Recognizing the Messiah

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1. And the Pharisees and Sadducees coming, tempting, asked Him to show them a sign from heaven.

2. And He answering said to them, “When it is evening, you say, [There will be] serenity, for the heaven is red;

3. And in the morning, Today [will be] a winter storm, for the heaven is red, being gloomy. Hypocrites! you indeed know how to discern the face of the heaven, but the signs of the time you cannot [discern].

4. A wicked and adulterous generation seeks a sign, and there shall no sign be given it, except the sign of the prophet Jonah.” And leaving them He went away.

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In the previous episode, Jesus fed four thousand people with seven loaves and a few fish. That miracle had taken place on a mountaintop in the land of the gentiles. Now, as this next episode begins, Jesus has returned to the land of Israel. The setting is on the western shore of the Sea of Galilee in the region of Magdala. It is here that the religious leaders confront Jesus again. This time they ask Him for “a sign from heaven” (16:1). They are either unaware of the miracles that Jesus has been performing, or they are unconvinced.

This pictures something that can take place in each of us. We either forget or are unaware of the miraculous ways that God changes our state, lifting us out of sadness and despair, even without changing our outer circumstances. And yet, we, too, can remain unaware or unconvinced of the Lord’s miraculous ability to renew our minds and revive our souls.

Aware that the religious leaders are still seeking to discredit Him, Jesus says, “When evening comes, you say, ‘The weather will be serene, for the sky is red.’ And in the morning, you say, ‘Today there will be stormy weather, for the sky is red and gloomy.’ Hypocrites. You indeed know how to interpret the face of the sky, but you cannot interpret the signs of the times” (16:2-3).

By these words, Jesus suggests that these religious leaders are able to accurately forecast the weather, but are unable to understand spiritual reality. Foreseen by the prophets, and foretold in their scriptures, the Messiah had come and was now standing in their very midst, but they could not see it. This long-awaited event, far more significant than any weather forecast, is now taking place before their very eyes. And yet, as Jesus said in the previous chapter, they are “blind leaders of the blind” (15:14). In other words, they refuse to see what they do not want to see. In this case, their self-serving desire to remain in power prevents them from realizing that Jesus, who is standing before them, is the fulfillment of ancient prophecy.

The situation is not unlike our own. Absorbed in materialistic concerns about our future, we study weather forecasts, political trends, and stock market predictions, unaware of the many miracles taking place in the present moment. In this regard, we are like the religious leaders who are adept at predicting the weather but are unable to see Jesus as the promised Messiah. Their inability to see past their self-righteousness has blinded them to the divine truth that stands before them. We, too, are sometimes blind to the miraculous ways the Lord is leading us from moment to moment, giving us what to think and what to feel while inspiring noble actions. In the words of sacred scripture, this secret leading is called “our daily bread.”

These more interior signs of God’s working are not what the religious leaders are seeking. They want external signs, signs of great power, signs that Jesus has truly been sent from heaven. And yet, Jesus has already performed numerous miracles. The religious leaders, however, were quick to minimize, discount, and explain away those miracles. For example, when Jesus cast out demons, the religious leaders claimed that His power to do so was from the devil (see 9:34 and 12:24). In other words, because the religious leaders were already determined to destroy Jesus, there is nothing more He can do for them. No sign will convince them that Jesus is indeed the Messiah.

Moreover, it is contrary to divine order to persuade a person by force. While external signs and miracles can temporarily compel belief, God compels no one. Each of us is kept in freedom so that we may freely choose to reject or accept Jesus. And we accept Him when we live according to His teachings, believing that He alone can give us the power to do so. If we do this, internal miracles will surely take place. A heart of stone can become a heart of flesh. As it is written in the Hebrew scriptures, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezekiel 36:26). ¹

In the process we become increasingly connected to the Lord. This process is called regeneration. It is the conscious laying down of our old life, so that we can be reborn to new life. There is no other way, and there is no external “sign” that can prove this inner reality for us. As Jesus says, “A wicked and adulterous generation seeks after a sign. But no sign will be given to it except the sign of the prophet Jonah” (16:4). ²

As we have mentioned previously, the “sign of the prophet Jonah” is our individual experience of regeneration as we strive to live according to the teachings of our religion (see 12:39). To the extent that we do this, we begin to notice subtle but significant changes in our character — changes that can only be experienced by those who strive to live their religion. ³

As we grow from infancy, to childhood, to adulthood, the gradual changes in our physical appearance are only observable over time. Meanwhile, the many changes that are taking place in our inner, spiritual character are less visible. These changes in character pertain to changes in our understanding and changes in our affections as we grow wiser and more loving. As long as we continue to learn and persevere in applying what we learn to life, our spiritual character can continue to grow throughout all eternity. ⁴

Along the way, there are wonderful signs that progress is taking place. Some of these might include a heightened desire to learn truth and apply it to one’s life, an increased sensitivity to the needs of others, a forgiving attitude, a patient disposition, a growing ease at admitting mistakes, a greater depth of contentment, a softened heart, a growing ability to see the goodness in others, frequent expressions of gratitude, and an increasing ability to accept outcomes whether or not they are in our favor. These, and so many more, are the “signs of the prophet Jonah” (16:4).

In the final analysis, religion is not something merely to be believed — it must be lived. If we wait to have its validity proven in any other way, for example, by waiting for external miracles, we will wait in vain. If the religious leaders had truly practiced their religion, living by the spirit of God’s law and not just the letter of the law, they would have had all the signs they needed. Through living a deeply spiritual life, the religious leaders would have evolved to the point where they would have recognized Jesus as the Messiah.

But this was not the case. They would not — and therefore could not — see beyond their own prejudices and preconceptions. As a result, there was very little that Jesus could do for them. So, “He left them and departed” (16:4). ⁵

A practical application

For the most part, the Lord’s work of regeneration goes on within us secretly, beyond our conscious awareness. Even so, we are granted glimpses of the gains we have made along the way. When faced with disappointment, delay, loss, or failure, how long does it take you to recover? As a practical application, notice how you respond when things do not happen as quickly as you might like, or when you are interrupted, or when your plans are upset. First, notice and resist the old patterns of complaint, criticism, and blame. Then, choose to respond in new ways — that is, in ways that reflect higher thoughts and more benevolent affections. As you continue to practice this spiritual discipline, trusting that the Lord is with you, notice how your patience continues to grow, and how quickly you are able to rise above upsetting circumstances. These tiny resurrections are the “signs of the prophet Jonah” taking place in you. ⁶

More Than Enough

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5. And when His disciples were come to the other side, they had forgotten to take bread.

6. And Jesus said to them, “See ye and beware of the leaven of the Pharisees and of the Sadducees.”

7. And they reasoned within themselves, saying, “[It is] because we have not taken bread.”

8. And Jesus, knowing, said to them, “Why do you reason within yourselves, [O you] of little faith, because you have not taken bread?

9. Do you not yet consider, neither remember the five loaves of the five thousand, and how many baskets you took?

10. Neither the seven loaves of the four thousand, and how many baskets you took?

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After His departure from the religious leaders, Jesus and His disciples cross the sea and travel to a remote area near Caesarea Phillipi, about twenty-five miles north of the Sea of Galilee. As they arrive at this new location, the disciples realize that they have forgotten to take bread. In response, Jesus says, “Take heed and beware the leaven of the Pharisees and Sadducees” (16:6). Confused by Jesus’ words, the disciples are thinking, “This is because we have forgotten to take bread” (16:7). Knowing their thoughts, Jesus says, “O, you of little faith, why are you thinking that you have no bread?” (16:8).

Jesus then reminds them of the two previous miracles involving bread. As Jesus says, “Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered?” (16:9-10).

Jesus’ point is a simple one. Instead of being men of “little faith,” they should be men of great faith. That is, they should be men who remember all that Jesus has done for them, all that Jesus can do for them, and all that Jesus will do for them. If they could do this, they would not be worrying about a shortage of bread.

More deeply, physical bread corresponds to spiritual nourishment, especially the love that ceaselessly flows in from God. Therefore, as long as we are living according to the Lord’s teachings, we will never run out of bread — that is, we can never run out of God’s love and wisdom. That’s because the supply is infinitely more than we can use, as represented by the left-over fragments in the baskets. ⁷

This is also what is meant in the Lord’s Prayer when we say, “Give us this day our daily bread” (6:11). In the spiritual sense, these words are a humble plea that the Lord might fill us with what to think and what to feel in every moment, even now, and throughout eternity. ⁸

A practical application

When the disciples realized that they had forgotten to bring bread, Jesus used this as an opportunity to teach a deeper lesson about reliance on Him. In reminding the disciples of the two preceding miracles during which He provided enough bread to feed thousands of people, Jesus was reassuring them that they have nothing to worry about as long as He is present. The case is similar for each of us. There are times when it might feel as though we have run out of love and compassion. Perhaps some difficult situation has stretched us to the limit, and we cannot show any more love. This is the time to remember that God’s love is always available in abundance. He gives us what to think and what to feel every moment. As a practical application, then, be aware of those times when it seems that you have run out of patience, run out of tolerance, and run out of compassion. You might be telling yourself something like, “I can’t do this anymore” or “This is really getting on my nerves” or “I have reached my limit. There’s nothing left.” Do not succumb to these negative thoughts. Instead, remember that the Lord is present to supply as much love and wisdom as you need. Pray for His love to enter your heart, knowing that He is capable of supplying all that you need and more.

The Leaven of the Pharisees and Sadducees

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11. How do you not consider that [it was] not concerning bread [that] I said to you, you should beware of the leaven of the Pharisees and Sadducees?”

12. Then they understood that He did not say they should beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

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It is at this point that Jesus tells the disciples that He is not speaking about physical bread. As Jesus says, “How is it that you fail to understand that I was not talking to you about bread, but to beware the leaven of the Pharisees and Sadducees?” (16:11). It is then that they understand the deeper meaning of Jesus’ words. As it written, “Then they understood that He was not telling them to guard against the leaven used in bread, but against the teaching of the Pharisees and Sadducees” (16:12).

When Jesus warns His disciples to beware the leaven of the Pharisees and Sadducees, He is referring to the false teachings and religious practices that were prevalent at that time. For example, people were taught to believe that their sins could only be forgiven through temple sacrifices. This encompassed a wide range of offerings including the sacrifice of bulls, oxen, goats, sheep, and doves. The most famous example is the story of the scapegoat upon whom the sins of the people were placed before it was driven off into the wilderness. This event, known as the Day of Atonement, or Yom Kippur, was considered the holiest event of the year (see Leviticus 16:8-10).

Jesus, however, came to teach that true sacrifice is about giving up negative attitudes, leaving behind false beliefs, letting go of addictive desires, and abandoning destructive behaviors. In God’s coming kingdom, these would be the forms of true sacrifice. In that kingdom sins could only be forgiven by identifying them, acknowledging them, praying for the power to turn away from them, and starting a new life. The prophet Micah referred to this when he said, “He has shown you, O man, what is good. And what does the Lord require of you? To act justly, and to love mercy, and to walk humbly with your God” (Micah 6:8). ⁹

The Pharisees and Sadducees also taught that revenge and retaliation had their proper place in human affairs. As long as the amount and severity of the retribution did not exceed the original offense, people had a right to retaliate. As it is written in the Hebrew scriptures, “A man who injures his neighbor is to be injured in the same manner: a broken bone for a broken bone, an eye for an eye, a tooth for a tooth. Just as he injured the other person, the same must be inflicted on him” (Leviticus 24:20).

Jesus, however, came to teach a very different message. As He said when He delivered the Sermon on the Mount, “You have heard that it was said, ‘An eye for eye, a tooth for a tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also…. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (5:38-39; 44).

As we explained in chapter five, “turning the cheek” is something we do internally when our beliefs are being attacked. While these attacks can come through other people, they can also come through unseen spiritual forces that endeavor to destroy our faith in God and undermine our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we remain steadfast in what we know to be true.

At such times, we know that no words spoken, whispered, or insinuated can possibly hurt us or destroy our faith. As long as we don’t let evil draw us into the fight, we are under God’s protection. As long as we remain in the Lord’s goodness and truth, evil can do us no spiritual harm. Therefore, we need not resist it. ¹⁰

A third false teaching, still prevalent today, is the idea that if we are obedient to God’s commands, He will bless our lives with material success, whether it be physical health, great possessions, or victory over our enemies. Sometimes referred to as the “prosperity gospel,” this idea is based on a strictly literal interpretation of the Bible. As it is written in the Hebrew scriptures, “If you walk in My statutes and observe my commandments and do them, I will give you rain in its season, the land shall yield its crops, and the trees their fruit…. You shall eat bread to the full and dwell safely in the land…. You shall pursue your enemies, and they shall fall by the sword before you” (Leviticus 26:3-4; 5-8).

When taken literally, teachings like this serve to support the idea that riches and good health are signs of God’s blessing and approval, while poverty and sickness are signs of God’s cursing and condemnation. But Jesus came to teach a different message. As He said in His Sermon on the Mount, “He makes His sun rise on the evil and on the good, and He sends rain on the just and on the unjust” (5:45).

In other words, God loves all equally and with equal measure. His love, represented by the sun, is available to everyone at all times, regardless of whether they are good or evil. And His truth is equally available to all, even as the rain falls on the just and the unjust. If we do not receive God’s love and truth, it is because we have turned away from God, not because God has turned away from us. If we choose to live a life contrary to His will — that is, a life that is unable to receive what God continually desires to give us — we cannot receive the true blessings of heaven. These blessings are not about wealth, victory over natural enemies, or physical prosperity. Rather, they are about the riches of spiritual truth, victory over spiritual enemies, and the peace that comes when we trust in God.

These are just a few of the false teachings of the Pharisees and Sadducees. We could also mention their false teachings about God’s wrath, their concern for the letter of the law rather than its spirit, the idea that they were a chosen people while all others were held in contempt, and their insistence that Jesus was a dangerous radical rather than the Messiah Himself. All these, and many more, were among the false teachings of the Pharisees and Sadducees.

Beyond their false teachings, Jesus also had much to say about the arrogant, contemptuous attitudes of the religious leaders. When they complained that Jesus’ disciples did not wash their hands before eating, Jesus called them hypocrites who praise God with their lips while their heart is far from Him (see 15:8). Jesus then added, “Not what goes into the mouth defiles a person, but what comes out of the mouth. This is what defiles a person” (15:11).

These timeless warnings are not just about the religious leaders, nor are they just for Jesus’ disciples. They are for everyone. This is because the religious leaders represent attitudes and behaviors that we all can fall into. Whenever we feel ourselves slipping into contempt for others, feeling superior in some way, or believing that others should think the way we do and behave in the ways that we regard as righteous, we are also indulging in “the leaven of the Pharisees and Sadducees.” This “leaven” which Jesus tells us to “beware of” can secretly fill us with confidence in self rather than confidence in God, inflate us with feelings of pride, and delude us into thinking that we have risen above others.

In essence, then, Jesus was not speaking to His disciples about physical bread. Rather, He was speaking about the misleading teachings and arrogant attitudes of the Pharisees and Sadducees. If the disciples were to follow the teachings and attitudes of the Pharisees and Sadducees, all of which are “leavened” with arrogance and contempt, they would be sadly misled. ¹¹

A practical application

Jesus’ warning about the leaven of the Pharisees and Sadducees is not a warning about physical bread. Rather, it’s a warning about false beliefs. This includes false doctrines about the nature of God, misleading teachings about the meaning of material prosperity, and mistaken ideas about how sins are forgiven. More deeply, we also need to consider the hellish influences that flow into our minds to distort the way we see things. For example, these hellish influences might endeavor to keep us dwelling on a single negative detail rather than take in the big picture. They might bring to remembrance a mistake we made in the past and make it seem as though one error has defined our whole life. They might seize upon one argument, or one word misspoken, and blow it out of proportion, turning it from a minor error into a major catastrophe. Like leaven, a bad memory, a false idea, a worry, or a fear can spread throughout our mind. It can become an all-consuming obsession that corrupts the whole loaf. These corrupting influences can spawn justifications and rationalizations that keep us locked in anger, or contempt, or self-pity. As a practical application, then, be aware of this kind of leaven. Notice how a single thought, if allowed to enter, can corrupt the whole loaf — that is, fill your whole mind with false ideas and negative emotions. As an antidote, take to heart Jesus’ warning, “Beware the leaven of the Pharisees and the Sadducees.”

Peter’s Confession of Faith

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13. And Jesus, coming into the coasts of Caesarea Philippi, besought His disciples, saying, “Who do men say that I, the Son of Man, am?”

14. And they said, “Some [say] John the Baptist; and some Elijah; and others Jeremiah, or one of the prophets.”

15. He says to them, “But who do you say that I am?”

16. And Simon Peter answering said, “Thou art the Christ, the Son of the living God.”

17. And Jesus answering said to him, “Happy art thou, Simon Barjona, because flesh and blood has not revealed [it] to thee, but My Father who is in the heavens.

18. And I also say unto thee that thou art Peter, and on this rock I will build My church, and the gates of hell shall not prevail against it.

19. And I will give unto thee the keys of the kingdom of the heavens, and whatever thou shalt bind on the earth shall be bound in the heavens; and whatever thou shalt loose on the earth shall be loosed in the heavens.”

20. Then He charged His disciples that they should say to no one that He is Jesus the Christ.

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In the previous episode, Jesus warned His disciples to beware the leaven of the Pharisees and Sadducees. We said that this leaven represents the false teachings, practices, and attitudes of the religious leaders. It should be noted, however, that leaven can be useful. This is because it initiates a fermentation process through which impurities are separated and cast off. Just as bread rises through this process, we, too, can rise to higher levels. As Jesus said earlier in this gospel, “The kingdom of heaven is like leaven which a woman took and hid in three measures of meal until it was all leavened” (13:33).

At that time, we pointed out that the leavening process corresponds to what happens within us during times of spiritual temptation. The leaven which the woman took and hid in three measures of meal represents the purification of our affections, thoughts, and actions through the process of spiritual fermentation. Since there is no regeneration without temptation, this fermentation process is a vital stage in our spiritual development. ¹²

However, in order to triumph in the combats of temptation, we need to know that these combats are coming, that they cannot be avoided, and that there are spiritual truths for dealing with them. Of all the truths that are available for successfully moving through these times of spiritual trial, one truth, above all, is necessary. This next episode is about this foundational truth. ¹³

As this episode begins, Jesus and His disciples are in the foothills of Mt. Hermon, in the region of Caesarea Philippi. It is there that Jesus says to His disciples, “Who do men say that I, the Son of Man, am?” (16:13). Reporting what they have heard others say, they reply, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets” (16:14). This is, of course, hearsay — the opinions of others, the gossip and rumors that were going around at the time. And so, Jesus says, “But who do you say that I am?” (16:15).

Without a moment’s hesitation, Peter says, “You are the Christ, the Son of the living God” (16:16).

Through these words, Peter is acknowledging that Jesus is, indeed, the long-awaited Messiah, the promised one spoken of by the prophets. As it is written in the Hebrew scriptures, “The God of heaven will set up a kingdom that will never be destroyed…. It shall crush all other kingdoms, and it will itself endure forever” (Daniel 2:44). In the literal sense, these words refer to the coming of a great and mighty king who will lead his people to victory over all natural enemies. This long-awaited event was referred to as the “coming of the Messiah.”

The title “Messiah” is a Hebrew term which means “anointed.” In general, it refers to being blessed by God with a special gift or calling, as when it is said that a person is “anointed” to preach, or heal, or lead. In biblical times, kings were anointed with oil at their coronation to symbolize that their inauguration is not from men but from God. In Greek, the term for the “anointed one” is Christos [χριστός], meaning “the Christ.” Therefore, when Peter says, “You are the Christ,” it refers to Jesus as the promised Messiah, the “anointed One,” who will be the ruler of all nations and all kingdoms — the King of kings.

When Peter says that Jesus is the Christ, the Son of the living God, Jesus offers a strong confirmation of Peter’s acknowledgment. Jesus says, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven” (16:17). Because Peter has answered well, Jesus says, “You are Peter, and on this rock I will build My church, and the gates of hell shall not prevail against it” (16:18).

In essence, Jesus is saying that the recognition of His divinity is the cornerstone upon which all other truths will rest. It is “the rock” upon which everything else of faith will be built. For Peter, and for each of us, this is the fundamental teaching to keep in mind as we go through our own combats of temptation. It is to have a living faith in the divinity of Jesus Christ. ¹⁴

When Jesus concluded the Sermon on the Mount, He referred to this great truth as well, but was less specific about what it meant. It was the story about a man who built his house upon the rock. As Jesus said at that time, “The rain descended, the floods came, and the winds blew and beat upon that house; and it did not fall, for it was founded on the rock” (7:25).

Now, as Jesus prepares His disciples for temptation combats, He reveals more information about the nature of the rock that the disciples will need to stand on as they prepare to defend themselves against the leaven of the Pharisees and Sadducees. This rock is the acknowledgment that Jesus is “the Christ, the Son of the living God.” So powerful is this truth that “the gates of Hades shall not prevail against it” (16:18).

It should be noted, however, that although Peter refers to Jesus as the Christ, the Son of the living God, he does not say that Jesus is God Himself. For the time being, this is enough. Jesus is telling Peter that this initial understanding will open the door to even deeper truths, for it is the key to the kingdom of heaven. As Jesus says, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (16:19).

While this passage has often been understood to mean that Peter will literally be able to open and close the gates of heaven, there is a deeper, more universal meaning. It’s not about Peter standing at what some call “the pearly gates” deciding whether or not to admit us to heaven. Rather, it’s about the spiritual truths that are given to us in the Word of the Lord. Whenever these truths are taken into the mind, loved, and lived, they become “keys” that close the door to hell — allowing nothing evil or false to enter our mind.

At the same time, these keys can also open the door to heaven, allowing all that is good and true to flow in. Whatever is damaging to our spirit will be “bound”; and whatever is life-promoting for our spirit will be “loosed.” And the “key of keys,” the rock of truth upon which all other truths stand, is the confession that Jesus is “the Christ, the Son of the living God.” ¹⁵

A practical application

This is the first time that Jesus has revealed Himself to His disciples as “the Christ, the Son of the living God.” While Jesus has not made this statement Himself, He confirms Peter’s confession by saying to him, “Flesh and blood has not revealed this to you, but My Father in heaven.” In other words, there are some things that surpass the kind of human reasoning that is based merely on the evidence of the senses. These are the things that can only be revealed to us “by our Father in heaven.” This refers to the kind of revelation that transcends the doctrine of the Pharisees and Sadducees. As a practical application, then, consider the difference between seeing Jesus as a mere man, as do the Pharisees and Sadducees, and as “the Christ, the Son of the living God,” as Peter does. Allow the idea of Jesus’ divinity to influence the way you read His words and view His actions. To the extent that you acknowledge Jesus’ divinity, His words will take on increased power in your life. As it is written in the Hebrew scriptures, “He sent forth His Word and healed them, and delivered them from destruction” (Psalms 107:20). Also, “Your words became a joy to me, and the delight of my heart” (Jeremiah 15:16).

The Way of the Cross

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21. From then Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day.

22. And Peter, taking Him, began to rebuke Him, saying, “Pity Thyself Lord; this shall not be to Thee.”

23. But turning, He said to Peter, “Get thee behind Me, Satan; thou art an offense to Me, because thou art not wise in the things that are of God, but those that are of men.”

24. Then Jesus said to His disciples, “If anyone wills to come after Me, let him deny himself, and take up his cross, and follow Me.

25. For whoever wills to save his soul, shall lose it, but whoever shall lose his soul for My sake, shall find it.

26. For what shall a man give in exchange for his soul?

27. For the Son of Man is about to come in the glory of His Father, with His angels; and then shall He render to everyone according to his doing.

28. Amen I say to you, There are some standing here, who shall not taste of death, until they see the Son of Man coming in His kingdom.”

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Jesus has been steadily preparing His disciples for the inevitable temptations they will undergo. In this next episode, He begins to speak openly about His own temptations and the suffering that He Himself is about to endure. As it is written, “From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things … and be killed … and raised again the third day” (16:21).

Peter does not take it well. Although He is the first of the disciples to acknowledge Jesus’ divinity, he cannot bear the thought that Jesus must suffer and die. Therefore, Peter cries out, “Far be it from You, Lord; this shall never happen to You” (16:22).

Like the other disciples, Peter cherishes the hope that Jesus will soon become their great champion and lead them to victory over all their natural enemies. They have been looking forward to the day when Jesus will set Himself up as their rightful king, the long-awaited Messiah who will deliver His people and be the ruler of all nations. They may have been familiar with the prophecy recorded in Daniel. As it is written, “In my vision at night I looked, and there before me was one like the son of man, coming with the clouds of heaven…. And to him was given dominion and glory and a kingdom, so that all peoples, nations, and languages should serve him. His rule is eternal and everlasting, and his kingdom shall never be destroyed” (Daniel 7:13-14).

It is easy to imagine that Peter might be thinking in terms of earthly rather than heavenly rewards. It would be natural for him to have lofty expectations about this new and glorious kingdom, with Jesus as king. At the very least, it would be the end of Roman rule, and a new beginning for the people of Israel. There might even be a special place for Peter in the new kingdom.

But this is to misunderstand the true purpose of Jesus’ life on earth. The real goal of Jesus’ mission is to conquer and subdue spiritual enemies, not natural ones. After all, the gospel begins with the prophecy, “He will save His people from their sins” — not from their physical oppressors (see 1:21).

This is a new and different kind of salvation, quite different from what had been expected of a Messiah. This kind of salvation could only be accomplished through Jesus’ experiencing combats against every evil that could ever assail humanity. To deny the necessity of this process, to think that there is some other, easier way, is to deny the very purpose of the Lord’s advent. So, when Peter says to Jesus, “This shall not happen to you, Lord,” it is tantamount to a repudiation of this essential process. Therefore, Jesus says to Peter, “Get behind Me, Satan. You are an offense to Me, for you are not mindful of the things of God, but the things of men” (16:23).

It is natural to prefer the easy, effortless way. But without spiritual trials and combats, there is no spiritual growth. This is sometimes referred to as, “The Way of the Cross.” For both Jesus and His followers, spiritual temptation would be inevitable. Therefore, Jesus says, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, and whoever loses his life for My sake will find it. For what does it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (16:24-26). ¹⁶

However unpleasant or unwelcome this news may be, this is precisely what the disciples need to hear at this point in their spiritual development. Jesus makes it abundantly clear to them that temptation must not be avoided. Peter, we should remember, has taken the first step in becoming truly Christian. He has confessed that Jesus is the Christ, the Son of the living God. But if he is to make this confession of faith a living reality, he must, from now on, strive for heavenly rewards, not just earthly ones. He must even be willing to lay down his old will before receiving a new will. This is the deeper meaning of Jesus’ words, “Whoever desires to save his life will lose it, and whoever loses his life for My sake will find it” (16:25). ¹⁷

Jesus then adds a great promise along with the assurance that His kingdom is coming soon. He says, “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste of death till they see the Son of Man coming in His kingdom” (16:27-28).

To the disciples, who understand these words literally, Jesus seems to be saying that He is about to set up His physical kingdom, and that it will happen during their lifetime. In other words, before they die, or even “taste of death,” Jesus will establish His new kingdom. But Jesus is speaking about something much more interior. He is speaking about how the heavenly kingdom can be established in each of us, even now before we taste of physical death.

The establishment of that kingdom begins with a decision to make use of our God-given ability to raise our minds above the merely natural degree of our life so that we might understand the laws of spiritual reality. This ability, which is implanted in everyone from creation, enables us to open our spiritual eyes so that we may see and understand divine truth in our lifetime.

Whenever we make use of this ability, raising our understanding above material concerns, we come into a new understanding. We see all things in the bright light of higher truth. It is this more interior sight that Jesus is speaking about when He says, “There are some standing here who shall not taste of death until they see the Son of Man coming in His kingdom” (16:28). ¹⁸

A practical application

Jesus’ promise that some people will not “taste of death” until they see Him coming in His kingdom seems to mean that He will very soon set up His earthly kingdom. In other words, this will take place within their lifetimes. Understood more deeply, it means that Jesus is setting up His kingdom right now, within each of us. As a practical application, then, make room for the establishment of that kingdom in your heart. Begin by learning the laws of that kingdom as taught in the Word. Then live according to those laws by allowing God’s will to be done in you and work through you. As an aid to helping the Lord establish His kingdom in you, meditate on the words He gave to His disciples when He taught them how to pray. Focus especially on the words, “Thy kingdom come, Thy will be done” (6:10).

脚注:

555. Verse 8. And they had hair as the hair of women, signifies that they seem to themselves to be also natural affections of truth. This is evident from the signification of "hair," as being the things of the natural man, and in particular the true knowledges [scientifica] there (of which above, n. 66); and from the signification of "women," as being affections (of which presently). "Hair" signifies the things of the natural man because the "head" signifies the things of the spiritual man, and all things of the natural man invest all things of the spiritual man, as the hair invests the head; the head also corresponds to things spiritual, and the hair to things natural, thence also that is what they signify. It is from this correspondence that angels are seen with beautiful hair, and from the orderly arrangement, grace, and gloss of their locks it may be known how the natural man in them corresponds with the spiritual. Now as "women" signify affections, it can be seen that "they had hair as the hair of women" signifies that they seem to themselves to be natural affections of truth. That this is what is signified is evident also from the series; for "faces as men's faces" signify the appearance as if they were spiritual affections of truth; thence now it follows that "hair as the hair of women" signifies there seeming to be natural affection of truth; it is said immediately, too, of their teeth, that they were "as lion's teeth," and these signify the ultimates of the natural man in respect to knowledge and power. In the prophetic Word the terms "woman," and also "daughter" and "virgin" often occur; but it has heretofore been unknown what they signify. It is very evident that a woman, a daughter, or a virgin is not meant, since where these are mentioned the church is treated of; but what they signify can be seen from the connection of the subjects treated of in the spiritual sense.

[2] That "woman" signifies the church as regards the affection of truth, thus the affection of the truth of the church, can be seen from the following passages in the Word. In Jeremiah:

Wherefore commit ye evil against your souls, to cut off from you man and woman, babe, and suckling, out of Jerusalem? ¹ (Jeremiah 44:7).

In the same:

I will scatter man and woman; I will scatter the old man and the lad; I will scatter the young man and the virgin (Jeremiah 51:22).

In Ezekiel:

Slay to destruction the old man and the young man and the virgin and the infant and the women (Ezekiel 9:6).

In Lamentations:

They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand; the faces of elders were not honored (Lamentations 5:11, 12).

In these passages "man and woman," "old man and babe," "youth and virgin," do not mean man, woman, old man, babe, youth, and virgin, but all things of the church; "man and woman" signify truth and its affection, "old man and babe" wisdom and innocence, "youth and virgin" the understanding of truth and the affection for good. That such is the signification is made evident from this that these chapters treat of the church and its desolation in respect to truth and good; therefore these terms signify such things as belong to the church. For the Word is inwardly spiritual, because it is Divine; but if man and woman, old man and babe, youth and virgin meant such persons, the Word would not be spiritual but natural; but it becomes spiritual when "man and woman" mean the church in respect to truth and its affection, "old man and babe" the church in respect to wisdom and innocence, and "young man and virgin" the church in respect to intelligence and its affection. Moreover, man is man because the church is in him, and where the church is, there is heaven. When, therefore, man as "old," "young," an "infant," a "male," also "woman" and "virgin" are mentioned, that with them pertaining to the church that corresponds in age, sex, inclination, affection, intelligence, and wisdom, is meant.

[3] That "woman" signifies the church in respect to the affection of truth, or the affection of the truth of the church, can be seen also from these words in Isaiah:

Then seven women shall take hold of one man in that day, saying, We will eat our own bread, and we will clothe ourselves with our own raiment; only let thy name be called upon us; gather thou up our reproach (Isaiah 4:1).

This treats of the end of the church, when there is no longer any truth, for these words precede:

Thy men shall fall by the sword, and thy strength in the war (Isaiah 3:25);

which signify that the understanding of truth will be destroyed by falsities, so that there will be no more resistance in combats; and it is added:

In that day shall the shoot of Jehovah be for splendor and glory (Isaiah 4:2);

which signifies that truth will spring up anew in the church; for this is said of the Lord's coming. "Seven women shall take hold of one man" signifies that truth will be desired and sought from affection but will not be found; "man" signifying truth, "women" affections or longings for truth, and "seven" holiness. That instruction in genuine truths, and thus spiritual nourishment would not be found, is signified by saying "we will eat our own bread, and we will clothe ourselves with our own raiment;" "bread" signifying instruction and spiritual nourishment, and "raiment" truth clothing good; that truth only can be applied and by application conjoined is signified by "only let thy name be called upon us;" and as all esteem is from the spiritual affection of truth and conjunction therefrom, and otherwise there is no esteem, it is said, "gather thou up or take away our reproach."

[4] In Jeremiah:

Return, O virgin of Israel, return to thy cities. How long wilt thou go about? For Jehovah hath created a new thing in the earth; a woman shall compass a man (Jeremiah 31:21, 22).

This treats of the spiritual captivity in which the church was before the Lord's coming. The church is said to be in spiritual captivity when there is no truth, and yet truth is desired; in such captivity were the Gentiles with whom the church was established. "Return, O virgin of Israel, return to thy cities," signifies that they shall return to the truths of doctrine; "virgin of Israel" being the church, and "her cities" the truths of doctrine. "For Jehovah hath created a new thing in the earth, a woman shall compass a man," signifies that a new church is to be established in which truth will be conjoined to its affection; "to create a new thing in the earth" meaning to establish that new thing; "woman" being the church in respect to the affection of truth, "man" truth, and "to compass" to be conjoined.

[5] In Isaiah:

As a woman forsaken and afflicted in spirit Jehovah hath called thee, and a woman of youth when rejected, said thy God. For a small moment have I forsaken thee; but with great compassions will I gather thee (Isaiah 54:6, 7).

Here, too, "a woman forsaken and afflicted in spirit" means the church that is not in truths and yet is in the affection or longing for them, "woman" meaning the church, which is said to be "forsaken" when it is not in truths, and to be "afflicted in spirit" when in grief from the affection or longing for truths. "A woman of youth" means the Ancient Church, which was in truths from affection; and "one rejected" means the Jewish church, which was not in truths from any spiritual affection; that the church is to be established by the Lord, and delivered from spiritual captivity, is meant by "for a small moment have I forsaken thee; but with great compassions will I gather thee."

[6] In Jeremiah:

Hear the word of Jehovah, O ye women, and let your ear perceive the word of His mouth, that ye may teach your sons ² wailing, and a woman her companion lamentation. For death hath come up through the windows, it hath come into our palaces, to cut off the babe from the street, the young man from the broad ways (Jeremiah 9:20, 21).

It was said to women that they should hear and perceive, because "women" signify the church from the affection and reception of truth; "sons whom the women should teach wailing," and the "companion whom a woman should teach lamentation," signify all who are of the church, "sons" signifying those who are in the truths of the church, "companion" they who are in the good of the church; "wailing and lamentation" signify because of the church vastated in respect to truths and goods; "death hath come up through the windows, it hath come into our palaces" signifies infernal falsity entering into the understanding, and thence into all things of thought and affection, "windows" signifying the understanding, and "palaces" all things of the thought and affection; "to cut off the babe from the street, and the young man from the broad ways," signifies the vastation of nascent truth and of truth born; the "babe in the street" meaning nascent truth, and "the young man in the broad ways" truth born.

[7] In Ezekiel:

Two women, the daughters of one mother, who committed whoredoms in Egypt; they committed whoredoms in their youth; the name of the elder was Oholah, and the name of her sister Oholibah; and they bare sons and daughter. Samaria is Oholah, and Jerusalem Oholibah (Ezekiel 23:2-4).

As "Samaria," the metropolis of the Israelites, signifies in the Word the spiritual church, and "Jerusalem," the metropolis of the Jews, the celestial church, each in respect to doctrine; so these are called "women;" and as these two churches act as one, they are called "daughters of one mother," "mother" also signifying the church, as do "Oholah and Oholibah," that is, "the tent or habitation of God," for this signifies heaven where Divine truth and Divine good are, and so, too, the church, for the church is the Lord's heaven on earth; "their committing whoredom in Egypt in their youth" signifies that they were then in no truths but in falsities, for in Egypt they had not the Word; that was given to them afterwards through Moses and the prophets, and it was thus that the church was instituted among them. "To commit whoredom in Egypt" signifies to falsify truths by knowledges of the natural man, and to falsify truths there means to turn holy things into magic, as the Egyptians did; "the sons and daughters whom they bore" signify the falsities and evils of the church.

[8] In Micah:

Ye draw off the robe from them that pass by securely, returning from war. The women of my people ye drive out from the house of their delights (Micah 2:8, 9).

"To draw off the robe from them that pass by securely, returning from war," signifies to deprive of truths all who are in truths, and who have fought against falsities; "who pass by securely" signifies all who are in truths; "returning from war" those who have been in temptations, and who have fought against falsities. "To drive out the women of my people from the house of their delights" signifies to destroy the affections of truth, and thus the pleasantnesses and felicities of heaven, "the women of my people" meaning the affections of truth, and "house of delights" the pleasantnesses and felicities of heaven, for these are the affections of good and truth.

[9] In Zechariah:

I will gather all nations to Jerusalem to battle, and the city shall be captured and the house ³ plundered, and the women shall be ravished (Zechariah 14:2).

"All nations" signify evils and falsities of every kind; "Jerusalem" signifies the church, "city" doctrine, "house" everything holy of the church, "women" the affections of truth, and "their being ravished" that truths will be perverted, and that thus the affections of truth will perish.

[10] In the same:

In that day shall the lamentation in Jerusalem increase, and the land shall lament and every family apart; the family of the house of David apart, and their women apart; the family of the house of Nathan apart, and their women apart; the family of the house of Levi apart, and their women apart; the family of the house of Simeon apart, and their women apart; all the families that are left, every family apart, and their women apart (Zechariah 12:11-14).

What "David" and his house, likewise what "Levi," and "Simeon," and their houses signify, has been shown in the explanations above, namely, that "David" signifies Divine truth, "Nathan" the doctrine of truth, "Levi" the good of charity, and "Simeon" truth and good in respect to perception and obedience. It is said "the families shall lament apart, and their women apart," because "families" signify the truths of the church, and "women" the affections of truth; and these "lament apart" when truth laments because there is no affection of it, and affection laments because it has no truth. This is said of the lamentation over each and all things of the church because they are vastated and destroyed; for each and all things of the church are signified by "all the families that are left," which mean the tribes. That "the twelve tribes" signify all things of the church in the complex may be seen above (n. 430, 431). "Jerusalem" signifies the church and its doctrine.

[11] In Matthew:

Then shall two be in the field, one shall be taken and the other left. Two shall be grinding at the mill, one shall be taken and the other left (Matthew 24:40, 41).

By the first two are meant men, and women by the last two; and "men" signify those who are in truths, and "women" those who are in good from the affection of truth; here, however, "men" mean those who are in falsities, and "women" those who are in evils from the affection of falsity, for it is said that "one shall be taken and the other shall be left;" meaning that those shall be saved who are in truths from affection, and those shall be condemned who are in evils from affection. "Field" signifies the church; "to grind" signifies to acquire for themselves truths of doctrine from the Word; those who apply these truths to good are signified by those who "shall be taken," and those who apply them to evil are signified by those who "shall be left." (But this may be seen explained in the Arcana Coelestia 4334, 4335.)

[12] In Moses:

I will break for you the staff of bread, that ten women may bake your bread in one oven, and they shall bring back your bread by weight; and ye shall eat and not be satisfied (Leviticus 26:26).

This means, in the spiritual sense, that truth from good, which is spiritual nourishment, shall fail, "bread" signifying all spiritual food by which the man of the church is nourished, and "women" those of the church who are in the affection of truth. "Ten women shall bake bread in one oven" signifies that the truth which may be conjoined to good will be sought for but very little will be found; for "to bake" signifies to prepare and conjoin that it may serve for the use of life; "to bring back the bread by weight" signifies that it is scarce; and "to eat and not be satisfied" signifies because truth from good is so scanty and scarce as to yield hardly any nourishment to the soul.

[13] In Moses:

A man's garment shall not be upon a woman, neither shall a man put on a woman's garment; for whosoever doeth these things is an abomination unto Jehovah thy God ([Deuteronomy 22:5] ⁴ ).

"Man and his garment" signifies truth, and "woman and her garment" signifies the affection of truth. These in every man are as distinct as understanding and will are, or as thought which is of the understanding, and affection which is of the will are; and unless they were distinct, the sexes would be confounded, and there would be no marriage, for in marriage man is the truth which is of the thought, and woman is affection.

That man and woman were both so created that they may be two and yet one, is evident from the book of Genesis in which it is said of the creation of the two:

And God created man in His own image, in the image of God created He him; ⁵ male and female created He them (Genesis 1:27; 5:2).

[14] And afterwards:

The man said, This is now bone of my bones, and flesh of my flesh; for this she shall be called wife, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh (Genesis 2:23, 24; Mark 10:6-9).

Man here means the church in general and in particular. The church in particular is the man of the church, or the man in whom the church is. "God created man in His own image" signifies in the image of heaven; for "God," that is, Elohim, in the plural, signifies the Divine proceeding that makes heaven, and the man who is a church is a heaven in the least form, for he corresponds to all things of heaven (See in the work on Heaven and Hell 7-12, 51-58). "Male" signifies here, as above, the truth which is of the understanding, and "female" the good which is of the will; the wife is said to be "bone of man's bones, and flesh of his flesh," to signify that good, which is the wife, is from truth, which is the man, "bone" signifying truth before it is vivified, that is, conjoined to good, such as is the truth of the memory with man; and because all good is formed from truths it is said, "because she was taken out of man." That "the man shall leave his father and mother and shall cleave unto his wife" signifies that truth must be of good, and that thus both must become one good; this is signified by "they shall be one flesh," "flesh" signifying good, and also a human being. But the things here said cannot enter the understanding of man, except with few, unless it is known that the first two chapters of Genesis treat of the new creation, that is, of the regeneration of the men of the church, the first chapter of their regeneration, the second of their intelligence and wisdom; and "male and female," or "man and wife," mean in the spiritual sense the conjunction of truth and good, which is called the heavenly marriage, into which marriage man comes when he is regenerated and becomes a church; and man has been regenerated and has become a church when he is in good and in truths therefrom, which is meant by "the man shall leave father and mother, and shall cleave to his wife, and they shall be as one flesh." (But a still clearer idea of these things may be had from what is said in The Doctrine of the New Jerusalem, On Good and Truth, n. 11-19; On the Will and Understanding, n. 28-33; On Regeneration, n 173-182; also respecting the good from which are truths, n. 24.)

[15] Because "man and woman" signify the conjunction of truth and good:

When Moses saw that the sons of Israel took to themselves the female captives of the Midianites, their enemies, he said that they should kill every woman that had known man by lying with a male; but that they should keep alive the women that had not known man (Numbers 31:17, 18).

These things were commanded because a "woman not conjoined to a man" signified the church in respect to the affection for truth or for conjunction with truth; but "a woman conjoined to a man of Midian" signified good adulterated; for the Midianites represented, and thence signified, truth that is not truth because it is not from good, thus is falsity. This was why the women who had known man were to be killed, but those who had not known man were to be kept alive. "The women of Midian" signified the defilement of good by falsities, and thus good adulterated and profaned, which is filthy adultery, as is evident from what is related respecting "the whoredom of the sons of Israel with the women of the Midianites" (Numbers 25).

[16] Whoever does not know that "woman" signifies the spiritual affection of truth, also that the evils and falsities that everyone has are in the natural man, and none of them in the spiritual man, cannot know what is signified by the following respecting a woman captive in Moses:

If thou shalt see in captivity a woman beautiful in form of the enemy, and hast a desire unto her for a wife, thou shalt bring her into the midst of thy house; where she shall shave her head and pare her nails; then she shall put away the raiment of her captivity from off her, and shall weep for her father and her mother a month of days, and after that thou shalt go in unto her and know her, and she shall be thy wife (Deuteronomy 21:11-13).

A "woman" signifies the church in respect to the spiritual affection of truth, or the spiritual affection of truth which a man of the church has, but "a woman captive beautiful in form" signifies the religious principles with the Gentiles in whom is a longing or affection for truth; that "she is to be brought into the midst of the house, and there is to shave her head, pare her nails, and afterwards put away the raiment of her captivity" signifies that she should be led into the interior or spiritual things of the church, and by means of them reject the evils and falsities of the natural and sensual man; "the midst of the house" signifies things interior which are spiritual; "the hair of the head which must be shaved" signifies the falsities and evils of the natural man; "the nails which must be pared," signify the falsities and evils of the sensual man; and "the raiment of captivity" signifies the falsity of religion in which one who from affection longs for truth is held as it were captive; all these, therefore, must be rejected because they are in the natural and sensual man, as has been said above; that she shall "weep for her father and her mother a month of days" signifies that the evils and falsities of one's religion must be consigned to oblivion; "after that the man should go in unto her and know her, and she should be his wife," signifies that thus truth, which is the "man," can be conjoined with its affection, which is the "wife." Why this statute was given no one can know unless he knows from the spiritual sense what is signified by "a woman taken captive from the enemy," by "the midst or inmost of the house," by "hair," "nails," and "the raiment of captivity," and unless he knows something about the conjunction of truth and good, for on this conjunction all the precepts in the Word concerning marriages are founded. The church in respect to the affection of truth is signified also by:

The woman encompassed with the sun, and in labor, before whom the dragon stood when she should bring forth a man child; and who afterwards fled into the wilderness (Revelation 12:1, et seq.).

Here the "woman" signifies the church, and the "man child" whom she brought forth, the doctrine of truth, as will be seen in the explanation further on.

[17] As "woman" signifies the church in respect to the affection of truth from good, or the affection of truth from good of the man of the church, so in the contrary sense a "woman" signifies the cupidity of falsity from evil; for most things in the Word have also an opposite signification. A "woman" (and women) signify this in the following passages. In Jeremiah:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood and the fathers kindle the fire and the women knead the dough, to make cakes to the queen of the heavens, and also to pour out libations unto other gods (Jeremiah 7:17, 18)

What this prophecy involves cannot be known unless it is known what "the cities of Judah," "the streets of Jerusalem," what the "sons," "fathers," and "women" signify, also what "gathering wood," "kindling a fire," "kneading the dough," "cakes," "the queen of the heavens," and "libations" signify. But when it is known what these signify, and the signification is taken in place of the things named, there results therefrom the spiritual meaning that is involved in this prophecy. "The cities of Judah" signify the doctrinals of the church; "the streets of Jerusalem" the truths of these, but here falsities; "sons" mean those who are in the truths of doctrine, but here those who are in falsities, who are said "to gather wood" when they acquire for themselves falsities from evils; "fathers" mean those who are in the goods of the church, but here those who are in evils, who are said "to kindle a fire" when from the love of evil they favor and excite evils; "women" mean the affections of truth from good, but here the cupidities of falsity from evil; these are said "to knead the dough" when from falsities and according to them they frame doctrine; "to make cakes to the queen of the heavens" signifies to worship infernal evils of every kind, "to make cakes" meaning to worship from evils, and "the queen of the heavens" meaning all evils in the complex, for "the queen of the heavens" has a similar signification as "the host of the heavens;" "to pour out libations unto other gods" signifies to worship from falsities, "other gods" meaning infernal falsities; for "God" signifies, in a good sense, Divine truth proceeding, but "other gods" signify infernal falsities, which are falsities from evil.

[18] In Isaiah:

As for My people, babes are their oppressors, and women rule over it. ⁶ O My people, thy leaders cause thee to err, and have blotted out the way of thy paths (Isaiah 3:12).

"Oppressors," "babes," and "women," signify those who violate, are ignorant of, and pervert truths, "oppressors" meaning those who violate truths; "babes" those who are ignorant of them, and "women" the cupidities that pervert them; "leaders that cause thee to err" signify those who teach; "to blot out the way of thy paths" signifies that the truth which leads is not known.

[19] In the same:

When the harvest withereth, breaking in pieces, the women coming shall set it on fire; for this is a people of no intelligence (Isaiah 27:11).

This is said of the church vastated; "the harvest withering" signifies the truths of good destroyed by evil loves; "the women who set it on fire" signify the cupidities of falsity which altogether consume.

[20] In the same:

Rise up, ye women that are at ease, hear my voice; ye confident sons ⁷ give ear to my speech; the vintage shall be consumed, the ingathering shall not come (Isaiah 32:9, 10).

"Women that are at ease" signify the cupidities of those who are wholly unconcerned about the vastation of the church; "the confident sons" signify the falsities of those who trust in self-intelligence; "women and sons" signify all in the church who are such, whether men or women; "the vintage that shall be consumed, and the ingathering that shall not come" signify that there shall no longer be any truth of the church, for "vintage" has a similar signification as "wine," namely, the truth of the church; and this makes evident what is signified by its "ingathering."

[21] In Ezekiel:

But if a man be just, and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled the wife of his companion, neither come near to a menstruous woman (Ezekiel 18:5, 6).

"The just man" is described as one "who hath not eaten upon the mountains," which signifies whose worship is not from infernal loves, for this is the signification of "sacrificing upon mountains," and "eating of the sacrifices;" "who hath not lifted up his eyes to the idols of the house of Israel" signifies whose worship is not from the falsities of doctrine, for "idols" signify the falsities of doctrine, and "the house of Israel" means the perverted church in which such falsities are; "who hath not defiled the wife of his companion" signifies who does not adulterate the good of the church and of the Word; "who cometh not near to a menstruous woman" signifies who does not defile truths by the cupidities of falsity.

[22] In Lamentations:

The hands of the compassionate women have sodden their own children that they might become food for them, in the breach of the daughter of My people (Lamentations 4:10).

This signifies the destruction by falsities of the truth and good of doctrine from the Word, and the appropriation of the falsities, with the consequent vastation of the church. "The compassionate women" signify the affections of falsity as if it were truth; "their having sodden children" signifies to destroy by falsities the truths and goods of doctrine from the Word; "to become food for them" signifies to appropriate falsities; and "the breach of the daughter of my people" signifies the vastation of the church. "Women" signify also evil cupidities in Revelation (Revelation 14:4; 17:3, of which in the explanation further on).

脚注: