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

Фусноти:

632. And the holy city shall they trample down, signifies that they will destroy all the doctrine of good and truth from the Word. This is evident from the signification of "the holy city," as being the doctrine of truth and good from the Word; in the sense of the letter "the holy city" means Jerusalem, which in the Word here and there is called "the holy city;" but "Jerusalem" means the church, and a "city" the doctrine of the church; that a "city" [civitas or urbs] signifies doctrine, see above n. 223; therefore "the holy city" signifies the doctrine of Divine truth, for Divine truth is what is called "holy" in the Word n. 204. This is evident also from the signification of "trampling down," as being to destroy altogether, in particular by means of things sensual and natural, consequently by means of fallacies, which are called the fallacies of the senses, from which when not explained mere falsities spring; such things are signified by "trampling down," because trampling is done by the soles of the feet, and "the soles of the feet" signify the external sensual things of man, and "feet" his natural things. That this signification of "soles" and of "feet" is from correspondence, see above (n. 65, 606; and in the work on Heaven and Hell 96).

[2] It is said that "the nations shall trample down the holy city," because this follows after the words, "The court which is without the temple cast out, for it is given to the nations," and the "court" signifies the external of the Word, of the church, and of worship, and the external of the Word is what is perverted, and thus adulterated and falsified, by the nations, that is, by those who are in evils and falsities. For, as was said in the preceding article, the external of the Word, which is called the sense of its letter, is for children and the simple-minded, and is therefore written according to appearances, thus for those who are sensual and natural; for infants are first sensual, afterwards natural, and when they advance in age they become spiritual. But when a man does not become spiritual, as is the case with all who live in evil, he does not understand the Word spiritually, but only naturally and sensually, and he who so understands the Word perverts it, and explains it according to the falsities of his religion and according to the evils of his life. This is why it is said that "they shall trample it down." Moreover, those who deny and despise the truths of heaven and the church appear in the spiritual world to trample them under the soles of the feet, and this, as was said above, because the external sensual of man corresponds to the soles of the feet, which are what trample down. It is said that the external sensual of man does this, but it is the sensual of those only who are merely sensual, who are such as deny the truths of heaven and the church, and who also believe nothing except what they can see with their eyes and touch with their hands.

[3] "To trample down" is predicated of such in the following passages also. In Luke:

They shall fall by the edge of the sword, and shall be led captive among all nations, and Jerusalem shall finally be trampled down by the nations, until the times of the nations shall be fulfilled (Luke 21:24).

This has a similar signification as the passage in Revelation here explained, that "the court is given to the nations, and the holy city shall they trample down forty-two months;" for "they shall fall by the edge of the sword" signifies that they shall perish by falsities; "they shall be led captive among all nations" signifies that evils will make a prey of the goods and truths of the church; "Jerusalem shall be trampled down" signifies the destruction of the church in respect to doctrine; for "Jerusalem" signifies the church in respect to doctrine; "its being trampled down by the nations" signifies the total destruction of the church by evils of life and falsities of doctrine; "until the time of the nations shall be fulfilled" signifies until evil is consummated (See above, n. 624); this consummation is also signified by the "forty-two months." This, too, like what is said in Revelation, was said by the Lord respecting the time just preceding the Last Judgment.

[4] In Ezekiel:

Is this a small thing to you? Ye feed upon the good pasture, and trample down with your feet the remainder of your pastures; ye drink the sediment of the waters, ye stir up the remainder with your feet; and thus my flock feeds upon what ye have trampled down with your feet, and drink that which is stirred up by your feet (Ezekiel 34:18, 19).

"Good pasture" signifies all that which spiritually nourishes, especially the Word and the knowledges of truth and good therefrom; "to feed upon it and to trample down the remainder with the feet" signifies to so do away with it that it does not appear, and to so destroy it that it is not, and this is done by reasonings from the corporeal-sensual, and from the natural man separated from the spiritual. This therefore is what is meant by "trampling down with the feet;" "the sediment of the waters" signify truths defiled by falsities, for "waters" mean truths, and "to drink thereof" signifies to learn and to receive; "to stir up the remainder of the waters with the feet" signifies to bring nevertheless into confusion by reasonings from the natural man the truths that are not defiled by falsities, "feet" signifying the natural things in man. From this what is signified by "my flock shall drink what is trampled down by the feet, and what is stirred up by the feet," can be seen.

[5] In Daniel:

The he-goat cast the ram to the earth and trampled him down, nor was there anyone to deliver the ram out of his hand; afterwards one horn waxed great from a little one; even to the host of the heavens, and some of the host and of the stars it cast down to the earth and trampled them down (Daniel 8:7, 9, 10).

The "he-goat" here signifies faith separated from charity, and the "ram" signifies faith conjoined to charity, thus charity, the same as the "he-goats and sheep" in Matthew 25:31-46; "the one horn that waxed great from a little one" signifies justification by faith alone; "the host of the heavens" signifies all truths and goods of heaven and the church, and the "stars" signify the knowledges of good and truth; therefore "to trample down the ram" and also "the host of the heavens" signifies to destroy charity utterly, and with it all the truths and goods of heaven and the church, and this by the corporeal-sensual; for they who are in faith separated from charity, that is, who believe that they are saved by faith alone whatever their life may be, become corporeal-sensual, and are consequently in falsities in respect to all things of the Word and of the church; for they have no perception of the Word otherwise than according to the ultimate sense of its letter, seeing nothing interiorly in it; and even if they speak truths from the Word they nevertheless perceive them falsely; therefore this is what is signified by "the he-goat cast down to the earth some of the host of the heavens and some of the stars, and trampled them down." That charity towards the neighbor, that is, the good of life, is in like manner destroyed, is meant by "the he-goat cast the ram to the earth and trampled him down;" for they who are in faith separated from charity, who are meant by the "he-goat," make faith the essential and charity the nonessential, therefore they live for the body and the world, and are solicitous about themselves only, and not at all about the neighbor; and those who do this cast charity (which is meant by the "ram, ") to the earth and trample it down.

[6] In Luke:

Some seed fell upon the way and was trampled down, or the fowls of heaven devoured it (Luke 8:5).

"Seed" signifies Divine truth, or the truth of the Word; "to fall upon the way and be trampled down" signifies to be received only by the corporeal-sensual, and not interiorly; for that which is received in the spirit and in the heart is meant by "the seed that fell into the good earth." "The fowls of heaven that devoured it" signify falsities, for all evils and falsities therefrom have their seat in the corporeal-sensual, consequently unless a man becomes spiritual, and thinks from what is spiritual, he thinks nothing but falsities from evil. (What the corporeal-sensual is, and what sensual men are, see in The Doctrine of the New Jerusalem 50, also above, (n. 342, 543, 550, 552, 554, 556, 559, 563, 569, 570, 580)

[7] In Isaiah:

I will make known to you what I will do to My vineyard; in taking away its hedge that it may be eaten up, and in breaking down its wall that it may be trampled down (Isaiah 5:5).

"Vineyard" here signifies the Lord's church, which is called a spiritual church; "to take away its hedge, and break down its wall," signifies to falsify and thus destroy the truths that defend the church; "the hedge and the wall about the vineyard" have a similar signification as "the wall and the bulwarks about Jerusalem;" "to eat up and trample down the vineyard" signifies to lay waste the church, so that no truth and good can spring up, and thus to destroy it.

[8] In Jeremiah:

Many shepherds have destroyed My vineyard, they have trampled down My field, they have made the field of desire a wilderness of solitude (Jeremiah 12:10).

Here, too, the "vineyard," like "field," signifies the Lord's church; "to destroy," "to trample down," and "to make a wilderness of solitude" signifies to so destroy that nothing of the good and truth of the church remains. In Isaiah:

Our enemies have trampled down our ¹ sanctuary (Isaiah 63:18).

"Enemies" signify the evils of life; "to trample down the sanctuary" signifies to destroy the truths of doctrine from the Word, and this also by means of the corporeal-sensual, for all who are in evils of life are corporeal-sensual.

[9] In David:

The enemy pursueth my soul and overtaketh it, and trampleth down my life to the earth, and maketh my glory to dwell in the dust (Psalms 7:5).

Here, too, "enemy" signifies evil, in general the devil, that is, hell, from which evil comes; and "to trample down the life to the earth and make glory to dwell in the dust" signifies to destroy by means of the corporeal-sensual all truths of heaven and the church; for these constitute spiritual life, and are signified by "glory;" "dust," too, is predicated of the corporeal-sensual, and this is also meant by "walking upon the belly and eating dust," as is here and there said of the serpent.

[10] "To trample down" has a similar signification in the following passages. In Isaiah:

I will make the hypocritical nation to be trampled down like the clay of the streets (Isaiah 10:6).

In Micah:

The enemy of Jehovah shall be for a trampling down like the mire of the streets (Mic. Micah 7:10).

In Zechariah:

They shall be as the mighty ones trampling down the mire of the streets in the war, and they shall fight because Jehovah is with them, and they shall make ashamed them that ride upon horses (Zechariah 10:5).

In Malachi:

Then thou shalt ² trample down the wicked, and they shall be ashes under the soles of your feet, in the day that I am making (Malachi 4:3).

In Isaiah:

The crown of pride, the drunkards of Ephraim, they shall be trampled down under the feet (Isaiah 28:3).

In the same:

I have trampled down the peoples in My anger, and made them drunk in My wrath, and I have made their victory to descend to the earth (Isaiah 63:6).

In David:

Through Thee will we push down our adversaries; in Thy name will we trample them down that rise up against us (Psalms 44:5).

In the same:

God will trample down our adversaries (Psalms 60:12; 108:13).

"To trample down" in these passages also signifies to destroy, which is done by those who are corporeal-sensual, for those who are such "trample down" all things of heaven and the church, for they are in what is lowest, and their thoughts cannot be elevated by the Lord, for they themselves let them down to the earth, and there they lick the dust. Such are all those that deny the Divine. For all the evils that a man has from birth have their seat in his natural and in his corporeal-sensual; consequently unless he suffers himself to be elevated out of them by the Lord, which is effected by Divine means, which are the truths and goods of faith and love, or by the truths and goods of doctrine and life, he remains in his evils, which are implanted in his natural and in his corporeal-sensual, and then he tramples down the celestial and spiritual things belonging to heaven and the church.

[11] "To tread upon the lion, the adder, serpents, and scorpions," means not only to destroy the evils and falsities that are signified by these, but also not to be hurt by them; this is meant in David:

Thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample down (Psalms 91:13).

In Luke:

Behold I give you authority to tread on serpents and scorpions, and over all the power of the enemy, that nothing may by any means hurt you (Luke 10:19).

This is so said in the Word because those who are in the hells appear before the eyes of good spirits and angels sometimes in the forms of various beasts and serpents, according to the kind of evil and of falsity therefrom in which they are; their thoughts themselves, when they go forth from the intention of their will, present such appearances. Exhalations from their evils and falsities continually breathe forth through the lands that are over these hells, or by which these hells are covered; so that to walk upon such places is dangerous to those who are only natural, and still more to those who are corporeal-sensual; for an exhalation arises therefrom, and a contagion affects those who walk there. But those who are led by the Lord may safely tread upon that earth without infection or infestation, because the interiors that are of their mind, or of their thought and affection, are elevated by the Lord above their corporeal-sensual, which corresponds to the soles of the feet. This makes clear what is meant, in a strict sense, by "treading upon the lion, the adder, the serpents, and the scorpions without being hurt by them," also why it is so said in the Word. But what is signified by a "lion" and by "serpents and scorpions" has been told and shown elsewhere.

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