Chapter One

Proclaiming Jesus’ Divinity

1. The beginning of the gospel of Jesus Christ, the Son of God.

As we begin the Gospel According to Mark, we need to keep in mind that the first thing said in any book of the Word becomes the essence of everything that follows. Like a keynote on a musical scale, the first thing said sets the tone, provides the central theme, and establishes the focus for everything that follows. It is essential, therefore, that when we are reading the Word of God, the “first thing said” should be kept in mind throughout the exposition of everything that follows. ¹

In Matthew, the first thing said is, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” This is the beginning of the gospel narratives. Taken literally, these words refer to the merely human heredity of Jesus Christ. These “first words” describe Him as a descendent of David, who is a descendent of Abraham. While this royal lineage is an important and respected one, it is, nevertheless, a human one.

This is a picture of how we first see Jesus; we see Him as another human being, the offspring of human parents. But by the time we come to the end of the Gospel According to Matthew, something wonderful has taken place. As the idea of Jesus grows in our understanding, there is a gradual unveiling of His divinity. And by the time we come to the end of that gospel, Jesus says, “All power is given to Me in heaven and on earth” (Matthew 28:18).

The Gospel According to Matthew, then, brings us to the recognition of Jesus’ divinity. This marks a critical stage in the development of our faith. In fact, Jesus Himself said that the recognition of His divinity is the first and foremost building block, or cornerstone, of Christian faith. In Matthew, when Peter said to Jesus, “You are the Christ, the Son of the living God,” Jesus did not deny it. Instead, Jesus told him told him that this foundational truth did not come to him by flesh and blood, but rather it was revealed to him by “My Father who is in the heavens” (Matthew 16:17). “On this rock,” said Jesus, “I will build My Church” (Matthew 16:18). ²

The Gospel According to Mark begins where Matthew left off — with the recognition of Jesus’ divinity. Whereas Matthew began with the words, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mark 1:1), Mark begins with the words: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).

It should also be noted that Matthew refers to itself as “the book of the generation of Jesus Christ,” while Mark refers to itself as “the gospel of Jesus Christ.” The use of these different terms is significant. The term “book” signifies the successive, perfectly ordered states we go through in the process of our spiritual development as we gradually come to acknowledge the divinity of Jesus Christ. This is our “book of life,” a divinely arranged narrative that describes the rise and development of love and wisdom in us. This is called the regeneration process, or, in the language of sacred scripture, the generation of Jesus Christ in each of us. ³

But a “gospel” is not a “book.”

The term gospel comes from the Greek word εὐαγγέλιον (evangelium), which means “good news.” For the early Christians, the “good news” is that God Himself had come into the world to reveal His true nature, to conquer evil, and, especially, to teach people the way to heaven. At the end of Matthew, therefore, the disciples are commissioned to go forth into every nation and proclaim this good news. As it is written in the closing words of Matthew, “Go therefore and make disciples of all nations, baptizing them in the name of the Father, and the Son, and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matthew 28:19,20).

As we examine the continuous stream of divine truth in the gospel narratives, Matthew culminates with what has become known as the Great Commission: Jesus commissions His disciples to preach the good news of His birth, life, death, resurrection, and, especially, His teachings. Mark picks up precisely at that point — with “the voice of one crying in the wilderness” proclaiming that the Messiah, the Son of God, has come. In brief, the Gospel of Mark begins as a gospel of proclamation — the proclamation that Jesus is the Messiah, the Son of God who calls us to go into the whole world to preach the good news. Very soon, however, we discover that the good news begins with repentance.

Prepare the Way of the Lord

2. As it is written in the Prophets, Behold, I send My messenger before Thy face, who shall make ready Thy way in front of Thee.

3. The voice of one crying in the wilderness, “Prepare ye the way of the Lord; make His paths straight.”

Five hundred years before Jesus’ birth in Bethlehem, the Lord said through the prophet Malachi, “Behold, I will send My angel, and he shall sweep the way before Me” (Malachi 3:1). As the Gospel of Mark begins, this “angel” who will “sweep the way” is John the Baptist. He has been sent by God to prepare the way for the coming of the Messiah.

In an even older prophesy, given seven hundred years before Jesus’ birth, the Lord said through the prophet, Isaiah, “The voice of one proclaiming in the wilderness, ‘Prepare ye the way of the Lord, make His paths straight’” (Isaiah 40:3). Taken together, these two prophecies become a single statement as the Gospel of Mark begins. As it is written, “Behold I send My messenger before Your face, who will prepare Your way before You. The voice of one crying in the wilderness: Prepare the way of the Lord, Make His paths straight” (Mark 1:2-3). This messenger who has come to prepare the way for the reception of the Lord is John the Baptist. Although two thousand years have intervened between that momentous occasion and today, it is still possible to hear the words of John’s powerful proclamation: “The Lord is coming!” “Prepare the way!” “He is coming into your mind and your heart!” “Make His paths straight!” ⁴

At the end of Matthew, Jesus had told His disciples to “Go forth and make disciples of all nations, baptizing them” (Mark 28:19), and this is exactly where Mark picks up the story — with John performing baptisms. Although there is no biblical evidence that John the Baptist ever became one of the twelve disciples, there is evidence that he did what Jesus said, teaching people “to observe all things that [Jesus] had commanded” (Mark 28:20), beginning with the necessity of baptism.

As we have already noted in Matthew, baptism represents the willingness to receive new truth. It is not about a vicarious atonement, justification by faith, or instantaneous salvation; rather, it is a willingness to be spiritually washed through learning truth and doing what truth teaches while believing that the Lord gives us the power to live according to that truth. While water baptism is not saving in itself, it represents how salvation takes place — through the process of repentance for the remission of sins. ⁵

It is no accident that this gospel of proclamation begins with the words of a powerful preacher, urging us not only to prepare the way of the Lord, but also to receive “a baptism of repentance for the remission of sins” (Mark 1:4). Apparently, John’s preaching was well received for “all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins” (Mark 1:5).

A baptism of repentance, then, and the confessing of sins will be key ideas as we enter the Gospel According to Mark.

The Baptism of the Holy Spirit

4. John was baptizing in the wilderness, and preaching the baptism of repentance for the forgiveness of sins.

5. And all the country of Judea went out to him, and they of Jerusalem, and were all baptized by him in the river Jordan, confessing their sins.

6. And John was wearing camel’s hair, and a leather belt around his loins, and ate locusts and wild honey;

7. And preached, saying, “There comes one stronger than I after me, the strap of whose shoes I am not worthy to stoop down and loose.

8. I indeed have baptized you with water, but He shall baptize you with [the] Holy Spirit.”

9. And it came to pass in those days, [that] Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.

10. And straightway going up from the water, he saw the heavens ripped [open], and the Spirit as a dove descending on Him.

11. And there was a voice from the heavens, [saying], “Thou art My beloved Son, in whom I am well pleased.”

12. And straightway the Spirit casts Him out into the wilderness.

13. And He was there in the wilderness forty days, tempted by Satan; and was with the [wild] beasts; and the angels ministered to Him.

John the Baptist is aware of his limitations. While he knows that his preaching may be able to help people recognize their need for a Savior, he also knows that his words alone cannot bring about salvation. Therefore, he says, “One is coming after me who is more powerful than I am” (Mark 1:7). He is referring, of course, to Jesus, for whom John the Baptist is preparing the way. “I indeed baptize you with water,” says John the Baptist, “but He [who is coming after me] will baptize you with the Holy Spirit” (Mark 1:8).

In the language of sacred scripture, receiving the “water of baptism” represents the willingness to receive truth — especially the truth which is based on the literal teachings of the Word. This is the first baptism. But it must be followed by another kind of baptism called the “baptism of the Holy Spirit.” This second baptism takes place when the truth that we know is tested during times of inner spiritual combat. At such times, mere belief is not enough. Rather, our beliefs must be put to the test, so that they might be strengthened and eventually become an essential part of our character. If we allow truth from the Lord’s Word to fill our mind during a time of temptation, the Lord will come to us through that truth with love and power. In the language of sacred scripture, this is called “the baptism of the Holy Spirit.” ⁶

John the Baptist, then, is not just an historical figure. When he utters his cry in the barren wilderness to “prepare the way of the Lord,” it represents how we need to arm ourselves with truth from the Lord’s Word as we prepare for spiritual combat. As our example in all things, this is precisely what Jesus does in the next verse. We read, “At that time Jesus came from Nazareth of Galilee and was baptized by John in the Jordan” (Mark 1:9). As Jesus came up from the Jordan River, the heavens were torn open “and the Spirit descended upon Him like a dove” (Mark 1:10).

The descent of the Spirit “like a dove” represents the process of inner purification that Jesus is about to undergo. Whenever we are victorious in temptation, we emerge a little gentler and with the ability to see from a more elevated perspective — like a dove. In this regard, the descent of the dove is a sign from heaven, followed by a voice from heaven saying, “You are my beloved Son in whom I am well pleased (Mark 1:11). ⁷

In the Gospel According to Matthew, immediately after He is baptized, Jesus is led by the spirit into the desert where He is tempted by the devil. In that gospel Jesus’ temptations are described in considerable detail. He is tempted to turn stones into bread, to cast Himself down from a temple, and to worship Satan. These temptations represent, in summary form, all the temptations that Jesus will undergo as He steadily and gradually conquers hell, restores freedom, and teaches the way to heaven.

The same sequence of events occurs in the Gospel According to Mark. Immediately after His baptism the Spirit sends Jesus out into the desert (Mark 1:12). This is in keeping with the spiritual law that truth is not merely something to be believed; it must also be lived. Therefore, baptism (the reception of truth) must necessarily be followed by temptation (the opportunity to live according to that truth). The reception of truth, then, is merely the beginning of our spiritual development. If that truth is to become our own, it must be called to mind and used during times of spiritual combat. That’s why we see the same sequence in both gospels. In Mark, however, the whole temptation process is described in just one verse. As it is written, “He was in the desert forty days, being tempted by Satan. He was with the wild beasts, and angels attended Him” (Mark 1:13). ⁸

These “wild beasts” refer to the evil desires and false thinking that prevent us from living according to the truth. They are the vicious, ferocious loves of self and the world that would devour that which is from the Lord in us. But when we overcome in temptation, compelling ourselves to do what is right, we are protected throughout by truths from the Lord’s Word, and, in the end, comforted by those same truths. As it is written, “And the angels ministered to Him” (Mark 1:13). ⁹

This, then, is what John calls “the baptism of the Holy Spirit.” ¹⁰

Jesus Preaches the Gospel

14. And after John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God,

15. And saying, “The time is fulfilled, and the kingdom of God is near; repent [ye], and believe in the gospel.”

16. And walking by the Sea of Galilee, He saw Simon, and Andrew his brother, casting a net in the sea; for they were fishermen.

17. And Jesus said to them, “Come [ye] after Me, and I will make you become fishers of men.”

18. And straightway leaving their nets, they followed Him.

19. And advancing a little from thence, He saw James [the son] of Zebedee, and John his brother, who also were in the ship, mending the nets.

20. And straightway He called them, and leaving their father Zebedee in the ship with the hirelings, they went after Him.

21. And they went into Capernaum; and straightway on the Sabbaths, coming into the synagogue, He taught.

22. And they wondered at His teaching, for He was teaching them as one that had authority, and not as the scribes.

This gospel begins with John the Baptist preaching on repentance for the remission if sins — the keynote theme of this gospel. Immediately after the wilderness temptation, Jesus continues to preach on this same theme. As it is written, “Now after John was delivered to custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God” (Mark 1:14). The imprisonment of John the Baptist is a significant moment in the continuous internal sense. As we have mentioned, John the Baptist represents the literal sense of the Word — the first truths that we learn as we begin to study the scriptures. If, however, we are deprived of these truths or if these truths are twisted to mean things that they do not mean, it is as if John the Baptist has been put in prison, or “taken into custody.” ¹¹

When this happens, Jesus takes over where John leaves off. Like John, Jesus begins His preaching with the theme of repentance: “The time has come,” says Jesus, “And the kingdom of God is near. Repent, and believe the good news!” (Mark 1:15). Jesus then wastes no time gathering the evangelists who will assist Him in His mission. Walking by the Sea of Galilee, He sees Simon and Andrew casting their nets into the sea. “Come after Me, “He says to them, “and I will make you fishers of men” (Mark 1:17). He does the same for James and John; and all of them, without delay, follow Him (Mark 1:19-20).

The action is swift. Losing no time at all, Jesus “immediately goes into the synagogue and starts preaching (Mark 1:21). “And they were astonished at His doctrine, for He taught them as one that had power, and not as the scribes” (Mark 1:22).

Jesus Commands an Unclean Spirit to Be Quiet

23. And there was in their synagogue a man with an unclean spirit; and he cried out,

24. Saying, “Ah! What [is there] to us and to Thee, Jesus of Nazareth! hast Thou come to destroy us? I know Thee who Thou art, the Holy [One] of God.”

25. And Jesus rebuked him, saying, “Be speechless and come out of him.”

26. And having convulsed him, the unclean spirit, having also cried with a great voice, came out of him.

27. And they were all astonished, so that they disputed among themselves, saying, “What thing is this? What new teaching [is] this? For with authority He orders even the unclean spirits, and they obey Him.”

28. And straightway the report of Him went out into the whole countryside of Galilee.

The events recounted in Mark are brief, immediate, and to the point. There is no genealogy, no record of Jesus’ birth, and no Sermon on the Mount (which covers the first seven chapters in Matthew). Instead, the action in Mark begins immediately with John the Baptist preaching repentance in the desert, and now Jesus is preaching in the synagogue. There He astonishes all with His teaching, and drives out an unclean spirit. When the unclean spirit acknowledges that Jesus is “the Holy One of God,” Jesus tells it to be quiet, and the spirit obeys Him (Mark 1:24-25). The people who are standing by in the synagogue are amazed. They cry out, “What is this? What new doctrine is this?” Observing Jesus’ great power, they say, “With power He commands even the unclean spirits and they obey Him” (Mark 1:27).

In this gospel there is frequent mention of “unclean spirits,” “evil spirits,” “demons,” and “devils.” While each of these terms can have a specialized meaning, they are frequently used interchangeably to refer to any evil desire or false belief that is contrary to the Lord’s will. In this regard, it’s important to keep in mind that “unclean spirits,” “evil spirits,” “demons,” and “devils” were once people who, while they lived on earth, chose deceit over honesty, cruelty over kindness, and confidence in self rather than faith in God. Therefore, when Jesus casts out the unclean spirit and tells it to “be quiet,” it represents how the Lord works through the holy teachings of sacred scripture to cast out evil desires and silence false thoughts in each of us. ¹²

In this gospel, then, Jesus gets to work immediately, fulfilling His purpose: He has come to preach the gospel and thereby cast out demons. The good news is spreading rapidly. As it is written, “the news about Him spread quickly over the whole region of Galilee” (Mark 1:28). It should be noticed, however, that the “good news” is about repentance. This is symbolized by Jesus’ initial preaching and His first healings. He preaches repentance and He casts out demons.

The Devils are Forbidden to Speak

29. And straightway, coming out from the synagogue, they came into the house of Simon and Andrew, with James and John.

30. But Simon’s mother-in-law lay down [sick] with a fever, and straightway they tell Him about her.

31. And He came and raised her up, having taken hold of her hand, and straightway the fever left her, and she ministered to them.

32. And evening having come, when the sun set, they brought to Him all that had an illness, and the demon-possessed.

33. And the whole city was gathered together at the door.

34. And He cured many that had an illness of different diseases, and cast out many demons; and He let not the demons speak, because they knew Him.

In the previous episode when Jesus cast the unclean spirit out of the demon-possessed man, the evil spirit said to Him, “I know who you are. You are the Holy One of God” (Mark 1:24). It’s curious that an evil spirit would recognize Jesus’ divinity, but Jesus refuses to let the evil spirit say anything about it. “Be quiet,” Jesus said to the demon. He then commanded the demon to come out of the person, and the demon obeyed Him.

This initial story is important to keep in mind as we now consider the next series of miraculous healings. These begin with the healing of Simon’s mother-in-law who is sick with a fever (Simon is the name of the disciple Peter). As soon as Jesus touches her hand, the fever leaves her (Mark 1:31). Apparently, her recovery was so instantaneous that she was able to rise and serve the people who were in her house. This also, like the healing of the man with an unclean spirit, created quite a stir. The news about Jesus’ miraculous healings was spreading far and wide. That same evening, after the sun had set, people who were suffering from a variety of different diseases were brought to Him, and Jesus healed them “and cast out many demons.” Once again, He refuses to let the demons speak “because they knew who He was” (Mark 1:34).

This is an important detail. Although it is only the first chapter, we have seen that on at least two occasions, Jesus has not permitted the demons to speak. On the literal level it could be assumed that Jesus wants to keep His identity secret. After all, if it were discovered that He were capable of such extraordinary powers, He might arouse the suspicion of the religious leaders who were determined to destroy Him. Therefore, it would be in His best interest to keep these things secret.

On a more interior level, however, it’s important to keep in mind the audience that Jesus is addressing when He performs the miracle healings: He is speaking directly to demons and devils — also known as evil spirits. No matter what they say, demons, devils, and evil spirits cannot be trusted; they lie, they twist the truth; they make up stories about things that never happened; and they pretend to know things about the future that no one could predict. They induce worries, insinuate fears, remind us of things that should be long forgotten, and cause us to forget things that should be remembered. It is best, therefore, to refuse to listen to them. No wonder Jesus told them to “be quiet” (Mark 1:25) and “refused to let them speak” (Mark 1:34) — even if it was about His miraculous healings. They would be sure to twist a good report into an evil one. ¹³

Jesus Declares His Purpose

35. And in the morning, far into the night, standing up He came out, and went away into a deserted place, and there prayed.

36. And Simon and they that were with him pursued after Him.

37. And finding Him, they say to Him, “All are seeking Thee.”

38. And He says to them, “Let us go into the neighboring towns, that I may preach there also, because for this [purpose] I came forth.”

39. And He was preaching in their synagogues throughout all Galilee, and casting out demons.

40. And a leper came to Him, imploring Him, and kneeling before Him, and saying to Him, “If Thou willest, Thou canst make me clean.”

41. And Jesus, being moved with compassion, stretching out [His] hand, touched him, and says to him, “I am willing; be thou cleansed.”

42. And having said this, straightway the leprosy went away from him, and he was cleansed.

43. And He admonished him, and straightway sent him away,

44. And says to him, “See thou say nothing to anyone, but go thy way, show thyself to the priest, and offer for thy purification what Moses directed, for a testimony to them.”

45. And he, having gone out, began to preach many [things] and to make the word public, so that He could no more manifestly come into the city, but was outside in deserted places; and they came to Him from everywhere.

As the next episode begins, we find that Jesus has gone off to a desert place to pray. When Simon and the others find Him, they say to Jesus, “Everyone is looking for You” (Mark 1:37). Jesus’ answer is significant for it reveals His purpose: “Let us go into the next towns,” He says, “that I may preach there also, because for this purpose I have come” (Mark 1:38). Indeed, Jesus has come to preach the good news. As it is written, “And He was preaching in their synagogues throughout all Galilee and casting out demons” (Mark 1:39). Once again, it is important to note that the purpose of Jesus’ preaching is to “cast out demons” and this begins with repentance. ¹⁴

Most people would agree that “good news” should be spread. Interestingly, Jesus is careful about whom He allows to spread the news. As we have seen in two previous episodes, Jesus told an unclean spirit to be quiet about Him, and He refused to let the demons speak. As we shall see, it isn’t just the unclean spirits and demons who are admonished to be quiet. For example, in the very next episode, Jesus heals a man with leprosy. After healing him, Jesus says to him, “See that you tell no one about this” (Mark 1:43). Once again, Jesus gives a strict warning to say nothing about this healing. Instead, Jesus tells the man to show himself to the priest “and offer the sacrifices that Moses commanded.” These things which Moses commanded, says Jesus, will serve as “a testimony” for the leper’s cleansing. (Mark 1:44).

On one level, Jesus is referring to the laws of ritual cleaning that are found throughout the Hebrew scriptures. According to these teachings, there were specific procedures for anyone suffering from an infectious skin disease, in this case, leprosy. This included the thorough washing of the leper’s home and clothing as well as the sacrifice of a bird over fresh water and the sprinkling of its blood seven times upon the leprous person. There was much more involved, as well, including the sacrifice of a lamb without blemish, and the offering of fine flour mixed with oil (See Leviticus 14:1-16). These are all symbols of an innocent willingness to keep the Lord’s commandments and be internally purified thereby from evil desires and the false thinking that arises to support those desires. ¹⁵

The true sacrifices commanded by Moses, understood spiritually, are quite simply, the giving up of selfish concerns through a life according to the commandments. This is the only testimony required. It is the testimony of a life that has been cleansed inwardly, not just healed outwardly. All the sacrifices and all the washings in the Hebrew scriptures relate to the purification of the desires and the cleansing of the thoughts. It is for this reason that David says, “Create in me a clean heart, O God, and renew a firm spirit in me” (Psalms 51:10, 17). ¹²

Unfortunately, even though the leper was healed of his disease, He did not do as Jesus commanded. Instead of remaining silent about what happened, showing himself to the priest, and offering the sacrifices that Moses commanded, he did exactly what Jesus told him not to do. He went out and “proclaimed freely,” spreading the news about what Jesus had done for him (Mark 1:45).

The spiritual meaning of leprosy

Earlier in this chapter, Jesus told an unclean spirit to “Be quiet and come out of him” (Mark 1:25). A few verses later, when Jesus cast out several demons, “He did not allow the demons to speak” (Mark 1:34) and, in this episode, He says to the leper “See that you say nothing to anyone.” It is noteworthy that whenever Jesus casts out an unclean spirit or a demon, He does not allow the unclean spirit or demon to say anything about what has happened. As we have mentioned, evils spirits and demons are not reliable witnesses. They lie, they exaggerate, they leave out important details, and they twist the story to make themselves look good and others look bad. Therefore, it’s best if Jesus silences them.

But what about the leper whom Jesus has just healed? This time Jesus does not address the unclean spirits or the demons. Instead, He speaks directly to the leper, telling him to not speak to anyone.

Why?

One explanation might be found in a spiritual understanding of leprosy, and what it might signify to be cured of that disease. Because leprosy is a skin disease, it represents what it looks like spiritually when people have learned the truth, but don’t really believe it. They have not, so to speak, received it inwardly. Because the healing is only “skin deep,” it represents the healing of an external imperfection. This is one kind of leprosy.

There is, however, a deeper, more serious form of leprosy. This occurs when the leprosy goes unaddressed and penetrates to the inner parts of the body, affecting the nervous system and internal organs. This represents what it looks like spiritually when people know the truth, deeply believe it, and yet do not live according to what they believe. Even worse, they twist the truths of the Word to justify their selfish lusts and evil desires. Although they may go around looking unblemished and as white as snow on the outside, on the inside, they are full of dark desires and shady schemes. Whenever this happens, there is an unholy mixture of heavenly goodness and truth with hellish evil and falsity. This commingling of good and evil, truth and falsity is called “profanation.” ¹⁷

Returning to the case of the leper whom Jesus has just healed, it should be remembered that Jesus commanded him to say nothing to anyone about the healing that had taken place. In addition, Jesus told him to show himself to the priest and offer the sacrifices commanded by Moses. If the man had done this, he would have experienced an inner healing, not just an external one. Instead, he disregarded Jesus’ directive and did what he wanted to do. This kind of deliberate disobedience indicates that the leper may have been healed externally, but not internally.

An external healing, spiritually seen, would be the correction of one’s understanding so that the Word might be properly interpreted. But an internal healing, spiritually seen, would be the healing of the affections, and this would be represented by obedience to the Word of the Lord. When the leper defied Jesus’ command, he demonstrated that his healing had been an external one. Therefore, just as Jesus commanded the evil spirits and the demons not to speak, He also commanded the leper not to tell anyone about what had happened. Before the leper did anything else, and especially before the leper was to broadcast the news about his physical healing, Jesus commanded him to first observe the Levitical laws that represented the cleansing of the inside.

This brings us to the end of the first chapter. Jesus has been baptized, fought the devil, proclaimed the gospel, cast out demons, healed the sick, and cleansed a leper. On at least three occasions Jesus told people not to speak about the healings that had taken place. As we continue our study of the Gospel According to Mark, we will take a closer look at how Jesus prepares His disciples (and us) to receive and proclaim the gospel.

Footnotes:

411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

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