Sending Out Seventy Others

1. And after these things the Lord appointed seventy others also, and sent them two and two before His face, to every city and place whither He Himself was about to come.

2. Then He said to them, “The harvest [is] indeed much, but the workers [are] few; entreat you therefore the Lord of the harvest, that He may send out workers into His harvest.

3. Go you; behold, I send you out as lambs in [the] midst of wolves.

4. Carry neither purse, nor pack, nor shoes, and greet no one on the way.

The previous chapter may be thought of as a time during which the twelve disciples received intense preparation for ministry. Vital lessons were taught, multitudes were fed, and a voice from heaven instructed the disciples to “Hear Him.” The disciples were further instructed in what it would take to become a disciple, and how they must be willing to leave everything behind in order to follow Jesus. As we pointed out, “leaving everything behind” is not about abandoning one's family; nor is it about abdicating all responsibilities in order to follow Jesus. Rather, it's about abandoning self-interest, abdicating all desire for selfish gain, and, most importantly, it's about giving up the tendency to be led by oneself, choosing instead to be led by the good affections and true teachings that are from the Lord. ¹

The twelve disciples, however, were not the only ones that Jesus appointed to assist Him in His ministry. He now appoints seventy others to go before Him “into every city and place where He Himself was about to go”(10:1). Before sending them out, however, Jesus tells them, “The harvest truly is great, but the workers are few.” Therefore, Jesus encourages them to pray to the Lord of the harvest that He may send out workers into His harvest”(10:2).

A harvest of heavenly rewards

At the literal level, the “harvest” may be understood as a successful ministry in which many people are brought to acknowledge Jesus as their Lord and Savior. More deeply, however, the “harvest” also refers to the heavenly rewards that come to all who shun evils as sins against the Lord, and do good simply because it is good, with no thought of reward. While not directly sought, this “harvest of heavenly rewards” includes the reception of divine blessings such as peace, security, tranquility, love for others, and innermost joy.

This is truly a “great harvest” which is available to everyone who strives to keep the commandments. But doing the Lord's will is not always easy. While God is always present, supplying the power to keep the commandments, we must also do our part. There may be times, however, when the laborers in us are “few.” These inner laborers are the heavenly desires that are willing to do the necessary spiritual work. It is for this reason that the Lord encourages us to pray—especially, to “pray that the Lord of the harvest send out workers into His harvest.” ²

Jesus warns them in advance that this work will not be easy: “Behold I send you out as lambs among wolves”(10:3), He tells them. The “lambs” in us are the innocent states that desire to follow the Lord and live according to His teachings. These are the “workers.” On the other hand, the “wolves” in us are the hereditary tendencies toward evil that desire to destroy our innocent “lamblike” desire to follow the Lord and keep His commandments.

Knowing this, Jesus gives them further instructions: “Carry neither money bag, nor backpack, nor shoes,” He says. This refers to the importance of relying on the Lord rather than on oneself. As long as they remember that the Lord is with them to protect them from spiritual attacks, they will be safe. In place of their own faulty understanding, represented by “money bags,” they will be protected by truth from the Lord's Word. The Word of the Lord will be uppermost in their minds, and immediately present, not merely packed away in memory. Therefore, they will have no need for a “backpack.” ³

Neither will they carry “shoes” which cover the lowest parts of the body and therefore represent that which is lowest and most external in a person, especially the physical senses. Instead, their focus will be on that which is higher rather than lower, spiritual rather than natural, heavenly rather than earthly. The idea that shoes must be removed in the presence of holiness is a familiar theme throughout the Hebrew scriptures. As the commander of the Lord's army said to Joshua, “Take your shoes from off your feet; for the place whereon you stand is holy” (Joshua 5:15). And when Moses met the Lord at the burning bush, the Lord said to Moses, “Do not come any closer. Take your shoes from off your feet, for the place on which you stand, it is holy ground” (Exodus 3:5). ⁴

Filled with confidence in the Lord rather than in self, and imbued with a sense of their higher purpose, they are now prepared to go into the cities and towns to spread the good news and reap a harvest of heavenly blessings. Their sacred mission is to make disciples, not to make friends, to win souls for the kingdom, not to gain popularity. And so, Jesus cautions them, “greet no one along the way”(10:4).

Lessons about Reception and Rejection

5. And into whatever house you enter, first say, Peace to this house;

6. And if indeed the son of peace be there, your peace shall rest upon it; but if not, it shall return upon you.

7. And in the same house remain, eating and drinking such things as are with them; for the worker is worthy of his wage. Do not pass on from house to house.

8. And into whatever city you enter, and they receive you, eat what is set before you,

9. And cure the weak that are in her, and say to them, The kingdom of God is near to you.

10. But into whatever city you enter, and they receive you not, going out into her streets, say,

11. 'And the dust which sticks to us from your city we do wipe off against you. Nevertheless know this, that the kingdom of God is near to you.'

12. And I say to you that it shall be more tolerable for Sodom in that day than for that city.

13. Woe to thee, Chorazin! Woe to thee, Bethsaida! For if the [works of] power had been done in Tyre and Sidon which have been done in you, they would have repented long ago, sitting in sackcloth and ashes.

14. But it shall be more tolerable for Tyre and Sidon in the judgment than for you.

15. And thou, Capernaum, which art exalted even to heaven, shalt be thrust down even to hell.

16. He that hears you, hears Me, and he that spurns you, spurns Me; and he that spurns Me, spurns Him that sent Me.”

As Jesus continues His teaching, He gives specific instructions about what to do as they enter someone's home. He puts it like this: “Into whatever house you enter, first say, 'Peace to this house'”(10:5). It means that we wish for this person, and for this person's household, every heavenly blessing. Jesus then adds, “And if indeed the son of peace be there, your peace shall rest upon it; but if not, it shall return upon you”(10:6). The scriptural phrase “son of peace” refers to something from God which is with a person. This could be a truth from sacred scripture, or an innocent desire to learn, or even a sincere desire to be a better person. All of this can be signified by the scriptural phrase, “son of peace.” ⁵

As they go from house to house, endeavoring to deliver the gospel message, they may be invited in or rejected. Being invited to enter someone's house corresponds to entering a person's mind, endeavoring to understand that person as deeply as we can. As we begin to enter, with the greatest respect for others, we will listen to their perspectives and points of view, appreciating how they see spiritual matters. As Jesus says, “In the same house remain, eating and drinking such things as are with them”(10:7).

Earlier, we mentioned that in sacred scripture the term “worker” signifies those parts of ourselves that are willing to do the work of regeneration. At first, these heavenly “workers” in us are few, even though the harvest of heavenly rewards is great. Nevertheless, the seventy missionaries who go out to spread the message of the gospel represent those states in ourselves that are willing to do spiritual work; and the people who receive these missionaries, welcoming them into their homes, represent those states in us that are willing to be instructed.

In order to be instructed, however, we must be willing to put aside our limited viewpoints long enough to appreciate the good and truth that is presented to us. When we are in this kind of receptive state, we will be open not only to the goodness and truth that come to us directly through the Word, but also to the goodness and truth that come to us indirectly through others, regardless of their religious viewpoint. When we are in states of receptivity like this, we experience the heavenly rewards for the work we do. As Jesus puts it “The worker is worthy of his wage.” And we should strive to remain there in that state of receptivity and not pass out of that state. This is the deeper meaning of Jesus' statement, “Do not pass from house to house.” Instead, Jesus says, “Whatever city you enter, and they receive you, eat such things as are set before you”(10:8). ⁶

As a result, “the weak [places in us] are cured, and the kingdom of heaven has come near”(10:9)

Dealing with rejection

But what if we are not received? What if people do not want to hear the message we came to bring? What does this teach us about our inner world? It suggests that there are states in us that have no desire to learn, no wish to be instructed, and no yearning for self-improvement. In fact, these states may reject any mention of those things. That's because these states are chiefly concerned with those things that are merely natural. This focus on what is merely natural is compared to the lowest and most lifeless of all forms of matter: dust.

Therefore, Jesus tells His messengers, “Whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us, we wipe off against you'”(10:11). In these words, Jesus is warning us about getting caught up in the cravings of our lower nature. Like dust, we should shake off these cravings so that they do not cling to us. ⁷

Jesus then speaks about the fate that will come upon those cities who reject the message of the gospel: “Woe to you, Chorazin! Woe to you, Bethsaida . . . and you Capernaum, who are exalted to heaven, you will be thrust down to hell”(10:12-15). These are words of strong condemnation for those who reject the gospel. Jesus, however, assures the disciples that these rejections do not mean that the seventy have been unsuccessful. Jesus makes this quite clear when He says, “He who hears you hears Me, and he who spurns you spurns Me. And he who spurns Me spurns Him who sent Me”(10:16). ⁸

Literally seen, this episode is about effective missionary work. In brief, it's about carrying out the mission, trusting in the Lord, and not worrying about rejection. If we are truly speaking the Lord's words, it is the Lord that people are rejecting, not us. For this reason, we need not spend a lot of time with people who are determined to resist the message we offer. We can simply shake off the dust and move on.

But there is a deeper lesson within these words. Notice how often Jesus refers to a city that either receives or rejects the seventy. Jesus says, “Whatever city you enter, and they receive you, eat such things as they set before you.” Also, “Whatever city you enter, and they do not receive you,” that city will be “condemned” and “cast down into hell.” In sacred scripture, a city signifies the human mind, and especially one's understanding of doctrine. A strong “city” signifies the human mind when it is fortified with genuine truth. These truths serve to protect us against false teachings. But a weakly fortified city represents a human mind that is closed to the Lord's truth and built upon false teachings. As it is written in the Hebrew scriptures, “We have a strong city; we are surrounded by the walls and bulwarks of God's salvation (Isaiah 26:1).” On the other hand, weakly fortified cities represent human minds that are filled with falsity because they refuse to let in the Lord's truth. These “cities” are made up of houses that are “shut up” like closed minds. Therefore, it is written, “The city of emptiness is broken; every house is shut” (Isaiah 24:10). ⁹

Therefore, while Jesus seems to be speaking about rejecting those people who refuse to hear us, the deeper message is about those states in us that refuse to hear the gospel message—those states that are closed to the gospel message like houses that are empty and shut. In other words, whenever goodness and truth come to us, knocking on the door of our minds, offering peace and joy, we should be ready to open the door and say, “Come on in.” If, however, we refuse to open the door, we should realize that we are not only rejecting the message, but we are also rejecting the One who is sending the message to us. “Whoever hears Me,” says Jesus, “also hears the One who sent Me.”

A practical application

The choice is always before us. We can ignore the divine promptings and heavenly messages that come to us through the Word and through the goodness in others, or we can reject them. Unlike evil cravings that force themselves upon us, heavenly desires do not force entry. But if we choose to allow them in, the harvest is great, and the workers are entitled to their wages—the rewards of heavenly peace. This is what happens every time we open the door and admit the Lord of the harvest who enters saying, “Peace to this house.”

The Return of the Seventy

17. And the seventy returned with joy, saying, “Lord, even the demons are obedient to us in Thy name”.

18. And He said to them, “I beheld Satan, as lightning, falling from heaven.

19. Behold, I give to you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing whatever shall hurt you.

20. Nevertheless rejoice not in this, that the spirits are obedient to you, but rather rejoice that your names are written in the heavens.”

21. In that same hour Jesus leapt for joy in Spirit, and said, “I profess Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and intelligent, and hast revealed them to infants; yes, Father, for so it was [for] good pleasure before Thee.

22. All things are delivered up to Me by My Father; and no one knows who the Son is, except the Father, and who the Father is, except the Son, and [he] to whom the Son intends to reveal [Him].”

23. And turning to the disciples by themselves He said, “Happy [are] the eyes which look upon what you look upon.

24. For I say to you that many prophets and kings willed to see what you look upon, and have not seen [them], and to hear what you hear, and have not heard [them].”

Innermost peace is protection from the evil and falsity that rise up from hell. When we are in this peace, we are secure and at rest, knowing that no evil spirit, and no demon can approach us. In this state of inner peace, we also experience the blessings of heavenly joy. And so, the next episode begins with a description of what the seventy experienced as they returned from their missionary endeavors. As it is written, “The seventy returned with joy,” saying to Jesus, “Lord, even the demons are subject to us in Your name”(10:17).

Jesus assures them that this is indeed the case, saying, “I saw Satan fall like lightning from heaven.” Jesus then adds further assurance: “Behold, I give you the authority to trample on serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt you”(10:18-19).

These promises must have been received with great joy. Although the messengers had only a literal understanding of these words, thinking that they would have power over their natural enemies and be able to trample on serpents without being injured, Jesus' words also contained a great depth of inner meaning. Jesus' statement that He saw “Satan fall like lightning from heaven,” refers to the conquest of truth over falsity. Every false teaching that was destructive of heavenly truth was cast down from the heaven in human minds. The idea that demons were subject to the seventy “in Jesus' name” means that heavenly qualities such as love, courage, understanding, and generosity would now rule over the demonic attributes of hatred, fear, intolerance, and greed. The assurance that they would “trample on serpents” means that lower desires could now be subjugated to higher loves. In brief, Jesus had come to restore order in the universe, insuring that good would prevail over evil and truth over falsity. ¹⁰

Deeper joy

Jesus is quick to remind them, however, that this kind of power comes from the Lord alone. First of all, Jesus turns to the seventy and tells them that their rejoicing should be placed in proper perspective. “Do not rejoice in this that the spirits are subject to you,” Jesus tells them, “but rather rejoice because your names are written in heaven”(10:20). This is the blessed assurance that will enable them to continue their work regardless of results, and in spite of rejection. No demon will be able to bring them down or discourage them; no false teaching will deter them from following the truth; no selfish craving will divert them from their scared calling. This is a heavenly guarantee that no lasting harm can come to us as long as we faithfully carry out our mission, trusting in Him who sent us, and praying for His support and guidance along the way.

This is a different kind of joy. It is deeper and more lasting than the kind of joy that comes from earthly success. This deeper joy, known as “the joy of the spirit” can only be attained through communion and cooperation with God. It comes in moments of profound gratitude when we praise God for every good thing He has done through us and for us. As it is written, “In that hour Jesus rejoiced in the Spirit, and said, 'I praise You, Father, Lord of heaven and earth'”(10:21). And turning to His disciples, Jesus spoke to them privately, saying, “Blessed are the eyes which see the things you see. For I tell you that many kings and prophets have desired to see what you see, and to hear what you hear, and have not heard it”(10:23-24). ¹¹

Truly, the disciples had seen wonderful things with their physical eyes, and had heard wonderful things with their physical ears. They had seen lepers cleansed, people healed, multitudes fed, demons cast out, and people raised from death to life. But something even deeper was going on as Jesus was patiently opening their understanding: He was enabling them to “see” spiritual truth for themselves and to comprehend the wonders of spiritual reality.

Jesus' method is always gradual and indirect, teaching by example and parable so that those who think themselves “wise and prudent” will not understand, while those who have the innocent faith of a child will see and comprehend. As Jesus puts it as He continues His prayer to the Father, “You have hidden these things from the wise and prudent, and revealed them to the babes”(10:21). ¹²

The Parable of the Good Samaritan

25. And behold, a certain lawyer stood up tempting Him, and saying, “Teacher, what shall I do to inherit eternal life?”

26. And He said to him, “What is written in the Law? How readest thou?”

27. And he answering said, “Thou shalt love the Lord thy God out of thy whole heart, and out of thy whole soul, and out of thy whole strength, and out of thy whole mind, and thy neighbor as thyself.”

28. And He said to him, “Thou hast answered rightly; this do, and thou shalt live.”

29. But he, desiring to justify himself, said to Jesus, “And who is my neighbor?”

30. And Jesus, taking up [his question], said, “A certain man came down from Jerusalem to Jericho, and fell among robbers, who having stripped him and having inflicted blows on [him] went away, leaving [him] [when] he was half dead.

31. And by chance, a certain priest came down by that way, and seeing him, passed by on the other side.

32. And likewise also a Levite, when he was at the place, came and saw, and passed by on the other side.

33. But a certain Samaritan, [as] he journeyed, came upon him, and seeing him, was moved with compassion.

34. And coming near, he bound up his wounds, pouring in oil and wine, and he set him on his own beast of burden, [and] brought him to an inn, and took care of him.

35. And going out on the morrow, he set out two denarii, gave [them] to the host, and said to him, 'Take care of him, and whatever thou spendest more, when I come again, I will repay thee.'

36. Which now of these three thinkest thou was neighbor to him that fell among robbers?”

37. And he said, “He that did mercy with him.” Then Jesus said to him, “Go, and do likewise.”

Jesus taught through parables. It is a divine way of revealing truth to those who are willing and ready to receive (“babes”), while simultaneously concealing the truth from those who would pervert and distort it (“the wise and prudent”). Perhaps the most famous of all parables is the “Parable of the Good Samaritan.” While it is usually taught as a lesson on the importance of loving the neighbor, we will see that much more is involved, especially when we consider it in the context of the continuous spiritual sense of this gospel. ¹³

The backstory to the Parable of the Good Samaritan is found in the previous chapter. In that chapter, Jesus and His disciples had encountered the Samaritans on their way to Jerusalem. This was just before the sending out of the seventy. In that episode it is said that the Samaritans did not receive Jesus “because His face was set for the journey to Jerusalem” (Luke 9:53).

Notice the words, “Because his face was set for the journey to Jerusalem.” This is also translated, “They did not receive Him because He was heading towards Jerusalem.” The implication is that Jesus was headed towards the temple in Jerusalem to worship. At the time, there existed a deep-seated and long-standing hatred between the Samaritans and the Jews. This animosity was based on an ancient dispute about where the temple should be, on Mt. Zion in Jerusalem or on Mt. Gerizim in Samaria. The fact that Jesus was “headed towards Jerusalem” was taken as an insult to the Samaritans. To them it seemed that He believed that the temple in Jerusalem was the proper place to worship, and not on Mt. Gerizim in Samaria.

Also, because the Samaritans interbred with people of other cultures they were considered “half-breeds” (half Jew/half Gentile) and because they worshipped idols, they were considered pagans. There was, therefore, a long history of hatred and contempt between Samaritans and Jews.

This cultural clash, however, was an ideal opportunity for Jesus to teach His disciples a timeless lesson about the need for being inclusive. Even though they were rejected by some in Samaria, the disciples were told that they should not respond with anger or vindictiveness. In the preceding chapter, when James and John wanted to “call down fire from heaven” upon the Samaritans, Jesus forbade them, saying “You know not what manner of spirit you are of” (Luke 9:55).

It is noteworthy that this hostile encounter with the Samaritans is recorded only in the Gospel According to Luke. It does not occur in any other gospel. Similarly, the “Parable of the Good Samaritan” occurs only in Luke. Evidently, there is an important link between these two episodes which occur so closely to each other in this gospel. In order to explore that link more deeply, we need to take a closer look at the Parable of the Good Samaritan.

Who is my neighbor?

The Parable of the Good Samaritan begins when a lawyer approaches Jesus and asks, “Teacher, what shall I do to inherit eternal life?'”(10:25). In those days a person who was considered to be a “lawyer” was an expert in religious law. The lawyer, therefore, was not looking for instruction from Jesus. He was already an expert. Instead, he was testing Jesus, seeking to find fault with Jesus' teachings. In response, Jesus simply turns the question back on the lawyer, asking him, “What is written in the law? And what is your reading of it?”(10:26). Quoting from both Deuteronomy 6:5 and Leviticus 19:18, the lawyer says, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself”(10:27).

This, of course, is exactly the right answer. But Jesus also knows that “right answers” are not enough. So, He says to the lawyer, “You have answered rightly; do this and you will live”(10:28). The lawyer, apparently, is more interested in having a theological debate about scripture than in doing what scripture teaches. In fact, the text tells us that he wanted to “justify himself,” perhaps to make excuses for why his very limited idea of what it means to “love the neighbor” is preferable to Jesus' broader, more universal perspective. So, the lawyer asks Jesus, “Who is my neighbor?”(10:29).

This lawyer, it must be remembered, is “testing” Jesus. In fact, the parable begins with the words, “a certain lawyer stood up and tested Him.” The lawyer was trying to outsmart Jesus; he wanted to show that Jesus' gospel of universal love directly contradicted the Hebrew scriptures. After all, Jesus had recently proclaimed that we should love our enemies, do good to those who hate us, bless those who curse us, and pray for those who injure us (Luke 6:27-28). If these ideas were to become widely known and accepted, it would undermine the literal teachings of the Hebrew scriptures which seemed to be quite clear about how to treat enemies.

For example, David said, “I hate them, O Lord, who hate You. . . . I hate them with perfect hatred. I count them my enemies” (Psalm 139:21-22).

In Amos we read,

“Hate the evil, and love the good” (Amos 5:15).

And in the passage from Leviticus that the lawyer was quoting, the wording closest to the original Hebrew reads,

“You shall not take vengeance or bear a grudge against the sons of your own people. But you should love your neighbor as yourself” (Leviticus 19:18).

So, in the context of strict rabbinical law, the question, “Who is my neighbor?” was clearly defined. The “neighbor” was someone from your own family or tribe, one of “the sons of your own people.” Quite literally, this referred to immediate relatives, or perhaps, if extended a little, it might also include one's religious group.

But the idea that “a neighbor” might also extend beyond one's family or religious circle—even to go so far as to include “outsiders” and “strangers” and “enemies”—was unthinkable. Samaritans were neighbors only by proximity. According to Jewish law, showing kindness to people who worshipped “other gods” was considered blasphemy. And the consequence was not kindness but destruction. As it is written, “He who sacrifices to any god, other than to the Lord alone, shall be utterly destroyed” (Exodus 22:20).

This is the religious background to the lawyer's question. The lawyer knew full well that the rabbinical definition of a neighbor was limited to one's family, tribe, and religion, “one of the sons of your own people.” As was His custom, Jesus does not answer the lawyer's question directly. Instead, He tells him a story about “a certain man who went down from Jerusalem to Jericho, and fell among thieves who stripped him of his clothing, wounded him, and departed, leaving him half dead”(10:30). The wounded man represents all people who have been deprived of spiritual protection. Their understanding of basic goodness has been stripped away from them (“stripped him of his clothing”), and they are therefore vulnerable to the most vicious attacks of hell (“wounded him”). Spiritually, the lawyers and religious leaders of that time had so twisted and perverted the genuine truths of religion that the people were spiritually wounded, brokenhearted, and “half dead.” ¹⁴

As the parable continues, we learn that a priest and a Levite are described as passing by, but neither one stops to help the wounded man. Instead they both “pass by on the other side”(10:32). The priest and the Levite represent all forms of religious leadership in which the importance of doctrine, and the administration of sacraments takes precedence over relieving the pain of the poor and the oppressed. Though both the priest and the Levite “saw” the wounded man, and were therefore aware of his suffering, they did nothing to help him. They were unable and unwilling to show compassion.

We can imagine that the lawyer is growing somewhat defensive as he listens to the story. After all, it is his job to support the work of the priests and the Levites, and to help them interpret the temple laws. Priests and Levites are busy people, with important jobs, and critical responsibilities. Moreover, stopping to touch the wounded man who might even be dead would make them ritually impure, unable to perform their temple duties. Therefore, according to religious law, stopping to help would be strictly forbidden.

But the story does not stop here. Jesus continues: “However, a certain Samaritan, as he journeyed, came where he was. And when he saw him, he was moved with compassion, and went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn and took care of him”(10:33-34). If the lawyer had already begun to grow defensive, the mention of a despised Samaritan—especially depicting him as being morally superior to a priest or Levite—surely would have vexed him.

The parable continues to extol the exemplary morality of the Samaritan who continues to care for the wounded man: “On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, 'Take care of him; and whatever more you spend, when I come again, I will repay you'”(10:35).

The words “when I come again” have an unmistakably apocalyptic ring to them—announcing the end of times when Jesus will “come again” to reward the just. The Samaritan, then, represents the Lord Himself, coming again, pouring on the oil of love and the wine of truth. And as He does so, He says to all who have truly loved their neighbor as themselves, “I will repay you.” ¹⁵

As the lesson draws to a close, Jesus returns to the lawyer's original question, “Who is my neighbor?” The parable itself contains the answer, but Jesus wants the lawyer to discover it for himself. Therefore, Jesus says to him, “So, which of the three do you think was neighbor to him who fell among the thieves?”(10:36).

If the lawyer thought that he was going to trap Jesus in a scriptural technicality about defining “the neighbor,” he was wrong. Jesus, in fact, uses this as an opportunity to teach a lesson about universal moral law—a law so engraved on the human heart that it transcends, race, nation, and religion. It is the law of mercy, of human brotherhood, and of compassion for all who suffer—especially those who are in emotional and spiritual pain. As Jesus said in His first public address, “I have come to heal the brokenhearted” (Luke 4:18).

In His wonderful restating of the question, Jesus demonstrates that our real concern should not be about defining who our neighbor is, but rather about being a neighbor. In the parable that Jesus tells, the true neighbor turns out to be the compassionate Samaritan. Although this Samaritan did not fit the strict definition of a neighbor, that is “the son of one's own people,” he was the one who was neighbor to the man who fell among thieves. He was the neighbor because he was the one who showed mercy.

While the Samaritans may have—as a group—despised the Jews, there were some among them who could rise above racial and religious prejudice. These are the people in every community, in every nation, and in every religion who encourage and support what is good in others, pouring on the oil of love and the wine of truth. These are the ones who show mercy, regardless of faith differences. These are the Good Samaritans. ¹⁶

“So, which of the three do you think was neighbor to him who fell among thieves,” asks Jesus. And the lawyer is left with but one reply. Unable to mention the hated name, “Samaritan,” all the lawyer can say is, “He who showed mercy on him”(10:37). But that is enough. Jesus is now ready to give him the final message of the parable, which is also the conclusion of this episode, “Go and do likewise”(10:37).

A practical application

The Parable of the Good Samaritan is a classic example of what it means to live the life of religion, not just to study it or talk about it. It is an ancient story with a timeless message. It would not help us, however, to keep our focus on the historical facts, especially if doing so encouraged feelings of contempt for misguided religious leaders. Instead, it is more important to look deeper, observing the scribes and Pharisees within ourselves. These are the false thoughts and evil tendencies that rise up from hell, beckoning us to despise others who do not worship as we worship, think as we think, or do as we do. The truth is that everyone, in one way or another, is on their own journey from Jerusalem to Jericho, and everyone gets wounded along the way. This is the universal journey that we all are called to make. It is the difficult journey from higher understanding (Jerusalem) to the fruitful plains of Jericho where truth is put to use. Learning the truth is one thing, but putting it into our lives and “bearing fruit” is much more difficult. It's good to know that there are “Good Samaritans” everywhere who are willing to help us get back up on our feet, people who will support and encourage the good in us, so that we might continue our journey to Jericho. ¹⁷

First Things First

38. And it came to pass as they went, that He entered into a certain village; and a certain woman named Martha received Him into her house.

39. And she had a sister called Mary, who also sat at the feet of Jesus, and heard His Word.

40. But Martha was concerned about much ministering, and standing by said, Lord, dost Thou not care that my sister has left me to minister alone? Tell her, therefore, that she should help me.

41. And Jesus answering said to her, Martha, Martha, thou art anxious and fretful about many things;

42. But one thing is needful, and Mary has chosen that good part which shall not be taken away from her.

At the end of the previous episode, Jesus gave the lawyer a specific command. It could not have been more simple or more direct. Just four words: “Go and do likewise.” The literal sense of this story teaches natural charity. It's about our basic, fundamental concern for others. We are to love our neighbor as ourselves. The Good Samaritan showed compassion. And we are to “Go and do likewise.” It is the perfect answer to the lawyer's question, “Who is my neighbor?”

Each of us is called to be neighbor to others when they fall among spiritual thieves who attempt to rob them of their faith. Each of us is called to support and encourage what is good in others. This is one of the central messages in the Parable of the Good Samaritan.

But we would make a serious mistake if we overlooked the lawyer's first question: “Teacher,” he said, “what shall I do to inherit eternal life?” The answer was twofold. The second part was to love your neighbor as yourself. This important teaching was beautifully illustrated in the parable which followed. But the first part—the more significant part of the answer—should not be forgotten: “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind.”

It is always possible to overemphasize either part of this two-fold command. Too much attention to prayer, devotion, and religious ceremony to the exclusion of meeting the fundamental needs of our neighbors makes a mockery of religion. The priest and the Levite who “walked by on the other side” represent this kind of over-emphasis on what people believe is “loving the Lord.” In actuality, when worship of God does not lead to loving the neighbor, it is not worship at all. ¹⁸

On the other hand, we can also err on the side of too much service. When our charitable actions are disconnected with our love for God and our total dependence on Him, we get worn out. As a result, we can become anxious, nervous, and worried about many things. We can get cranky and irritable. We become the wounded man on the side of the road, half-dead with exertion. Therefore, in keeping with these perfectly ordered episodes, the next story focuses our attention on sitting at God's feet, stilling the mind, and listening to His word—a pre-requisite for loving the neighbor.

Sitting at Jesus' feet

The story begins as Jesus and His disciples enter a village. “And a certain woman named Martha welcomed Him into her house. And she had a sister called Mary, who also sat at Jesus' feet and heard His word”(10:38-39).

The two sisters represent the two aspects of every human being. Mary represents the part of us that hungers to hear God's word, the part that simply wants to sit by His feet, absorb His wisdom, and be led by Him. But Martha represents a different part of us. She is the part that is busy serving, trying to be helpful, gracious, and accommodating. It's the part of us that cares about others and wants to make them happy, but is often so pre-occupied with service that it forgets to rest in God. In other words, “Martha was distracted with much serving”(10:40).

Like many of us, Martha finds herself so consumed by her duties that she can no longer cope. She feels overwhelmed by all she has to do, and she resents the fact that Mary is not helping. So, she approaches Jesus and says, “Lord, do you not care that my sister has left me to serve alone? Therefore, tell her to help me”(10:40).

Martha's situation reminds us that we need to be careful about our priorities and commitments. While we are indeed here to serve others, and while we can find our greatest joy in unselfish service, we should also take time to rest in the Lord, sitting at His feet and listening to His Word. If we neglect this essential part, we will end up feeling burnt-out and burnt-up. As we have seen throughout this gospel, taking time to develop our faith, including reading the Word and pausing to pray, is absolutely essential before attempting to do anything that is good. Service that is not filled with God's love is empty. The internal must precede and infill the external. ¹⁹

Ever merciful, and filled with understanding, Jesus speaks gently to Martha, saying, “Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her”(10:42).

The trouble with Martha is that she neglected the essential thing—the “one thing that is needed.” Martha, then, represents the part of us that may be frantically trying to do good, but has not stopped to rest in God so that God can work though us. Whenever we become overly concerned with domestic issues and business matters, forgetting to take time for God, we miss out on “the good part.” ²⁰

In our eagerness to do the right thing, we may neglect the essential, which is to approach God, sit at His feet, and prayerfully reflect on His Word. It is often in the silence, when we have stopped the mental chatter about domestic and business concerns, when God speaks most clearly to us, giving strength and direction. Without that essential guidance, we may find ourselves busy doing many things, volunteering for many activities, and serving in various ways—to the point of exhaustion. Without God in our lives, and the gentle inspiration of His Word, the decisions that we make in those various capacities may not be wise, or truly loving.

It is, in the end, Mary who has chosen the good part. When our choices in life are based on our understanding of the Word, God can work with us, and through us, directing us, and inspiring us in everything we do. Kindled by His love, we will not burn out; enlightened by His wisdom, we will not walk in darkness.

Whenever this happens, and wherever this happens, the good that we do will be truly good because it will come from first going to the Lord. It will be the Lord's goodness working through us. That's why Mary has the good part. ²¹

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

In Malachi:

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

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

[10] In Zechariah:

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

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

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

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

In Hosea:

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

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

[12] In Joel:

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

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

[13] In Ezekiel:

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

In the same:

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

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

[14] In Lamentations:

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

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

[15] In Ezekiel:

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

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

[16] In Isaiah:

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

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

[17] In the same:

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

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

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

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

[18] In David:

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

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

[19] In Haggai:

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

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

[20] In Zechariah:

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

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

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

[21] In David:

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

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

[22] In Matthew:

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

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

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

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

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

Also the cherubim (Exodus 25:18);

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

Likewise many things in the temple at Jerusalem.

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

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

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

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

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

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

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