Teaching in the Temple, Continued

As we have seen, when Jesus rides into Jerusalem on Palm Sunday, He does not go to the palace or seize the throne. Instead, He goes directly into the temple, where He casts out the buyers and sellers. He then begins to differentiate between the laws of the spiritual kingdom and the laws of the natural kingdom. This differentiation is contained in Jesus’ question, “The baptism of John, was it from heaven or from men?” Jesus then differentiates between our civil duties and our religious devotion. He clarifies this distinction by saying, “Render unto Caesar what is Caesar’s and unto God what is God’s.” Next, He distinguishes between worldly marriages that end at death and spiritual marriages that continue throughout all eternity. And, finally, Jesus raises a question about His authority. Is He a worldly king, to be called the “son of David,” or is He a spiritual king, to be called their “Lord”?

Without directly answering this question about His authority, Jesus moves on to describe the way the religious leaders have been taking advantage of the people. He describes how the religious leaders abuse their positions of authority in order to obtain personal honor and financial gain. Instead of teaching people the truths that would quench their spiritual thirst and feed their spiritual hunger, the religious leaders have been misleading the people. For example, they taught that if anyone made a large donation to the temple treasury, God would richly bless that person. It did not matter how wealthy or poor the person was, even if the person was a poor widow. The more that person gave to the temple treasury, the more that person would be blessed. In the language of sacred symbolism, this is described as “devouring widows’ houses.”

An even greater theft takes place when people are robbed of spiritual truth. When this happens, people are left defenseless against the onslaughts of evil. Because they are without truth, they will inevitably suffer. Mere goodness, without the guidance and protection of truth, is not enough. Therefore, when people are deprived of truth, they become spiritual “widows.” This is why Jesus says that the religious leaders who misled the people and deprived them of the truth will receive “greater condemnation” (Luke 20:47). ¹

The Poor Widow

1. And as He looked up, He saw the rich casting their gifts into the treasury.

2. And He saw also a certain poor widow casting [in] thither two mites.

3. And He said, Truly I say to you that this poor widow has cast in more than they all.

4. For all these from their excess have cast into the gifts of God; but she from what she lacks has cast in all the living that she had.

As this next chapter opens Jesus is still in the temple, and He is still teaching. While doing so, He looks up and sees the wealthy people putting their offerings into the temple treasury. At the same time, “a certain poor widow” also contributes to the temple treasury. It isn’t much; it’s just “two mites,” which is less than one cent. Nevertheless, Jesus says that the widow has put in more than all the others combined. That’s because the others contributed “out of their abundance,” but the poor widow put in everything she had “out of her poverty” (Luke 21:3-4).

It's important to note that the poor widow “put in everything she had.” Similarly, in everything we do, we should “put in” our best effort; we should go “all out” to love God and serve our neighbor. These are the “two mites” that count for more than the sum total of all the other offerings. It’s about doing the best we can with what we have, even if it’s only “two mites.”

In this regard, it must be understood that true spirituality is not about our achievements and accomplishments, no matter how extensive and remarkable they might be. Nor is it about our failures and shortcomings, no matter how far we may have fallen. Rather, it’s about our determined efforts to persevere in good intentions, regardless of the circumstances we find ourselves in; it’s about the determination to put service over self, and faith over doubt. This is true spirituality. This is the contribution to the temple treasury that is greater than all the other contributions put together. ²

The lesson is clear: when it comes to matters of the spirit, the Lord primarily regards our intentions together with our efforts. This cannot be counted in coins. If all we have at the moment is two mites of belief and strength, and if we put it all in, it counts for everything.

A practical application

The poor widow’s contribution to the temple treasury, even though meager, was greater than all other contributions because it represented “all that she had.” In this regard, the widow’s “two mites” illustrates that the Lord looks at our intentions and efforts, not at our wealth and accomplishments. This story is also about the religious leaders of that time who cared more about their own wealth and status than about protecting the people in their care. We would be mistaken, however, to read this as a condemnation upon people who lived two thousand years ago. Rather, it is a message for each of us, today. We need to be aware of the inner thieves and robbers who falsely teach that self-aggrandizement and the amassing of wealth is the goal of life. It is not. In the end, the Lord only considers our intentions and efforts. With this in mind, take a few moments to consider your intentions. Are they good? Or are they mixed with selfish motives? And then consider your efforts. Are you doing all you can with what you have — even it is “two mites”?

The Destruction of the Temple

5. And as some spoke of the temple, that it was adorned with goodly stones and consecrated gifts, He said,

6. [As for] these things which you behold, the days will come in which there shall not be left a stone upon a stone which shall not be undone.

7. And they asked Him, saying, Teacher, when then shall these things be, and what [is] the sign when these things shall come to pass?

8. And He said, See that you be not led astray, for many shall come in My name, saying, I am, and The time is near. Go ye not therefore after them.

9. But when you shall hear [of] wars and commotions, be not terrified; for these things must first come to pass, but the end [is] not straightway.

10. Then He said to them, Nation shall rise up against nation, and kingdom against kingdom.

11. And there shall be great earthquakes in [various] places, and famines, and pestilences; and fearful [things] and great signs shall be from heaven.

12. But before all these things they shall thrust their hands on you, and shall persecute [you], delivering [you] up to the synagogues and prisons, being brought before kings and governors for My name’s sake.

13. But it shall turn into testimony for you.

14. Put therefore into your hearts not to premeditate what you shall respond.

15. For I will give you a mouth and wisdom, which all those opposing you shall not be able to talk against nor stand against.

16. And you shall be betrayed by both parents and brothers, both kinsfolk and friends, and they shall put [some] of you to death.

17. And you shall be hated by all on account of My name.

18. And there shall not a hair of your head perish.

19. In your patience you possess your souls.

The previous episode serves to illustrate how good intentions together with determined efforts — even “two mites” — is worth more than all the lavish gifts contributed to the temple treasury. In this next episode, the simplicity of the widow’s offering is contrasted with the opulence of the temple itself. As it is written, “Some spoke of the temple, how it was adorned with beautiful stones and consecrated gifts” (Luke 21:5). Truly, the Jerusalem temple was a magnificent sight. According to historians, the walls were sixteen feet thick and one hundred and thirty feet high. The stones that were laid upon each other to construct the temple averaged ten tons each. Jesus, however, was not impressed. As He put it, “As for these things which you see here, the days will come in which not one stone will be left upon another that shall not be thrown down” (Luke 21:6).

Jesus is predicting the destruction of the temple in Jerusalem which would take place in 70 A.D. More deeply, however, He is speaking about the destruction that inevitably comes when genuine truths (the “stones” of the temple) are perverted and twisted to serve selfish purposes. When this happens, truths that are directly from the Lord are misinterpreted to favor worldly ambitions rather than heavenly aspirations. It is not just the “religious leaders” in the temple that do this; this can also take place in our own minds whenever we choose to interpret the scriptures in a way that panders to our lower nature. One of the primary ways we do this is to search out those truths that support our point of view, justify our selfish intentions, and support evil desires. When this happens, these truths are no longer true because they are no longer united with good. As a result, they become falsified. ³

The genuine truths of religion, all of which contain God’s love, are represented by “stones.” When united by God’s love, these truths cohere in a beautiful, indestructible order. This is illustrated, most powerfully, in the Hebrew scriptures when God speaks to Jacob, promising to give to him and to his descendants the land that had been given to Abraham. In response to God’s promise, Jacob sets up a pillar of stone. Then, according to an ancient rite, it is written that Jacob “poured oil on top of the stone” (Genesis 35:14). Jacob’s action represents the way the hard and durable truths of faith must receive and be united with the warm and soothing oil of love. ⁴

But when God’s love is left out of His truths, there will be no coherence. As Jesus puts it, “Not one stone shall be left upon another that shall not be thrown down” (Luke 21:6). In other words, not a single genuine truth will be left standing. This is what happens when truth is received, but corrupted and perverted to serve selfish ends. When this happens, it is no longer truth because it has been twisted into its opposite. In this sense, it can be said that there will be nothing left of the temple; the truth that it has been designed to contain has perished. ⁵

When will these things be?

Those who are listening to Jesus are interested and concerned. Jesus has just predicted that the temple in Jerusalem will crumble so completely that not even one stone will be left upon another. This magnificent building, with its massive walls and its sanctuaries of gold and silver, the center of worship and the symbol of their religious life, will be demolished. Every single stone will be knocked down. Curious, intrigued, and alarmed, they ask, “Teacher, when will these things be? And what sign will there be when these things are about to take place?” (Luke 21:7).

The question, “When will these things be, and what sign shall we look for?” becomes the governing theme for the remainder of the chapter. It is not only the conclusion of Jesus’ teaching in the temple, but also a preparation for the suffering we all must undergo if we are to shed false beliefs and receive genuine truth. As Jesus describes both the destruction of the temple and the destruction of Jerusalem, He will be providing vital insights about what is taking place in our inner world as our old beliefs and attitudes begin to crumble and a new Jerusalem is established in our hearts and minds.

Jesus begins His answer with these words: “Take heed that you are not led astray. For many will come in My name, saying, ‘I am He,’ and ‘The time has drawn near.’ Do not go after them” (Luke 21:8).

The first thing to beware of, then, is false messiahs and false prophets who speak in the name of truth, but actually lead people astray. As we have already pointed out, this often takes the form of teachings from the literal sense of the Word that are applied in ways that favor one’s selfish desires. We are not to heed or “go after” these false messages. Whenever we rationalize and justify our self-serving tendencies by perverting and twisting the truth, we are falsely speaking in the name of the Lord. ⁶

This is a vital caution, especially as we enter the arena of spiritual combat. As Jesus puts it, there will be “wars and commotions…. Nation shall rise against nation, and kingdom against kingdom, and there will be great earthquakes in various places, and famines and pestilences” (Luke 21:9-11). At the most literal level, Jesus is predicting that physical calamities will come upon humanity — civil disturbances, wars, famines, diseases, and natural disasters. In every age we have seen the horrors of war, the ravages of starvation, epidemics of disease, and the terrible devastations that follow earthquakes, tornadoes, hurricanes, landslides, and tsunamis. All of these terrifying events represent the devastation and destruction that can happen to us spiritually when we deliberately pervert the truth. However, if we know and love the truth, and if we determine to use it in service to others, we need not fear. Though disturbances are inevitable in the process of our regeneration, God will see us through. As Jesus puts it, “When you hear of wars and commotions, do not be terrified; for these things must come to pass first” (Luke 21:9). ⁷

Not only will God see us through, but He will turn every calamity into an opportunity to deepen our spiritual life. As it is written, “They will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and rulers for My name’s sake” (Luke 21:12). On one level, this is a prediction of what would happen to Jesus’ disciples in the public arena; they would be persecuted, and brought before kings and rulers for questioning. Their faith would be on trial.

More deeply, Jesus is giving an eternal lesson about what goes on within each of our souls whenever truth is on trial. It’s what happens to us when we find ourselves in situations where we can choose either to succumb to our destructive, self-serving habits or live according to the highest truth we know. If we choose the latter course — remaining steadfast in the truth as we know it — “it will turn out to be an occasion for testimony” (Luke 21:13). The truth that we stand by, especially during times of trial, becomes a part of our essential character.

It is not necessary to know beforehand what area of our lives will be tested, or what truth God will bring to our remembrance. But we can be certain that God will bring into our consciousness the truth we need in the very moment of trial. As Jesus puts it, “Settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:14-15).

These internal combats will be severe. As it written, “You will be betrayed even by parents and brothers, relatives and friends; and they will send some of you to your death. And you will be hated by all for My name’s sake” (Luke 21:16-17). But if we remain true to our beliefs, always speaking truth from love, we will not be harmed. As Jesus says, “Not a hair on your head shall be lost” (Luke 21:18). The promise “not a hair on your head shall be lost” means that we will retain every last vestige of truth in our understanding. Even the tiniest details that we have learned from the literal sense of the Word will be available to us when we are being spiritually persecuted. These literal truths will be our protection during times of trial. ⁸

But in order to secure this protection, we must not falter in our faith. With steadfast conviction and confidence, we must trust in God, patiently believing in His unwavering spiritual protection. As Jesus puts it, “In your patience possess your souls” (Luke 21:19).

A practical application

As we have seen, Jesus is always speaking on two levels. At the most literal level, He is speaking about the things that will happen to His disciples when they are brought to trial. At a deeper level, He is speaking about what happens within our minds when the truth we have learned is under attack. As long as we have genuine truths from the letter of the Word in our mind, we will be protected. In the moment of trial, the Lord will bring these truths to our remembrance. In the language of sacred scripture, these genuine truths from the letter of the Word are “the hairs on our head.” While this is good news, it is also true that the Lord can only bring to remembrance what is already in our mind. Therefore, the more genuine truth we learn, the more will be available for the Lord’s use during our times of trial. So, spiritually speaking, make sure that you have a good “head of hair.” ⁹

The Destruction of Jerusalem

20. And when you shall see Jerusalem surrounded with armies, then know ye that her desolation is near.

21. Then let those in Judea flee to the mountains, and let those in the midst of her depart out, and let not those in the countryside enter into her.

22. For these are the days of vengeance, that all things which are written may be fulfilled.

23. But woe to those that have in the womb, and to those that nurse, in those days! For there shall be great necessity on the earth, and anger upon this people.

24. And they shall fall by the mouth of the sword, and shall be led away captive into all nations; and Jerusalem shall be trampled by the nations, until the times of the nations be fulfilled.

25. And there shall be signs in [the] sun and moon and stars, and on the earth anguish of nations in perplexity, the sea and the waves resounding;

26. Men [whose] souls go out for fear and the expectation of those things that are coming on the inhabited earth; for the powers of the heavens shall be shaken.

27. And then shall they see the Son of Man coming in a cloud with power and much glory.

28. But when these things begin to come to pass, stand up and lift up your heads, because your redemption is near.

In the previous episode, Jesus comforted His disciples by telling them that He would be with them during times of trial, and that He would give them the words they would need to say. Therefore, they were not to worry, even if they were delivered up to rulers and kings. In this next episode, Jesus continues to instruct His disciples, telling them what is going to happen, not just to the temple, but to Jerusalem. At a deeper level, He is simultaneously describing what will happen to our old belief systems, those false beliefs that had led us astray for so long. The demolition of these beliefs is not a pretty picture — but it is a necessary one. All of this is contained in Jesus’ words about the destruction of Jerusalem. As Jesus puts it, “And when you shall see Jerusalem surrounded with armies, then know that her desolation is near” (Luke 21:20).

The destruction of Jerusalem is not just about the demolition of a building or the destruction of a city. It’s about the demolition of an entire belief system so that a new system of beliefs can be established in its place. This is the transition from the Old Jerusalem in us to the New Jerusalem in us. To the extent that we are willing to learn new truths and live by them, the old belief systems within us will be demolished. As it is written, “When you see Jerusalem surrounded by armies, then know that its desolation is near” (Luke 21:20).

The time comes, in each of our lives, when former beliefs can no longer sustain us. In fact, the false beliefs that we once thought were there to help us find happiness are now seen as dangerous and destructive. They have kept us in our lower nature. We must flee from these lower states of consciousness. As Jesus puts it, “Then let those in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her” (Luke 21:21). Jesus is saying that it’s time to start a new life on higher ground. “Flee to the mountains,” He says. In other words, we must rise to a more elevated level of understanding.

This is an urgent matter. Remaining in our old ways of thinking and believing becomes hazardous to our soul. We find ourselves surrounded by thought patterns that now seek to undermine and destroy us: “For these are the days of vengeance” (Luke 21:22). The Old Jerusalem is no longer a safe place for us. Nor is it a place for conceiving new ideas and nurturing them, for they will be cruelly attacked: “But woe to those who are pregnant and to those who are nursing babies in those days, for there will be great distress upon the land and wrath upon the people” (Luke 21:23). The result will be utter destruction. As it is written, “And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by the nations, until the times of the nations be fulfilled” (Luke 21:24). ¹⁰

The prophecy that “Jerusalem will be trampled” describes each of us at the point of our greatest despair. We do not know where to turn or what to do. The old thought patterns have proven to be destructive to ourselves and to our relationships. But even in the depths of our desolation there are some glimmers of hope — some signs. As it is written, “And there will be signs in the sun, in the moon, and in the stars” (Luke 21:25). As we raise our understanding, we open the way for tender feelings of love to come in. In sacred scripture, this is a “sign in the sun.” Or it might be a moment of faith, the knowledge that God’s love is present, reflected in the light of the moon. It could also be a truth that briefly inspires us — like the light of a star shining in the dark night of our soul.

Meanwhile, down below — in our lower nature — the battle continues to rage: “On the earth [there will be] distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of heaven will be shaken” (Luke 21:25,26). ¹¹

This feeling of utter desolation can serve as a prelude to a new beginning. There are times when we feel so utterly devastated that we realize we can no longer go on with the same habits and beliefs. We have been hurting others and ourselves too much. At these times, we become willing to let go of thoughts and feelings that have been holding us captive. We open our minds to more productive ways of thinking. Jesus describes this new receptivity to higher truth as follows: “Then they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:27). The term “Son of Man” signifies this higher, more internal truth. And when it says that the “Son of Man” is coming to us in a cloud, it represents the way that higher, more internal truth comes to us through the letter of the Word. These higher truths penetrate the clouds of the literal sense even as the bright, warming rays of the sun illuminate and shine through the physical clouds in the sky. ¹²

Whenever this happens, we are inspired with hope. We can be sure that this is one of the signs of the Lord’s coming, and the approach of His kingdom. As Jesus puts it, “When these things begin to happen, look up and lift up your heads, because your redemption is drawing near” (Luke 21:28).

The Parable of the Fig Tree

29. And He told a parable to them: See the fig tree and all the trees!

30. When they already shoot forth, seeing it you know of yourselves that summer is already near.

31. So also you, when you see these things come to pass, know ye that the kingdom of God is near.

32. Amen I say to you that this generation shall not pass away until all things come to pass.

33. Heaven and earth shall pass away, but My words shall not pass away.

34. But take heed to yourselves lest your hearts be heavy with feasting and drunkenness and anxieties of this life, and that day come upon you unawares.

35. For as a snare shall it come upon all that sit upon the face of all the earth.

36. Be ye sleepless, therefore, entreating in every time, that you may be held worthy to escape all these things that are about to come to pass, and to stand in front of the Son of Man.

37. And in the day He was teaching in the temple, but going out at night He stayed in the mountain called [the Mount] of Olives.

38. And all the people came early in the morning to Him in the temple to hear Him.

In the previous two episodes, Jesus first described the destruction of the temple and then the destruction of Jerusalem. In both cases, Jesus is not only speaking about a temple or a city. He is using the imagery of a temple and city to describe individuals — and more specifically each one of us. This is because the Word of God is not primarily about historical places; it’s about spiritual states. It’s about the various states we pass through on our journey from birth to the next life, our trials along the way, and our growth from being merely natural beings, pre-occupied with this world and selfish concerns, into spiritual beings who — while living in this world — also “look up” and “lift our heads” to things that are higher.

Therefore, when we read about Jerusalem being destroyed, we need to ask ourselves, “What is it in us that is about to be destroyed? What falsities in us are about to come crashing down so that not a stone remains upon a stone? All of this and much more is what is meant in the Word when it describes the destruction of the temple and the devastation of the city named “Jerusalem.” ¹³

In the midst of these images of destruction Jesus has embedded glimmers of hope. Even as He warns of wars and commotions, He also offers assurance, saying, “Do not be terrified” (Luke 21:9). Even as He warns that we will be persecuted and imprisoned, He also assures us that “not a hair on your head shall be lost” (Luke 21:18). Even as He warns of waves roaring and hearts failing, He promises that if we look up and lift our heads we will see “The Son of Man coming in a cloud with power and great glory” (Luke 21:27). This is the promise of new truth coming into our lives; this is a new beginning; this is the moment when “redemption is drawing near” (Luke 21:28).

It is to be noted that Jesus says, “redemption is drawing near.” It isn’t there yet because Jesus has not yet completed His mission on earth. He still has the crucifixion before Him. He still has to undergo His severest combats with the hells. He will still need to completely subjugate evil, order heaven, and make it possible for a new belief system to be established on earth. This new belief system would provide the truths that would free people from bondage to hell and connect them with God — provided that they would be willing to live by those truths. ¹⁴

This is, of course, beyond the comprehension of His listeners, so He tells them a parable saying, “Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So, you likewise, when you see these things happening, know that the kingdom of God is near” (Luke 21:31).

In the parable of the fig tree, Jesus draws the minds of His listeners to the idea that the coming of the kingdom is as sure as the coming of summer. Nothing can stop it. Just as surely as a bud turns into a leaf, just as surely as spring turns into summer, the kingdom of God will come, and it will happen very soon. Its first sign is the coming of the Son of Man into our lives — some glimpse of higher truth that lifts us above earthly concerns and inspires us with a vision of heaven. This is the kind of inspiration that gives us the power and the motivation to keep going, especially through dark times. This is the kind of inspiration that fills us with the hope that we are about to experience the coming of God’s kingdom into our lives. In fact, Jesus declares that this is indeed the case: “Assuredly,” He says, “this generation will by no means pass away till all things are fulfilled” (Luke 21:32). And He underscores this statement with a solemn promise: “Heaven and earth will pass away, but My words will by no means pass away” (Luke 21:33). ¹⁵

Jesus is speaking about how earthly concerns and imaginary ideas about heaven, based on self-centered desires, will pass away. His words, however, will not pass away as long as we remain steadfast in the truth that He teaches. As Jesus puts it, “Take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of life, and that day come on you unexpectedly…. Watch, therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man” (Luke 21:36).

The Son of Man, as we have mentioned, is the divine truth. When we have prepared our hearts to receive that truth, it comes as a blessing to lift us up above the cares of the world, and lighten our hearts with hope. This is why Jesus ends this lesson — His final lesson in the temple — with an exhortation to “watch and pray always.” This is, in fact, how Jesus began His lessons in the temple after His triumphal entry into Jerusalem. At that time, immediately after casting out the buyers and sellers, He said, “My house is house of prayer” (Luke 19:46).

A practical application

As Jesus concludes these lessons in the temple, it is noteworthy that His teachings begin and end with prayer. In the context of this episode, Jesus teaches us how we can make it through the darkest, most turbulent times in our lives. During these times, we can hold fast to the truth, praying that God will tear down the old Jerusalem in us, and build a New Jerusalem in its place. These are the times when we can pray, from a heart of love, saying, “Tear it down, Lord. Demolish the old Jerusalem in me. Build in me a New Jerusalem.” ¹⁶

फुटनोट:

324. And golden bowls full of incense, signifies confession from spiritual goods. This is evident from the signification of "golden bowls," which are also called "censers," and "incense pans," as being truths from good; for "bowls," like all containing vessels, signify truths, and "gold," of which they were made, signifies good, therefore "golden bowls" are truths from good. (That "vessels" signify truths, because truths serve good as recipient and containing vessels, see Arcana Coelestia 3068, 3079, 3316, 3318; also "the vessels of the altars," "of burnt offering," and "of incense," n. 9723, 9724; and that "gold" signifies good, above, n. 242 It is evident also from the signification of "incense," as being those things of worship that are done from spiritual good, or from the good of charity, and are therefore gratefully perceived. Such things are signified by "incense," because all things that are instituted in the Israelitish nation were representative of celestial and spiritual things; so also were the things relating to odor; things of pleasant odor represented pleasant perception, but those of unpleasant odor unpleasant perception. On this account incense was made of fragrant spices, myrrh, onycha, galbanum, and frankincense. Moreover, there is a correspondence between odor and perception, as can be seen from this, that in the spiritual world, where all things perceived by the senses correspond, the perceptive of good and truth is made sensible as fragrance from pleasant odors, and vice versa (respecting this see what is shown from experience, Arcana Coelestia 1514, 1517-1519, 1631, 4626, 4628, 4630, 4631, 5711-5717). From this it is that also in the common language of men, to smell means to perceive; for such expressions, like many others, have come into human discourse from correspondence; for the spirit of man is actually in the spiritual world, although man is not conscious of it. Moreover, the faculty of perception that man has, is what produces in his body the sense of smell, and this too from correspondence. But this is an arcanum that can with difficulty be credited, because it has been hitherto unknown. It is to be noted that this sweet smell or fragrance is produced by the good of love and charity, but by means of truth, not by good itself without truth, still less by means of the truth that is called truth of faith without good; for good without truth has nothing perceptive, neither has truth without good.

[2] "Incense" signifies those things of worship that are done from spiritual good, because spiritual good has its origin and existence from celestial good, which good is the good of love to the Lord from the Lord, and is therefore the very good of heaven, for that good is immediately from the Lord, and the Lord is with angels in that good as in what is His. This is even so far true that whether you say that the Lord is in them and they in the Lord, or that the Lord is with them in that good and they are in the Lord when in that good, it is the same. Spiritual good, which has its origin and existence from celestial good, is the good of charity towards the neighbor; worship from this good is what is signified by "incense." As all worship of the Lord comes from good, although through truths, and as there are two universal goods that make the heavens and distinguish them into two kingdoms, namely, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbor, therefore with the sons of Israel there were two altars, one for burnt offerings, the other for incense-offerings; the altar of burnt offering signifying worship from the good of celestial love, and the altar of incense worship from the good of spiritual love; thence it is clear what was represented by "incense."

[3] That this is so can be seen from passages in the Word where the two are mentioned. As in Moses:

Thou shalt make an altar to burn incense upon; and thou shalt overlay it with pure gold, and thou shalt put it before the veil that is over the ark of the Testimony, before the mercy-seat. And Aaron shall burn thereon incense of spices every morning, when dressing the lamps he shall burn it, and in making the lamps to ascend between the evenings he shall burn it, a perpetual incense before Jehovah in your generations. Ye shall make no strange incense to ascend thereon, nor burnt-sacrifice, nor meal-offering, nor drink-offering (Exodus 30:1-10).

That this "altar," and the "burning incense" upon it, signified worship from spiritual good, is evident from its having been placed in the tent of meeting without the veil, where also were the lamps; and the tent signified the Lord's spiritual kingdom; while that part of the tent that was within the veil signified the Lord's celestial kingdom, as can be seen from what is shown in Arcana Coelestia 9457, 9481, 9485) respecting the tent, in which was the table for the bread of faces, and in which was the altar of incense and the lampstand, also respecting the ark, in which was the Testimony, and upon which was the mercy-seat (n. 9457, 9481, 9485, 10545). It is there shown that the things that were in the tent without the veil, namely, the lamp stand, the altar of incense, and the table for the bread, signified such things as are of the spiritual kingdom, all of which have reference to spiritual good and its truth. The "table, upon which was the bread of faces," signified the reception of celestial good in spiritual good (See n. 9527); the "lampstand" with the "lamps" signified the spiritual itself of that kingdom (n. 9548, 9551, 9556, 9561, 9572, 9783); the "altar of incense" signified worship from spiritual good; and because worship from spiritual good was signified by burning incense upon that altar, and the spiritual itself by the "lampstand," it was commanded that Aaron should burn incense upon it every morning and evening, when he dressed the lamps. (But these things are more fully explained in Arcana Coelestia 10176-10213, where these particulars are treated of.)

[4] And because spiritual good has its origin and existence from celestial good (as was said above), not only was that altar placed near the veil that was over the ark, but it was also commanded that when Aaron should make atonement for himself and for his house, he should bring the incense within the veil, which signified the influx, communication, and conjunction of celestial good and spiritual good. Of this it is written in Moses:

When Aaron shall make an atonement for himself and for his house he shall kill the bullock of the sin-offering; and he shall take a censer full of burning coals of fire from off the altar before Jehovah, and his hands full of the incense of spices, and he shall bring it within the veil, that he may put the incense upon the fire before Jehovah; and the cloud of the incense shall cover the mercy-seat that is upon the Testimony, that he die not (Leviticus 16:11-13).

That "he should take fire from off the altar of burnt-offering," and "should put incense upon the fire," signified that spiritual good, which is the good of charity, has existence and proceeds from celestial good, which is the good of love to the Lord (that the "fire of the altar" signified that good, see Arcana Coelestia 4489, 6314, 6832, 9714, and elsewhere). This is why the fire for burning incense was not taken from anywhere else than from the altar of burnt-offering. When Aaron made atonement for himself and his house he was to burn the incense within the veil because Aaron as chief priest represented the Lord in respect to the good of love, and by his functions he represented the things that proceed from that good, all of which relate to spiritual good; spiritual good, unless it is from celestial good, is not good; except for this Aaron's function could not have been from the Divine, or could not have represented anything of the Divine; and this is why Aaron was threatened with death unless he did as he was commanded.

[5] For the same reason also Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven because they burnt incense from other fire than the fire of the altar of burnt-offering, which is offering worship from a love other than love to the Lord; respecting which it is thus written in Moses:

Nadab and Abihu, sons of Aaron, took each of them his censer and put strange fire therein, and laid incense thereon. Therefore fire went out from before Jehovah and devoured them, and they died, afterwards they were carried without the camp (Leviticus 10:1-5).

"They were carried without the camp" signified that their worship was not from heaven, because not from love to the Lord; for "the camp of the sons of Israel" represented heaven and the (See Arcana Coelestia 4236, 10038).

[6] Korah, Dathan, and Abiram, with their company, were swallowed up by the earth, although they took fire from the altar and burnt incense, because "their murmuring against Moses and Aaron" signified the profanation of the good of celestial love; for "Moses" and "Aaron" represented the Lord and "to murmur" (that is, to rebel) against the Lord and at the same time to perform holy offices, is profanation; but as they took the fire from the altar, that fire was cast out, and their censers were made into a covering for the altar; respecting which it is thus written in Moses:

Moses said to them that they should take fire and put it into their censers which was also done; but they were swallowed up (Numbers 16).

But afterwards it was commanded:

That they should gather up the censers, and scatter the fire hitherwards; and of the censers, which were of brass, they should make broad plates, a covering to the altar, because they had been sanctified (Numbers 16:37-38).

The censers had been sanctified by the "fire of the altar," which signified Divine celestial love.

[7] Because spiritual good, which is the good of charity towards the neighbor, derives its essence and soul from celestial good, which is the good of love to the Lord, therefore also "frankincense," which signifies spiritual good, was put upon the "bread of faces," which signified celestial good; as can be seen from these words in Moses:

And frankincense shall be put upon the bread of faces which is upon the table in the tent of meeting, that the bread may be for a memorial (Leviticus 24:7).

"That the bread may be for a memorial" signifies that the Lord may receive and give heed; for all worship of the Lord which is truly worship comes from celestial good through spiritual good; for spiritual good, which is charity towards the neighbor, is an effect of celestial good, for charity towards the neighbor is the performance of uses, and living a moral life from a heavenly origin (respecting which see Heaven and Hell 390, 484, 529, 530-535; and The Doctrine of the New Jerusalem 84-107), this, therefore, is spiritual good; while celestial good is looking to the Lord and acknowledging that every good and truth is from Him, and that from man, or from what is man's own, there is nothing but evil.

[8] That the incense was to be burned from no other fire than the fire of the altar of burnt-offering, which signified celestial good, which is the good of love to the Lord, is also evident from other passages, as in Moses:

When the congregation murmured against Moses and Aaron, and were attacked by the plague, then Aaron took fire from the altar, and put it in a censer, and placed incense on it, and he ran into the midst of them; and the plague was stayed (Numbers 16:41, 46-48, and also in Revelation 8:3-5).

[9] That "incense" and "frankincense" signify spiritual good, and "burning incense" worship acceptable because of that good, and therefore hearing and reception by the Lord, can be seen from the following.

In Isaiah:

A troop of camels shall cover thee, the dromedaries of Midian and of Ephah; all they from Sheba shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah (Isaiah 60:6).

Here the Lord's coming is treated of; the "troop of camels" and the "dromedaries of Midian and Ephah" signify the knowledges of truth and good in abundance; "all they from Sheba shall come" signifies from the knowledges of genuine truth and good (that "Sheba" signified such knowledges, see Arcana Coelestia 1171, 3240); "gold and frankincense," which they shall bring, signify worship from spiritual good that is from celestial good; "gold" signifying celestial good, and "frankincense" spiritual good. Because worship from these is signified it is said, "and they shall proclaim the praises of Jehovah;" "proclaiming the praises of Jehovah" signifying the proclamation of good tidings respecting the Lord, and worship of Him.

[10] In Matthew:

The wise men from the east opened their treasures, and offered gifts to the newborn Lord, gold, frankincense, and myrrh (Matthew 2:11).

"The wise men from the east" also signified those who are in the knowledges of truth and good; the worship of such from celestial good, spiritual good, and natural good is signified by "they offered gold, frankincense, and myrrh;" for "gold" signifies celestial good, "frankincense" spiritual good, and "myrrh" natural good. That these had such a signification was still known to many in the east, therefore they were also called "sons of the east," by whom in the Word those who are in the knowledges of truth and good are meant (See Arcana Coelestia 3249, 3762), for the knowledge of correspondences had remained among them; therefore that they might testify their joy of heart they offered such things as signified every good from first to last; and this is what was predicted in Isaiah, that they "were to come from Sheba, and bring gold and frankincense, and proclaim the praises of Jehovah" (of which just above).

[11] In Malachi:

From the rising of the sun even unto its going down My name shall be great among the nations; and in every place incense shall be offered unto My name, and a clean meal offering (Malachi 1:11).

"From the rising of the sun even unto its going down My name shall be great among the nations" signifies that the church and worship of the Lord shall be everywhere with those who are in good; "from the rising of the sun to its going down" signifying every place where there is good; "My name shall be great" signifying the acknowledgment and worship of the Lord; and "nations" signifying those who are in good; "incense shall be offered unto My name, and a clean meal offering" signifies the worship of the Lord from spiritual good, which is the good of charity towards the neighbor, and from celestial good, which is the good of love to the Lord; worship from spiritual good is signified by "incense offering," and from celestial good by "meal offering." (That a "meal offering" signifies that good, see Arcana Coelestia 4581, 10079, 10137)

[12] "Incense" and "meal-offering" have a like signification in David:

Give ear unto my voice when I call unto Thee. Let my prayers be accepted as incense before Thee; the lifting up of my hands as the evening meal-offering (Psalms 141:1, 2).

And in Isaiah:

Thou hast brought to Me the small cattle of thy burnt-offerings, and thou hast not honored Me with thy sacrifices. I have not made thee to serve by a meal-offering, nor wearied thee by frankincense (Isaiah 43:23).

As all worship of the Lord comes from spiritual good that is from celestial good, therefore the two, "meal-offering" and "frankincense" are mentioned separately in the letter, yet in the internal or spiritual sense they are to be understood conjointly, but the one from the other.

[13] So in Jeremiah:

They shall come from the cities of Judah, and from the circuits of Jerusalem, bringing burnt-offering and sacrifice, and meal-offering and frankincense (Jeremiah 17:26).

Here "Judah" and "Jerusalem" do not mean Judah and Jerusalem, but the Lord's church, which is in the good of love and in the doctrine of charity therefrom; worship from these is signified by "burnt-offering and sacrifice," also by "meal-offering and frankincense."

[14] Because "meal-offering" signified the good of celestial love, and "frankincense" the good of spiritual love, upon the meal-offering of fine flour were put oil and frankincense, as appears in Moses:

When a soul would offer the offering of a meal-offering unto Jehovah, fine flour shall be his offering, upon which he shall pour oil, and shall put upon it frankincense; and the priest shall take out of it his handful of the fine flour and of the oil thereof, with all the frankincense thereof, and he shall burn it for a memorial upon the altar (Leviticus 2:1-2).

This meal-offering was instituted because "fine flour" signifies genuine truth (See Arcana Coelestia 9995); and since this truth is from good, namely, from celestial good, and from consequent spiritual good, "oil and frankincense" were put upon it; "oil" signifying the good of celestial love, and "frankincense" the good of spiritual love; in the internal sense, the one from the other. There were also other kinds of meal-offerings that were prepared with oil that had a like signification.

[15] In Ezekiel:

Thou hast taken the garments of thy embroidery, and hast covered the images of the male, with which thou didst commit whoredom; and didst set My oil and My incense before them (Ezekiel 16:18-19).

This is said of Jerusalem, which signifies the church in respect to doctrine, here doctrine altogether perverted. The "images of the male," which "she covered with the garments of her embroidery, and with which she committed whoredom," signify the falsities that they made, by perverse interpretations, to appear as truths, thus they signify falsified truths, "garments of embroidery" meaning the knowledges of truth from the Word, and "to commit whoredom" meaning to falsify; to set My oil and My incense before them" signifies to adulterate both the good of celestial love and the good of spiritual love; and these are adulterated when the Word is applied to the loves of self and of the world.

[16] In Moses:

They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and a burnt-offering upon Thine altar (Deuteronomy 33:10).

This is the prophecy of Moses respecting Levi, by whom the priesthood is signified, and because the priesthood was representative of the Lord in respect to the good of love, both celestial and spiritual, therefore it is said, "they shall put incense in Thy nostrils, and a burnt-offering upon Thine altar;" "incense" signifying worship from spiritual good, and "burnt offering upon the altar" worship from celestial good; "in the nostrils" signifying to the perception.

[17] In David:

I will go into Thy house with burnt-offerings; I will pay my vows unto Thee. I will offer unto Thee burnt-offerings of fatlings, rams with incense (Psalms 66:13, 15).

"To offer burnt-offerings of fatlings" signifies worship from the good of celestial love; "to offer rams with incense" signifies worship from the good of spiritual love; "incense" and "ram" signifying that good.

[18] In Revelation:

Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incense, with the prayers of the saints, went up out of the angel's hand before God. Afterwards the angel took the censer and filled it with the fire of the altar and cast it into the earth (Revelation 8:3-5).

What this means will be told in the explanation of these words in what follows; here it need merely be said that "incense" signifies worship from spiritual good, which is the good of charity toward the neighbor. Such worship is signified also by "the prayers of the saints;" it is therefore said "that there was given unto him much incense, that he might offer it with prayers of the saints;" and then that "the smoke of the incense, with the prayers of the saints, went up before God." That the "prayers of the saints" signify worship from spiritual good will be seen in the next paragraph, so also what is meant by worship from spiritual good, or from the good of charity.

[19] In Isaiah:

A people that provoke Me to anger continually before My faces; that sacrifice in gardens, and burn incense upon bricks (Isaiah 65:3).

Here "sacrificing" and "burning incense" have the contrary signification, namely, worship from the falsities of doctrine that are from self-intelligence; "gardens" signify intelligence, here self-intelligence, and "bricks" falsities therefrom; "to sacrifice" and "to burn incense" signify worship. (That the ancients held Divine worship in gardens and groves in accordance with the significations of the trees therein, but that this was forbidden among the Israelitish nation, lest they should frame to themselves a worship from the selfhood [ex proprio], see n. 2722, 4552)

[20] In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the terebinth, because the shadow thereof is good, therefore your daughters commit whoredom, and your daughters-in-law commit adultery Hosea 4:13).

This describes worship from the love of self and from the love of the world, and from the falsities of doctrine therefrom; worship from the love of self is meant by "sacrificing upon the tops of the mountains;" worship from the love of the world, by "burning incense upon the hills;" and worship from the falsities of doctrine, by "sacrificing and burning incense under the oak, the poplar, and the terebinth;" the "top of the mountains" signifying celestial love, here the love of self; "hills" spiritual love, here, the love of the world; for the love of self is the contrary of celestial love, and the love of the world is the contrary of spiritual love; "the oak, the poplar, and the terebinth," signify the lowest goods of truth and truths of good of the natural man, here the evils of falsity and the falsities of its evil; "because the shadow thereof is good" signifies complacence; the falsifications of spiritual good therefrom are signified by "therefore your daughters commit whoredom," and the adulteration of celestial good by "your daughters-in-law commit adultery."

[21] In Jeremiah:

[According to] the number of thy cities were thy gods, O Judah; and according to the number [of the streets] of Jerusalem have ye set up altars, altars to burn incense unto Baal (Jeremiah 11:13, 17).

"Cities" here do not mean cities, nor "gods" gods, nor the "streets of Jerusalem" streets there; but "cities" signify the doctrinals of falsity; "gods" the falsities themselves; and the streets of Jerusalem the falsities of the doctrine of the church. "To set up altars, altars to burn incense unto Baal," signifies worship from the love of self and from the love of the world (as above). This nation did set up altars and burn incense to Baal; but as all things of their worship were representative, the things that were done according to the statutes were representative of things celestial and spiritual; consequently the things that were done contrary to the statutes were representative of things infernal; therefore by "altars set up to the gods," and by "incense offered to Baal," these contrary things are signified.

[22] In the same:

I will speak with them judgments upon all their evil, in that they have forsaken Me and have burned incense to other gods, and have bowed themselves down to the works of their own hands (Jeremiah 1:16).

"To burn incense to other gods," and "to bow themselves down to the works of their own hands," signifies worship from the falsities that are from self-intelligence; "other gods" meaning falsities, and the "works of their own hands" what is from self-intelligence.

[23] The like is signified by:

Burning incense to gods (Jeremiah 11:12; 44:3, 5, 8, 15, 18);

Likewise burning incense to graven images (Hosea 11:2);

And burning incense to vanity (Jeremiah 18:15);

The like as above is signified by burning incense to Baal (Jeremiah 7:9; Hosea 2:13);

Likewise by burning incense to Melecheth, or the queen of the heavens (Jeremiah 44:17-19, 21, 25).

"Melecheth of the heavens" signifies falsities in the whole complex.

[24] Moreover, "burning incense" signifies those things of worship that are perceived as grateful, and "incense" signifies spiritual good, because all things that were instituted in the Israelitish nation were representative of things celestial and spiritual; for the church with them was not as the church at this day, which is internal, but it was external; and the externals represented and thus signified the internal things of the church, such as were disclosed by the Lord in the Word of the New Testament; for this reason their church was called a representative church. The externals of that church consisted of such things in the world of nature as corresponded to the affections of good and truth in the spiritual world; consequently when those who were of that church were in externals in respect to worship, those who were in the spiritual world, that is, in heaven, were in the internals, and conjoined themselves with those who were in externals; it was in this way that heaven at that time made one with the men on the earth.

[25] From this it can be seen why there was a table for the bread in the tent of meeting, and why there was a lampstand with lamps, and an altar for incense. For "bread" represented and thence signified the good of love proceeding from the Lord, or celestial good; the "lampstand with lamps" represented and thence signified spiritual good and truth; and "incense" represented and thence signified worship; and because all Divine worship that is perceived as grateful is from spiritual good, therefore that good was signified by "incense." In order that this gratification might be represented the incense was made from fragrant spices, and this also from correspondence; for fragrant odors correspond to the pleasantnesses and delights that are in the thoughts and perceptions from the joy of spiritual love. For this reason incense corresponded to such things as are received as grateful by the Lord and perceived as grateful by angels. This gratification is solely from spiritual good, or from the good of charity towards the neighbor; for this good is celestial good, which is the good of love to the Lord in effect; for celestial good, which is the good of love to the Lord, is brought into effect solely through spiritual good, which is the good of charity toward the neighbor; consequently to be in this good and to exercise it is to love and worship the Lord. (What charity toward the neighbor is, and what it is to exercise it, see in The Doctrine of the New Jerusalem 84-107.)

[26] As the "oil" by which anointings were made signified celestial good or the good of love to the Lord, and "incense" signified spiritual good, or the good of charity towards the neighbor, and as the latter is from the former (as was said above), therefore in Exodus (chapter 30) the preparation of the anointing oil is first treated of, and immediately afterwards the preparation of the incense; the preparation of the anointing oil from verse 23 to 33, and the preparation of the incense from verse 34 to 38. And as the incense-offering is here treated of I will quote what is there commanded regarding the preparation of incense, namely:

Take unto thee fragrant spices, stacte, onycha, and galbanum; fragrant spices and pure frankincense, like quantity with like quantity shall it be. And thou shalt make it an incense, a perfume the work of the perfumer, salted, pure, holy; and thou shalt beat some of it very small, and put of it before the Testimony of the Tent of meeting, where I will meet thee; it shall be unto you the holy of holies. And the incense that thou makest ye shall not make in its quality for yourselves; it shall be unto thee holy to Jehovah. The man who shall make like unto it to smell thereof shall be cut off from his peoples (Exodus 30:34-38).

(But what these particulars signify, see Arcana Coelestia 10289-10310, where they are explained consecutively.) Here it may be said merely that frankincense was the primary ingredient, and the other three were added for the sake of their odor; therefore it is said of the frankincense, that "a like quantity with a like quantity it shall be," or as much of one as of the other; in like manner as with the anointing oil, in which the oil of the olive was the primary ingredient, and the other things in it were significative (Exodus 30:23-33). From this it is clear why frankincense has the same signification as incense when compounded, namely spiritual good.

[27] As the fragrances pertaining to odor correspond to spiritual pleasantnesses, or to the pleasantnesses arising from spiritual good, so also what is received by the Lord as most grateful is called an:

Odor of rest (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:15, 21; 8:28; 23:8, 13, 18; Numbers 15:3; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

In Ezekiel:

By the odor of rest I will be pleased with you (Ezekiel 20:41).

In Moses:

If ye will not walk in My precepts, but will go contrary to Me, I will not smell the odor of your rest (Leviticus 26:27, 31).

And in Hosea:

His branches shall spread, and he shall be as the honor of the olive, and his odor as that of Lebanon (Hosea 14:6).

This is said of Israel; "the honor of the olive" signifies celestial good, and "the odor of Lebanon" spiritual good, from its gratefulness. (That "honor" is predicated of celestial good, see above, n. 288; that the "olive" also signifies that good, see Arcana Coelestia 9277, 10261; that "odor" signifies what is perceived as grateful according to the quality of love and faith, n. 1514-1519, 3577, 4624-4634, 4748, 5621, 10292; that the "odor of rest" signifies the perceptive of peace, n. 925, 10054; what this is see in the work on Heaven and Hell 284-290.)