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

Note a piè di pagina:

629. Rise, measure the temple of God, and the altar, and them that worship therein, signifies that he should explore the church, what is its quality in respect to the reception of Divine truth and Divine good, and thence in respect to the worship of the Lord. This is evident from the signification of "to measure," as being to explore what the quality of a thing is (of which presently); from the signification of "temple," as being in the highest sense the Lord's Divine Human in relation to Divine truth, and in a relative sense heaven and the church in respect to Divine truth proceeding from the Lord (of which above, n. 220); from the signification of "altar," as being in the highest sense the Lord's Divine Human in relation to divine good, and in a relative sense heaven and the church in respect to Divine good proceeding from the Lord (of which also above, n. 391, 490, 496); and from the signification of "them that worship," as being worship. "They that worship" signifies the worship of the Lord, because worship consists in the adoration of the Lord, and because in the spiritual sense nothing of person is meant, but only the thing abstracted from persons (of which see above, n. 99, 100, 270, 325, 625); this is why "they that worship" signifies adoration and worship. From this it can be seen that "Rise, measure the temple of God, and the altar, and them that worship therein," signifies to explore the church, what is its quality in respect to the reception of Divine truth and Divine good proceeding from the Lord, and thence in respect to worship.

[2] Evidently "to measure" in the spiritual sense does not mean to measure, for it was commanded to measure not only the temple and the altar, but also them that worship therein; therefore "to measure the temple and the altar" must involve that which is signified by their measures, thus that which is signified by the "length," the "breadth," and the "height," for the expression "to measure them that worship in the temple," cannot be used unless "to measure [trientali]" signifies to explore the quality of the persons or of the thing.

[3] That "to measure" signifies to explore the quality of a thing, and to designate it, can be seen from the passages in the Word where "to measure" and "measures" are mentioned, as in the following in Ezekiel:

The man that had the line of flax and the measuring reed in his hand measured the building, likewise the threshold of the gate, the porch of the gate in the house, the porch of the gate from the house, the door of the gate, the gate from the roof of the bedchamber, and many other things which he measured as to breadth, length, and height (Ezekiel 40:3, 5, 6, 8, 11, 13, 17, et seq.);

and afterwards:

He measured the temple, the lintel over the door, the wall of the house, and the house itself, as to breadth and length (Ezekiel 41:1-5, 13, 14, 22);

again:

He measured the inner court, and the things of that court (Ezekiel 42);

finally:

He measured the altar and the things of the altar (Ezekiel 43:13, et seq.).

Moreover, the measures were designated in numbers, that is, how many reeds, how many cubits, and how many palms; which shows that "to measure" these does not mean to measure but to designate the quality of the thing, and this is designated by the several things measured, namely, the "building," the "gate," the "porch," the "temple," the "upper lintel," the "wall," the "court," and the "altar." "The building, the house, and the temple," signify the church; "the door and the gate" signify truth that introduces; and "the porch and court" signify all things that are without the church and yet look to it, and these are all things with the man of the church that are in his natural man; for the church itself with man is in the internal or spiritual man or mind, thus inwardly with him; while all things that are in the external or natural man or mind, thus that reside without, correspond to the things that are of the church itself, which, as was said, are in the internal or spiritual man or mind. These external things are what are signified by the "porch" without the house, and by "the court." What the qualities of these things were to be is here designated by measures and numbers; for these chapters treat of the Lord's church that was to come, and that is called the internal church, and this is thus described. Anyone can see that such measurements would be of no account unless each measurement signified something; but what each signifies can be seen from the signification of the thing measured, and its quality from the signification of the measure as expressed in number.

[4] There are only three things that are measured, namely, breadth, length, and height; and "breadth" signifies the truth of the church, "length" the good of the church, and "height" both of these as to degrees; the degrees of truth and good are the quality of truth and good as interior or higher and as exterior or lower. Such is the signification of these three dimensions, because breadth is predicated of heaven from south to north, and length from east to west, and height from the third heaven which is in things highest to the first heaven which is in things lowest. And as those in heaven who dwell from south to north are in the truths of doctrine, so "breadth" signifies the truth of heaven or of the church; and as those who dwell in heaven from east to west are in the good of love, so "length" signifies the good of heaven or of the church; and as those who dwell in the third heaven, who are the most wise, are in things highest, while those who dwell in the first heaven, who are relatively simple, are in things lowest, so "height" signifies wisdom and intelligence as to their degrees. These things therefore are what are designated by measurements in general.

[5] In the same:

Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities, and may measure the form when they have been ashamed of all things that they have done; the form of the house and the arrangement thereof, and the goings out thereof and the comings in thereof, and all the forms thereof, also teach them all the statutes thereof, and all the arrangements thereof, and all the laws thereof, and write them before their eyes, that they may keep all the form thereof and all the statutes thereof, and do them (Ezekiel 43:10, 11).

That "to measure the temple" or "house" signifies to investigate and explore what is the quality of the church in respect to truth and good, can be seen from its being said "that they may measure the form of the house, the goings out and the comings in thereof;" also "that they may keep all the form thereof;" which cannot mean the form of the temple merely in respect to form, but in respect to those things that are signified by the temple; for it is added "that they may be ashamed of their iniquities that they have done," which signifies shame for departing from the laws and statutes of the church; therefore it is added, "that he may teach them all the statutes thereof, all the descriptions, ¹ and all the laws thereof;" which shows that the "temple" signifies the church with its truths and goods, for these are the things that are to be kept, and this is signified by "keeping all the form of the house" or "temple." The "temple" signifies in the Word the church in respect to truth, and "the house of God" the church in respect to good; for the temple was of stone, but the house of God in ancient times was of wood; and "stones" signify truths, and "wood" signifies good.

[6] In Zechariah:

I lifted up mine eyes and saw, and behold a man in whose hand was a measuring line; and I said, Whither goest thou? And he said unto me, To measure Jerusalem, to see how great is the breadth thereof, and how great is the length thereof; and he said Jerusalem shall inhabit the suburbs by reason of the multitude of men and beasts in the midst of it (Zechariah 2:1, 2, 4).

This is said of the Lord's coming and of the establishment of a New Church by Him, as can be seen from verses 10 and 11 of the same chapter. "Jerusalem" signifies that New Church, and "to measure" it signifies to explore and thus to know what and how great it will be; "breadth" signifies the truth of its doctrine, and "length" the good of its love (as just above); therefore it is said "To measure Jerusalem, to see how great is the breadth thereof, and how great is the length thereof." Evidently "Jerusalem" here means the church, and not the city Jerusalem, for about the time of the Lord's coming Jerusalem was not so great and such as is here described, that is, that "Jerusalem should inhabit the suburbs by reason of the multitude of men and beasts in the midst of it;" but this means the multitude of the nations that will be added to the church, "Jerusalem, in the midst of it," signifying the church consisting of those who will receive interiorly the Divine proceeding from the Lord, and "suburbs" the church consisting of those who will receive it exteriorly. For the church of the Lord is internal and external; in the internal church are those who are in intelligence and wisdom, and thus in the higher heavens, but in the external church are those who are in knowledges and cognitions of truth and good from the Word, and in no interior intelligence and wisdom, and who are therefore in the lower heavens; the former are called spiritual, the latter spiritual-natural, and the spiritual are meant by those who are "in the midst of Jerusalem," and the spiritual-natural by those who are "in the suburbs." "Men and beasts" mean those who are in intelligence and thence in the good of life, "men" those who are in intelligence, and "beasts" those who are in the natural affection of good, and thus in the good of life.

[7] Like things are signified by these words in Revelation:

The angel who talked with me had a golden reed, to measure the city the New Jerusalem, the gates thereof and the wall thereof; and he measured the wall, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Revelation 21:15, 17).

Here, too, "the New Jerusalem" means a New Church, and the "city" its doctrine, "its wall" signifies Divine truth defending, the number "one hundred and forty-four" signifies all truths and goods in the complex; this number is said to be "the measure of a man, that is, of an angel," which could not be said unless "measure" signified quality. But this will be explained in its proper place hereafter.

[8] In Ezekiel:

When the man went out toward the east, in whose hand was the line, he measured a thousand by the cubit, then he made me to pass through the waters, the waters were to the ankles; again he measured a thousand and made me to pass through the waters, waters to the knees; and he measured a thousand and made me to pass through the waters, waters to the loins; again he measured a thousand, it was a river that I could not pass through because the waters were high, waters of swimming, a river that was not passed through. And behold, on the bank of the river were many trees on this side and on that side; and every living soul that creepeth, and whithersoever the river cometh, shall live; whence there is much fish (Ezekiel 47:3-5, 7, 9).

This describes how intelligence, which those have who are of the church, increases by the reception of Divine truth proceeding from the Lord. Divine truth proceeding from the Lord is signified by "the waters issuing from under the threshold of the house towards the east, and going down from the right side of the house from the south of the altar," as is said in verse 1 of this chapter; the "east" signifies love to the Lord, since the east in heaven is where the Lord appears as a sun; and thence the "right side" is where Divine truth is received in the greatest light, and that side is called the south; therefore it is added "from the south of the altar." How intelligence increases by the reception of Divine truth proceeding from the Lord is described by the "waters" which the prophet passed through, which first reached "to the ankles," afterwards "to the knees," then "to the loins," and at length were so high that they "could not be passed through;" "the waters to the ankles" signify such intelligence as the sensual and natural man has, for "ankles" signify what is sensual and natural; "the waters to the knees" signify such intelligence as the spiritual-natural man has, for "knees" signify what is spiritual-natural; "the waters to the loins" signify such intelligence as the spiritual man has, for the "loins" signify the marriage of truth and good, which is spiritual; "the waters that could not be passed through" signify celestial intelligence, which is called wisdom, such as the celestial man or an angel of the third heaven has; and because this is ineffable, it is said to be "a river that could not be passed through," and because it is far above the natural man, these waters are called "waters of swimming."

The "river" which is from these waters signifies intelligence and wisdom; the cognitions of truth and good and also perceptions are signified by "many trees on the bank of the river on this side and on that side," "trees" signifying cognitions and perceptions; life therefrom to all things in the natural man, both cognitions and knowledges, is signified by "every living soul that creepeth shall live," and by "there shall be much fish," "the soul that creepeth" and "the fish" signifying the things that are in the natural man, which are called cognitions from the Word, also natural knowledges [scientiae] whereby spiritual things are confirmed, and "to live" signifying the influx of the Lord into these cognitions and knowledges through the spiritual man and his intelligence. (That "waters" signify the truths of doctrine from the Word, through which comes intelligence, see above, n. 71, 483, 518.)

[9] In Habakkuk:

He stood and measured the earth; He saw and drove asunder the nations; for the mountains of eternity were scattered, the hills of the age did bow, His goings are of an age (Habakkuk 3:6).

This is said of visitation and the Last Judgment by the Lord when He should come into the world. "He stood and measured the earth" means exploring at that time of what quality the church is, "to measure" signifying to explore, and "the earth" the church; "He saw and drove asunder the nations" signifies the casting down into hell of all who are in evils and in falsities therefrom, "to drive asunder" signifying to cast into hell, and "nations" those who are in evils and in falsities therefrom; "the mountains of eternity were scattered" signifies that the celestial church, such as was with the most ancient people, who were in love to the Lord, had perished, "the mountains of eternity" signifying that church and that love; "the hills of the age did bow" signifies that the spiritual church perished, such as was with the ancient people after the flood, who were in love towards the neighbor, "the hills of the age" signifying that church and that love; "His goings are of an age" signifies according to the state of the church at that time, which was a perverted state.

[10] In Isaiah:

Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure [trientali], and weighed the mountains in a scale, and the hills in a balance? (Isaiah 40:10, 12)

This, too, is said of the Lord and of Divine truth, from which are heaven and the church, and from which is wisdom. The Lord's coming, and the arrangement of all things in the heavens by Him from His own power at that time, is signified by "Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him," "His arm that shall rule" signifying His own power. The arrangement of all things in the heavens by His own power by means of Divine truth, is signified by "Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance?" "To measure waters" signifies to define Divine truths; "to mete out the heavens with a span" signifies thence to arrange the heavens; "to embrace the dust of the earth in a measure [trientali]" signifies to arrange lower things; "the hollow of the hand," "the span," and "the measure" have a similar signification as "measures" and also the "hand," namely, the quality of a thing and one's own power; "to weigh the mountains in a scale and the hills in a balance" signifies to subordinate and equilibrate all things, "scale and balance" signifying right equilibration, and "mountains and hills" the higher heavens, "mountains" meaning those heavens which are in love to the Lord, and "hills" those which are in charity towards the neighbor (as above).

[11] In Job:

Where wast thou when I founded the earth? Declare, if thou knowest understanding. Who determined the measures thereof? if thou knowest; and who stretched out the line upon it? upon what are its bases sunk? who laid the cornerstone thereof? (Job 38:4-6)

The "earth" here means the church; "to found it" and "to determine its measures" signify to establish it and to define its quality, "measure" meaning the quality of a thing; "to stretch out the line upon it" signifies to maintain it in its quality; "upon what are its bases sunk? and who laid the cornerstone thereof?" signifies to found it upon those things that are in the natural man, the "cornerstone" meaning the truth of the natural man, which is called true knowledge, upon which the truth of the spiritual man or spiritual truth is founded.

[12] In Jeremiah:

If these statutes shall depart from before Me, the seed of Israel also shall cease from being a nation before Me all the days. If the heavens shall be measured upwards, and the foundations be searched out downwards, I also will reject all the seed of Israel because of all that they have done (Jeremiah 31:36, 37).

"Statutes" signify here all the things of the church that were commanded to the sons of Israel, thus all things of worship; if they do not keep these there will be no church among them, is what is signified by "If these statutes shall depart from before Me the seed of Israel also shall cease from being a nation before Me all the days," "Israel" signifying the church, and "the seed of Israel" the truth of the church; and that although a new heaven and a New Church will come into existence, yet there will be nothing of heaven and the church with that nation, is signified by "If the heavens shall be measured upwards, and the foundations shall be searched out downwards, I also will reject all the seed of Israel because of all that they have done."

[13] "To mete" and "to measure" signifies to define and determine what a thing is, also to explore it, because "measure" signifies what a thing is, or quality. That this is the signification of "measure" can be seen from the following passages. In Revelation:

The angel measured the wall of the city New Jerusalem, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Revelation 21:17).

It is clearly evident that here "measure" signifies the quality of the thing that is meant by "the wall of the city New Jerusalem;" for what else could be meant by "the measure of the wall, a hundred and forty-four cubits, being the measure of a man, that is, of an angel"? In Matthew:

Judge not that ye be not condemned ² for with what judgment ye judge ye shall be judged, and with what measure ye measure it shall be measured to you (Matthew 7:1, 2).

In Luke:

Judge not that ye be not judged; condemn not that ye be not condemned; remit and it shall be remitted to you; give and it shall be given to you, good measure, pressed down, shaken together, and running over, shall they give into your bosom; for with what measure ye measure they shall measure to you again (Luke 6:37, 38). This may be seen explained in the work Heaven and Hell 349.

And in Mark:

With what measure ye measure it shall be measured to you again; and to you that hear, more shall be added. Whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he hath (Mark 4:24, 25).

[14] Thus charity towards the neighbor, or the spiritual affection of truth and good, is described, namely, that in the measure and after the manner that anyone is in such charity or in such affection in the world, so he comes into it after death. That we should not think evil of good and truth is meant by the words, "Judge not that ye be not judged, and condemn not that ye be not condemned;" to think evil of what is evil and false is permitted to everyone, but not of good and truth, for these in the spiritual sense are the neighbor. Because it is charity toward the neighbor that is meant it is added, "Remit and it shall be remitted to you, give and it shall be given unto you." That the spiritual affection, which is called charity, will continue after death according to its measure and quality, is meant by "With what measure ye measure it shall be measured to you again;" and that this measure and quality will be infilled to eternity is meant by "to you that hear a measure shall be added," also by "good measure, pressed down, shaken together, and running over, shall be given into your bosom," "measure" here meaning the measure and quality of affection or charity, which will be increased to eternity within or according to its degree in the world (See as above in the work Heaven and Hell 349).

That this will come to pass with those who practice charity is meant by "to you that hear more shall be added," "those that hear" signifying those who obey and do. That "to love the neighbor" is to love what is true and good, likewise what is sincere and just, may be seen in the New Jerusalem and its Heavenly Doctrine (n. 84-106). That no other thought or judgment is here meant than concerning the spiritual life of another can be seen from this, that it is permissible to everyone to think about the moral and civil life of another, and to judge of it; without such thought and judgment concerning others no civil society could subsist; therefore "not to judge and condemn" signifies not to think evil of the neighbor spiritually understood, that is, of his faith and love, which belong to man's spiritual life, for these lie concealed in his interiors, and therefore are unknown to anyone except the Lord alone.

[15] In John:

He whom the Father hath sent speaketh the words of God, for not by measure hath God given the spirit unto Him (John 3:24).

The "spirit" that God giveth signifies Divine truth, and intelligence and wisdom therefrom; "not by measure" signifies above every measure and quality of men, therefore infinitely, for the infinity that belongs to the Lord is without measure or quality, for measure and quality are properties of the finite, since measure and quality determine what is finite and set limits to it, but what is without limit is infinite. From this it follows that "measure" also here signifies quality, since "not by measure" signifies not predicating what a thing is, or its quality.

[16] In David:

Make known to me, Jehovah, my end, and the measure of my days what it is, that I may know how transitory I am; behold Thou hast given my days as handbreadths, and my time is as nothing before Thee (Psalms 39:4, 5).

It appears as if by these words times of life only are meant, the limit of which he wishes to know, and that these times pass away quickly; but in the spiritual sense times are not meant, but states of life instead; so "Make known to me, Jehovah, my end, the measure of my days what it is," signifies that he might know the state of his life and its quality, thus what kind of life he would continue in. "Behold Thou hast given my days as handbreadths" signifies that it is of very little consequence what the state of one's life is; "and my time is as nothing before Thee" signifies that the state of one's life is of no value; for "time and day" signify states of life in respect to truth and good, and thence in respect to intelligence and wisdom; so it is here meant that all these, so far as they are from oneself, are of no value. That there is such a meaning in these words cannot be seen by those who think only naturally, because natural thought cannot be separated from the idea of time. But spiritual thought, like that of angels, has nothing in common with time or space or with person.

[17] As "measures" signify the quality of a thing, it is clear what is signified:

By the house of measures (Jeremiah 22:14);

By the portion of measures (Jeremiah 13:25);

Also by men of measures (Isaiah 45:14);

where "measures" signify quality in the whole complex. In Moses:

Ye shall not act perversely in judgment, in measure, in weight, or in dimension; balances of justice, stones of justice, an ephah of justice, and a hin of justice, shall ye have (Leviticus 19:35, 36).

In the same:

Thou shalt not have in thy bag divers stones, great and small; thou shalt not have in thy house divers ephahs, great and small; a perfect and a just stone shalt thou have, a perfect and a just ephah shalt thou have (Deuteronomy 25:13-15).

And in Ezekiel:

Ye shall have balances of justice, and an ephah of justice, and a bath of justice (Ezekiel 45:10).

That these measures and these weights signify the estimation of a thing according to the quality of truth and good may be seen above n. 373.

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