaven and new earth, that is, of the church to be established by Him. That to those in that church the good of love to the Lord and the good of charity towards the neighbor should not perish is meant by "thy sun shall no more go down, and thy moon shall not withdraw;" for to those who are in the good of love to the Lord He appears as a sun, and to those who are in truths from the good of charity towards the neighbor He appears as a moon; so "thy sun" signifies the good of love to the Lord, and "thy moon" the good of charity, which, in its essence, is truth from good. That they shall continue to eternity in truths from the good of love, and in truths from the good of charity is meant by "Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled," "the light of eternity" is predicated of those who are in the good of love to the Lord, and "fulfilling the days of mourning" of those who are in the good of charity towards the neighbor, or in truths from good; for with those who were of the ancient churches, "mourning" represented grief on account of the loss or destruction of truth and good; "fulfilled" signifies ended, thus that they shall be in truths from good. From this the signification of "the sun became as sackcloth of hair, and the moon became as blood," can be seen, namely, that the good of love to the Lord was separated, and thus truth was falsified.

[12] Nearly the same is signified in the following passages. In Isaiah:

Behold the day of Jehovah cometh, cruel with indignation and the glow of anger, to lay the earth waste; and He shall destroy its sinners out of it. For the stars of the heavens and the constellations thereof do not shine with their light; the sun is darkened in its rising, and the moon maketh not her light to be bright. I will visit evil upon the world, and upon the wicked their iniquity (Isaiah 13:9-11).

"The day of Jehovah, cruel with indignation and the glow of anger," signifies the day of the Last Judgment; "the stars of the heavens and the constellations thereof do not shine with their light, the sun is darkened in its rising, and the moon maketh not her light to be bright," signifies that the knowledges of good and truth have perished, as well as the good of love to the Lord, and the good of charity towards the neighbor, and thence the truth that is called the truth of faith; for "stars" signify the knowledges of good, "constellations" the knowledges of truth, "the sun" the good of love to the Lord, and "the moon" the good of charity towards the neighbor, which, in its essence, is truth from good, and is called the truth of faith. The sun is said "to be darkened in its rising," and the moon "not to make her light to be bright;" not that the sun and moon in the angelic heavens are darkened, for the sun there is always in its effulgence, and the moon in its splendor; but before those who are in evils and in falsities therefrom, goods and truths are thus obscured; it is therefore according to the appearance that it is so said, for those who are in evils and in falsities therefrom turn themselves away from the good of love and charity, consequently from the Lord, and then they will nothing but evil and think nothing but falsity, and those who will and think no other, see nothing but thick darkness and darkness in such things as pertain to heaven and the church. Because such are meant by those with whom "the sun is darkened, and the moon maketh not her light to be bright," it is said, "to lay the earth waste, and He shall destroy its sinners out of it," and afterwards, "I will visit evil upon the world, and upon the wicked their iniquity," "earth" and "world" signifying the church, "laying it waste" signifying that there is no longer any good, and "visiting evil upon the world, and upon the wicked their iniquity," signifying the Last Judgment.

[13] In Ezekiel:

When I shall extinguish thee I will cover the heavens and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light in the heavens will I make black over thee, and I will give darkness upon thy land (Ezekiel 32:7-8).

This is said of Pharaoh king of Egypt, by whom is here signified the natural man separate from the spiritual; which when it is separated is wholly in thick darkness and in darkness in regard to all things of heaven and the church, and so far as it is separated denies them; for the natural man sees nothing in such things from itself, but only through the spiritual man from the Lord, since the natural man is in the heat and light of the world, while the spiritual man is in the heat and light of heaven. From this it is clear what is meant by the particulars here, namely, "When I extinguish thee I will cover the heavens" signifies the interiors, which are in the light of heaven; "I will make the stars thereof black" signifies the knowledges of good and truth; "I will cover the sun with a cloud" signifies the good of love to the Lord; "the moon shall not make her light to shine" signifies the good of charity towards the neighbor and the truth of faith therefrom; "all the luminaries of light will I make black over thee" signifies all truths; and "I will give darkness upon thy land" signifies falsities.

[14] In Joel:

The day of Jehovah cometh. A day of darkness and of thick darkness, a day of cloud and obscurity. Before Him the earth trembleth, the sun and the moon were black, and the stars withdrew their brightness (Joel 2:1-2, 10).

In the same:

The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh (Joel 2:31).

In the same:

The day of Jehovah is near in the valley cut off. The sun and the moon were made black, and the stars withdrew their brightness (Joel 3:14-15).

In the Gospels:

Immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matthew 24:29; Mark 13:24-25).

In Revelation:

The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; and the third part of them was darkened, and the day shone not for the third part of it, and the night likewise (Revelation 8:12).

In another place:

Out of the pit of the abyss there went up a smoke as the smoke of a great furnace; and the sun was darkened and the air by the smoke (Revelation 9:2).

It is clear from what has been said above, that in these passages "the sun and moon made black and darkened" means that there was no longer any good or any truth; therefore they are not further explained.

[15] Because such things are signified by "the sun darkened," therefore the sun was darkened when the Lord was upon the cross, because He was entirely rejected by the church that then was with the Jews, who were consequently in dense darkness, or in falsities. This is thus described in Luke:

At the sixth hour darkness came over all the land until the ninth hour, for the sun was darkened (Luke 23:44-45).

This was done as a sign and token that the Lord was denied, and that thence there was no good nor truth with those who were of the church; for with them all signs from the heavens represented and signified such things as are of the church, because the church with them was a representative church, or consisted of such things in externals as represented and thus signified the internal things of the church. That "darkness came over all the land" signified that with those who were of the church there was nothing except the falsities of evil, "all the land" meaning all the church, and "darkness" signifying falsities; that it continued for three hours, namely, "from the sixth to the ninth hour," signifies that there remained mere falsity, and no truth whatever, for "three" signifies full, whole, and entirely, and "six" and "nine" signify all things in the complex, here falsities and evils; and because there were falsities and evils with them, from the Lord's having been denied, therefore it is said, "and darkness came, and the sun was darkened;" "the sun" that was obscured, meaning the Lord, who is said to be "obscured" when falsities so prevail in the church that He is not acknowledged, and evils so prevail that He is crucified. (That each and every thing related in the Word concerning the Lord's passion is significative may be seen above, n.64, 83, 195c at the end.)

[16] In Micah:

Jehovah said against the prophets that cause the people to err, It shall be night unto you for vision; and darkness shall be to you for divination; and the sun shall go down over the prophets, and the day shall grow black over them (Micah 3:5-6).

What these words signify in the spiritual sense, may be seen above n. 372, where they are explained. In Amos:

It shall come to pass in that day, that I will cause the sun to set at noon, and I will darken the earth in a day of light (Amos 8:9).

This signifies that in the church, where the Word is from which it might be known what is good and true, there is nevertheless nothing but evil and falsity. "To cause the sun to set," and "to darken the earth" signify the evil of life, and the falsity of doctrine in the church; for "the rising of the sun" signifies the good of love, which is the good of the life, and "the setting of the sun" signifies the evil of love, which is the evil of the life; and "the darkening of the earth" signifies the consequent falsity of doctrine, "darkness" signifying falsities, and "the earth" the church; "at noon," and "in the day of light" signify when there might be the knowledges of good and truth, because they have the Word, "noon" signifying where there are the knowledges of good, and the "day of light" where there are the knowledges of truth. Such knowledges as are from the Word are meant, because it is the church where the Word is that is here treated of.

[17] In Habakkuk:

The mountains were moved; the overflowing of waters passed by. Sun and moon stood in their habitation; Thine arrows go forth in light, the lightning of Thy spear in brightness (Habakkuk 3:10-11).

This chapter treats of the Lord's coming and of the Last Judgment then accomplished by Him; "the mountains were moved, the overflowing of waters passed by" signifies that those who were in the love of self and the world were cast out by the falsities of evil into which they were let; "mountains" signifying the loves of self and the world, and "the overflowing of waters" to be let into falsities from those loves, "waters" meaning falsities, and "overflowing" to be let into them. That by those in that state genuine truths and goods are not seen, but instead of these, fatuous truths and goods, which in themselves are falsities and evils is signified by, "Thine arrows go forth in light, the lightning of Thy spear in brightness;" "arrows" or "lightnings" signifying fatuous truths, which in themselves are falsities, and "the lightning of the spear" signifying fatuous goods which in themselves are the evils of falsity. Moreover, such signs appear in the spiritual world, in the case of those who are in falsities from the loves of self and the world, when the Last Judgment takes place, and these are cast out.

[18] As in this prophecy it is said, "Sun and moon stood in their habitation," the significance of the sun's resting in Gibeon, and the moon in the valley of Aijalon shall also be explained, which is thus described in Joshua:

Then spoke Joshua to Jehovah, and he said in the eyes of Israel, Sun, rest thou in Gibeon; and thou, moon, in the valley of Aijalon; and the sun rested, and the moon stayed, until the nation was avenged upon its enemies. Is not this written upon the book of the Upright? And the sun stood in the midst of heaven, and hasted not to go down about a whole day (Jos. Joshua 10:12-13).

That the sun is said to have stood in Gibeon, and the moon in the valley of Aijalon, signifies that the church was altogether vastated in respect to all good and truth, for a battle was then going on against the king of Jerusalem and the kings of the Amorites; and "the king of Jerusalem" signifies the truth of the church wholly vastated by falsities, and "the kings of the Amorites" signify the good of the church vastated by evils; therefore those kings were smitten with hailstones, which signify the dire falsities of evil. It is said that the sun and the moon stood in their place, that is, before the sons of Israel, that they might see their enemies; but this, although it is told as history is a prophecy, as is evident from its being said, "Is not this written upon the book of the Upright?" which was a prophetical book from which this was taken; so it was from the same book that it was said, "Until the nation was avenged upon its enemies," and not, "Until the sons of Israel were avenged upon their enemies," the term "nation" being used prophetically. This is evident also from the fact that if this miracle had occurred altogether in this way, the whole nature of the world would have been inverted, which is not the case with the other miracles in the Word. That it might be known, therefore, that this was said prophetically, it is added, "Is not this written upon the book of the Upright?" And yet it is not to be doubted, that there was given to them a light out of heaven, a light in Gibeon like that of the sun, and a light in the valley of Aijalon like that of the moon.

[19] In Jeremiah:

She that hath borne seven shall languish, she shall breathe out her soul; her sun shall go down while it is yet day, it shall be ashamed and blush; and the remnant of them will I give to the sword before their enemies (Jeremiah 15:9).

"She that hath borne seven shall languish, she shall breathe out her soul," signifies that the church to which the Word is given and through it all truths, is about to perish; "to bear seven" meaning to be gifted with all the truths of the church (as in the first book of Samuel, 1 Samuel 2:5, see above, n. 257. "Her sun shall go down while it is yet day" signifies that the good of the church is about to perish, although the church has the Word, and might through the Word be in light; "it, namely, the sun, shall be ashamed and blush" signifies because good and truth are not received, but evil and falsity (as is evident also from the next quotation from Isaiah); "the remnant of them will I give to the sword before their enemies" signifies that all the remaining good and truth will perish through the falsity from evil; "remnant" meaning all that remains; "to be given to the sword" meaning to perish on account of falsities; "enemies" meaning evils.

[20] In Isaiah:

Jehovah will visit upon the host of the height in the height, and upon the Kings of the earth who are upon the earth. Then the moon shall blush, and the sun be ashamed (Isaiah 24:21, 23).

"To visit" signifies to destroy, because visitation precedes judgment, when those who are in evils and in falsities therefrom are destroyed; "the host of the height in the height" signifies all evils that are from the love of self, "host" signifying all evils; "the kings of the earth" falsities of every kind, and "the earth" the church. This makes clear the signification of "Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth." It is said "upon the host of the height in the height" because those who are in the love of self seek in the spiritual world high places; "then the moon shall blush, and the sun be ashamed," signifies that there is no longer any reception of Divine truth and Divine good, "moon" and "sun" signifying the truth of faith and the good of love, and these are said "to blush and be ashamed" when they are no longer received, but falsity and evil are received in their place.

[21] In David:

Jehovah, who hath made the heavens by His intelligence, who hath spread out the earth upon the waters; who hath made great luminaries, the sun for rule by day, the moon and stars for rule by night: Who hath smitten Egypt in their firstborn, and hath brought out Israel from the midst of them (Psalms 136:5-11).

He who knows nothing of the spiritual sense of the Word must suppose that there is nothing involved in these words except what appears in the sense of the letter; and yet every particular involves such things as pertain to angelic wisdom, which are all celestial Divine and spiritual Divine things. This describes the new creation, or regeneration of the men of the church, of whom the church consists; "the heavens" which Jehovah hath made by His intelligence, signify the internal things of the men of the church, which, in one expression, are called the spiritual man, where intelligence has its seat, and where their heaven is; "the earth" which He hath spread out upon the waters, signifies the external of the church, which in one expression, is called the natural man; this is said to be "spread out upon the waters" because there the truths are by which man is regenerated, "waters" meaning truths; "the great luminaries, the sun, moon, and stars," signify the good of love, truth from that good, and the knowledges of good and truth, "the sun," the good of love, "the moon" truth from that good, and "the stars" the knowledges of good and truth. The sun is said to have been made "for rule by day," because "day" signifies the light of the spiritual man, for the spiritual man has illustration and perception from the good of love; the moon and the stars are said to have been made "for rule by night," because "night" signifies the light of the natural man, and its light, as compared with the light of the spiritual man, is like the light of night from the moon and the stars as compared with the light of day from the sun. Because this treats of the regeneration of the men of the church it follows, "who hath smitten Egypt in their firstborn, and hath brought out Israel from the midst of them;" "Egypt" signifying the natural man, such as it is by birth, namely, in mere falsities from evil; "their firstborn" mean primary things; the destruction of these while man is being regenerated is meant by "who hath smitten Egypt in their firstborn;" "Israel" signifies the spiritual man; and "to bring him out from the midst of them" signifies to open the spiritual man, and thus to regenerate; for the Lord regenerates the man of the church by dispersing the falsities from evils that are in the natural man, and by opening the spiritual man, and this is effected by the Lord by means of spiritual light, which is Divine truth.

[22] Like things are signified by these words in Genesis:

God made two great luminaries; the great luminary to rule by day, and the lesser luminary to rule by night, and the stars (Genesis 1:16).

For that chapter treats of the new creation, or the regeneration of the men of whom the Most Ancient Church consisted, and this is described in the sense of the letter, by the creation of heaven and earth. Like things are signified, too, by these words in Jeremiah:

Thus said the Lord Jehovih ² who giveth the sun for light by day, the statutes of the moon and stars for light by night (Jeremiah 31:35).

"The statutes of the moon and stars" signify all things that are done in the natural man according to the laws of order.

[23] In David:

Praise ye Jehovah, all His angels; praise ye Him, all His hosts; praise ye Him, sun and moon; praise Him, all ye stars of light; praise Him, ye heavens of heavens (Psalms 148:2-4).

"To praise Jehovah" signifies to worship Him; "angels" signify those who are in Divine truths from the good of love, for such are angels; "all the hosts" signify goods and truths in the whole complex; "sun and moon" signify the good of love and the truth from that good; "the stars of light" signify the knowledges of truth from good; "the heavens of heavens" signify goods and truths both internal and external; and as man worships the Lord from those things that are with him from the Lord, thus from the goods and truths that are with him, and as man is a man from these, therefore it is said to them, namely, to the sun, moon, and stars, which signify goods and truths, that they "shall praise," that is, worship, Jehovah. Who does not know that the sun, moon, and stars do not praise, that is, worship?

[24] In Moses:

Of Joseph he said, Blessed of Jehovah be His land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the increase of the sun, and for the precious things of the produce of the months (Deuteronomy 33:13, 14).

This is said in the blessing of the sons of Israel by Moses; and because "Joseph" means the spiritual-celestial, who are those that are highest in the spiritual kingdom, and thus most closely communicate with those who are in the Lord's celestial kingdom, "His land" signifies that spiritual kingdom, likewise the church that consists of such; "the precious things of heaven, the dew, and the deep also that lieth beneath" signify things spiritual-celestial in the internal and the external man; "the precious things of the increase of the sun, and the precious things of the produce of the months," signify all things that proceed from the Lord's celestial kingdom, and all things that proceed from His spiritual kingdom, thus the goods and truths therefrom, "the sun" signifying the good of love to the Lord from the Lord which is the good that those have who are in the Lord's celestial kingdom, "its increase" signifying all things that proceed from it; "the produce of the months" signifies all things that proceed from the Lord's spiritual kingdom, "months" here signifying the like as "the moon," namely, truths from good, for the same word is used for both in the original. But this that has been said must seem obscure to one who knows nothing about the two kingdoms of heaven, the celestial and the spiritual, and about their conjunction by intermediates. (But respecting these kingdoms and the intermediates, see what is said in Heaven and Hell 20-28.)

[25] In Isaiah:

I will make thy suns a ruby, and thy gates of stones of carbuncles, and all thy border of stones of desire (Isaiah 54:12).

This is said of the nations outside of the church, from whom a new church was to be established by the Lord. "I will make thy suns a ruby" signifies that goods will be brilliant from the fire of love, "suns" here meaning the goods of love, and "the ruby" meaning a brilliance as from fire; "I will make thy gates of stones of carbuncles" signifies that truths will be resplendent from good, "gates" meaning introductory truths, in particular the doctrines that are from good, for all truths of doctrine that are genuine proceed from good, and are of good; and "stones of carbuncles" signify their brightness from good; in fact, all precious stones signify truths from good, and their color, brightness, and fire indicate the quality of the truth from good. "I will make all their border of stones of desire" signifies that true knowledges [scientifica], which belong to the natural man, will be pleasant and enjoyable from good; for "border" has the same meaning as "foundation," and this means the natural man, for in the things in it the goods and truths of the spiritual man are terminated, and "stones of desire" mean truths pleasant and enjoyable from good; by these are meant the goods and truths of the Word which those who constitute the new church will have, and which will be such. That the "sun" signifies the good of love is evident, too, from their being called "suns," in the plural.

[26] In Job:

Was I glad because my means were great, and because my hand had found much? did I behold the light that it shone, and the moon that it walked in brightness? and hath my heart secretly misled itself, and my hand kissed my mouth? (Job 31:25-28).

These words mean in the spiritual sense that he had not acquired for himself intelligence from what was his own [ex proprio], and had taken no merit to himself for his intelligence, and had not gloried in it; for "Was I glad because my means were great, and because my hand had found much?" signifies, had he gloried over having intelligence, and having acquired it for himself from what was his own [ex propria]? "means" signify the knowledges of good and truth, by which intelligence is gained; "and because my hand had found much" signifies to have acquired from what is one's own [ex propria]; "did I behold the light that it shone, and the moon that it walked in brightness" signifies to have spiritual truths, which constitute intelligence, "light" and the "moon" signifying spiritual truths; "hath my heart secretly misled itself, and my hand kissed my mouth?" signifies, have I therefore gloried inwardly, and have I claimed them to myself?

[27] In Matthew:

That ye may be sons of your Father who is in the heavens; who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matthew 5:45).

This treats of charity towards the neighbor, as is evident from what there precedes and follows, and, in particular of the Jews, who accounted the Gentiles as enemies, and their own people as friends. That they ought to love the Gentiles the same as their own people the Lord makes clear by this comparison; but as all comparisons in the Word are from correspondences, and from that are significative, as other things are that are not said comparatively, so it is with this comparison; and "the Father in the heavens maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" signifies that the Lord flows in from heaven with the Divine good of love and with Divine truth, with those who are outside of the Jewish church as much as with those who are within it, "sun" also here signifying the good of love, and "rain" the Divine truth. "The evil and the unjust" signify in the internal sense those who were of the Jewish Church, since they did not receive; and "the good and the just" signify those who were outside of that church and did receive. In general, all the evil and the good, and the just and the unjust, are here meant, for the Lord flows in with good and truth equally with all, but all do not receive equally.

[28] Because "the sun" signifies the Lord in relation to Divine love, He is called "the Sun of righteousness (in Malachi 4:2); and "a Sun and Shield" (in David, Psalms 84:11). Because "the sun" signifies the good of love to the Lord with man, "from the rising of the sun unto its going down" signifies all who are in the good of love to the Lord, from the first to the last; "from the rising of the sun" meaning from the first, and "unto the going down of the sun" meaning to the last, as in the following passages. In Malachi:

From the rising of the sun even unto its going down is My name great among the nations (Malachi 1:11).

In David:

From the rising of the sun unto its going down the name of Jehovah is to be praised (Psalms 113:3).

In the same:

God, Jehovah God speaketh, and shall call the earth from the rising of the sun unto its going down (Psalms 50:1).

In Isaiah:

That they may know from the rising of the sun, and from its going down, that there is none beside Me (Isaiah 45:6).

In the same:

From the going down of the sun shall they fear the name of Jehovah, and His glory from the rising of the sun (Isaiah 59:19).

I shall raise up one that shall come from the north, and from the rising of the sun one who shall call upon My name (Isaiah 41:25).

"From the rising of the sun unto its going down" signifies all, from the first to the last, who are in the good of love to the Lord, because all in heaven dwell according to quarters. Those who are in the good of love to the Lord dwell from the east to the west; those who dwell in the east are those who are in a clear good of love, and those who dwell in the west are those who are in an obscure good of love. This is why "from the rising of the sun unto its going down" signifies all, from the first to the last, who are in the good of love. The words in Isaiah, "I will raise up one that will come from the north and from the rising of the sun" signify those who are outside of the church, and those who are inside of it; for "the north" signifies the obscurity of truth, thus those who are outside of the church, because they are in obscurity in regard to truths from not having the Word, and thence not knowing anything about the Lord; and "the rising of the sun" signifies those who are within the church, because they have the Word, in which the Lord is always present, and so in His rising. (That "the east" or "the rising of the sun," and "the west" or "the setting of the sun," mean the good of love in clearness and the good of love in obscurity, see in the work on Heaven and Hell 141, 148-150; and that "the north" means truth in obscurity, in the same chapter, n 148-150; for the Four Quarters in the Spiritual World are there treated of.)

Again, "the setting of the sun" signifies the state of the church when it is in ignorance, which is its first state; and "the rising of the sun" signifies its state when it is in light. "The setting of the sun" also signifies the state of the church when it is in evils and falsities therefrom; and "the rising of the sun" when it is in goods and in truths therefrom.

[29] The first state of the church, when it is still in ignorance, is signified by the commencement of the passover in the evening when the sun was set, according to these words of Moses:

Thou shalt sacrifice the passover at even, when the sun shall have set in the stated time of thy going forth out of Egypt (Deuteronomy 16:6).

For "the feast of the passover" signified the celebration of the Lord on account of deliverance from damnation, which is effected by regeneration; and in the highest sense a remembrance of the glorification of the Lord's Human, because deliverance is from that (See Arcana Coelestia 7093, 7867, 9286-9292, 10655). And because the first state of regeneration is a state of ignorance, the beginning of that feast was "at even, when the sun had set." Again, that state is signified by "the going forth of the sons of Israel out of Egypt," for in Egypt they were in a servile state, and thus in a state of ignorance; therefore it is said, "in the stated time of the going forth out of Egypt."

[30] The last state of the church, when the church is in falsities and evils, for this state is its last, is signified by "the setting of the sun" in Moses:

When the sun was about setting, a deep sleep fell upon Abram; and lo, a horror and great darkness fell upon him. At length, when the sun had set, and it had become dark, behold, a furnace of smoke, and a torch of fire that passed through between these pieces (Genesis 15:12, 17).

These things are said of the posterity of Abram from Jacob, that is, of the Israelitish and Jewish nation; and "when the sun was about setting," and "at length, when the sun had set," signify the last state of the church in that nation, that they were in mere falsities and evils; "great darkness" and "a furnace of smoke," signify falsities from evil; and "a torch of fire" signifies the dire love of self, from which came their evils and falsities.

[31] As most things in the Word have also a contrary sense, so have "sun" and "moon" and in that sense "sun" signifies the love of self, and "moon," the falsities therefrom. "Sun and moon" have this signification because those who are in natural thought only, and not in spiritual thought, do not think beyond nature; therefore when they see that from these two luminaries, or from their light and heat, all things arise and, as it were, live upon the earth, they suppose that these luminaries rule the universe; above this they do not raise their thoughts. This all do who are in the love of self and in the evils and falsities therefrom, for such are merely natural and sensual men, and the merely natural and sensual man does not think beyond nature, for what he does not see and touch he believes to be nothing.

With the ancients, all things of the church consisted of the representatives of spiritual things in natural; with them therefore, "the sun" signified the Lord in relation to Divine good, and "the moon" the Lord in relation to Divine truth, consequently in worship they turned their faces to the rising of the sun; and those among them who were in the love of self, and were therefore merely natural and sensual, began to worship as their highest gods the sun and the moon that they saw with their eyes; but because those alone did this, or persuaded others to do it, who were in the love of self and in the evils and falsities therefrom, therefore "the sun" signifies the love of self, and "the moon" the falsity therefrom. This becomes still more evident in the case of spirits in the other life who in the world had been such; these turn the face away from the Lord, and turn it towards something there that is dark and in thick darkness, which is in the place of the sun and moon of the world, over against the sun and moon of the angelic heaven (on which more may be seen in the work onHeaven and Hell 122, 123). By persons like this the worship of the sun and moon was instituted in ancient times, when all Divine worship was representative; but at this day, when representatives have ceased, the worship of the sun and moon does not exist in the Christian world, but in its place the worship of self, which exists with those in whom the love of ruling predominates. This makes clear the signification of "sun and moon" in the contrary sense.

[32] That in ancient times the sun and moon were worshiped is evident from the fact that the Gentiles dedicated shrines to them, which are spoken of in many histories. That the Egyptians as well as the Jews and Israelites worshiped the sun and moon is evident from the Word. That the Egyptians did, see in Jeremiah:

The King of Babylon shall come, and shall smite the land of Egypt, and shall break in pieces the pillars of the house of the sun in the land of Egypt (Jeremiah 43:11, 13).

That the Jews and Israelites did, see in Ezekiel:

I beheld their faces towards the east; and the same bowed themselves towards the rising of the sun (Ezekiel 8:16).

This treats of the abominations of Jerusalem. In the second book of Kings:

Josiah ³ the King put down the idolatrous priests, them that burned incense unto Baal, to the sun, to the moon, and to the stars, and to all of the hosts of the heavens. He furthermore took away the horses that the kings of Judah had set up to the sun at the entering in of the house of Jehovah, and burned the chariots of the sun with fire (2 Kings 23:5, 11).

In Jeremiah:

They shall bring out the bones of the kings of Judah, the bones of his princes, and the bones of his priests, and the bones of his prophets, and the bones of the inhabitants of Jerusalem; and they shall spread them to the sun and the moon and all the host of the heavens, which they have loved, and which they have served (Jeremiah 8:1-2);

and also Jeremiah 44:17-19, 25; Deuteronomy 4:19; 17:3, 5.

[33] Because "Moab" in the Word signifies those who are in a life of falsity from the love of self, and their worship signifies the worship of self, therefore when the Israelitish people drew near to the worship of the Moabitish people, it was commanded that the chiefs of the people should be hung up before the sun; respecting which it is thus written in Moses:

The daughters of Moab called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. Especially did Israel join himself unto Baalpeor; therefore Jehovah said unto Moses, Take all the chiefs of the people, and hang them up before the sun (Numbers 25:1-4).

"Moab" signifies those who are in a life of falsity from the love of self, and who consequently adulterate the goods of the church (See Arcana Coelestia 2468, 8315).

[34] From this it is also clear that the sun of the world signifies the love of self. Because the love of self lets man down into what is his own [proprium] and holds him there, for it looks continually to self, and man's own is nothing but evil, and from evil comes every falsity, therefore "the heat of the sun" signifies adulterated truth, which in its essence is the falsity of evil. This is signified by "the heat of the sun" in the following passages. In Revelation:

The fourth angel poured out his bowl upon the sun; and it was given unto him to scorch men with fire (Revelation 16:8).

And elsewhere:

They shall hunger no more, neither shall the sun fall on them, nor any heat (Revelation 7:16).

In David:

The sun shall not smite thee by day, nor the moon by night. Jehovah shall keep thee from all evil, He shall keep thy soul (Psalms 121:6, 7).

The "sun" here means the love of self, and the "moon" the falsity therefrom; because from that love is all evil, and from evil all falsity, therefore it is said, "Jehovah shall keep thee from all evil, and He shall keep thy soul," "soul" signifying the life of truth.

[35] In Matthew:

Other seeds fell upon the rocky places, where they had not much earth; and when the sun was risen they were scorched, and because they had no root they withered away (Matthew 13:5-6; Mark 4:5-6).

"Seeds" signify the truths from the Word, that is, the truths man receives from the Lord, for it is afterwards said, that it is "the Son of man that soweth." "Rocky places" signify a historical faith, which is another's faith in oneself, which is believing a thing to be true, not because one sees it in himself, but because another in whom he has confidence has said it. "Earth" signifies spiritual good, because this receives truths as soil does seeds; "the sun's rising" signifies the love of self; and "to be scorched" and "to wither away" signify to be adulterated and to perish. This makes clear what is signified by these words of the Lord in series, namely, that the truths that are implanted from infancy from the Word or from preaching, when man begins to think from himself, are adulterated and perish by lusts from the love of self. All things in the Word are, indeed, truths, but they are adulterated by the ideas of thought concerning them, and by the way they are applied, consequently with such persons truths are not truths except in respect to the mere utterance of them. This is so because all the life of truth is from spiritual good, and spiritual good has its seat in the higher or interior mind, which is called the spiritual mind. This mind cannot be opened with those who are in the love of self, for in everything they look to self. If they lift their eyes to heaven, still the thought of their spirit is held in the consideration of self; consequently from the fire of its own glory it incites the external and corporeal sensual things which have been taught from childhood, to the imitation of such affections as belong to the spiritual man.

[36] It is written in Jonah that "the gourd that came up over him withered, and that the sun beat upon his head, so that he fell sick." As this cannot be understood without explanation by the internal sense, it shall be explained in a few words. It is thus told in Jonah:

Jehovah prepared a gourd that came up over Jonah, that it might be a shadow over his head to deliver him from his evil, and Jonah was glad over the gourd. And God prepared a worm, when the dawn came up the following day, and it smote the gourd that it dried up. And it came to pass when the sun arose that God prepared a scorching east wind; and the sun smote upon the head of Jonah, and he fell sick so that he asked that his soul might die. Then God said to Jonah, is it well for thee to be angry over the gourd? He said, It is well for me to be angry, even unto death. Jehovah said, Thou wouldest spare the gourd, for which thou hast not labored, nor didst thou make it grow up, because thou didst become the son of the night ⁴ and the son of night perisheth; shall not I spare Nineveh, the great city, in which are more than twelve myriads ⁵ of men? (Jonah 4:6-11).

This is a description of the genius of the Jewish nation, that they are in the love of self and in falsities therefrom. Jonah was of that nation, and therefore also was sent to Nineveh; for the Jewish nation had the Word, and was therefore able to teach those who were outside of the church and who are called Gentiles; these are signified by "Nineveh." Because the Jewish nation was, above others, in the love of self and in the falsities from that love, they did not wish well to any but themselves, thus not to the Gentiles, but these they hated. Because that nation was such, and Jonah represented it, he was very angry that Jehovah should spare Nineveh, for it is said:

Jonah was ill with a great illness, so that he was angry, and from the illness of anger he said, Take, O Jehovah, my soul from me, for my death is better than my life (Jonah 4:1, 3).

This evil in that nation is signified by the gourd which the worm smote so that it dried up. "The sun that smote upon the head of Jonah" signifies the love of self which was in that nation; and "the scorching east wind" the falsity therefrom; and "the worm that smote the gourd" signifies the destruction of this evil and the falsity thence. That this is the signification of "the gourd" is evident from its being said in this description that Jonah at first "was glad over the gourd," and after the gourd had been smitten by the worm and had dried up that "he was angry over it, even unto death," and also from its being said that "he had pity over the gourd." That the Jewish nation, because it was in such a love and in such falsity therefrom was liable to damnation is meant by these words to Jonah, "thou didst not cause it to grow up, because thou didst become a son of night, ⁶ and a son of night perisheth." (That such was the Jewish nation, see The Doctrine of the New Jerusalem 248.)

[37] The love of self is signified here and in the preceding passages, because "the sun" in the genuine spiritual sense signifies love to the Lord, and the love of self is the opposite of this love.

Moreover, the Lord's Divine love, which is present with everyone, is turned into the love of self with the evil; for everything that flows in is changed in the recipient subject into what agrees with its own nature; as the pure heat of the sun is turned into an offensive smell in subjects of such a nature, and the pure light of the sun into hideous colors in objects of such reception; this is why "the sun that smote upon the head of Jonah" signifies the love of self that is in him; likewise "the sun that was risen" by which the seeds were scorched upon the rocky places, mentioned in Matthew.

[38] In Revelation:

The city New Jerusalem hath no need of the sun and moon to shine in it, for the glory of God doth lighten it, and the Lamb is the lamp thereof (Revelation 21:23; 22:5).

"The sun" here, of which the city New Jerusalem shall have no need, signifies natural love, which, viewed in itself is the love of self and the world; and "the moon" signifies natural light, for natural light, viewed in itself is from natural love, and the quality of the light is according to the quality of the love; while spiritual love and spiritual light are signified by "the glory of God shall lighten it, and the Lamb is the lamp thereof."

[39] That such is the sense of these words is very evident from the following from Isaiah:

The sun shall be no more a light to thee by day, and for brightness the moon shall not give light unto thee; but Jehovah shall be unto thee for a light of eternity, and thy God for thine adornment. Thy sun shall no more go down, and thy moon shall not withdraw; for Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled (Isaiah 60:19-20).

In the first part of this passage "the sun and moon" have the same meaning as above in Revelation, namely, "the sun" signifies merely natural love, and "the moon" natural light therefrom; but in the latter part of the passage "the sun and moon" mean the sun and moon of the angelic heaven, and that sun signifies the Lord's Divine love, and the moon Divine truth, as was explained above. For it is first said, "the sun shall be no more a light to thee by day, and for brightness the moon shall not give light unto thee;" and afterwards it is said, "thy sun shall no more go down, and thy moon shall not withdraw." From all this it is now evident what "sun and moon" signify in both senses.

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