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:

448. Of the tribe of Joseph twelve thousand sealed, signifies the conjunction with the Lord of those who are in the second heaven. This is evident from the representation and consequent signification of "Joseph" and his tribe, as being the spiritual of the Lord's kingdom and church; here "Joseph" signifies the conjunction with the Lord of those who are in the second heaven, because "Joseph" signifies the spiritual kingdom of the Lord, and this kingdom constitutes the second heaven. For there are two kingdoms of which heaven consists, the celestial kingdom and the spiritual kingdom; the celestial kingdom consisting of those who are in the third or inmost heaven, and the spiritual kingdom of those who are in the second or middle heaven. The conjunction with the Lord of those who are in this heaven is signified by "Joseph," because "Joseph" signifies this heaven and because this fourth class of the tribes treats of the conjunction with the Lord of all who are in the heavens and who come into the heavens, and this conjunction is signified by "the tribe of Zebulun," the first tribe of this class; for the first tribe of each class and series indicates the subject treated of in what follows, and the tribes that follow continue the same subject in general; here, therefore, conjunction. This is why "the tribe of Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the first heaven.

[2] That "Joseph" in the Word represented and thence signifies the Lord in relation to the Divine spiritual, and in a relative sense the spiritual kingdom, can be seen from all that is related and told of him in the Word, both in the histories and prophecies. In the historical Word it is said of Joseph:

That he dreamed a dream that eleven sheaves came round about his sheaf, and bowed themselves down to it; also that the sun and the moon and eleven stars bowed themselves down to him (Genesis 37:4-11).

This means in the nearest sense that his brethren and parents were to come into Egypt and there do homage to him as the lord of the land; but in the spiritual sense it signifies that the church which was represented by Jacob and his sons would submit itself to the Lord; for "Joseph," as was said, represents the Lord in relation to the Divine spiritual, and in a relative sense the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the spiritual church; this church is what is meant in the internal sense by Jacob and his sons when they were in Egypt.

[3] Afterwards by "Joseph" the establishment of a church that was to be represented by the sons of Israel is described; and this also is why Joseph was carried down into Egypt, and obtained dominion over the whole land, and invited thither his father and brethren, and supported them; and so long as he was lord of the land, the land of Egypt represented the spiritual church in the natural, and Jacob and his sons the spiritual church; but the representation of the spiritual church in the natural by Egypt was ended when Moses was born and he began to lead the Israelites out of Egypt. (These things, as they are many and various, are explained in the Arcana Coelestia.)

[4] The representation of the Lord in relation to the Divine spiritual, and thence the representation of the Lord's spiritual kingdom, is contained in these words in Moses (which may be seen explained in Arcana Coelestia, n. 5306-5329):

And Pharaoh said unto his servants, Shall we find one like this man, in whom the spirit of God is? And Pharaoh said unto Joseph, Forasmuch as, God hath made thee to know all this, there is no one so intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; and he made him to ride in the second chariot which he had, and they cried out before him, Bow the knee; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, besides thee shall no man lift up his hand or foot in all the land of Egypt (Gen. 41:38-44).

[5] Since it is said that "Joseph" in the highest sense represents the Lord in relation to the Divine spiritual, it shall first be told what is meant by the Lord's Divine spiritual. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine Itself proceeding from the Lord makes heaven, and the Divine proceeding from the Lord is Divine good united to Divine truth. All those in heaven who receive more of Divine good than of Divine truth constitute the Lord's celestial kingdom, while all who receive more of Divine truth than of Divine good constitute the Lord's spiritual kingdom; therefore the Divine of the Lord that is received by the angels in the Lord's celestial kingdom is called the Divine celestial, and the Divine of the Lord that is received by the angels in the Lord's spiritual kingdom is called the Divine spiritual. But it is to be known that the Divine proceeding from the Lord is so called from its reception, and that there are not two Divines, a celestial and a spiritual proceeding; for the Divine good, which from reception is called the Divine celestial, and the Divine truth, which from reception is called the Divine spiritual, proceed so united as to be not two but one. (These things may be seen more fully explained in the work on Heaven and Hell 20-28 where The Two Kingdoms into which the Three Heavens are Divided are treated of; also n. 13, 133, 139, which treat of the Divine proceeding, which is the Divine good united to Divine truth, and that they are two only in the recipients.)

[6] That the Lord in relation to the Divine spiritual and thence the spiritual kingdom is signified by "Joseph" can be seen also from the following passages. In the blessing of the sons of Israel by their father:

The son of a fruitful one is Joseph, the son of a fruitful one by a fountain; the daughters (she walketh upon a wall), and they shall embitter him and shall shoot at him, the archers shall hate him; and he shall sit in the strength of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel; from the God of thy father, and He shall help thee; and with Shaddai, and He shall bless thee with blessings of heaven from above, with the blessings of the deep that lieth below, with blessings of the breasts and of the womb. The blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Genesis 49:22-26).

"The son of a fruitful one is Joseph" signifies the Lord's spiritual kingdom and spiritual church, and in the highest sense the Lord in relation to the Divine spiritual; "the son of a fruitful one by a fountain" signifies the fructification by truths from the Word, the "son of a fruitful one" meaning the fructification by truths, and "fountain" the Word; "the daughters (she walketh upon a wall)" signifies to combat by truths that are from good against the falsities that are from evil, a "wall" meaning truth defending; "they shall embitter him" signifies resistance by falsities; "and shall shoot at him" signifies that they will fight from falsities; "and the archers shall hate him" signifies with every hostility from the falsities of doctrine; "darts" and "arrows," and thence "the throwers of darts" and "archers," signifying combat from truths against the falsities of doctrine, but here from the falsities of doctrine against truths; "and he shall sit in the strength of his bow" signifies to be kept safe by the truths of doctrine combating against falsities, "bow" meaning doctrine; "and the arms of his hands shall be strengthened" signifies the potency of the powers of combating; "by the hands of the Mighty One of Jacob" signifies by the omnipotence of the Lord's Divine Human; "thence is he the shepherd, the stone of Israel," signifies that all spiritual good and truth in the kingdom is therefrom; "from the God of thy father" signifies that he was the God of the Ancient Church; "and with Shaddai" signifies the Lord as Benefactor after temptations; "and He shall bless thee with the blessings of heaven from above" signifies with goods and truths from within; "with blessings of the deep that lieth below" signifies with the knowledges of truth and good and with corroborating knowledges [scientifica] from without; "with the blessings of the breasts and of the womb" signifies the spiritual affections of these and conjunction; "the blessings of thy father shall prevail above the blessings of my progenitors" signifies that the church that is signified by "Joseph" is from spiritual truth and good; "even to the desire of the hills of an age" signifies from mutual celestial love; "they shall be for the head of Joseph" signifies these things in respect to interiors; "and for the crown of the head of the Nazirite of his brethren" signifies also in respect to exteriors. (For further explanation of this seeArcana Coelestia 6416-6438.)

[7] In the blessing of the sons of Israel by 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, and for the firstfruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and of the fullness thereof; and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren (Deuteronomy 33:13-16).

This describes the Lord's spiritual church with those who are in the doctrine of truth from the Word, and in a life in accordance with it, "the land of Joseph" signifying that church; "to be blessed for the precious things of heaven, for the dew, and for the deep that lieth beneath," signifies from Divine truths from the Word in the spiritual man, and from the influx of the spiritual man into the natural; "the precious things of heaven" meaning Divine spiritual truths or truths in the spiritual man; "dew" signifying influx therefrom, and "the deep lying beneath" signifying the natural man in which are the knowledges of truth and good for perception, and confirming knowledges [scientifica]; "for the precious things of the increase of the sun, and for the precious things of the produce of the months," signifies from the truths flowing forth from the Lord's celestial kingdom, and from the truths flowing forth from the Lord's spiritual kingdom; "the precious things of the sun" meaning truths from the celestial kingdom; "the precious things of the months" truths from the spiritual kingdom, and "increase" and "produce" the things that flow forth; "for the firstfruits of the mountains of the east and for the precious things of the hills of an age," signifies genuine truths such as were in the Most Ancient Church, and such as were in the Ancient Church, "the mountains of the east" signify the Most Ancient Church which was in love to the Lord; that church is described by "the mountains of the east" because "mountain" signifies love, and the "east" the Lord; "the hills of an age" signify the Ancient Church, which was in charity towards the neighbor; that church is described by "the hills of an age" because "hills" signify charity towards the neighbor. (That such is the signification of "mountains" and "hills," see above, n.405.) "And for the precious things of the earth and of the fullness thereof" signifies the external spiritual church, which is with those who live according to the knowledges of truth and good; the "earth" meaning that church, and "fullness" the knowledges in the external man; "and the good pleasure of him that dwelleth in the bush," signifies the Lord in respect to the Divine spiritual, that all these things are from Him; "they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren" signifies in respect both to interiors and to exteriors (as above).

[8] In Zechariah:

And I will make the house of Judah mighty, and I will save the house of Joseph; and they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6, 7).

"The house of Judah" here means the church that is in love to the Lord, which is called the celestial church; and "Joseph" means the church that is in the good of charity and in the truths of faith, which is called the spiritual church; because the truths of that church have power from good, it is said, "they shall be as the mighty Ephraim," for "Ephraim" signifies truth from good in the natural man, which truth has power; the joy of such from truths is signified by "their heart shall be glad as if with wine," "wine" signifying truth from good.

[9] In Ezekiel:

Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his companions; then take thee one stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel; and then join them for thee one to another into one stick, that the two may be one in thy ¹ hand. I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will add them upon the stick of Judah, and will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land, in the mountains of Israel; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all (Ezekiel 37:16-22).

Here, too, "Judah" signifies the celestial church which is in the good of love, and "Joseph" and "Ephraim" signify the spiritual church which is in the good of charity and in the truths of faith. That these two churches will be one church with the Lord, as good and truth are one, is meant by "I will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore." (But this also may be seen explained above, n. 433.)

[10] In David:

O God, Thou hast with Thine arm redeemed Thy people, the sons of Jacob and of Joseph (Psalms 77:15).

"The sons of Jacob and of Joseph" mean those who are in the good of life according to their religious principles; for "Jacob" means in the Word the external church which is with those who are in the good of life; and "Joseph" here means Manasseh and Ephraim, for it is said "Thou hast redeemed the sons of Joseph," by whom those are meant who are in good and truth in respect to the external man, thus in respect to life. (That Manasseh and Ephraim, the "sons of Joseph," have this signification, see above, n. 440.) "To redeem them with His arm," signifies to save them by omnipotence, for those who had been such were saved by the Lord through His coming into the world, and could not have been saved otherwise.

[11] In Obadiah:

In Mount Zion there shall be escape, and there shall be holiness; and the house of Jacob shall be heir to their inheritances; and the house of Jacob shall become a fire and the house of Joseph a flame, and the house of Esau for stubble, that they may kindle them and devour them, that there be no residue of the house of Esau (verses 17, 18).

"Esau and his house" mean those who believe themselves to be intelligent and wise not from the Lord but from self; for in the eighth verse of this chapter it is said "I will destroy the wise out of Edom, and the intelligent out of the mount of Esau," [Obadiah 1:8], meaning those who from the letter of the Word have confirmed themselves in such things as favor their own loves. "The house of Jacob and the house of Joseph" mean such as are in the good of life according to the truths of doctrine, "the house of Jacob" meaning those who are in the good of life, and "the house of Joseph" those who are in the truths of doctrine; "Mount Zion," where there will be escape and holiness, signifies love to the Lord, from whom is salvation and from whom is Divine truth; "the house of Jacob shall be heir to the inheritances of the house and mountain of Esau," and "the house of Jacob shall be to him a fire, and the house of Joseph a flame," signifies that in place of those meant by "Esau" those will succeed who are in the good of life according to the truths of doctrine. In the spiritual world this so occurs, that those who have been in pride from self-intelligence, and have confirmed themselves from the Word in such things as favor the loves of self and the world, occupy certain tracts and mountains, and make for themselves a semblance of heaven, believing that heaven belongs to them more than to others; but when the time has been fulfilled they are cast out of their places, and those succeed them who are in the good of life according to the truths of doctrine from the Lord. (See respecting this in the small work on The Last Judgment.) This makes clear what is signified in the internal sense by "the house of Jacob shall be heir to their inheritances, and shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble."

[12] In Amos:

Who play upon the psaltery, and devise for themselves instruments of music like David; who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils, but are not grieved over the breach of Joseph (Amos 6:5, 6).

This treats of those who counterfeit good affections in externals, and bring together for confirmation many things from the Word, and yet are interiorly evil. To counterfeit good affections in externals is signified by "playing upon the psaltery, devising for themselves instruments of music, and anointing themselves with the firstfruits of the oils;" to bring forth many things from the Word for the sake of appearance is signified by "drinking out of bowls of wine;" that they have no regard for the truths of doctrine of the church, even though the church should perish by falsities, is signified by "they are not grieved over the breach of Joseph," "Joseph" meaning the spiritual church, which is with those who are in the truths of doctrine.

[13] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might, and come for salvation to us (Psalms 80:1, 2).

Here, too, "Joseph" signifies the spiritual church, which is with those who are in truths from good, that is, in the truths of doctrine also as to life. What "Ephraim, Benjamin, and Manasseh," here mean may be seen above n. 440.

[14] In Amos:

Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live; lest He fall like fire upon ² the house of Joseph, and He shall devour and there shall be none to quench. Hate evil, and love good, and place judgment in the gate; it may be that Jehovah the God of Hosts will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15).

"The house of Israel" signifies the spiritual church, and "the house of Joseph" that church in respect to the truths of doctrine. That truths of doctrine will perish unless they are in the affection of truth and good and a life according to them, is meant by "lest He fall like fire upon the house of Joseph;" and "Jehovah will be gracious to his remnant" means that He will preserve with them the remaining truths of doctrine, provided they live according to the goods and truths from the Word, which is meant by "hate evil and love good, and place judgment in the gate."

[15] In David:

Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon, in the fixed time at the day of our feast. For this was a statute of Israel. He appointed a testimony for Joseph, in His going out against the land of Egypt; I heard a lip that I knew not (Psalms 81:2-5).

To "lift up a psalm, to strike the timbrel, the pleasant harp with the psaltery," signifies confession from spiritual and celestial truths and the delights of the affection of truth and good (See above, n. 323, 326); "sound with the trumpet in the new moon, in the fixed time for the day of our feast," signifies worship from the delight of these affections; "for this was a statute for Israel, and He appointed a testimony for Joseph," signifies that these things were for the new church instituted among the sons of Israel which was in the truths of doctrine; "in His going out against the land of Egypt; I heard a lip that I knew not" signifies when the old church was destroyed, which had come to be in falsities of doctrine, "a lip that I knew not" signifying falsities of doctrine; for "Egypt," when Joseph was lord there, represented the church that is in the cognitions of truth and good, and in confirming knowledges (scientiae); but when the sons of Israel began to be hated and ill-treated, "Egypt" represented the church destroyed, in which are mere falsities, for it is said that:

There arose a new king over the Egyptians who knew not Joseph (Exodus 1:8);

and consequently the Egyptians with Pharaoh, who pursued the sons of Israel, were drowned in the Red Sea.

[16] That "Joseph" means in the highest sense the Lord in respect to the Divine spiritual, is evident also in David:

Joseph was sold for a servant; his foot they hurt with a fetter, his soul came into the iron; until the time that his word came, and the saying of Jehovah explored him. Then the king sent and loosed him; the ruler of the nations let him go free. He set him as a lord to his house and ruler over all his possessions, to bind his princes according to his will, and that he might instruct his elders. Then Israel came into Egypt, and Jacob became a sojourner in the land of Ham (Psalms 105:17-23).

How the Lord was received when He came into the world, and how He was tempted and then became Lord of heaven and earth, and subjugated the hells, reduced the heavens to order and established the church is described by the story of Joseph; how He was received and tempted is described by "he was sold for a servant, his foot they hurt with a fetter, and his soul came into iron;" "he was sold for a servant" signifying that the Lord was held in low esteem; "his foot they hurt with a fetter" signifying that He was as it were bound and in prison because there was no longer any natural good; "his soul came into the iron" signifying that it was so because there was no longer any natural truth but only falsity. The Lord's conquering the hells through Divine truth from ³ His Divine is described by "until the time that his word came, and the saying of Jehovah explored him;" "his word" signifying Divine truth, and "the saying of Jehovah" Divine good from which is Divine truth. That the Lord thus acquired power over all things of heaven and earth for His Human from His Divine is described by "the king sent and loosed him, the ruler of the nations let him go free; he set him as a lord to his house, and ruler over all his possession;" the "king who sent," and the "ruler of the nations who let him go free," signifying Divine truth and Divine good which were in Him and from Him, "king" Divine truth, and "ruler" Divine good; for the Lord is called "King" in the Word from Divine truth, and "Lord" and "Ruler" from Divine good.

The "house over which he was set" signifies heaven and the church in respect to good, and "possession" heaven and the church in respect to truth. This has a similar signification as the words of the Lord Himself, that all things of the Father are His and all His are the Father's; and that all power over heaven and earth was given to Him (John 17:10; Matthew 28:18). That the Lord from His Divine withholds the heavens from falsities and keeps them in truths, and thus gives them intelligence and wisdom, is described by "he bound the princes according to his will, and that he might instruct his elders," "princes" signifying those who are in truths, and "elders" those who are in intelligence and wisdom. That the Lord then established the church on the earth is meant by "then Israel came into Egypt;" "Israel" signifying the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as also by the Lord's being carried into Egypt when He was an infant (Matthew 2:14, 15; Hosea 11:1). That all things of the church then perished is meant by "Jacob became a sojourner in the land of Ham;" "Jacob" signifying the church with all who are in the good of life, and "the land of Ham" signifying the church destroyed.

[17] Here and elsewhere in the Word "Israel and Jacob" do not mean the sons of Israel and the posterity of Jacob, but all those with whom is the church, wherever they were and wherever they are; as "Judah" in the Word does not mean the Jewish nation, but the church consisting of such as are in love to the Lord (of which above, n. 433). For with the sons of Israel or the posterity of Jacob there was no church, but the church was merely represented; therefore they signify all who are of the church, and this not only in the prophecies of the Word but also in its histories, as has been shown in what precedes. So, too, "Joseph" and his tribe do not mean Joseph and his tribe, but in the highest sense the Lord in respect to the Divine spiritual, and thence in a relative sense the Lord's spiritual kingdom in the heavens and on the earths, likewise the things that constitute that kingdom, which are the truths of doctrine.

[18] In Ezekiel there is a description of a new spiritual church to be established by the Lord, and this church with its doctrine is meant by "the new city, the new temple, and the new earth," therefore it is said:

This is the border unto which ye shall inherit the land, according to the twelve tribes of Israel, to Joseph cords [portions] (Ezekiel 47:13).

"Joseph" signifies the spiritual church, and "cords" signify conjunction, and preaching from that tribe to the rest, and from the rest to it; and "the twelve tribes of Israel" signify all things of that church.

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