Chapter Nine

Gathering and Sending Out the Disciples

1. And having called together His twelve disciples, He gave them power and authority over all demons, and to cure diseases.

2. And He sent them out to preach the kingdom of God, and to heal the sick.

3. And He said to them, “Take nothing for [your] journey, neither staffs, nor pack, nor bread, nor silver, neither have two tunics apiece.

4. And into whatever house you enter, there remain, and thence go out.

5. And as many as shall not accept you, when you come out of that city, shake off even the dust from your feet for a testimony against them.”

6. And going out, they passed into the villages, announcing the gospel and curing everywhere.

7. But Herod the tetrarch heard all things that were done by Him, and was perplexed, since it was said by some that John was risen from the dead;

8. And by some, that Elijah had appeared; and by others, that one of the ancient prophets had risen again.

9. And Herod said, “John I have beheaded; but who is this about whom I hear such things?” And he sought to see Him.”

At the end of the previous episode, when the little girl who seemed to be dead was brought back to life, Jesus commanded that her parents give her something to eat. In sacred scripture, giving someone “something to eat” is about spiritual nourishment. It refers not only to teaching, but also spiritually nourishing one another with words of encouragement, especially when our encouragement is in line with spiritual truth. To the extent that we do this for one another, we become God’s disciples and apostles, cooperating with Him in the work of salvation. We are “disciples” while in His presence, learning from His Word. And we are His “apostles” when we are being sent out to minister to others, through our words and actions.

It is appropriate, then, that the next chapter begins with a description of Jesus first calling together His twelve disciples, and then sending them out to minister to others. As it is written, “Having called together His twelve disciples, He gave them power and authority over all demons, and to cure diseases. And He sent them out to preach the kingdom of God, and to heal the sick” (Luke 9:1-2).

In a deeper sense, the gathering together of the twelve disciples, before sending them out as apostles, represents an important step in our spiritual development. This begins when Jesus “calls His twelve disciples together” in us. This “calling together of the disciples” represents that time in our lives when we begin to understand matters of the spirit more deeply. Every “disciple” represents an essential spiritual principle. As we “gather” these principles together in our minds, striving to see how they cohere and relate to the larger whole, we begin to see the connections between ideas, and we develop a keener discernment between what is primary and what is secondary. As a result, we can apply the truth we have been learning more usefully in our lives. ¹

After gathering together His disciples, Jesus sends them forth as His apostles, giving them specific instructions for the journey. “Take nothing for your journey,” He says to them. They are not to take a staff, or a backpack, or bread, or silver, or even an extra change of clothes. Every word has spiritual significance. They will not be needing a “staff,” because they will be relying on the Lord alone. They will not need a “pack” to store up what they have learned, because the Lord will give them what to say. They will not need “bread” or “silver,” because the Lord will provide all the goodness (“bread”) and all the truth (“silver”) they need. And they will not need an extra tunic because they will be clothed in truth from the Lord, and will not need anything additional from themselves.

In this case, less is more. When there is less of self, there is more of God. ²

Shaking off the dust

Jesus then says to them, “And into whatever house you enter, there remain, and thence go out. And as many as shall not accept you, when you come out of that city, shake off even the dust from your feet for a testimony against them” (Luke 9:4-5). A “house,” as we have mentioned before, represents the human mind. It is the place where we think things over, consider our options, and dwell on those matters that are significant to us. Our “house,” then, is our spiritual residence, our “dwelling-place.”

Spiritually speaking, everyone has a dwelling-place — a set of beliefs about themselves, about others, and about God. Because of this, some people will accept the teachings of the apostles gladly, while others will reject them. Knowing this in advance, Jesus tells them that if their teachings are rejected, the apostles should leave the house, come out of the city, and “shake the dust from off their feet.”

In sacred scripture, the term “dust” refers to things that are low and relate to the world of the external senses. Just as dust settles to the earth, there is a tendency to remain focused on things that gratify our worldly senses without lifting our minds to higher things. In the Hebrew Scriptures, this is represented by the lowly serpent who deceived Eve. As it is written, “So the Lord God said to the serpent, “Because you have done this … you shall eat dust all the days of your life” (Genesis 3:14). ³

Jesus’ instruction to “shake off the dust” is sound advice, not only for the apostles, but for each of us. Along the spiritual journey, as we are learning truth and putting it into our lives, we may, at times, find ourselves being dragged down to lower things — those things that are merely worldly and temporal. This is, spiritually, “the dust on our feet.” Whether the dust comes through the negative influence of others or the self-serving thoughts we entertain, Jesus tells us to “shake the dust from off our feet,” and continue our journey. ⁴

This is precisely what the apostles do. As it is written in the next verse, “And going out, they passed into the villages, announcing the gospel and curing everywhere” (Luke 9:6).

Dealing with Herod

While the disciples are conducting their missionary activities, rumors are spreading about a prophet who has come back from the dead. Some say that Elijah has appeared again. Some say that an ancient prophet has come back to life. And some say that John the Baptist, whom Herod beheaded, has risen from the dead (Luke 9:7-8). All of this is greatly troubling to Herod who is described as being “perplexed” (Luke 9:7). “John I have beheaded,” says Herod, “but who is this about whom I hear such things?” (Luke 9:9).

Herod is especially perplexed because he hears that John the Baptist, whom he has beheaded, might be alive again and that Jesus is working miracles. All of this is a threat to Herod. At a deeper level, John the Baptist represents the literal meaning of the Word, and Jesus represents the spiritual sense of the Word. When understood rightly, combining the letter and the spirit, the Word can fill us with goodness and truth. These qualities and their derivative offspring — kindness, mercy, forgiveness, generosity, understanding, and love — are not only perplexing to the devils of hell, but they also bring about torment. Similarly, Herod, who represents evil in the human heart, is perplexed and tormented. That’s because evil spirits cannot stand to be near goodness and truth. When they are in the presence of these heavenly qualities, they feel tormented and strive to get away. This is how evil spirits cast themselves into hell. ⁵

Herod has already beheaded John, the literal sense of the Word. Now he is determined to go after Jesus — the spiritual sense of the Word. As it is written, Herod “sought to see Him” (Luke 9:9). Jesus, however, is unruffled. As we will see in the next episode, Jesus remains focused on His mission and continues to work His miracles.

Spiritual Nourishment

10. And, having returned, the apostles told Him whatever they had done; and taking them, He departed by Himself to a deserted place of the city called Bethsaida.

11. And the crowds, knowing [it], followed Him; and having received them, He spoke to them concerning the kingdom of God, and healed those that had need of a cure.

12. And the day began to decline; and the twelve coming said to Him, “Send the crowd away, that going away into the villages and fields all around, they may rest and find provisions; for here we are in a deserted place.”

13. But He said to them, “Give ye them to eat.” But they said, “We have no more than five loaves and two fish, if we go not and buy food for all this people.”

14. For they were about five thousand men. And He said to His disciples, “Make them recline [in groups] reclining by fifties.”

15. And they did so, and had them all recline.

16. And having taken the five [loaves of] bread and the two fish, looking up to heaven He blessed them, and broke, and gave to the disciples to set before the crowd.

17. And they ate, and were all satisfied; and there was taken up [of] their excess of fragments twelve baskets.

Spiritual food is absolutely essential along the journey of spiritual development. Without it we will weaken; our dreams and aspirations will begin to fade; our hopes will dwindle; and we will experience something akin to spiritual death. We might feel, as the disciples did during the windstorm that rocked their boat, that we are “perishing” (Luke 8:24). Like Jairus’ daughter, we need to be spiritually fed so that we can remain alive. That’s why Jesus told her parents to “give her something to eat” (Luke 8:55).

In this next episode, we are given a dramatic illustration of what “spiritual feeding” is, how it can be done, and why it is so important. It begins with Jesus calling His disciples — now “apostles” — together again after their missionary adventures. As it is written, “And the apostles, when they had returned, told Him all that they had done. And He took them and went aside privately into a deserted place” (Luke 9:10).

Jesus takes them to a “deserted place” in order to illustrate a great spiritual truth. A “deserted place” represents a spiritual condition in which little is growing. In spiritual terms, this description corresponds to the absence of truth and goodness in our lives. It is a time of spiritual desolation, a time in which we feel that we are in desperate need of spiritual nourishment. It is into this “deserted place” that Jesus and His disciples now go, “but when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing” (Luke 9:11). This tender picture shows how God heals us when we come to Him, even in the midst of our emptiness and desolation. ⁶

The disciples, however, did not fully understand what was happening. Still operating under a principle of scarcity, they were afraid there would not be enough food to feed everyone, especially since they were in a deserted place. Therefore, they said to Jesus, “Send the multitudes away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here” (Luke 9:12).

Jesus, however, is unwilling to send anyone away. Instead, He says, “You give them something to eat” (Luke 9:13). The disciples are confused. After all, there were about five thousand people there, and the disciples don’t know how they can possibly feed them all. So, they say to Jesus, “We have no more than five loaves and two fish, unless we go and buy food for all these people” (Luke 9:13). Jesus turns this situation into an opportunity to teach another spiritual lesson. While it is true that the apostles do not have much, just five loves and two fish, God can work with whatever we have and whatever we are willing to give. Since “bread” (because of its softness and warmth) represents love, “five loaves” represents a small quantity of love.” Similarly, since “fish” (because it is associated with the cleansing property of water) represents truth, “two fish” represents a small quantity of truth. In other words, they did not have much good and truth, or love and wisdom — just a little. But that is all God needs in order to produce great miracles. ⁷

The lesson is a profound one: when we find ourselves in a desolate state of mind, we can still bring to God whatever remnant of goodness and truth we have, no matter how little, and God will bless it and multiply it so that we can be spiritually fed. This is what Jesus now illustrates. As it is written, “Then Jesus took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude. So, they ate and were filled, and twelve baskets of the leftover fragments were gathered together” (Luke 9:16-17).

The picture of Jesus looking up to heaven and blessing the food is an image of the life of prayer — the moment of consecration when we humbly ask God to come into our lives with His presence, filling our hearts with His love, and our minds with His wisdom. Next, Jesus gives the bread and fish to the disciples and asks them to distribute it to the multitudes. This represents the way in which God calls each of us to pass on to others what He has given to us. We only need to dedicate to Him the little that we have, and He will bless it abundantly. This is pictured by the fact that all were completely fed, so much so that “twelve baskets were left over.” ⁸

The Risks of Discipleship

18. And it came to pass as He was praying alone, the disciples were with Him; and He asked them, saying, “Who do the crowds say that I am?”

19. And they answering said, “John the Baptist; but others [say] Elijah; and others that some one of the ancient prophets has risen again.”

20. And He said to them, “But who do you say that I am?” And Peter answering said, “The Christ of God.”

21. And He admonished them, [and] charged [them] to tell this to no one,

22. Saying that the Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised up.

23. And He said to all, “If anyone wills to come after Me, let him deny himself, and take up his cross daily, and follow Me.

24. For whoever wills to save his soul shall lose it; but whoever shall lose his soul for My sake, he shall save it.

25. For what shall it profit a man, if he gain the whole world, but lose himself, or be deprived [of his soul]?

26. For whoever shall be ashamed of Me and of My words, of him shall the Son of Man be ashamed, when He shall come in the glory of Him, and of the Father, and of the holy angels.

27. But I say to you truly, There are some of those standing here, who shall not taste death, until they see the kingdom of God.”

In the previous episode, just before distributing the loaves and the fishes, it is written that “Jesus looked up to heaven” before blessing and breaking the bread (Luke 9:16). In the Jewish culture, the dedication of the bread before a meal is a form of prayer. It is an expression of gratitude to God who brings forth bread from the earth. Throughout the Gospel of Luke there has been a strong emphasis on prayer. It begins with Zacharias at prayer while in the temple (Luke 1:9-13). Only in Luke is it mentioned that Jesus is at prayer during His baptism (Luke 3:21); and only in Luke does it say that before Jesus appointed His disciples, He “continued all night in prayer” (Luke 6:12).

It is not surprising, then, that in a gospel that focuses on faith, understanding, and prayer, the next episode begins with a picture of Jesus at prayer. As it is written, “And it happened as He was alone praying, that His disciples joined Him, and He asked them, saying, ‘Who do the crowds say that I am?’” (Luke 9:18). They tell Jesus that some people think He is John the Baptist, while others think He is Elijah. Still others say that He is “one of the old prophets who has risen again” (Luke 9:19).

According to others, there is nothing especially divine about Jesus. Some think he might be the prophet Elijah who also worked miracles in former times. Others think he might be John the Baptist or one of the old prophets who has come back to life. Jesus then asks the more important question. It’s not a question about what others think. It’s a question about what the disciples think, especially since they have been close to Him for a while now and have been learning from Him. Eventually, each of us will come to the same crossroad in our faith journey. The time comes when we must ask ourselves not, “What do the crowds say about Jesus?” but rather “What do I say about Jesus?” And so Jesus says to His disciples, “But who do you say that I am?” (Luke 9:20). Without hesitation, Peter answers and says that Jesus is “The Christ of God” (Luke 9:20).

Jesus neither confirms nor denies Peter’s comment. But His response implies that Peter has answered correctly. “Tell this to no one” says Jesus to His disciples (Luke 9:21). This is the messianic secret, and it is a secret for a reason. People must decide for themselves. It’s up to each individual to decide where one stands on the question of Jesus’ identity, and whether or not to follow Him. If we do decide to follow Him and be guided by His truth, Jesus wants us to know in advance that it will not be easy. Describing Himself as “the Son of Man,” He says that “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise up” (Luke 9:21).

In the literal sense this statement is a prediction of Jesus’ crucifixion and resurrection. More deeply, it describes how people will treat the Divine truth that Jesus came to teach. Although they will reject it and attempt to destroy it, it will rise again in human hearts. ⁹

This process of crucifixion and resurrection takes place in each of us. Every time we learn a new truth (receive the “the Son of Man”) and strive to put it into our life, we can expect to be challenged by doubts and insecurities. These challenges arise when evil spirits refuse to relinquish their hold over us. This is what Jesus means when He says that the Son of Man “must suffer many things.” These attacks will take the form of clever reasonings and rationalizations, the justifications and excuses that tell us the struggle is not worth it and that it would be much easier to just give up and return to our old ways. These are the subtle and sinister lies that are produced by evil spirits within us, signified by “the elders, chief priests, and scribes.” Thus, we will “suffer many things.”

The struggle to remain steadfast, staying true to what we believe and living according to it, is our “cross.” If we call upon God in prayer, persevere in the truth, and refuse to succumb to the bidding of our lower nature, the truth in us will be strengthened. It will “rise up” within us. This is what Jesus is referring to when He says that “the Son of Man will rise up” on the third day.” It is our spiritual resurrection.

This is the journey that each of us must make in the course of regeneration, and Jesus makes it clear that this journey will be a rugged one. It will involve the willingness to put off old habits, give up entrenched attitudes, and spiritually die to former ways of thinking and feeling. In brief, Jesus is urging us to deny our old ways of living and begin a new life. As Jesus puts it, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it” (Luke 9:24).

In these words, Jesus makes it explicit that those who choose to follow Him must be willing to give up egotistic desires, destructive habits, and everything associated with mechanical and selfish ways of thinking and responding. It might feel like a death, and the struggle may be painful, comparable at times to what Jesus was about to face on the cross. Moreover, this will not be a one-time event. As Jesus puts it, “Let him take up his cross daily.”

Jesus then raises an important question. He asks, “For what advantage is it if a person gains the whole world, and is himself destroyed or lost?” Jesus then adds, “For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels” (Luke 9:25-26). In other words, a true disciple will manifest a courageous faith, a faith that is unafraid and unashamed, a faith that will boldly declare the truth and live according to it. In addition, Jesus promises that those who manifest this faith in word and deed will see the kingdom of God before they die. As Jesus puts it, “There are some standing here who shall not taste death till they see the kingdom of God” (Luke 9:27).

This idea, that God would come to earth through a promised Messiah, was very much at the forefront of people’s consciousness. Jesus’ comment that “they would not taste death” before the coming of the kingdom must have reinforced their belief that the kingdom was coming soon — a much anticipated event. This was good news, especially because they longed for a Messiah who would defeat their enemies, establish peace, and bring about economic prosperity. What they didn’t realize, however, was that the Messiah was already there, in their very midst, offering them the kingdom of God. For those who remained faithful, taking up their cross daily, it would become clear that Jesus’ promise was true. They would see that the kingdom of God had already come to earth, even while they were still alive.

The kingdom that Jesus said would come during their lifetime would not be a physical one. It would not be a kingdom of military security and economic prosperity; rather, it would be a spiritual kingdom offering security from spiritual enemies (through receiving the Divine truth that Jesus taught) and spiritual prosperity (through receiving the Divine love that Jesus shared).

This is what it means to “see” the kingdom of God. ¹⁰

“Hear Him”

28. And it came to pass about eight days after these words, that taking Peter and John and James, He went up into a mountain to pray.

29. And it came to pass, while He prayed, that the appearance of His face was changed, and His vesture [was] white [as] lightning.

30. And behold, two men spoke with Him, who were Moses and Elijah,

31. Who, being seen in glory, told of His departure which He was about to fulfill in Jerusalem.

32. And Peter and they who were with him were heavy with sleep; and being awake, they saw His glory and the two men standing with Him.

33. And it came to pass as they were separated from Him, Peter said to Jesus, Master, it is good for us to be here; and let us make three tabernacles, one for Thee, and one for Moses, and one for Elijah; not knowing what he said.

34. And as he said these things, there was a cloud, and it overshadowed them; and they feared as they entered into the cloud.

35. And a voice came out of the cloud, saying, This is My beloved Son; hear Him.

36. And when the voice had come, Jesus was found alone; and they were silent, and reported to no one in those days any of those things which they had seen.

As the next episode begins, Jesus is, once again, at prayer. As it is written, “And it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up into a mountain to pray” (Luke 9:28). As we have pointed out, the Gospel of Luke is filled with instances of Jesus at prayer. In this case, for example, we read that “while He was praying the appearance of His face was altered, and His robe became white and glistening” (Luke 9:29).

This moment in biblical history, when Jesus reveals His divine identity on the mountaintop, is known as the “Transfiguration.” While it is also recorded in Matthew (Matthew 17:1-2), and in Mark (Mark 9:2-3), only in Luke is it mentioned that all of this happened while Jesus prayed.

As Jesus prays, profound changes take place. Not only is His face altered, and His robe begins to gleam, but while He is in prayer the spiritual world opens to Him. As it is written in the next verse, “Then, behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem” (Luke 9:30-31). “Moses” and “Elijah” represent the law and the prophets — the whole of the Hebrew Scriptures, and especially the prophesies about the coming of the Messiah, His death, and His resurrection. In the depth of His prayer, as He is lifted up into the spirit, Jesus is given a clear vision that He had indeed come to fulfill the messianic prophecies.

Peter, John, and James are also with Jesus, but they don’t yet see the vision because they are “heavy with sleep” (Luke 9:32). Eventually, though, they do awaken, and as they come into a state of greater awareness, they catch a glimpse of Moses and Elijah speaking with Jesus. In addition, they also hear a voice saying, “This is My beloved Son. Hear Him” (Luke 9:35).

This is the second time that a voice from heaven has spoken in this gospel. The first time was at the occasion of Jesus’ baptism. At that time, the message was addressed directly to Jesus: “You are My beloved Son,” it said. “In You I am well pleased” (Luke 3:22). This time, however, the message is addressed to the disciples: “This is My beloved Son. Hear Him.”

We can imagine the effect this must have had on the disciples. Jesus had just told them that if they wanted to follow Him, they must be willing to deny themselves, even if it meant “losing one’s life.” This is sometimes referred to as “the cost of discipleship.” It’s not an easy decision. But the miracle on the mountaintop — the vision of Moses and Elijah speaking with Jesus, and the voice from heaven proclaiming that Jesus is indeed God’s Son — must have given them deep reassurance that their decision to follow Jesus was the right one. In addition, the voice from heaven was for them, and it couldn’t have been clearer. It said, quite simply, “Hear Him.”

It is interesting that the voice from heaven did not say “Hear them.” After all, Moses and Elijah had also been present. Peter, in fact, was so moved by the sight that he said to Jesus, “Let us make three tabernacles; one for You, one for Moses, and one for Elijah” (Luke 9:33). In his own way, Peter was trying to express his wonder and awe. For Peter, the three tabernacles would equally honor three great prophets: Jesus, Moses, and Elijah. But Jesus was more than a prophet; the voice from heaven had said, “Hear Him.” From now on, the human understanding of the Law (Moses) and the human understanding of the Prophets (Elijah), would be superseded by the Good News of the gospel — what Jesus said and did. In Jesus alone was to be found the proper understanding and interpretation of the Hebrew Scriptures. And that is why the voice from heaven did not say “Hear them.” Instead, it focused on Jesus. “This is My beloved Son,” it said. “Hear Him.”

As the episode draws to a conclusion, the voice ceases, and the vision vanishes. As it is written, “Jesus was found alone” (Luke 9:36). In this moment the disciples sense the difference between their humanity and Jesus’ divinity. They may not be able to articulate it yet or even understand it, but they realize that something sacred has happened. It’s something that they will have to think about, and reflect on before sharing their experience. And so, it is written that “They kept quiet, and told no one in those days any of the things they had seen” (Luke 9:36).

“Let These Words Sink Down Into Your Ears”

37. And it came to pass on the next day, when they had come down from the mountain, [that] a crowd of many met Him.

38. And behold, a man from the crowd cried out saying, Teacher, I entreat Thee, look upon my son, for he is my only begotten.

39. And behold, a spirit takes him, and he suddenly cries out; and it convulses him with foaming, and roughly departs from him, bruising him.

40. And I entreated Thy disciples that they would cast him out, and they could not.

41. And Jesus answering said, O faithless and perverse generation, till when shall I be with you, and bear with you? Bring thy son hither.

42. And as He was yet coming, the demon tore him, and convulsed [him]; but Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.

43. And they all wondered at the greatness of God. And while they all marveled at all that Jesus did, He said to His disciples,

44. Put ye these words into your ears; for the Son of Man shall be delivered up into the hands of men.

45. But they were ignorant of this saying, and it was hidden from them, that they did not comprehend; and they feared to ask Him concerning this saying.

The mountaintop experience must have had a profound effect upon the disciples. They had seen Moses and Elijah; they had heard a voice from heaven; and they were given clear instructions: “Hear Him.”

Unable to grasp the full import of what they had seen, they “kept quiet” and told no one. In our mountain-top states, we, like the disciples, glimpse something of Jesus’ divinity. It is a blessing that comes to each of as we strive to ascend in our understanding. As we do so, prayerfully acquiring knowledge about God through the Word, and applying it to our lives, God descends into our understanding with enlightenment and illustration. In brief, as we ascend to meet God, God descends to meet us. ¹¹

This picture of the disciples high on the mountaintop in the presence of a transfigured Jesus opens the way for an understanding of what is about to take place in the next episode. As it is written, “Now it happened on the next day, when they had come down from the mountain, that a great multitude met them. Suddenly a man from the multitude cried out, saying, ‘Teacher, I implore You, look on my son, for he is my only child’” (Luke 9:38). Apparently, the child was possessed by a spirit that caused him to have violent convulsions which caused the boy to foam at the mouth and bruise himself. The boy’s father had asked the disciples to cast out the spirit, but they were unable to do so. So, the man comes to Jesus, begging for help. “I implored Your disciples to cast it out,” says the father, “but they could not” (Luke 9:40).

Jesus responds by saying, “O faithless and perverse generation, till when shall I be with you, and bear with you?” Then He turns to the father and says, “Bring your son here” (Luke 9:41). At the beginning of this chapter, the disciples were given the power to cast out demons and to cure diseases. In fact, “They went through the towns, preaching the gospel and healing everywhere” (Luke 9:6). What had become of their ministry? Why were they now powerless to cast a spirit out of a demon-possessed boy? What had changed? And why did Jesus reprimand the disciples for their failure, calling them a “faithless and perverse generation”?

While a specific answer is not given in the text, it may be that their confidence has been shaken by Jesus’ recent description of what it would be like to follow Him. While they had fancied themselves as becoming rich, famous, and popular, Jesus had painted a very different picture of discipleship. It would involve a willingness to struggle and deny oneself, to take up one’s cross daily, and even be ready to lose one’s life.

This must have caused considerable doubt in their minds. It must have caused them to pause and to ask themselves, “Is it worth it? Worth dying for?” Even the three disciples who had been on the mountaintop with Jesus did not necessarily experience the extraordinary vision and voice from heaven in a way that strengthened their resolve to be disciples. To be sure, while they were on the mountaintop, witnessing Jesus’ transfiguration and hearing a voice from heaven, they must have felt assurance that following Jesus, and hearing Him, was the right thing to do.

But states change. As they “came down” from the mountain, old doubts may have begun to resurface. The path that Jesus was walking was not one they had envisioned. What Jesus was describing was quite different from the glory and honor, riches and prosperity that had been hoping for. Instead, Jesus had spoken about going to Jerusalem where the Son of Man would suffer many things, and even be killed. They did not understand. After all, they were waiting for the time when Jesus would establish Himself as king — and they would be part of His royal court, first in line for privileges, position and honor.

Jesus, however, said nothing about that kind of a kingdom. He was talking about self-denial and self-sacrifice. This was very different. This was very hard. Understandably, the disciples began to doubt, and as their doubt increased, their faith began to waiver. As a result, they were unable to cast out demons or cure diseases. Seeing into their hearts, and witnessing their rising doubts, Jesus told them that they had become a “faithless and perverse generation” (Luke 9:41). ¹²

After reprimanding His disciples, Jesus proceeds to heal the child and give him back to his father. Once again, everyone present is “amazed at the majesty of God” (Luke 9:43). But Jesus has something else in mind for His disciples. He wants them to understand that discipleship is not just about performing great miracles and amazing the crowds. Therefore, “while everyone marveled at all the things which Jesus did,” Jesus took the disciples aside and said to them, “Let these words sink down into your ears” (Luke 9:43-44). In other words, what Jesus is about to say is something He really wants them to know and understand, well before it happens. On the mountaintop a voice from heaven had already said to them, “Hear Him.” And now Jesus is telling them the same thing in different words. As Jesus puts it, “Let these words sink down into your ears.”

What was it that Jesus wanted to tell them? What message was so important that He would preface it with such a dramatic utterance? It was this: “The Son of Man is about to be delivered into the hands of men” (Luke 9:44). He had already told them about the Son of Man and the trials that were imminent — that He would suffer many things, be rejected, killed, and rise up on the third day (Luke 9:22). But as hard as He tried to get the message across, “They did not understand…. It was hidden from them so that they did not perceive it” (Luke 9:45).

It wasn’t that Jesus was hiding anything from them. Rather, what Jesus was telling them about the kingdom of God was so far from their understanding that it was incomprehensible to them. They simply could not understand that the kingdom of God would involve self-denial, personal suffering, even death. Nor did they understand what Jesus meant by “rising up” on the third day. They were not yet able to let Jesus’ words “sink down into their ears,” and thus into their minds.

Eventually, though, Jesus would gradually open their understanding. But it would take time.

Learning to Receive

46. And there entered into them a reasoning which of them should be greatest.

47. And Jesus, seeing the reasoning of their heart, took a little child [and] stood him by Himself,

48. And said to them, whoever shall receive this little child in My name receives Me, and whoever shall receive Me receives Him that sent Me; for [whoever] is least among you all, he shall be great.

49. And John answering said, Master, we saw one casting out demons in Thy name, and we forbade him, because he follows not with us.

50. And Jesus said to him, Forbid [him] not; for whoever is not against us is for us.

Clearly the disciples still had many lessons to learn. Even as Jesus is telling them about the trials that the Son of Man is about to suffer, their attention is upon themselves and their own glory. As it is written, “And there entered into them a reasoning which of them should be greatest” (Luke 9:46). The spirit of “reasoning” that entered into them describes their descent to lower levels. They have come down from the mountain now and are back to their old ways, reasoning and disputing about who will be greatest among them in the coming kingdom. ¹³

In order to resolve the dispute, and replace their selfish reasoning with spiritual understanding, Jesus sets a little child beside Himself, turns to the disciples, and says, “Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me. For he who is least among you all will be great” (Luke 9:48).

Once again, Jesus turns their mixed-up, self-centered ideas of what it means to be “great” upside down. When they came down from the mountain and could not cure the demon-possessed boy, Jesus referred to them as a faithless, “perverted” generation. The term “perverted” means, quite literally, “to be turned the wrong way,” or to get things upside down. By setting a child by His side, Jesus endeavors to straighten out their understanding, to get it “right side up.” He wants to show them that greatness does not lie in personal glory, but rather in becoming humble and receptive — like a child. Notice how often Jesus uses the word “receives” in his explanation. “He who receives this little child in My name receives Me,” says Jesus. “And whoever receives Me, receives Him who sent Me” (Luke 9:48).

The lesson is clear. We must allow it to sink down into our heart, even as we allow Jesus’ words to sink down into our ears. It’s all about reception — and reception can only occur when people are humble, not when they are puffed up with pride or focused on achieving personal greatness. We do not earn heaven by our efforts to be great. It’s not about being rich and famous, honored and prosperous; it’s about being humble and receptive, as a child. ¹⁴

The spirit of discipleship

Learning to be receptive, then, is a key to our spiritual development. It’s a lesson that the disciples would need to learn if they were to become true disciples. The opposite of being receptive, however, is being unreceptive and inhospitable. We have already seen the inhospitable nature of Simon the Pharisee. He did not receive Jesus as he could have, nor did he receive the woman who washed Jesus’ feet (Luke 7:36-50). It is a parable about the spiritual dangers of exclusion — shutting God and others out of our lives. Being open, receptive, and hospitable is one of the hallmarks of discipleship. It is the opposite of being close-minded, selective, and exclusive.

The disciples seem to feel that since they have been personally chosen by Jesus, their work is superior to that being done by others. For example, John says, “Master we saw someone casting out demons in Your name, and we forbade him because he is not one of us” (Luke 9:49).

Ironically, Jesus had just rebuked the disciples for their inability to cast out demons. In this episode, the disciples are forbidding others — who are obviously more successful than they are — from doing so. Apparently, the disciples believe that they are the only ones qualified or commissioned to cast out demons in Jesus’ name. Jesus, however, wants them to know that the true spirit of discipleship does not restrict the practice of Christian principles to a chosen group. Rather it recognizes everyone as a disciple who focuses on love to the Lord and love to the neighbor, the two essentials of faith. These two principles are the heart and lungs of all true believers — no matter how widely they may diverge in ritual practices or in doctrinal beliefs. Therefore, Jesus tells them how they should treat the person who is casting out demons in His name, and why they should permit him to continue: “Do not forbid him” says Jesus. “For he who is not against us is for us” (Luke 9:49). ¹⁵

There are many faiths, many versions of Christianity, and many well-meaning religions that encourage their adherents to overcome pride, greed, lust, and self-will. Though their rituals and doctrines may vary, they are all striving to “cast out demons.” Therefore, they should be permitted to continue their work, for each of them, in their own way, is “for” Jesus — not against Him. It might even be said that they are all “disciples,” no matter what their religion might be, as long as they are practicing spiritual discipline, and living according to the same principles that Jesus teaches. ¹⁶

Rejected by the Samaritans

51. And it came to pass when the days were fulfilled for His being taken up, He fixed His face to go to Jerusalem,

52. And sent messengers before His face. And going, they entered into a village of the Samaritans to prepare for Him.

53. And they did not accept Him, because His face was going to Jerusalem.

54. And when His disciples, James and John, saw [this], they said, Lord, willest Thou that we tell fire to come down from heaven, and consume them, as Elijah did?

55. But turning, He rebuked them and said, you know not of what sort of spirit you are;

56. For the Son of Man came not to destroy men’s souls, but to save. And they went to another village.

As Jesus continues to instruct His disciples, He passes through Samaria. He is on His way to Jerusalem where He knows He will meet severe opposition. As it is written, “Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem” (Luke 9:53).

The phrase “set His face” calls to mind Isaiah’s prophecy: “For the Lord God will help Me; therefore, I will not be disgraced; I have set My face as a flint, and I know that I will not be ashamed” (Isaiah 50:7). The phrase, “set My face as a flint” perfectly describes the steadfast, unflinching resolution with which Jesus has accepted His mission, regardless of the suffering He will endure. His faith is steady and unflinching, in contrast to the wavering faith of the disciples.

As Jesus and His disciples pass through Samaria, He sends some of them ahead to see about preparations — perhaps to arrange for food and lodging. But when the Samaritans see that this is a group of Jews on their way to the temple in Jerusalem, they refuse to provide hospitality.

Historically, most Samaritans believed that the “real” temple was on Mt. Gerizim and not in Jerusalem. The conflict was an ancient one, and the fact that Jesus was headed to Jerusalem served to rekindle the animosity, making Him and His disciples unwelcome guests. After all, the Samaritans believed that Mt. Gerizim was the site that God Himself had chosen for the establishment of the holy temple — not Jerusalem. Therefore, they would have ridiculed any notion that Jesus and His Judean disciples would expect hospitality from them, their archrivals.

This incident takes on greater interest when we consider the episodic connections. This story about the inhospitality of the Samaritans follows immediately after two episodes in which Jesus teaches His disciples about the importance of being receptive (Luke 9:44-48), and about being tolerant when it comes to differences in religious practice (Luke 9:49-50). In this episode, though, the roles are reversed: Jesus and His disciples experience what it means to be excluded for religious reasons. As it is written, “But they did not receive Him, because His face was set for the journey to Jerusalem” (Luke 9:53).

All along, Jesus has been preparing His disciples for situations such as this. When He delivered the Sermon in the Plain, He told them, “Love your enemies, do good to those who hate you” (Luke 6:27); and when He sent out the twelve disciples, He told them, “Whoever will not receive you … shake off the very dust from your feet” (Luke 9:5).

This could have been the opportunity for the disciples to put into practice what Jesus has been teaching them. They could have responded with love rather than with anger; they could have responded with forgiveness rather than retaliation. Instead, they choose to fall back on their old patterns. James and John, for example, are so upset by the Samaritan’s rejection that they say to Jesus, “Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?” (Luke 9:54).

It is true that Elijah called down fire from heaven to destroy those that opposed him (2 Kings 1:2-14), but Jesus does not want it to be that way among His disciples. They are to be ruled by a different spirit — a spirit of forgiveness, mercy, and compassion. They are to love their enemies, not destroy them. Therefore, Jesus says to them, “You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s souls, but to save them” (Luke 9:55-56).

The reference to Elijah brings to mind the scene on the mountaintop when Peter suggested that they build three tabernacles: one for Jesus, one for Moses, and one for Elijah. But the voice from heaven was very clear. The disciples were told to focus on Jesus. “Hear Him,” it said. From then on, the words and actions of the Hebrew prophets would no longer be their final authority. They were to place their faith in Jesus alone.

It is fitting then, as this episode concludes, to note that the disciples may have finally decided to “hear Him.” He had told them to hold no animosity to those who would not receive them, but rather to “shake the dust off their feet.” Accordingly, we read that “they went into another village” (Luke 9:56).

Setting Our Hand to the Plow

57. And it came to pass, as they went in the way, a certain one said to Him, Lord, I will follow Thee wherever Thou goest.

58. And Jesus said to him, Foxes have holes, and the birds of heaven [have] nests, but the Son of Man has nowhere to lay [His] head.

59. And He said to another, Follow Me. But he said, Lord, permit me first to go and bury my father.

60. But Jesus said to him, Let the dead bury their dead; but go thou and preach the kingdom of God.

61. And another also said, I will follow Thee, Lord, but permit me first to take leave of those in my house.

62. But Jesus said to him, No one having put his hand to the plow, and looking backward, is suited for the kingdom of God.

It seems that the disciples are starting to learn a few lessons. At least they are not going to call down fire from heaven just because people are unwilling to provide hospitality. But they still have a long way to go before they fully appreciate what it means to take up one’s cross daily and follow Jesus. ¹⁷

All of this becomes clear in the next episode which begins when a certain person, perhaps one of the disciples, says to Jesus, “Lord, I will follow You wherever You go” (Luke 9:57). Jesus reminds him that it will not be easy. An itinerant disciple will have no money, no food, and no lodging. In fact, as far as physical amenities are concerned, a disciple will be worse off than the animals: “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Luke 9:58).

More deeply, Jesus is referring to the Divine truth (the “Son of Man”), and how it will be rejected. The Divine truth will have “nowhere to lay its head.” Throughout the gospels, the phrase “Son of Man” refers not only to Jesus, but also to the Divine truth that He came to teach. This is what is meant by “the rejection of the Son of Man.” ¹⁸

Turning to someone else, Jesus says, “Follow Me.” The person is willing, but says that He must first go and bury his father, a reasonable enough request. Jesus’ response is surprising: “Let the dead bury the dead,” Jesus says to him. “But you go and preach the kingdom of God” (Luke 9:60).

This is another one of those passages that seems unnecessarily severe in the letter. Ordinarily there would be nothing wrong with this. After all, the man simply wanted to bury his father, and the commandments teach us to “honor father and mother,” something that would surely include a decent burial. We need, therefore, to look deeper to understand the message that Jesus is conveying.

When seen spiritually, the term “father” in this context refers to the hereditary evils that we need to leave behind, the evils of self-will, arrogance, pride, conceit, resentment, and self-pity, to name but a few. All of this is symbolized by the word “father” — when used in a negative sense. This is because everyone inherits both good and evil traits from parents and ancestors. It is these evil traits which must be rooted out and unceremoniously left behind if a person is to regenerate and follow Jesus. Therefore, in this passage, the “dead” which are to be left behind without even a thought of a “burial” are those tendencies in ourselves that have no real life in them from the Lord. Most deeply, these negative traits are all forms of self-love, self-interest, selfish ambition, and the false ways of thinking that arise from these self-centered emotions. All of this must be allowed to die in us, without regret or remorse — without even a decent burial.

In other words, “Let the dead bury the dead.” ¹⁹

Finally, another person approaches Jesus, perhaps another disciple, and says, “Lord, I will follow You, but first let me go and bid them farewell who are at my house” (Luke 9:61). Once again, the request seems quite reasonable. After all, we can imagine the worry and concern it might cause if a person just disappeared one day without giving any kind of notice to his family. But Jesus is not willing to grant this request. Instead, He says, “No one having put his hand to the plow, and looking back, is fit for the kingdom of God” (Luke 9:62).

“Putting our hand to the plow,” marks a new step in our regeneration. It is a symbol of the way in which we have prepared our heart, like good ground that has been well turned and made ready for Divine seed. When we have “put our hand to the plow,” we have made the transition from being led by truth and doctrine to a new state of being in which we are primarily led by love and mercy. Really, it is a shift from the letter to the spirit within the letter, a shift from Moses and Elijah to Jesus. In this new state, our spiritual life is no longer about “looking back” to matters of faith. We are now in a state of reception and looking forward to a life of unselfish service — putting our doctrine into life, and our faith into action in order to serve and advance the kingdom of God.

As we plow this new field, breaking new ground, we are still shunning the evils of self-love, and as we do so we find ourselves spontaneously extending love to all people whom we encounter. Although the understanding of doctrine and the pursuit of truth remain important to us, we do not allow it to separate us from others. Goodness itself, and doing good has now become primary. As long as we remain true to this new state, where the Lord is working through us, we will never allow doctrinal differences to divide us. The faith that was once primary and led us to understand love and mercy is now secondary. Being loving and merciful is now primary. Our hand is set to the plow, and we will not turn back. ²⁰

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

In Malachi:

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

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

[10] In Zechariah:

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

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

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

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

In Hosea:

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

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

[12] In Joel:

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

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

[13] In Ezekiel:

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

In the same:

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

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

[14] In Lamentations:

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

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

[15] In Ezekiel:

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

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

[16] In Isaiah:

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

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

[17] In the same:

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

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

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

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

[18] In David:

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

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

[19] In Haggai:

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

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

[20] In Zechariah:

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

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

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

[21] In David:

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

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

[22] In Matthew:

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

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

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

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

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

Also the cherubim (Exodus 25:18);

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

Likewise many things in the temple at Jerusalem.

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

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

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

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

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

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

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