Jesus Teaches in the Temple

A spiritual kingdom

When Jesus entered Jerusalem in kingly style, riding on a colt, the people believed that He was about to reign as their king. Therefore, quoting ancient prophesy, they shouted with joy, “Blessed is He who comes in the name of the Lord” (Luke 19:38).

They were not mistaken about the fact that Jesus was coming as their king. They were, however, mistaken about what kind of a king He would be. They believed that He would be a worldly king who would sit on a throne, deliver the people from their oppressors, and restore Israel to the glory that it had under the rule of King David. This would be the fulfillment of the promise given to David a thousand years earlier about the coming of the Messiah. As it is written in the Hebrew scriptures, “He will reign on the throne of David and over his kingdom forevermore” (Isaiah 9:7).

In the light of this prophecy, it was widely believed that Jesus was “the son of David,” the long-awaited Messiah who was about to establish His kingdom. The people did not yet understand that Jesus’ kingdom would be a spiritual kingdom, not a worldly one. As Jesus had already said earlier in this gospel, “the kingdom of God is within you” (Luke 17:21). They would soon discover that Jesus did not come to help them conquer their natural enemies or to promote their economic prosperity. As the Messiah, Jesus came to establish the kingdom of God — a spiritual kingdom that would endure forever. ¹

Just as a worldly ruler governs by means of civil law, God governs by means of spiritual law. Therefore, when Jesus comes into Jerusalem, He does not sit on a physical throne. Instead, He goes directly to the temple where He casts out the buyers and sellers before He begins to teach. This represents the spiritual law that falsity must first be removed before truth can be received. The “buyers and sellers” who are cast out represent those states in us that make worldly success more important than heavenly blessings. They make profit, fame, and worldly pleasures more important than loving God and serving the neighbor. ²

Jesus then gives a series of lessons in the temple, beginning with the words, “It is written. ‘My house is a house of prayer, but you have made it a den of thieves’” (Luke 19:46). When our minds are cluttered with false teachings, we are being robbed of the opportunity to learn spiritual truth and develop a deeper understanding. This first lesson in the temple, then, reminds us that a major emphasis in the Gospel According to Luke is the development of the understanding. The understanding is “the temple of God” within us. When this temple is filled with God’s truth, it is a “holy temple” and a “house of prayer.” As we mentioned earlier, people who think from truth, with love in their heart, are continually at prayer. ³

The next two chapters in the Gospel According to Luke take place in the temple. Most scholars agree that Jesus’ teaching in the temple began on Monday or Tuesday of “holy week,” just a few days before His crucifixion on Friday and His resurrection on Sunday. During this final week, Jesus spends the first few days in the temple, teaching the laws of the spiritual kingdom. In so doing, He demonstrates not only that He is the promised Messiah, but also that He has come to set up a spiritual kingdom, not a natural one.

The Religious Leaders Challenge Jesus’ Authority

1. And it came to pass on one of those days, as He taught the people in the temple, and brought good tidings, the chief priests and the scribes stood by with the elders,

2. And spoke to Him, saying, Tell us, by what authority doest Thou these things, or who is he that gave Thee this authority?

3. And He answered and said to them, I will also ask you one word, and answer Me:

4. The baptism of John, was [it] from heaven, or from men?

5. And they reasoned with themselves, saying, If we say, From heaven, He will say, Why then did you not believe him?

6. But if we say, From men, all the people will stone us; for they are persuaded that John was a prophet.

7. And they answered that they knew not whence [it was].

8. And Jesus told them, Neither do’ I say to you by what authority I do these things.

At the end of the previous chapter, Jesus was in the temple, clearing out the buyers and sellers. As this next chapter begins, Jesus is still there. As it is written, “Now it happened on one of those days as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him” (Luke 20:1). Even though Jesus has momentarily “cleansed the temple,” troublemakers are back again to defy His authority. These are the “chief priests, scribes, and elders” within us who refuse to let go of false beliefs and selfish desires. We may subdue them for a while, but if we take our attention away from the things of heaven, these selfish desires, along with the false beliefs that support them, will be back to raise doubts so that they can reassert control over our lives. ⁴

One of the first things they will do is question Jesus’ authority. This is illustrated in the next episode when the religious leaders approach Jesus and say, “By what authority are You doing these things? Who gave You this authority?” (Luke 20:2). The question of authority is an important one. The temple leaders, and especially the chief priests, were a select group of people. They were direct descendants from the tribe of Levi, and they were thoroughly trained for their position. By the commonly accepted standards of the day, they were the only people who were fully authorized to give religious instruction. In brief, they were saying to Jesus, “Just who do You think You are? Where are Your credentials? And who has given You the authority to preach in our temple?”

This moment of confrontation pictures those times when doubts arise in our mind about Jesus’ teachings and their authority in our lives. This is when the “chief priests and scribes” in us rise up and insinuate thoughts such as, “How can I be sure that Jesus’ teachings are true?” This is our old nature raising doubts about the truth. It’s a very old story. When new truth comes into our lives, it can be upsetting to our former beliefs, especially when those beliefs support our selfish interests. Therefore, we doubt. We resist. Our selfish nature refuses to allow this new “government” to reign over us.

This new government that Jesus comes to inaugurate is a kingdom of love, wisdom, and useful service. It is a kingdom whose laws can be known through a deeper understanding of God’s Word. Not everyone, however, is ready to say, “Thy kingdom come.” For example, when Jesus came to reveal this deeper meaning to the people, the religious leaders saw it not as a revelation about a new way to live, but rather as a threat to their authority. In brief, Jesus was challenging their interpretation of the scriptures. That’s why they confronted Him, saying, “Who gives you the authority to do this?”

Moreover, it was not just the religious leaders who were challenged by Jesus’ words and deeper interpretation of scripture. This was also a challenge for everyone who took the scriptures literally, expecting a worldly king to save their nation, make them a world power, and restore prosperity. After all, it had been prophesied in the scriptures that when the Messiah comes, “He shall rule in the midst of His enemies…. He shall crush the rulers of the whole earth” (Psalms 110:2, 6), and “He shall make them prosperous again” (Psalms 14:7).

It is understandable, then, that the people are confused, and the religious leaders are threatened. Jesus is teaching a different way of life. In a culture that was steeped in the idea of “an eye for an eye and a tooth for a tooth” (Leviticus 24:20), Jesus was teaching that we must not take vengeance upon our enemies. Rather, we must turn away from evil states within ourselves — our spiritual enemies.

At this point in the gospel narrative, many have been healed by Jesus or have witnessed His healings. Many have witnessed Jesus’ miracles or heard about them. And multitudes have come to hear Jesus teach and marveled at His wisdom. They know that there is something special about Jesus and they believe that He is the promised Messiah. But the message of this Messiah is not about world conquest, national glory, or material prosperity. Rather, it’s about faith in God, loving one’s neighbor, and forgiving one’s enemies.

In order to understand, accept, and live by the new truths that Jesus is teaching, the people will need to let go of old beliefs and habitual patterns. It’s never easy, especially when our selfish side resists. No wonder the religious leaders felt threatened by Jesus and questioned His authority.

The baptism of John

Admittedly, letting go of acquired beliefs and entrenched habits can be a difficult process. When the scriptures contradict our false beliefs and selfish desires a struggle ensues. Doubts arise about the authority of the Word. As we have mentioned, this is represented by the religious leaders who question Jesus’ authority. Momentarily setting aside their challenge to His authority, Jesus shifts the focus to a question about John’s right to baptize people. “Answer Me,” says Jesus. “The baptism of John — was it from heaven or from men?” (Luke 20:3).

The question of baptism is an important one. Even today, two thousand years later, people still wonder about baptism. They ask, “Is baptism a sacrament designed by God for the washing away of sin? Or is it merely an external act invented by men?” In other words, “Is it from heaven or from men.” Stumped by Jesus’ question, they refuse to respond. They know that if they say that John’s authority is from heaven, Jesus will say, ‘Why, then, did you not believe him?’ But if they say, “From men,” the people will oppose them, for the people believe that John is a prophet (Luke 20:6). Caught between their resentment of John the Baptist and their fear of public disapproval, the religious leaders cannot give a decisive reply. Instead, they answer that they do not know the origin of John’s authority (Luke 20:7).

As we have mentioned before, John the Baptist signifies the literal sense of the Word. Once this signification is established, Jesus’ question takes on increased significance. At the literal level, baptism by water represents a willingness to learn the introductory truths of religion. Baptism at this level is a response to the question, “Do you desire to be instructed in the literal truths of the Word?” More deeply, the question about baptism might be formulated in this manner: “Do you believe that despite its rough appearance, symbolized by John being clothed in camel’s hair, the literal sense of the Word is from heaven and therefore has authority?”

An affirmative response to this question indicates that the individual believes that the Word of God is holy, both in its letter and in its spirit, and therefore desires to be instructed in the truths that are contained in the scriptures, beginning with the literal teachings. This is the “water” of truth, which is also called “the baptism of John.” To the extent that people learn these truths and put them into their lives, their spirits are made “clean,” just as physical water washes away dirt. ⁵

Therefore, when Jesus asks about the baptism of John, He is raising a question about the authority of the literal sense of the Word. The question that He is putting before the religious leaders, and before each of us, is this: “Are the literal words of sacred scripture from heaven or from men?” Do we believe that the scriptures are man-made or God-breathed? ⁶

This is an important question. It is true that there are things in the literal sense of the Word that are difficult to understand. Sometimes it says that the Lord is full of “tender mercies” (Psalms 145:9) and at other times it says that God will “utterly destroy” the nations (Isaiah 34:2). But if we hold on to the idea that the literal sense is from heaven, and can be understood more deeply, it can become authoritative for us. Those literal teachings of scripture, like John the Baptist, “prepare the way” for the coming of deeper truth into our life. They prepare the way for Jesus to enter our inner Jerusalem, and then go into the temple of our minds where He first casts out false beliefs, and then teaches us the truths of His Word. It can be said, in fact, that those literal truths, even when they seem to be “man-made,” are far from it. They are from heaven and they contain the inner meaning of the Word, clothed in parable and symbol. ⁷

A practical application

When we believe that the literal sense of the Word is holy because it contains heavenly truths, it can have a powerful influence on our lives. In this regard, it becomes authoritative. As a spiritual practice, then, keep in mind that the literal words of scripture contain infinite depths of truth. When you read the literal sense of scripture in the light of its inner meaning, you will be allowing the Lord to speak to you through both the letter and spirit of His Word. To put it another way, you will be receiving the power of the literal sense and the glory of the internal sense simultaneously. This is how the Lord speaks to you, authoritatively, through His Word.

The Parable of the Wicked Vinedressers

9. And He began to say to the people this parable: A certain man planted a vineyard, and let it out to farmers, and went abroad for a considerable time.

10. And at the time, he sent a servant to the farmers, that they should give him [some] of the fruit of the vineyard; but the farmers beat him, and sent [him] away empty.

11. And again he sent another servant; and they beat him also, and treating [him] shamefully, they sent [him] away empty.

12. And he added to send a third; and they also wounded him, and cast [him] out.

13. And the lord of the vineyard said, What shall I do? I will send my beloved son; likely when they see him they will have respect for [him].

14. But when the farmers saw him, they reasoned to themselves, saying, This is the heir; come, let us kill him, that the inheritance may become ours.

15. And they cast him out of the vineyard, and killed [him]. What therefore shall the lord of the vineyard do to them?

16. He shall come, and shall destroy these farmers, and shall give the vineyard to others. And when they heard, they said, Let it not be so.

17. And He looked at them and said, What is this then that is written, The stone which the builders rejected, the same has become the head of the corner?

18. Everyone who falls upon that stone shall be broken; but on whomever it shall fall, it will grind him to powder.

19. And the chief priests and scribes sought to put [their] hands on Him in that same hour; and they feared the people, for they knew that He had spoken this parable towards them.

In contrast to the people who were “very attentive to hear Him” (Luke 19:48), the temple leaders are eager to demean and discredit Jesus, challenging His authority. Undeterred by the negative attitude of these religious leaders, Jesus begins to instruct them in a different way. Once again, He uses the method of the parable, allowing them to overhear what He says to the people.

The parable begins in a seemingly indirect manner. It’s about a man who planted a vineyard, leased it to vinedressers, and then went into a far country where he stayed for a long time (Luke 20:9). When harvest time comes, the owner of the vineyard sends one of his servants to collect some of the fruit of the vineyard. But instead of giving the servant some of the fruit, they beat the servant and send him away with nothing (Luke 20:10). A second servant and then a third servant are sent to collect some fruit, but they are treated similarly. Finally, the owner of the vineyard sends his “beloved son,” saying, “When they see him, they will have respect for him” (Luke 20:13).

Knowing that the religious leaders are plotting to kill Him, Jesus then describes what happens to the beloved son. Jesus says, “But when the vinedressers saw him, they reasoned to themselves, saying, ‘This is the heir; come, let us kill him, that the inheritance may become ours’” (Luke 20:15). As Jesus concludes the parable, He asks a significant question: “Therefore,” says Jesus, “what will the owner of the vineyard do to them?” (Luke 20:15).

Vaguely disguised in the language of parable, it is now evident that Jesus’ words are directed at the temple leaders. The question, “What will the owner of the vineyard do to the vinedressers who killed the owner’s beloved son?” is actually, “What will God do to the religious leaders who are plotting to murder Jesus?” God has given the religious leaders the opportunity to do great good. The truths of His Word are a beautiful spiritual vineyard. What have the religious leaders done with those truths? Do they have any fruit? Have they produced any goodness? What can they show for their efforts?

Sadly, the religious leaders have nothing to give. The Hebrew scriptures record how the ancestors of these religious leaders beat the prophets that were sent to them. For example, the prophet Elijah had said to the Lord, “The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me” (1 Kings 19:10). In the parable, this is represented by the way the wicked vinedressers brutally treated the first three servants that were sent to them. And now, they are planning to murder the owner’s beloved son. The parable is a warning to the religious leaders. Jesus is telling them that their punishment will be severe. As Jesus puts it, the owner of the vineyard will “come and destroy the vinedressers and give the vineyard to others” (Luke 20:16).

Jesus knows how corrupt the religious leaders have become. He knows they are deaf to the warnings of the prophets. Just as they refused to listen to John the Baptist, they refuse to listen to Jesus. Instead, they are determined to kill Him. Although they have been given ample opportunity to repent and reform, they have refused. Neither the voice of the prophets, nor the voice of the scriptures, nor the voice of Jesus can get through to them. Therefore, their time is up. Their tenure will shortly end, and they will be replaced by something new. Jesus will inaugurate a new kind of faith for those willing to be raised up into a higher level of understanding and willing to live a more loving way of life. These people will become the new vinedressers. As it is written, “the vineyard will be given to others” (Luke 20:16). ⁸

This is good news for us. It means that there is always hope. We can repent; we can pray; we can allow the Lord to reform our understanding; and we can begin again. When this happens, we will no longer be ruled by the corrupt religious leaders within us. These are the false beliefs that have led us astray and produced so much misery. They have rejected the prophets and tried to kill the Lord. But they will no longer be allowed to have their say. They will be removed, set to the side, and silenced. In the language of sacred scripture, this is what is contained within the literal warning that the owner is about to come and “destroy” those wicked vinedressers. All that is selfish and corrupt in ourselves will no longer determine what is true. Instead, the Lord’s vineyard will be under new management. The Lord’s vineyard will be given to those parts of ourselves that are willing to be led by the Lord.

This, however, is not what the religious leaders hear. They see that the parable is about them and they hear it as a stern warning to repent before God destroys them and gives the vineyard to others. But they refuse to believe it. Instead, they deny that their leadership is corrupt or that God will remove them and have new leaders take their place. Therefore, they cry out, “Surely not” (Luke 20:16), meaning that this will never happen. Once again, they refuse to believe Jesus.

The stone that the builders rejected

Up until this point, Jesus has been speaking to the people, knowing, full well, that the religious leaders are listening. When the religious leaders realize that the parable is about them, they vehemently reject it. Jesus takes advantage of this rejection, and uses it to remind them that His coming and His rejection were prophesied in the psalms of David. As Jesus puts it, “The stone that the builders rejected has become the head of the corner” (Luke 20:17; Psalms 118:22). In recalling this prophecy, Jesus is openly declaring that the divine truth He has come to teach is the stone that the religious leaders have been rejecting. Moreover, Jesus is saying that these truths will be the foundation for an entirely new religious system, with faith in Him as the cornerstone. ⁹

After declaring Himself to be the cornerstone of this new faith, Jesus adds this warning: “Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder” (Luke 20:18). Through these words, Jesus is once again recalling the warnings given through the prophets about the dangers associated with rejecting the Messiah. As it is written, “[The Messiah] will be a sanctuary [for some], but a stone of stumbling and a rock of offense [for others]. Many shall stumble. They shall fall and be broken” (Isaiah 8:14-15). And when asked to interpret King Nebuchadnezzar’s dream, the prophet Daniel says that a stone will “crush to powder” the great image the king saw in his dream (Daniel 2:31-35).

Indeed, the Word of God is a sanctuary for those who have ears to hear, and a rock of offense to those who refuse to listen. In fact, the more anyone relies on the Word, finding sanctuary in its truth, the stronger one’s faith becomes. People who choose to deny the Lord and the truth that He offers might still feel that they are strong and mighty. Eventually, however, the persistent denial of spiritual truth will leave them weak and powerless, broken and crushed. ¹⁰

Taken together, both the parable and Jesus’ reminder that they will be “broken” and “crushed to powder” are too much for the religious leaders. They are now more determined than ever to destroy Jesus — just as Jesus foretold in the parable. As it is written in the closing verse of this episode: “And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people — for they knew He had spoken this parable against them” (Luke 20:18).

Is it Lawful to Pay Taxes to Caesar?

20. And watching [Him] closely, they sent out spies, feigning themselves to be just, that they might take hold of His word, to deliver Him up to the rule and authority of the governor.

21. And they asked Him, saying, Teacher, we know that Thou sayest and teachest rightly, and receivest not [merely] the face, but teachest the way of God in truth.

22. Is it permitted for us to give tribute to Caesar, or not?

23. But He, considering their craftiness, said to them, Why do you tempt Me?

24. Show Me a denarius. Whose image and inscription has it? And answering they said, Caesar’s.

25. And He said to them, Render therefore the [things] of Caesar unto Caesar, and the [things] of God unto God.

26. And they were not able to take [hold] of His saying before the people, and marveling at His answer, they were silent.

When Jesus completed the parable about the wicked vinedressers, the religious leaders knew it was about them. Offended and angry, they wanted to lay their hands on Jesus immediately, but because they were aware of Jesus’ growing popularity among the people, they drew back. As it is written, “they feared the people” (Luke 20:19). Therefore, instead of confronting Jesus themselves, they decided to send out spies who would seize upon Jesus’ words “in order to deliver Him to the power and the authority of the governor” (Luke 20:20).

Once again, the religious leaders are trying to trap Jesus in a controversial question. Jesus’ answer to the question will either make Him unpopular among the people or prove that He is a dangerous radical determined to defy the Roman government. In other words, they were endeavoring to trap Jesus in a dilemma where there would be no right answer.

The trap begins when the spies approach Jesus and ask a seemingly innocent question. “Teacher,” they say, “Is it lawful for us to pay taxes to Caesar or not” (Luke 20:22). The subject of paying taxes to Caesar is a sensitive issue among the people. Many feel that paying taxes to Caesar, the reigning king, is a crime against God. The rallying cry for this group is, “We have no king, but God.” These are the people who champion a fierce independence, even to the point of armed revolution. Therefore, if Jesus suggests that they should not pay taxes, His words will be construed as defying the government, and the Roman officials will be able to arrest Him for treason. This will be playing directly into the hands of the religious leaders. This question, then, is designed to trap Jesus between two extremes: disloyalty to the people or treason against the state. Either way, Jesus will be in trouble.

Knowing the nature of their question, Jesus says, “Why do you test Me? Show Me a denarius. Whose image and inscription does it have?” (Luke 20:23). The spies give a simple answer. They say that the image on the Roman coin is “Caesar’s.” (Luke 20:24). In reply, Jesus says, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Luke 20:25).

Jesus’ response not only avoids the trap, but uses this as an opportunity to teach that true spirituality is not separate from daily life. While God’s rule should always be first and foremost in our minds, we should also obey the rule of legitimate government. In the same way that the preservation of our spiritual lives depends upon a life according to divine order, the preservation of our natural lives depends upon there being civil order. Without civil order, society would fall apart, and the human race could not survive. We need both spiritual law and civil law. ¹¹

Ideally, spiritual law and civil law should work in harmony. The laws of spiritual government should be consistent with the laws of civil government. When this is not the case, problems arise. A tyrannical, despotic government that makes laws that are injurious to the welfare of the people should, of course, be resisted. Similarly, a focus on religious devotion to the exclusion of civil responsibilities can also be a problem. We cannot love God without also loving our neighbor. The clever rationalizations of the “spies” within us, who pretend to be righteous, will often lead us to believe we have done our whole duty by fulfilling our religious obligations. These are the times when it is essential to remember the brevity and power of Jesus’ reply, “Render unto Caesar what is Caesar’s, and unto God what is God’s.” ¹²

Unable to trick Jesus with this second question, the spies are left speechless. As it is written at the close of this episode, “Marveling at His answer, they were silent” (Luke 20:26).

A practical application

In His response to the question about paying taxes, Jesus reminds us that our duties are two-fold. There are two sides to the coin. On one side, is a picture of God. That is, we are to render to God what is God’s. On the other side is a picture of our neighbor whom we should love as ourself. This includes doing our jobs well, treating all people with respect, and even paying our taxes willingly, knowing that it is for the benefit of the public good. That is, we should not only render unto God what is God’s, but also render unto Caesar what is Caesar’s. ¹³

Is There Resurrection After Death?

27. But certain of the Sadducees, who deny that there is any resurrection, came to [Him] and asked Him,

28. Saying, Teacher, Moses wrote to us, If someone’s brother die having a wife, and he die childless, then his brother should take his wife, and raise up seed to his brother.

29. There were therefore seven brothers, and the first took a wife, and died childless.

30. And the second took the wife, and he died childless.

31. And the third took her, and likewise the seven also, and they left no children, and died.

32. And last of all the woman died also.

33. In the resurrection therefore, whose wife of them is she? for the seven had her to wife.

34. And Jesus answering said to them, The sons of this age wed and are given to be wed;

35. But they who shall be held worthy to attain to that age, and the resurrection from the dead, neither wed, nor are given to be wed;

36. For they cannot die any more; for they are equal to the angels, and are the sons of God, being sons of the resurrection.

37. But that the dead are raised, even Moses showed at the bramble, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob;

38. And He is not God of the dead, but of the living, for all live to Him.

39. And some of the scribes answering, said, Teacher, Thou hast well said.

40. And after that they no longer dared to question Him [about] anything

Arranged marriages

The next group of religious leaders who endeavor to trap Jesus with a controversial question is the Sadducees. This time it is a question about the resurrection. It was well-known that this religious group did not believe that there was any life after death. As it is written, “Certain of the Sadducees, who deny that there is any resurrection, came to Him” (Luke 20:27). The Sadducees regarded only the first five books of the Hebrew scriptures as having divine authority. In these books they found no suggestion that human beings live after death. Therefore, when they come to Jesus with a question about the resurrection, it is another question designed to discredit Jesus. Their question would show that Jesus’ lofty teachings about heaven and dire warnings about hell are false. After all, according to the Sadducees, there is no afterlife.

In order to prove how foolish it is to believe in life after death, the Sadducees describe a situation in which seven brothers in succession all take the same wife. The first brother dies, leaving no children; then the second brother dies, leaving no children, and so on until all seven have married the woman and then die, leaving no children. The Sadducees then ask Jesus this question: “In the resurrection whose wife will she become?” (Luke 20:33).

According to the Sadducees, the only possible continuation of life was in the passing on of the family name along with any wealth that the family possessed. This was so important that laws were in place stipulating that if a man died, his brother should marry his brother’s widow and have children by her. Otherwise, the family name would be “blotted out.” As it is written in the Hebrew scriptures, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside of the family; her husband’s brother shall go in to her, to take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel” (Deuteronomy 25:5-6).

Therefore, in order to preserve the family name and to ensure that the family property would not fall into the hands of strangers, the woman was “given in marriage” to all seven brothers. There are many examples of this in the Hebrew scriptures. Zipporah was given in marriage to Moses (Exodus 2:21); Rebecca was given in marriage to Isaac (Genesis 24:51); and both Leah and Rachel were given in marriage to Jacob (Genesis 29:19,28). In each case, a father had the right of ownership over his daughter. It was by his authority and with his permission that his daughter was “given in marriage.” Similarly, the woman in the story was “given” from one brother to another until “all seven had her” (Luke 20:33). Their far-fetched story is intended to make the idea of a resurrection seem to be an absurdity. They believe that their concluding question, “In the resurrection, whose wife does she become?” will clinch their argument. It will conclusively prove the irrationality of a belief in an afterlife.

Heavenly marriage

Jesus knows that the question of the Sadducees is designed to discredit His teachings about the afterlife. Nevertheless, Jesus turns their question into an opportunity to teach about the eternity of the marriage covenant. Jesus begins by saying, “The sons of this age marry and are given in marriage, but those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are the sons of God, being sons of the resurrection” (Luke 20:34-36).

Jesus’ answer to the question is clear and straightforward. He says that there is resurrection after death. And He backs this up by reminding the Sadducees that in the burning bush passage, Moses showed that the dead are raised. Jesus then adds that those who are resurrected neither marry nor are given in marriage. We have already seen that the kind of marriages the Sadducees are speaking about are worldly arrangements for the preservation of the family name and the inheritance of the family fortune. It had little to do with love, or God, or the commandments. These worldly marriages, like all civil unions, end at death. Therefore, when Jesus says that in the resurrection they “neither marry nor are given in marriage,” He is saying that the kind of marriage the Sadducees are talking about, where a woman is given to a man for worldly reasons and without her consent, does not take place in heaven.

At a deeper level, Jesus is talking about the spiritual marriage that takes place between every individual and the Lord. It is a conjunction that takes place on earth when people freely choose to let the Lord into their life and strive to live by His teachings. This marriage, which begins on earth, continues after death. Once we are spiritually “married to the Lord” on earth, there is no reason to be married to the Lord again in heaven. ¹⁴

Jesus’ answer to the Sadducees, then, is not about arranged marriages that take place merely for worldly purposes. Jesus is talking about spiritual marriages, and especially about the heavenly marriage that takes place between an individual and the Lord. ¹⁵

What about a marriage between two people? Does it continue in heaven?

Many people marry for practical reasons. They may find that a marriage arrangement works for them. It satisfies their need for security, significance, sex, communication, and friendship. They may get along fine and even share common interests, for example in sports, diet, and music. They may agree on methods of child-rearing. All of this can be useful, but if their relationship lacks a spiritual dimension, it will be no more than a civil contract. And, like all legal partnerships, it will end at death.

It is different, however, when husband and wife come together before the Lord believing not only that the Lord has brought them together but that He will keep them together both in this world, and in the next. These people often feel that there is something spiritual about their meeting, that they are “meant to be together,” that they are “born for each other,” that their marriage is “bigger than both of them,” and that their marriage is “forever.” Somehow, they sense that their love will transcend time, and that the words “till death do you part” do not apply to their relationship. This idea, that there is a spiritual dimension to marriage, has inspired romantic poetry, music, and art because it is grounded in a fundamental truth: true marriage is eternal. ¹⁶

But simply believing that some magical force has brought them together and will keep them together is not enough. They must also accept the divine invitation to follow the Lord in this life, to love Him, and live according to His commandments. In return, the Lord fills them with goodness, according to the truth they learn from Him and apply to their lives. As a result, they find that they are protected from spiritual harm, blessed with inner peace, and guided in ways that will bring about their greatest happiness, both in this world and the next. ¹⁷

As this episode comes to an end, the scribes who have been overhearing the conversation between Jesus and the Sadducees, are impressed. They say, “Teacher, You have spoken well” (Luke 20:39). For the moment, the religious leaders within us are silenced. As it is written, “After that, they no longer dared to question Him about anything” (Luke 20:40).

A practical application

In this episode, Jesus teaches not only that there is a resurrection but also that there is marriage in heaven. This is a crucial teaching, especially for people who yearn for the continuation of their marriage in the next world. It is here that human reason and divine wisdom perfectly concur. It simply makes sense that we are born to live forever and that true marriages will continue to exist “in the resurrection.” When husband and wife have become united in this life through a mutual desire to learn from God and do His will, their marriage will be an eternal one. That’s because self-interest, egotism, greed, and selfishness can no longer separate “what God has joined together.” In the light of this teaching, strive to honor the “spiritual marriage” with your spouse by subordinating self-interest. What can you change in your thoughts, attitudes, and actions that will make your spouse’s experience of being with you a little better? Whether married or not, do the same in terms of your “heavenly marriage” with God — a marriage which begins on earth and continues for eternity.

Is the Christ the Son of David?

41. And He said to them, How say they that the Christ is [the] son of David?

42. And David himself says in the Book of Psalms, The Lord said to my Lord, Sit Thou on My right hand,

43. Until I put Thine enemies [as] a footstool of Thy feet.

44. David therefore calls Him Lord, and how is He his son?

45. And in the hearing of all the people He said to His disciples,

46. Beware of the scribes who desire to walk in robes, and love greetings in the markets, and the first seats in the synagogues, and the first places to recline at suppers,

47. Who eat up widows’ houses, and for a pretense make long prayers; these shall receive all the more judgment.

The religious leaders, who were unable to trap Jesus in their controversial questions, are temporarily finished interrogating Him. In this next episode, then, Jesus asks the first question. He begins by asking them about the Messiah, who is also called “the Christ,” and is often referred to as the son of David. Jesus says, “How can they say that the Christ is David’s Son?” (Luke 20:41).

It had been prophesied that a direct descendant of King David would, like his forefather, reign as a king in Israel. In this regard, people often addressed Jesus as “David’s son” or as “the son of David.” As early as the first verse of the Gospel According to Matthew it is written that “This is the genealogy of Jesus Christ, the Son of David” (Matthew 1:1). And now, as Jesus approaches the final days of His ministry, He focuses on the question of His identity, setting it before the religious leaders like this: “Now David himself said in the Book of Psalms, ‘The Lord said to my Lord, sit at My right hand, till I make Your enemies Your footstool.’ If David, therefore, calls Him ‘Lord,’ how then is He David’s Son?” (Luke 20:42-44).

When Jesus says, “The Lord said to my Lord,” He is referring to the first verse of Psalms 110 which begins with a picture of Jehovah speaking to the promised Messiah. In the original Hebrew, the speaker is Jehovah, the one God of the universe. He is communicating with the promised Messiah, the one who will come to earth as a king, anointed by God to set up an everlasting kingdom. This is why David, who sees all of this in spirit, does not refer to the Messiah as “my son,” but rather as “my Lord.” As Jesus says, “If David, therefore, calls Him ‘Lord,’ how then is He David’s Son?”

In raising this question, Jesus is directly addressing the original question asked by the religious leaders when they confronted Him in the temple. At that time, they questioned His authority, asking essentially, “Who gave you this authority? (Luke 20:2). Jesus is now, in this episode, answering that question. He is indicating that His authority comes not from man but from God. Furthermore, God will give Him the authority not only to set up a new kingdom, but also the power to lead His people to victory over all enemies. In the language of sacred scripture, the power to defeat spiritual enemies is described as “sitting at the right hand of God.” And subjugating those enemies is described as making them His “footstool.” ¹⁸

As we engage more deeply with Jesus’ question, we note that He is speaking about the power of divine love (Jehovah) which comes forth through divine truth (Jesus). This, then, is the deeper message contained in the scriptural statement, “Jehovah said to my Lord, sit at My right hand, till I make Your enemies Your footstool.” It refers to what happens when the divine love comes into each of our lives through the divine truth that Jesus teaches. Our spiritual enemies are conquered. ¹⁹

This is not the last lesson that Jesus will deliver while in the temple during these final days, but it is a powerful one. He is making it clear that He is not David’s son but rather David’s Lord, the promised Messiah who will sit at the right hand of God, making His enemies His footstool. In the literal sense, this a reference to the practice of triumphant kings who placed their foot upon the conquered enemy to represent victory. In David’s mind, this is a picture of the Messiah being empowered to wipe out all His enemies — turning them, so to speak, into His “footstool.” But Jesus, as Messiah, has come to establish a spiritual kingdom within each of us. Spiritually, this means that God can give us the power to subordinate the loves of self and of the world to all that is higher, the love of God and the love of the neighbor.

Ordained by God

As we have seen, the religious leaders tried to do everything they could to discredit Jesus. Their primary method was to raise controversial questions and then trap Him in His words. In this way, they hoped to show that Jesus was unauthorized to teach. If successful, they would be able to retain their power, and secure their positions of authority. They were unable to do so, however, because Jesus’ power and authority came from a different source.

Unlike the religious leaders, Jesus did not need to go around in long robes, or have the best seat in the synagogue in order to prove His authority or reveal the deeper meaning of the scriptures. He was not ordained by rabbinical councils, but rather by God. The love of God was His very essence, and it came forth in the truth He spoke. This was the only ordination He needed. As Jesus puts it, “Beware of the scribes, who desire to walk in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts” (Luke 20:46).

Jesus also adds that the so-called religious “authorities” were neglecting their responsibilities. Instead of teaching people the truth, as they should have done, they were “devouring widows’ houses” (Luke 20:46-47). The phrase, “devouring widows’ houses” is sacred symbolism. It describes what takes place when people long for truth, but are deprived of that truth. It is compared to the deep grief a widow feels when she longs for her lost husband. Therefore, when Jesus accuses the religious leaders of “devouring widows’ houses,” He is saying that these corrupt leaders have been depriving people of the truth. They are the spiritual thieves and robbers in our own mind who mislead us by distorting, twisting, and perverting the truth. This is why Jesus concludes this episode by saying that the religious leaders “will receive greater condemnation” (Luke 20:47). ²⁰

A practical application

In this episode, Jesus describes Himself as “sitting at the right hand of God” where He receives power from on high to make His enemies His “footstool.” This is powerful imagery. The “right hand” of God describes the power of God’s love. It is so powerful that it can overcome all of our spiritual enemies — anger, resentment, self-pity, etc. But we can only receive this power through the truth that God gives us. With this in mind, select a passage of sacred scripture, seeing it as a container of deeper truth and designed to receive God’s inflowing love. As you strive to apply that truth to your life, notice how the divine love pours in with power to help you subjugate your tendencies towards selfishness. This is how God will make “your enemies your footstool.”

അടിക്കുറിപ്പുകൾ:

817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.