Learning to Pray

1. And it came to pass, [that] as He was praying in a certain place, when He had ceased, one of His disciples said to Him, “Lord, teach us to pray, as John also taught his disciples.”

2. And He said to them, “When you pray, say,’ Our Father, who [art] in the heavens, hallowed be Thy name. Thy kingdom come; Thy will be done, as in heaven, so upon the earth.

3. Give us our daily bread according to the day.

4. And forgive us our sins, for we also forgive everyone that is a debtor to us. And lead us not into temptation, but deliver us from evil.’”

The story of Mary and Martha teaches us to put our priorities in order. If we want to serve others, we must first take time to sit at God’s feet. We must return to Him again and again, searching His Word, and prayerfully striving to understand His will.

And so it is that in this divinely ordered sequence of episodes, the very next episode pictures Jesus doing what He just advised Mary to do: He is at prayer. As it is written, “And it came to pass, as He was praying in a certain place” one of his disciples came to Him (Luke 11:1). Noticing that Jesus is at prayer, the disciple says to Jesus, “Lord, teach us to pray.” Interestingly, the Gospel of Luke is the only gospel that records this significant request. It is in keeping with one of the central themes of this gospel—the development of the understanding. In this case it is about understanding how to pray.

Jesus responds immediately, giving them the divine formula for every prayer. It begins with a direct address to the One true God, acknowledging that He is the Father of all. As Jesus puts it, “Our Father who art in heaven.” Next, true prayer acknowledges the supreme holiness of the Lord’s name, which refers not only to a specific name but also to every divine quality that proceeds from God. Whenever we pray for a divine quality, whether it be patience, or compassion, or understanding, or peace, we are calling upon the name of the Lord. ¹

After establishing the supremacy of God who is the Father of all, and whose essential qualities of love and faith are available to all, the prayer next moves on to a series of those things we should pray about. Prayer, after all, means to ask, entreat, or beg, and this is the form that the prayer takes.

The first prayer request is “Your kingdom come.” The word “kingdom” here signifies the “kingdom of heaven” and specifically, the divine laws that govern that kingdom. To pray that the Lord’s kingdom come to us is to pray for the opening of our understanding so that we might understand the laws of the heavenly kingdom. Once we know those laws and live by them, the Lord’s “will is done” as in heaven, so also upon the earth. ²

It should be understood that in the original Greek, these are not casual requests. They are exhortations, entreaties, pleas, and supplications all of which convey a sense of urgency. It is as if we are saying, “Lord, I beg you. Your kingdom must come. I need it desperately. So, please, please come into my heart and open my understanding that I might rightly read your Word and do your will. I beg you!”

The phrase, “on earth as it is in heaven” (which is also translated “as in heaven so also upon the earth”) is a simple prayer that there be heaven on earth. While the disciples may have thought of this in terms of a literal king governing in such a way that every material need would be satisfied, Jesus has much more in mind when He gives them this prayer. For example, in teaching them to pray for “daily bread,” He is reminding them to look to God alone as the source of all their nourishment, both physically and spiritually. And He is teaching them to do this every day— “daily.” More deeply, a prayer for “daily bread,” in the spiritual sense, is a humble request that God guide us continually, giving us in every moment what to think and what to feel. ³

As we move deeper into the prayer, we are instructed to acknowledge our sins, and ask for forgiveness. In the words of the prayer, we are to say, “Forgive us our sins.” But in order to receive God’s forgiveness, we must be willing to forgive others. This does not mean that God is holding back, waiting for us to make the first move; rather, God is always at the door of our hearts, ready to fill us with every blessing. But those blessings cannot enter us until we open the door. In this case, we open the door by admitting our sins, and then forgiving those who have sinned against us. As soon as we do this, the Lord’s forgiveness flows in, enabling us to truly forgive others. This is what happens the moment we clear away the resentful feelings, grudges, and hard-heartedness that have been blocking the Lord’s coming into our lives. “Forgive us our sins,” says Jesus, “for we also forgive everyone who is a debtor to us” (Luke 11:4).

Next, Jesus instructs His disciples to add these words to the prayer: “Do not lead us into temptation, but deliver us from the evil one” (Luke 11:4). It must be remembered that these words are accommodated to the disciples’ level of spiritual development and given in terms that they could understand. While it might appear that God often leads us into temptation and gives us challenges to make us stronger, the reality is that God, who is Goodness and Mercy Itself, never leads anyone into temptation. Instead, He allows us to experience the pain of our own selfishness, the frustration of our thwarted ambition, and the misery that inevitably ensues when we strive to live life without God’s guidance and support.

It must be pointed out, however, that although God does not “lead us into” these temptations, He does allow them. Moreover, if we are willing to receive His assistance, He leads us through them. In other words, God permits misfortunes—often called trials and temptations, knowing that we can learn valuable lessons through these times of trial.

Reflecting for a moment on the divine arrangement of this prayer, it’s important to remember that it begins by turning to God, acknowledging the holy qualities that come from Him (“His name”); then we are taught to beg that we might receive these qualities through an opening of our understanding (“Thy kingdom come”) and through doing His will (Thy will be done”). It is then that we will receive our daily bread—that is, we will be given the loving affections and heavenly wisdom that will sustain us in every moment. Moreover, to the extent that we acknowledge our sins and forgive the sins of others, the Lord can fill us with the love and wisdom that will guide us through the inevitable temptations that will arise when our selfish loves begin to take precedence over our nobler nature.

The arising of these selfish loves and deliverance from them through the power of the Lord’s truth is meant by the words, “deliver us from evil.” This is also what is taught in the Hebrew scriptures where it is written, “Yea though I walk through the valley of the shadow of death, I shall fear no evil, for You are with me” (Psalm 23:4). In other words, God does not lead us into temptation, but He does lead us through temptation by filling us with His love and guiding us with His truth. ⁴

As we have pointed out before, Jesus often spoke according to the understanding of His disciples. The idea that God leads us into temptation was a deeply held belief at that time and Jesus knew that His disciples were not yet ready to rise above the appearance that God tempts them. So, in this case, Jesus is speaking in a way that is accommodated to their understanding. Only gradually will they be able to understand that God is Goodness and Mercy itself and that He never leads anyone into temptation. On the contrary, God continually teaches us how to avoid temptation, and if we cannot avoid it, He teaches us not only how to pass through it, but also how we can overcome it, and, finally, how we can learn from it. ⁵

A practical application

As we grow in our knowledge and understanding of God, our prayers will contain both the acknowledgement of God’s power and the acknowledgement of our powerlessness. Moreover, as our spiritual life deepens, we will realize that true prayer is about the spiritual matters of faith and the celestial matters of love—not about the satisfaction of our worldly desires. When this is the case, our prayers might sound something like this: “Lord, please open my mind and change my heart so that I might see others as You see them.” Or, our prayers might sound something like this: “Heavenly Father, when my lower nature leads me into temptation, deliver me from evil with truth from your Word, and fill me with the goodness of Your love. In Your holy name I pray.”

Earlier in this gospel, when Jesus prayed at His baptism, “heaven was opened” (Luke 3:21). This can happen for each of us as well. It is the sacred moment, during prayer, when we feel hopeful, or receive comfort, or perhaps experience a certain inward joy. ⁶

As a practical application, then, why not try prayer?

On the Importance of Being Persistent

5. And He said to them, “Which of you shall have a friend, and shall go to him at midnight, and say to him, ‘Friend, lend me three loaves;

6. For a friend of mine in his journey has come to me, and I have not anything to set before him’

7. And he from inside, answering shall say, ‘Make me not labor; the door is already shut, and my little children are with me in bed; I cannot stand up and give thee.’

8. I say to you, Though he will not rise and give him because he is his friend, yet because of his importunity he will stand up and give him as many as he needs.”

Prayer is, indeed, a central aspect of our spiritual lives. Without it, our spirits would wither and die. It renews and refreshes us; it enables us to meet the challenges of the day with strength and confidence; in brief, what sleep does for the body, prayer does for the soul.

But we must be persistent. God will not grant our prayers because we are specially chosen, or are members of a particular faith group. When it comes to prayer, there are no “insiders” and no “special friends.” It is a state of being in which we are all equal before God who encourages each of us to persist.

The need for diligent prayer is illustrated in the next episode. Jesus says to His disciples, “Which of you shall have a friend and go to him at midnight and say to him, ‘Friend, lend me three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before him’; and his friend will answer from within and say, ‘Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you’”? (Luke 11:7).

The story is a parable about our own lives. Each of us is the one begging for bread. It is another version of the request just given in the model prayer: “Give us our daily bread.” The man in bed who will not open the door represents the idea we have of God at those times when it feels as though He is not responding to our prayers. It feels as though “the door is closed.” This is only an appearance, of course. In spiritual reality, the door to God is never closed, unless we choose to close it. His daily bread is always available to us — unless we refuse to accept it.

But in the minds of the disciples, as in our own minds, there are times when it seems that God will not grant our wishes or listen to our prayers. Even as we pray for patience, understanding, and a forgiving spirit, we may yet remain impatient, resentful, and unforgiving. During these dark, midnight-like times in our lives, it seems that “the door is closed” and God is refusing to hand out bread.

Fortunately, the parable continues: “I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence, he will rise and give him as many as he needs” (Luke 11:8). In the original Greek, the word which is here translated as “persistence” is much stronger. In older translations it is rendered as “importunity,” which means “impudence” or “shameless perseverance.”

In other words, we need to be shamelessly persistent in our prayers. While God often counsels us to relax, rest in Him, and be content, this is not the case when it comes to prayer. True prayer consists in persistently living by the truth that we know, with determination and steadfast resolve. Just as Jesus steadfastly “set His face” toward Jerusalem, we should set our minds on doing what we know is right, while fervently praying that God’s will might be done in our lives.

Prayer does not mean that we should spend all day on our knees with our hands tightly clasped together awaiting influx and enlightenment from God. While it is useful to withdraw into prayer, this is not enough. Our efforts to shun evil and do good should be ardent and unceasing. We make these efforts as if from ourselves, knowing that God is giving us the power to do so. As a result, every effort to live according to God’s will becomes a true prayer. Whenever we do this, striving to practice patience, rise above resentment, and exercise forgiveness—while persistently praying for the power to so—subtle shifts will take place in our spirit. We discover that God has risen in us, and is giving us as many loaves as we need.

Keep Knocking

9. And I say to you, Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you.

10. For everyone that asks receives; and he that seeks finds; and to him that knocks it shall be opened.

11. And [if] a son shall ask bread of any of you that is a father, will he give him a stone? And if [he shall ask for] a fish, instead of a fish will he give him a serpent?

12. Or if he shall ask an egg, will he give him a scorpion?

13. If you then, being wicked, know how to give good gifts to your children, how much more shall the Father that [is] of heaven give the Holy Spirit to them that ask Him?

In the preceding parable, the friend’s door seemed to be shut. But because the man was shamelessly persistent, he received as many loaves as he needed. Similarly, Jesus now encourages His disciples to exercise the same persistence in their own prayers, persistently knocking on God’s door. Jesus tells them to “ask,” fully expecting that they will receive: “Ask,” Jesus says to them, “and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Luke 11:9-10). ⁸

This attitude of persistence is important. It is hopeful, optimistic, and confident. It demonstrates full faith in God and in His power to give us the spiritual and celestial qualities we pray for—qualities which are summed up in life of faith in God and love towards the neighbor. Though it may often seem to us that these spiritual and celestial blessings do not come to us immediately, or that God does not answer our prayers, Jesus assures His disciples that everyone genuine prayer will be answered. As Jesus puts it, “If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent? Or if he asks for an egg, will he give him a scorpion?” (Luke 11:11-12).

In speaking about a father’s love for his son, Jesus is appealing to the parental instincts of His disciples. This is a way of helping them to understand the nature of God’s love for everyone. After all, Jesus has just taught them how to pray, beginning with the words, “Our Father.” Since God is love Itself, it is His very nature to love His children without bounds and to give them everything they need for their salvation.

In this regard, it should be mentioned that “everything we need for our salvation” involves everything that is spiritual (i.e., matters of faith) and everything that is celestial (i.e., matters of love). In this case, Jesus uses the concrete language of the physical world to deliver messages that contain deeper spiritual truth. For example, when Jesus mentions a prayer for “bread” He is referring to love; when He mentions a prayer for “fish” He is referring to living truth, and when He mentions a prayer for an “egg,” He is referring to the start of spiritual life.

Using this sacred symbolism as our guide, we can take a deeper look at the meaning of this passage. Jesus is saying that if people pray for a loving heart (“bread”), God will not give them a heart of “stone.” Similarly, if people for living truth (a “fish”), God will not give them selfish reasoning (a “serpent”). And if people pray for a new spirit (an “egg”), God will not allow them to be poisoned by false beliefs (the sting of a “scorpion”). ⁹

This is how it is for each of us. Our prayers may not bring about the physical health, financial freedom, or social status we seek—but God will never fail to give us the love and wisdom that we desire. Moreover, He will give us the Holy Spirit—His real presence with us and in us. This is the Spirit that enables us to understand truth and do good. As Jesus puts it, “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him” (Luke 11:13). ¹⁰

A practical application

In the previous practical application, we suggested that you try prayer. In this application, we suggest that you try prayer again, but this time keep your prayer focused on spiritual and heavenly qualities. Instead of focusing on what God can do for your physical life, focus instead on what God can do for your spiritual life. For example, when you think about “daily bread” let it be a prayer about being sustained by the life-giving affections and noble thoughts that flow in from God. In this regard, you might consider asking God to give you patience in place of impatience, or forgiveness in place of resentment, or love in place of hatred. As you ask for these spiritual qualities in prayer, keep in mind that the only true prayers are living ones—prayers that are enacted through striving to become the person you hope to be. In the process, as you strive to manifest spiritual qualities in your life, as if from yourself, God will flow in with the power to be patient, the power to be forgiving, and the power to love. Eventually, as you continue to act like the person you hope to become, your prayer life and your daily life become as one. Your prayers will open the way for God’s power to infill your actions, and your actions will be your prayers made visible. ¹¹

A House Divided Cannot Stand

14. And He was casting out a demon, and it was mute; and it came to pass, when the demon had come out, the mute spoke; and the crowds marveled.

15. But some of them said, He casts out demons by Beelzebub, the ruler of the demons.

16. And others, tempting [Him], sought of Him a sign from heaven.

17. But He, seeing their thoughts, said to them, Every kingdom divided against itself is made desolate, and a house [divided] against a house falls.

18. And if Satan also be divided against himself, how shall his kingdom stand? because you say that I cast out demons by Beelzebub.

19. And if I by Beelzebub cast out demons, by whom do your sons cast [them] out? Therefore, shall they be your judges.

20. But if I by the finger of God cast out demons, certainly the kingdom of God has come to you.

21. When the strong [one], fully armed, guards his own dwelling, his belongings are in peace;

22. But when a stronger than he comes upon [him] and overcomes him, he takes away all his armor on which he trusted, and distributes his spoils.

23. He that is not with Me is against Me; and he that gathers not with Me scatters.

Prayer is speech with God. We offer up our thoughts, we seek guidance, we ask for protection, we share our heart’s desires, and we express our gratitude. There is no mysterious “language of prayer.” There is simply the petitioner and God, speaking and listening. It is a fundamental human process. ¹²

But sometimes, we find that we cannot speak with God. We have nothing to say, and no desire to pray. It is a kind of spiritual “muteness.” We read therefore, in the next episode, that Jesus was “casting out a demon, and it was mute” (Luke 11:14). As soon as this spirit of muteness was cast out, the mute person began to speak. The multitudes marveled, but some said, “He casts out demons by Beelzebub, the ruler of the demons” (Luke 11:15).

In spiritual reality, only truth can cast out falsity; only good can cast out evil. It is impossible for falsity to cast out falsity, or evil to cast out evil. Jesus assures us that this is indeed the case. As he puts it, “Every kingdom divided against itself is brought to desolation, and a house divided against itself falls” (Luke 11:17). Jesus makes it clear that Beelzebub is not the one who gives Him the power to cast out demons. The power to cast out demons comes from God alone. Therefore, Jesus says, “If I cast out demons with the finger of God, surely the kingdom of God has come upon you” (Luke 11:20).

The phrase “finger of God” is a reference to the Ten Commandments which “were written with “the finger of God” (Exodus 31:18). Jesus is reminding them that His power is from the same God who gave the Divine Commandments, and it is only through that power that He is able to cast out demons. The “demons” are real. They manifest as the many forms of self-love that keep us in bondage, refusing to let us pray or do what is good for others. They are like “a strong man, fully armed, who guards his own palace” (Luke 11:21). When we are under demonic influence, we find it impossible to pray. Like the mute man, we cannot speak with God.

But although demonic influences seem to be strong, even invincible, God is stronger. Therefore, Jesus adds these words: “When a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils” (Luke 11:22). Jesus, who comes to us with the truth of His Word and the power of His love, is the “stronger man.” Through the truth of God’s Word, falsity is disarmed, and its spoils are divided; battles are turned into blessings.

All this is accomplished when a person decides to be led by God’s goodness and truth. Those who are led by goodness and truth will join with Jesus in the work of gathering together all that is good and true within them. But those who do not choose to be led by goodness and truth will allow unclean spirits to wreak havoc within, them disrupting their lives and scattering whatever is good and true. As Jesus puts it, “He who is not with Me is against Me, and he who does not gather with Me scatters” (Luke 11:23).

A practical application

Goodness and truth unite us; they draw us together as one family under one God. But evil and falsity separate and scatter us. Will we be with Him or against Him who casts out demons with the finger of God? Will we be among those who gather, or those who scatter? This is the decision that Jesus leaves us with as this episode closes.

Casting Out—and Keeping Out—Unclean Spirits

24. When the unclean spirit has come out of a man, he passes through waterless places seeking rest; and finding not, he says, “I will return to my house from which I came out”;

25. And when he comes, he finds [it] swept and adorned.

26. Then he goes and takes seven other spirits more wicked than himself, and entering in, they dwell there; and the last [things] of that man become worse than the first.

27. And it came to pass as He said these things, a certain woman from the crowd, lifting up her voice, said to Him, “Happy [is] the womb that bore Thee, and the breasts [at] which Thou hast nursed.”

28. But He said, “Rather, happy [are] they that hear the Word of God and guard it.”

Casting out demons is indeed marvelous, but it is only a small part of the wondrous work that Jesus performs. In fact, if casting out demons were all He did, people would be in worse shape than before He started. We read, therefore, that “when an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, ‘I will return to my house from which I came.’ And when he comes, he finds it swept and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of the man is worst than the first” (Luke 11:24-26).

Jesus was indeed able to cast out demons with the finger of God. This is the mighty power of the Ten Commandments in the literal sense, teaching us what not to do—what evils to shun. This is what it means spiritually to “sweep out our houses.” We are not to worship other gods, we are not to take God’s name in vain, we are not to work on the Sabbath, we are not to murder, not to commit adultery, not to steal, not to lie, and not to covet. To the extent that we do not do any of these things, our mental “house” will be swept clean.

But we cannot be satisfied with a spiritual life that is based only on sweeping out and emptying. Our spiritual nature—like physical nature—abhors a vacuum. If our spirituality is only composed of “Thou shall not, Thou shalt not, Thou shalt not,” we will momentarily be swept clean. But we will also be like an empty, unoccupied house that will quickly be filled by “other spirits more wicked than the original one.” Pride, vanity, conceit, arrogance, self-satisfaction, self-righteousness, and contempt will all come rushing in, and “the last state will be worse than the first.”

The only way to prevent this from happening is to fill the cleaned-out, demon-free dwellings with the opposite goods: in place of the false gods that are driven out, the One True God is invited in; instead of taking God’s name in vain, the name of God is called upon regularly in prayer; instead of working on the Sabbath, the Sabbath becomes a day to do good for others; instead of murdering we become life-givers; instead of stealing, we become contributors; instead of lying, we become truth-tellers, and instead of coveting we become grateful for all that we have. In this way, our empty dwelling is filled with gratitude and selfless service.

This episode, then, puts forth a two-step program for our spiritual rehabilitation. On the one hand, we must shun evils as sins against God. This is the first step. We cannot expect God to plant new seeds in our spiritual garden unless we first remove the weeds. But merely removing the weeds is not enough. Like a mind that is empty, anything can and will rush in. The neatly weeded garden will soon be overrun with other weeds, and unless a new crop is planted, there will be more weeds in that garden than in the beginning. Therefore, we must not only shun evils; we must also do good. Casting out demons is only the beginning; we must then begin to serve others.

As this episode closes, “a certain woman from the crowd,” still marveling at the exorcism performed on the mute person, cries out, “Blessed is the womb that bore You, and the breasts that nursed You” (Luke 11:27). While Jesus does not contradict her, He reminds her, and all who might be listening, that there are blessings that far exceed the miracles that He has performed. “More than that,” He says, “Blessed are those who hear the word of God and keep it” (Luke 11:28). The emphasis is once again, not on miracles, but rather on hearing God’s Word, and doing it.

Seeking a Sign

29. And when the crowds congregated, He began to say, “This is a wicked generation; it seeks a sign, and a sign shall not be given to it except the sign of Jonah the prophet.

30. For as Jonah was a sign to the Ninevites, so also shall the Son of Man be to this generation.

31. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them; for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold, more than Solomon [is] here.

32. The men of Nineveh shall stand up in judgment with this generation, and shall condemn it; for they repented at the preaching of Jonah, and behold, more than Jonah [is] here.

33. And no one having kindled a lamp puts [it] in a secret [place], neither under a bushel, but on a lampstand, that they who go in may look at the light.

34. The lamp of the body is the eye; therefore, when thine eye is single, thy whole body also is illuminated; but when [it] is evil, thy body also [is] dark;

35. Take heed, therefore, that the light that is in thee be not darkness.

36. If then thy whole body [be] illuminated, having no part dark, the whole shall be illuminated as when a lamp by [its] bright shining gives thee light.”

Among those who gathered to witness the exorcism on the demon-possessed man, there were some who marveled, some who doubted, and some who sought “a sign from heaven” (Luke 11:16). Jesus now addresses this third group, saying, “This is an evil generation. It seeks a sign, and no sign will be given except the sign of Jonah, the prophet” (Luke 11:29). Jesus then recounts the story of Jonah, reminding everyone that even the men of Nineveh repented when Jonah preached to them. And then He points out that “one who is greater than Jonah is here” (Luke 11:32).

The one who is “greater than Jonah” is Jesus, but the people cannot understand what He means. Jonah was three days and three nights in the belly of the whale and then was disgorged onto dry ground. This miracle foreshadowed the much greater miracle that was soon to take place: Jesus would be crucified, and then, after three days, He would rise again. ¹³

Jesus knew that those who demanded a sign would still not be convinced. Signs and miracles may momentarily persuade, but they do not entirely convince. The hunger for more signs and greater miracles continues to increase and can never be satisfied. Faith is much deeper. It involves our understanding, and therefore cannot be blind. It is for this reason that Jesus goes on to say that “no one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand that those who come in may see the light” (Luke 11:33).

Jesus stood before them, as the light of the world, in plain view, but some refused to see. This was because they did not want to see. As Jesus continues, He says, “The lamp of the body is the eye. Therefore, when your eye is good, your whole body will be full of light. But when your eye is bad, your body also is full of darkness. Therefore, take heed that the light that is in you is not darkness” (Luke 11:35). ¹⁴

When Jesus refers to an “eye that is good” he is referring to people whose understanding is unclouded by selfish desires. When “the eye is good,” people see the truth about themselves, even if it means that they must repent and change their ways. But when the “eye is bad,” it refers to an understanding that is clouded by selfish loves and worldly desires. When this is the case, the mind is full of darkness. There is no understanding because there is no real desire to understand. Even though the person might be shown a thousand miracles, they will relapse, again and again, into disbelief, demanding ever more miracles. ¹⁵

In place of miracles that coerce belief, Jesus wanted to illuminate their understanding with divine truth. He knew that a true understanding of scripture can light up the whole mind in the same way that a lamp can light up an entire room. This is what happens when a person has real faith in God. As Jesus puts it, “If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light” (Luke 11:36).

This is one of the chief goals of every prayer. It is to pray that God might grant us light so that we might see clearly how to do His will. As it is written in the Hebrew scriptures, “Your word is a lamp unto my feet and a light unto my path” (Psalm 119:105). It is for this reason that David cried out, “My God turns my darkness into light” (Psalm 18:28).

Jesus Does Not Wash Before Dinner

37. And as He spoke, a certain Pharisee besought Him to dine with him; and He went in, [and] reclined.

38. But the Pharisee, seeing, marveled that He had not first washed thoroughly before dinner.

39. And the Lord said to him, “Now do you Pharisees make clean the outside of the cup and of the platter, but your inside is filled with extortion and wickedness.

40. Senseless [ones]! Did not He who made that which is outside make that which is inside also?

41. Nevertheless give the things that are within for alms, and behold, all things are clean to you.

42. But woe to you, Pharisees, because you tithe mint and rue and every herb, and pass by the judgment and the love of God; these things you ought to have done, and not to have left those also [undone].

43. Woe to you, Pharisees, because you love the first seats in the synagogues, and greetings in the markets.

44. Woe to you, scribes and Pharisees, hypocrites! For you are as sepulchers that appear not, and the men that walk over [them and] know not.”

45. And one of the lawyers answering said to Him, “Teacher, in saying these things Thou insultest us also.”

46. But He said, “Woe to you, lawyers, also, because you burden men with burdens difficult to bear, and you yourselves touch not the burdens with one of your fingers.

47. Woe to you because you build the sepulchers of the prophets, and your fathers killed them.

48. Then you bear witness to and have good pleasure in the works of your fathers, for they indeed killed them, and you build their sepulchers.

49. By this also the wisdom of God said, I will send out to them prophets and apostles, and [some] of them they shall kill and persecute,

50. That the blood of all the prophets poured out from the founding of the world may be required of this generation,

51. From the blood of Abel to the blood of Zechariah, who perished between the altar and the house. Yes, I say to you, it shall be required of this generation.

52. Woe to you, lawyers, because you have taken away the key of knowledge; you entered not in yourselves, and those that were entering in you have forbidden.”

53. And as He said these things to them, the scribes and the Pharisees began to urge [Him] frightfully, and to provoke Him to speak of many things,

54. Lying in wait for Him, and seeking to catch something out of His mouth, that they might accuse Him.

People marvel at different things. The disciples marveled when Jesus calmed the wind and the waves (Luke 8:25); the people marveled when Jesus healed the boy who suffered from seizures (Luke 9:43), and as we have just seen in a recent episode, the multitudes marveled when Jesus cast out a demon from a man who was mute, enabling the man to speak. These were indeed marvelous occurrences. We can vicariously share the wide-eyed wonder among those who were first-hand witnesses to these events.

But, as we have seen, not everyone marveled. Some doubted, and some wanted further testimony. And there were some who stubbornly maintained that Jesus was an imposter who claimed to have extraordinary powers, but who was a charlatan, or sorcerer, or, worst of all, a demon. Even if they were to grant that Jesus had extraordinary powers, they reasoned that these powers could not possibly be from God.

This latter group of disbelievers, nervous about Jesus’ growing popularity, seems to have only one thing in mind: they want to prove that Jesus is an opponent of all that is pure and holy in religion. After all, this is the man who touches dead bodies, heals on the Sabbath, eats with tax collectors, drinks with drunkards and associates with sinners. When they observe Him, their selfishness prevents them from seeing Jesus’ goodness and charity. This is precisely what Jesus was referring to in the preceding episode, when He said to them, “When your eye is bad, your body is also full of darkness” (Luke 11:35). ¹⁶

This next episode epitomizes their uncharitable suspicions. When a certain Pharisee asks Jesus to dine with him, Jesus accepts the invitation and goes in to eat with the Pharisee. We then read that “The Pharisee marveled.” We pause here to consider what it might be that the Pharisee marvels at. Is it perhaps Jesus’ miracles? His wondrous healings? His power over the wind and the waves? Maybe it is His miraculous feeding of the multitudes, or the casting out of demons? The answer is none of the above. Returning to the unfinished sentence, we read, “He marveled that Jesus had not first washed before dinner” (Luke 11:38).

Jesus knows what the Pharisee is thinking, and He uses this as an opportunity to teach a timeless lesson: “Now you Pharisees make the outside of the cup and dish clean,” He says, “but your inward part is full of greed and wickedness. Foolish ones! Did not He who made the outside make the inside also?” (Luke 11:39)

The Pharisee places his focus on the fact that Jesus does not wash His hands before dinner. In fact, he “marvels” at this. But Jesus lets him know that washing hands is merely an external act, and that paying too much attention to externals can lead to ignoring what is much more important—our internal. For example, if the Pharisees were not so stingy, and gave alms more freely “all things would be clean” to them. But the Pharisees were not known for their charity. Instead, they prided themselves on “tithing mint and rue and all manner of herbs,” while they ignored the weightier, more important aspects of religion, “justice and the love of God” (Luke 11:42).

Jesus is not saying they should give up tithing, or exchange one practice for another. They should continue to tithe, but they should also practice justice in their dealings with people, and sincerity in their love towards God. As Jesus puts it, “These you ought to have done without leaving the others undone” (Luke 11:42) Jesus also chastises the Pharisees for their love of honor: “Woe to you Pharisees! For you love the best seats in the synagogues and greetings in marketplaces” (Luke 11:43).

It is clear to Jesus that the outward glory and honor they crave so much did nothing to conceal their corrupt inner nature. They are like rotting corpses in unmarked graves. People might walk past, even walk over those graves, not realizing what a thin veil separates them from the contamination and rottenness underfoot. “Woe to you scribes and Pharisees!” says Jesus. “For you are like graves which are not seen, and the men who walk over them are not aware of them” (Luke 11:44).

So far, Jesus has been hurling harsh invectives at the Pharisees, but says nothing about the lawyers. Accordingly, a lawyer speaks up saying, “Teacher, by saying these things, You insult us also” (Luke 11:45). This is true. The lawyers assist the Pharisees in helping them understand and interpret the law. Therefore, Jesus’ criticism of the Pharisees is also an insult to the lawyers.

But even though Jesus is an invited guest at this dinner, and is most certainly violating the code of hospitality, He does not apologize. This is because He is thinking from a higher code—a code that places love and justice above the superficial observances, purity codes, and ritualistic pieties that are instituted and enforced by the religious leaders, but have nothing to do with genuine spirituality.

He therefore returns to His diatribe, this time directing His comments to the lawyers “Woe to you also, you lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers” (Luke 11:46). The image of the lawyers turning the blessings of the law into heavy burdens for the people to carry, without “lifting a finger” to help them, is powerful and poignant.

Jesus continues to castigate the lawyers, now accusing them and their fathers of murdering the prophets, and preventing people from enjoying the blessings of true religion. While the contemporary lawyers of Jesus’ day could not have physically murdered the prophets of old (they weren’t alive at the time) their failure to heed the warnings of the prophets nullified the force of their teachings. After all, the words of the prophets contained the key to knowledge. The lawyers had those teachings, but did not pass them on to the people—not, at least, in the spirit they were given. Jesus, therefore, pronounces one last woe: “Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered” (Luke 11:52).

As might be expected, Jesus’ words do little to change the minds of the Pharisees and lawyers. But He does succeed at making them angrier and more determined to put an end to His relentless and incisive exposure of their true nature. Therefore, as this episode closes, we read that “the scribes and Pharisees began to assail Him vehemently, and to cross-examine Him about many things, lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him” (Luke 11:54).

This episode ends where it began—with the scribes and Pharisees “lying in wait for Him, and seeking to catch Him.” Whether it is a matter of His eating with unwashed hands, or saying something that contradicted their understanding of the law, they are ready to accuse and ready to condemn Him. They are ready for anything except to learn from Him. As a result, they are very far from understanding Jesus’ warning, given at the end of the previous episode: “Take heed that the light which is in you is not darkness” (Luke 11:35). ¹⁷

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.

Footnotes: