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:

9818. 'Whom I have filled with the spirit of wisdom' means who have Divine Truth inscribed upon them. This is clear from the meaning of 'the spirit of wisdom', when used in reference to those governed by celestial good, as Divine Truth, dealt with below. People are said to be filled with it when it is inscribed permanently on them. The situation is that those in the Lord's celestial kingdom are acquainted with truths not as a result of coming to know and consequently believe them, but as a result of inward perception; for they are governed by the good of love received from the Lord, and this good has all truths rooted within it. The actual good itself has been implanted in the will part of their minds, and truth springing from it in the understanding part. And with these people the will and understanding parts act altogether as one, quite differently from the way the two parts act with those who are in the spiritual kingdom. So it is that the understanding part of the mind in those who are in the Lord's celestial kingdom serves to give them not a knowledge but a perception of truths. For the good implanted in the will presents itself - its inward nature and its outward form - in the understanding, and in so to speak blazing light there. For those people the outward form of the good and its inward nature is truth, which they do not see, but instead perceive from good. For this reason they never argue about truths; they so avoid it that whenever there is talk about truths they say Yes or No, and no more than that. For if they said anything more it would not come from good. These are the ones who are meant in Matthew,

Let your words be Yes, yes; No, no; anything beyond this is from evil. ¹ Matthew 5:37.

The fact that those who are in the Lord's celestial kingdom are like this, see 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166 (end), 9543. What the difference is between those who are in the celestial kingdom and those who are in the spiritual kingdom, see the places referred to in 9277.

[2] From all this people may now recognize what should be understood when it is said that Divine Truths have been inscribed upon someone. Many places in the Word use the term 'spirit', and when they use it in reference to a person his 'spirit' means goodness and truth inscribed on the understanding part of his mind and consequently on the life of that part of it. The reason why 'spirit', when attributed to a person, has this meaning is that inwardly a person is a spirit, indeed inwardly is in the company of spirits. See what has already been shown abundantly on this matter in the following places,

Spirits and angels reside with a person, and the person is governed by the Lord through them, 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993.

A person is among spirits and angels such as he himself is like, 4067, 4073, 4077, 4111.

Every person has a spirit through which his body has life, 4622.

[3] From this one may know what 'spirit' means when used in reference to the Lord, namely that it is Divine Truth emanating from His Divine Good, and that when this Divine Truth flows in and is received by a person it is the Spirit of truth, Spirit of God, and Holy Spirit; for it flows directly from the Lord, and also indirectly through angels and spirits, see the places referred to in 9682. The fact that the Spirit of truth, Spirit of God, and Holy Spirit have this meaning will be seen further on below; for prior to that it must be shown that, when used in the Word in reference to a person, 'spirit' means goodness and truth inscribed on the understanding part of a person's mind and consequently means the life of that part of it. For there is the life of the understanding part, and there is the life of the will part. That of the understanding part consists in knowing, seeing, and understanding that truth is indeed truth and good is indeed good. But the life of the will part consists in willing and loving truth for truth's sake and good for goodness' sake. In the Word the life of the will is called 'heart', but that of the understanding 'spirit'.

[4] The following places in the Word show that this is so: In Ezekiel,

Make for yourselves a new heart and a new spirit. Why will you die, O house of Israel? Ezekiel 18:31.

And in the same prophet,

I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:26.

'A new heart' stands for a new will. and 'a new spirit' for a new understanding. In Zechariah,

Jehovah stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

'Stretching out the heavens and founding the earth' stands for the establishment of a new Church, this Church being meant by 'heaven and earth', see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535. 'Forming the spirit of man within him' stands for regenerating a person as to his understanding of truth and good.

[5] In David,

Create for me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from before You, and do not take the spirit of Your holiness from me. Bring back to me the joy of Your salvation, and let a generous spirit uphold me. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise. ² Psalms 51:10-12, 17.

'A clean heart' stands for a will that detests evils, which are forms of uncleanness; 'a steadfast spirit' stands for an understanding of and belief in truth; 'a broken spirit' and 'a broken heart' stand for a state of temptation and the consequent humbling of the life in both. The fact that 'spirit' means life is evident from every detail in these verses. Divine Truth, from which that life springs, is meant by 'the spirit of holiness'. In the same author,

A generation that did not make its heart right, nor was its spirit steadfast with God. Psalms 78:8.

'Heart that is not right' stands for a will that is not right, and 'spirit that is not steadfast with God' stands for an understanding of and belief in God's truth that are not steadfast.

[6] In Moses,

Jehovah God had hardened the spirit of Sihon king of Heshbon and made his heart obstinate. Deuteronomy 2:30.

Here also 'spirit' and 'heart' stand for the life in both parts, which is said to have been 'made obstinate' when the will has no desire to understand truth and good and put them into practice. In Ezekiel,

Every heart will melt, and all hands will hang down, and every spirit will shrink. Ezekiel 21:7.

Here the meaning is similar. In Isaiah,

Jehovah is He who gives soul ³ to the people on the earth, and spirit to those who walk on it. Isaiah 42:5.

'Giving soul to the people' stands for endowing with the life of faith, 'soul' meaning the life of faith, see 9050; and 'giving spirit' stands for providing with an understanding of truth. In the same prophet,

With my soul I desired You in the night; even with my spirit within me I waited for You early. Isaiah 26:9.

Here the meaning is similar.

[7] In the same prophet,

Conceive chaff, bring forth stubble; fire will devour your spirit. Isaiah 33:11.

'Spirit' which fire will devour stands for an understanding of truth, and so for intelligence; 'fire' stands for a craving which, because it springs from evil, is destructive.

[8] In Ezekiel,

Woe to the foolish prophets, who go away after their own spirit! Ezekiel 13:3.

In the same prophet,

What comes up onto your spirit ⁴ will not ever be brought about. Ezekiel 20:32.

In Malachi,

Not one has done so, nor those remaining who had spirit. Why then is there one seeking God's seed? Therefore take heed through your spirit, to see that it does not act treacherously against the wife of your youth. Malachi 2:15.

In David,

Blessed is the person to whom Jehovah does not impute iniquity; only let there be no guile in his spirit. Psalms 32:2.

In Matthew,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3.

In the same gospel,

Jesus said to the disciples, Watch and pray, lest you enter into temptation. The spirit indeed is eager, but the flesh is weak. Matthew 26:41.

In these places, as is plainly evident, 'spirit' is used to mean the actual life in a person. That the life of the understanding, or the life of truth, is meant becomes clear from the consideration that in the natural sense 'spirit' is used to mean human life and breath. And drawing breath, which is the work of the lungs, corresponds to the life of truth, which is the life of faith and consequently of the understanding, whereas the beating of the heart corresponds to the life of the will and so of love. For this correspondence of lungs and heart, see 3635, 3883-3896, 9300, 9495. All this makes clear what type of life is meant in the spiritual sense by 'spirit'.

[9] The fact that 'spirit' in the ordinary sense means human life and breath is clearly evident in David,

You hide Your face, they are dismayed; You gather up their spirit, they breathe their last. You send forth Your spirit, they are created. Psalms 104:29-30.

In the same author,

Answer me, O Jehovah. My spirit is consumed. Do not hide Your face from Me. Psalms 143:7.

In Job,

My spirit is consumed, my days are extinguished. Job 17:1.

In Luke,

Jesus took the dead girl's hand, saying, Girl, arise. Her spirit therefore returned, and she arose at once. Luke 8:54-55.

In Jeremiah,

Every person has been made stupid by knowledge; his graven image is a lie, and there is no spirit in it. Jeremiah 10:14; 51:17.

In Ezekiel,

He brought me out in the Spirit of Jehovah and set me down in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold, I am bringing spirit into you that you may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed. And spirit came into them, and they were alive again. Ezekiel 37:1, 5, 9-10.

In the Book of Revelation,

The two witnesses were killed by the beast ascending from the abyss. But after three and a half days the spirit of life from God entered them, so that they stood on their feet. Revelation 11:7, 11.

[10] From these places it is plainly evident that 'spirit' is a person's life. The fact that more specifically it is the life of truth, which is the life of the understanding part of a person's mind, and is called intelligence, is made plain in John,

The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth. God is a Spirit, therefore those who worship Him must worship in spirit and truth. John 4:23-24.

In Daniel,

... that there was in him an excellent spirit, both of knowledge and of intelligence. Daniel 5:12, 14.

In Luke,

John grew and became strong in spirit. Luke 1:80.

And regarding the Lord, in the same gospel,

The child Jesus grew and became strong in spirit, and was filled with wisdom. Luke 2:40.

In John,

He whom the Father has sent speaks the words of God, for God has not given Him the spirit by measure. ⁵ John 3:34.

Here 'the spirit' stands for intelligence and wisdom; 'speaking the words of God' means declaring Divine Truths.

[11] From all this it may now be seen what 'spirit' means in John,

Jesus said to Nicodemus, Unless a person has been born from water and the spirit he cannot enter the kingdom of God. That which has been born of the flesh is flesh, but that which has been born from the spirit is spirit. John 3:5-6.

'Being born from water' means [being regenerated] by means of truth, and 'being born from the spirit' means life from the Lord which comes as a result of this, called spiritual life. For the meaning of 'water' as the truth by means of which regeneration is accomplished, see 2702, 3058, 3424, 4976, 5668, 8568, 9323. 'Flesh' however means the human proprium or selfhood, in which there is no spiritual life at all, 3813, 8409.

[12] Something similar is meant by 'spirit' and 'flesh' in the same gospel,

It is the Spirit which bestows life, the flesh does not profit anything. The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths, the life which comes as a result being 'the spirit'. In Isaiah,

Egypt is man (homo), not God, and his horses are flesh and not spirit. Isaiah 31:3.

'Egypt' stands for knowledge in general, 'his horses' for factual knowledge supplied from the understanding, which is spoken of as 'flesh and not spirit' when it does not have any spiritual life at all within it.

'Egypt' is knowledge, see the places referred to in 9340, 9391. 'Horses' are the power of understanding, 2761, 2762, 3217, 5321. 'The horses of Egypt' are known facts supplied from the understanding, 6125, 8146, 8148.

Anyone who does not know what is meant by 'Egypt', what is meant by 'his horses', and also what is meant by 'flesh' and 'spirit', cannot possibly know what these words [in Isaiah 31:3] imply.

[13] Once people know what 'spirit' present in a person means they may know what is meant by 'spirit' when this term is used in reference to Jehovah or the Lord. Everything a human being has, such as face, eyes, ears, arms, and hands, also heart and soul, He is said to have. Thus spirit as well is attributed to Him, and in the Word it is called Spirit of God, Spirit of Jehovah, Spirit of His mouth, and Spirit of Holiness or Holy Spirit. The fact that the term is used to mean Divine Truth emanating from the Lord is clear from a large number of places in the Word. The reason why Divine Truth emanating from the Lord is meant by 'Spirit of God' is that all of a person's life comes from there, as does the heavenly life possessed by those who receive that Divine Truth in faith and love. The Lord Himself teaches in John that this is what 'Spirit of God' means,

The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths.

[14] In the same gospel,

Jesus cried out with a loud voice, saying, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the Spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.

'The Spirit' which those believing in the Lord were to receive from Him means the life coming from the Lord that is the life of faith and love, as is evident from the specific expressions used in these verses. For 'thirsting' and 'drinking' means the desire to know and understand truth; and 'rivers of living water' which will flow from the belly are God's truths. From this it is clear that 'the Spirit' which believers were to receive, also called 'the Holy Spirit', means the life brought by Divine Truth emanating from the Lord. This life, as stated just above, is called the life of faith and love, being the spiritual and heavenly life itself present in a person. The reason why it says 'the Holy Spirit was not yet because Jesus was not yet glorified' is that while He was in the world the Lord Himself taught Divine Truth; but when He had been glorified, which was after the Resurrection, He taught it through angels and spirits. That holy influence present with a person, emanating from the Lord through angels and spirits, whether in a discernible manner or an indiscernible one, is the Holy Spirit there. For in the Word Divine Truth emanating from the Lord is called that which is holy, 9680.

[15] This explains why the Holy Spirit is called the Spirit of truth and why it is said that He would lead into all truth, that He would not speak on His own [authority], but speak what He hears from the Lord, and that He would receive from the Lord what He was to declare, John 16:13-14. It also explains why the Lord, when He was going to leave the disciples, breathed into them and said, Receive the Holy Spirit, John 20:21-22. 'Breathing' means the life of faith, 9229, 9281, so that the Lord's breathing into someone means imparting the ability to understand Divine Truths and thereby receive that life. So it is also that 'the Spirit', being a name derived from 'breathing', is a derivation also of 'blowing' and of 'wind'; and this is why the spirit is frequently called the wind. Breathing, which is the work of the lungs, corresponds to the life of faith, while the beating of the heart corresponds to the life of love, see 3883-3896, 9300, 9495.

[16] Something similar is meant by 'breathing into' in the Book of Genesis,

And Jehovah breathed into man's nostrils the soul of life. Genesis 2:7.

This is why in Lamentations 4:20 the Lord is called the Spirit of our nostrils; and since Divine Truth consumes and devastates the evil it says in David,

The foundations of the world were revealed at the blast of the Spirit of Your nose. Psalms 18:15.

And in Job,

By the breath of God they perish, and by the Spirit of His nose they are consumed. Job 4:9.

In David,

By the Word of Jehovah were the heavens made, and all their host by the Spirit of His mouth. Psalms 33:6.

'The Word of Jehovah' is Divine Truth, as is 'the Spirit of His mouth'. The fact that the Lord is that Word is clear in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made though Him. And the Word became flesh and dwelt among us. John 1:1-3, 14.

[17] The fact that Divine Truth, from which heavenly life comes to a person, is the Holy Spirit is further evident from the following places: In Isaiah,

There will come forth a shoot from the trunk of Jesse, and the Spirit of Jehovah will rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and strength, the Spirit of knowledge and the fear of Jehovah. Isaiah 11:1-2.

These words refer to the Lord, in whom there is Divine Truth. Consequently Divine Wisdom and Intelligence is called 'the Spirit of Jehovah', and in these verses 'the Spirit of wisdom and intelligence, counsel, strength, and knowledge'. In the same prophet,

I have put My Spirit upon Him; He will bring forth judgement to the nations. Isaiah 42:1.

These words too refer to the Lord. 'The Spirit of Jehovah' upon Him is Divine Truth, and consequently Divine Wisdom and Intelligence. Divine Truth is also called 'judgement', 2235.

[18] In the same prophet,

He will come like a rushing ⁶ river; the Spirit of Jehovah will place a sign on Him. Isaiah 59:19.

In the same prophet,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. Isaiah 61:1.

This too refers to the Lord. Divine Truth, which was in the Lord when He was in the world, and which He was then, is meant by 'the Spirit of Jehovah'.

[19] The fact that 'the Spirit of Jehovah' means Divine Truth and consequently heavenly life that comes to the person who receives that Truth is further evident from the following places: In Isaiah,

... until the Spirit is poured out on us from on high; then the wilderness will become a ploughed field, then judgement will dwell in the wilderness. Isaiah 32:15-16.

The subject here is regeneration. 'The Spirit from on high' is life from the Divine; for the promises that 'the wilderness will become a ploughed field' and that 'judgement will dwell in the wilderness' mean the presence of intelligence where none existed previously, thus new life there.

[20] Something similar occurs in Ezekiel,

... in order that you may know that I will put My Spirit in you, in order that you may live. Ezekiel 37:14.

In the same prophet,

I will no longer hide My face from them, because I shall pour out My Spirit on the house of Israel. Ezekiel 39:29.

In Joel,

I will pour out My Spirit on all flesh; and on men servants and women servants in those days I will pour out My Spirit. Joel 2:28-29.

In Micah,

I have been filled with strength by ⁷ the Spirit of Jehovah, and with judgement and might, to declare to Jacob his transgression and to Israel his sin. Micah 3:8.

In Zechariah,

The horses going out into the north land have caused My Spirit to rest on the north land. Zechariah 6:8.

In Isaiah,

I will pour out waters upon the thirsty land, and streams upon the dry. I will pour out My Spirit upon your seed. Isaiah 44:3.

In these places it is evident that 'the Spirit of Jehovah' means Divine Truth and the life of faith and love which come through that Truth. It flows in directly from the Lord, also indirectly from Him through spirits and angels, see 9682 (end).

[21] Something similar occurs elsewhere in Isaiah,

On that day Jehovah Zebaoth will be a crown of adornment and a tiara of beauty for the remnant of His people, and a Spirit of judgement to him who sits in judgement, and strength to those ... Isaiah 28:5-6.

'A crown of adornment' stands for the wisdom that comes with good, 'a tiara of beauty' for the intelligence that comes with truth, and 'a Spirit of judgement' for Divine Truth, since 'judgement' is spoken of in reference to truth , 2235, 6397, 7206, 8685, 8695, 9260, 9383.

[22] In the same prophet,

The angel of Jehovah's face ⁸ delivered them; because of His love and His pity He redeemed them. But they rebelled, and exasperated the Spirit of His holiness; consequently He was turned by them into an enemy. He put the Spirit of His holiness in the midst of them. The Spirit of Jehovah led them. Isaiah 63:9-11, 14.

'The Spirit of holiness' here is the Lord in respect of Divine Truth, thus Divine Truth which comes from the Lord; 'the angel of His face' is the Lord in respect of Divine Good, for 'Jehovah's face' is love, mercy, and good. In the Book of Revelation,

The testimony of Jesus is the Spirit of prophecy. Revelation 19:10.

'The testimony of Jesus' is Divine Truth that comes from Him and has regard to Him, 9503.

[23] In David,

Jehovah God makes His angels spirits, ⁹ and [His] ministers flaming fire. Psalms 104:4.

'Making angels spirits' stands for making them recipients of Divine Truth; 'making them flaming fire' stands for making them recipients of Divine Good or Divine Love. In Matthew,

John said, I baptize you with water for repentance. But He who will come after me will baptize you with the Holy Spirit and fire. Matthew 3:11.

'Baptizing' means regenerating; 'with the Holy Spirit' means doing so through Divine Truth; and 'with fire' means springing from the Divine Good of Divine Love. For the meaning of 'baptizing' as regenerating, see 5120 (end), 9088; and for that of 'fire' as the Divine Good of Divine Love, 4906, 5215, 6314, 6832, 6834, 6849, 7324.

[24] In Luke,

If you, being wicked, know how to give good gifts to your children, how much more will the Father who is in heaven give the Holy Spirit to those who ask Him? Luke 11:13.

'Giving the Holy Spirit' means enlightening with Divine Truth and endowing with life from that Truth, which is the life of intelligence and wisdom. In the Book of Revelation,

The seven lamps of fire burning before the throne are the seven spirits of God. Revelation 4:5.

And in addition,

In the midst of the elders [there was] a Lamb standing, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Revelation 5:6.

It is self-evident that the word 'spirits' in these places is not used to mean spirits, since they say that the lamps and the Lamb's eyes are the spirits of God . For Divine Truths are meant by 'lamps', 4638, 7072; the understanding of truth is meant by 'the eyes', or Divine Intelligence and Wisdom when the expression refers to the Lord, 2701, 4403-4421, 4523-4534, 9051; and the power of truth derived from good is meant by 'horns' 2832, 9081, 9719-9721. From all this it is evident that Divine Truths are meant by 'the spirits of God'.

[25] When people know therefore that the Holy Spirit is the Divine Truth emanating from the Lord, which is real Holiness, they may know the Divine meaning in the Word wherever the terms 'Spirit of God' and 'Holy Spirit' are used, as in the following places: In John,

I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and will be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He will teach you all things and remind you of all that I said to you. John 14:16-18, 26.

And in another place,

When the Paraclete comes, whom I shall send to you from the Father, the Spirit of truth who goes forth from the Father, He will bear witness to Me. And you will bear witness. John 15:26-27.

And in yet another place,

I tell you the truth. It is to your advantage that I go away. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you. John 16:7.

[26] From these places it is again evident that the Divine Truth which emanates from Divine Good, or from the Father, is the Paraclete and Holy Spirit. This also explains why He is called 'the Spirit of truth', and why it is said that He will remain in them, teach them all things, and bear witness to the Lord. In the spiritual sense 'bearing witness to the Lord' means teaching about Him. The reason why [in the first of these quotations] it is said that the Paraclete, who is the Holy Spirit, is sent in the Lord's name from the Father, then [in the second] that the Lord Himself will send Him from the Father, and after this [in the third] that the Lord will send Him, is that 'the Father' means the Divine [Being] Himself within the Lord, so that the Father and He are one, as the Lord teaches explicitly in John 10:30; 14:9-11.

[27] In Matthew,

Every sin and blasphemy will be forgiven people, but the blasphemy of the Spirit will not be forgiven people. If anyone speaks a word against the Son of Man, it will be forgiven him; but he who speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come. Matthew 12:31-32.

'Speaking a word against the Son of Man' takes place when a person goes against God's truth that has not yet been implanted in or inscribed on his life; for 'the Son of Man' is Divine Truth, see above in 9807. But 'speaking a word against the Holy Spirit' takes place when a person goes against Divine Truth, especially Divine Truth concerning the Lord, that has been implanted in or inscribed on his life. Speaking against or denying that Truth when it has formerly been acknowledged is profanation; and profanation is such that it completely destroys a person interiorly. This is why it says that this sin cannot be forgiven. What profanation is, see 3398, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8394, 8882, 9298.

[28] And in the same gospel,

Jesus said to the disciples, Go and baptize in the name of the Father and of the Son and of the Holy Spirit. Matthew 28:19.

'The Father' is the Divine [Being] Himself, 'the Son' is that Divine [Being] Himself in a human form, and 'the Holy Spirit' is the emanation from the Divine [Being], so that there is one Divine [Being] yet still a Trinity. The truth that the Lord is the Divine [Being] Himself under human form is His own teaching in John,

From now on you know the Father and have seen Him. He who sees Me sees the Father. I am in the Father and the Father is in Me. John 14:7, 9-10.

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