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:

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

Footnotes: