Chapter Seventeen

Glimpses of Heaven

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1. And after six days Jesus takes Peter, and James, and John his brother, and brings them up into a high mountain by themselves,

2. And was transformed before them; and His face shone as the sun, and His garments became white as the light.

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After six days

In the preceding episodes, Jesus has been teaching His disciples about the necessity of temptation, and preparing them for it. Jesus Himself will have to go to Jerusalem and suffer many things before He will be raised up again. Similarly, we also must go through temptations so that our lower nature may be humbled and our higher nature “raised up.”

These are the struggles that give us the opportunity to call upon the Lord and rely on His truth so that we might lay aside our selfish concerns, false notions, and egocentric ambitions. If we are successful, our faith in the Lord and our desire to live according to His teachings are strengthened. In the process, even more truths are instilled, along with an even greater desire to live according to what is taught in the Word. ¹

In this regard, it should be noted that this next episode begins with the phrase, “After six days.” As it is written, “After six days, Jesus takes Peter, James, and John his brother, and brings them up into a high mountain by themselves” (Matthew 17:1). Throughout the Word, the number six refers to a time of temptation, during which time we do spiritual work. This time of spiritual combat against evil and falsity is necessarily followed by a time of spiritual rest. ¹

For example, it is written in the Hebrew scriptures that after “six days,” the Lord rested from all His work (see Genesis 1:3; 2:1-3). It is also written that a servant must serve for “six years,” but is to be set free in the seventh year (see Exodus 21:2), that the land is to be cultivated for “six years,” but in the seventh year, the land should be allowed to rest (see Leviticus 25:3-5), and, perhaps, most powerfully in the Ten Commandments where it is said, “Six days you shall labor and do all your work, but the seventh is the Sabbath of the Lord your God” (Exodus 20:9). ³

At the end of the previous episode, Jesus said, “There are some standing here who shall not taste of death until they see the Son of Man coming in His kingdom” (Matthew 16:28). For the disciples, the term “kingdom” refers to a natural kingdom with golden thrones, imperial status, and political power. Jesus, however, is referring to a spiritual kingdom that is governed by divine truth and filled with divine love. In a spiritual kingdom, the power of divine love operates through the form of divine truth to rule over lower desires and selfish thoughts. This is the kingdom of heaven.

While the effort to reach that kingdom can be arduous, as represented by six days of struggle, there are mountain-top states along the way. This is a picture of what can take place within us whenever we are temporarily removed from selfish concerns and vain imaginings. At such times, the Lord can open our spiritual eyes so that we can see with spiritual sight. This is when we “see the Son of Man coming in His kingdom.”

In this next episode, which takes place “after six days,” Jesus will give His disciples a glimpse of that kingdom. It begins as Jesus and His disciples leave Caesarea Phillipi, which is situated at the foot of Mount Hermon. Taking Peter, James, and John to a place high up on the mountain, Jesus reveals His divinity in a way that He has not yet done for anyone. As it is written, “Jesus took them up on a high mountain by themselves, and was transfigured before them. His face shone like the sun, and His clothes became as white as the light” (Matthew 17:1-2). ⁴

Peter, who most recently declared that Jesus is the Christ, the Son of the living God, represents our faith in Jesus. James, who was either one of the twelve disciples, or a follower by the same name, would later say, “Be doers of the Word, not just hearers” (James 2:17). The name “James,” therefore, is associated with loving intentions. And John, the brother of James, represents the good works that flow from loving intentions — that is, useful service. Whenever these qualities are activated in us, we catch a glimpse of heaven, and what it might mean to be a citizen of that kingdom. ⁵

Whenever we strive to remain faithful to the Lord, we are developing the quality associated with the name “Peter.” Whenever we strive to be well-intentioned toward others, we are developing the quality associated with the name “James.” And whenever we strive to perform loving and useful service, out of faith and from a charitable intention, we are developing the quality associated with the name “John.” In the language and imagery of sacred scripture, this kind of striving is pictured as Peter, James, and John ascending the mountain with Jesus. These are the spiritual struggles that everyone undergoes on the “six days” of their regeneration. On the seventh day, there is rest.

As Peter, James, and John ascend the mountain, they come to a place where they are alone with Jesus. As we have just mentioned, these three disciples represent the three leading principles of spiritual life, that is, faith, charity, and the works of charity. Since all three of these principles constitute the primary elements of our heavenly character, they are described as being temporarily separated from lower influences. They are in a high mountain location, alone with Jesus. This is another way of describing a Sabbath state. As it is written, Jesus brought them up on a high mountain “by themselves.” ⁶

These mountain-top states are a necessary part of our regeneration. During these times of spiritual rest, the Lord opens our spiritual sight so that we might see and experience heavenly things. Just as temptation is necessary for regeneration, so are times of rest, renewal, and new insights. This spiritual reality is represented by Peter, James, and John who are now brought into an elevated spiritual state. In revealing to them something of His inner divinity, Jesus is preparing them for the eventual temptations they will endure. All of this takes place after six days, when these three disciples are in a Sabbath state.

When Jesus transforms Himself before them, it is written that “His face shone like the sun.” This is an image of God’s love which shines forth like the sun of heaven. At the same time, it is written that “His clothes became as white as light.” Even as the flame of natural fire produces the bright glow of natural light, the fire of God’s love produces the brilliant light of divine truth.

In His mercy, God has clothed His love in the form of divine truth. Otherwise, we could not endure the blazing heat of His love. Therefore, divine love comes to us “clothed” in divine truth, accommodated to our ability to receive and understand. As it is written in the Hebrew scriptures, “O Lord, my God, you are very great. You are clothed with splendor and majesty. You cover yourself with light as with a garment” (Psalms 104:1-2). ⁷

It is at moments like this, when we catch glimpses of God’s love shining through His Word, that any doubts about the holiness of the Word and the divinity of the Lord are overcome. The truth shines forth in fulfillment of Isaiah’s prophecy when he said, “In that day, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven times brighter, as the light of seven days” (Isaiah 30:26). ⁸

Moses and Elijah

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3. And behold, there was seen by them Moses and Elijah, speaking with Him.

4. And Peter answering said to Jesus, “Lord, it is good for us to be here; if Thou willest, let us make here three tabernacles: one for Thee, and one for Moses, and one for Elijah.”

5. While he was yet speaking, behold, an illuminated cloud overshadowed them; and behold, a voice out of the cloud, saying, “This is My beloved Son, in whom I am well pleased; hear ye Him.”

6. And the disciples, hearing, fell on their face, and feared exceedingly.

7. And Jesus coming touched them, and said, “Arise, and be not afraid.”

8. And lifting up their eyes, they saw no one, except Jesus only.

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While they were in their mountain-top state, Peter, James, and John were given a glimpse of Jesus’ divine nature. It will also be important for them to know that Jesus is intimately connected to the Hebrew scriptures. We read therefore that “Moses and Elijah were seen along with Jesus, talking with Him” (Matthew 17:3). This is a picture of the Law (represented by Moses), the Prophets (represented by Elijah), and the Gospels (represented by Jesus), all together as the complete Word of God.

This picture of the complete Word of God, consisting of the Law, the Prophets, and the Gospels, is essential for our regeneration. In our temptation combats we need more than pleasant and delightful memories. We need more than glimpses of heaven. We also need the living truth of the Word active in our minds — the law of Moses, the words of the Prophets, and the teachings of Jesus. And we need to see essential agreement among these teachings; we need to see them “speaking together.”

Peter, amazed by this wonderful vision, expresses his desire to enshrine this memory in his heart. “Lord,” he says, “It is good for us to be here; if You wish, I will make three tabernacles here; one for You, and one for Moses, and one for Elijah” (Matthew 17:4). But even while Peter is still speaking, a response comes from heaven, saying, “This is My beloved Son, in whom I am well pleased. Hear Him” (Matthew 17:5).

In effect, the voice from heaven connects Jesus with Moses and the Prophets. From this point onward, it would not just be about the Law and the Prophets. It would also be about the Gospels. It would be about seeing the Law and the Prophets through Jesus’ eyes, and hearing them through Jesus’ ears. As the voice from heaven says, “This is My beloved Son. Hear Him.”

The seamless connection of every episode — even every sentence — becomes especially clear in moments like this. Our spiritual rebirth may begin with seeing some truth shining from the Word. This is what it means to see the Son of Man coming in His kingdom. But our spiritual rebirth does not stop there. It’s not just about seeing the truth; it’s also about hearing the truth. “Hear Him” says the voice.

The sense of hearing surpasses the sense of sight in that what is heard goes beyond what is seen. If we say to someone, “I hear you,” it means that we not only understand the meaning of the words, but that we also feel the affection within the words. Similarly, in our study of sacred scripture, hearing the Word of the Lord is not just about listening. It’s also about having an inner perception of the truth, and at the same time, a worshipful desire to obey what has been heard. Accordingly, when the disciples hear this voice from heaven, they fall on their faces and are “greatly afraid” (Matthew 17:7). ⁹

True adoration and sincere worship are from a state of profound humility. It is the awe one feels in the presence of divinity. In states like this we experience something akin to reverential fear — the sense of how great God is, and how humbling it feels to be in His presence. It is in this state of humility that we can be touched by the warmth and light of heaven. Therefore, we read, “Jesus came and touched them and said, ‘Arise, do not be afraid.’ And when they had lifted up their eyes, they saw no one but Jesus only” (Matthew 17:7-8). ¹⁰

When the disciples lifted up their eyes and saw no one but Jesus, it represents seeing the Word from a higher understanding. This is the recognition that the whole of the Law and the Prophets is fulfilled in the words and life of Jesus. Jesus becomes the way in which we understand the sacred truths contained within the Hebrew scriptures. Even more than this, the words and life of Jesus give us a new understanding of divine truth infilled with divine love. Therefore, it is written that, “They saw no one but Jesus only.” ¹¹

Coming Down From the Mountain

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9. And as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one, until the Son of Man rise again from the dead.”

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When Peter, James, and John lifted up their eyes and saw Jesus only, it was the culmination of their mountain-top experience. This transformational moment, in which they were given a glimpse of Jesus’ divinity and heard a voice from heaven saying, “Hear Him,” would sustain them through the spiritual combats they were soon to undergo. It was now time to come down from the mountain and take on the normal routines of daily life.

The case is similar in our own lives. From time to time, God allows us to experience “mountaintop states” in which we catch a glimpse of how wonderfully He has been working in our lives. Perhaps some truth from the Word shines forth with great glory, and we feel uplifted and inspired. Or maybe, in a moment of reflection, we are given an insight which brings together a number of questions that have been on our mind. We feel elevated, and lifted to new heights.

But we cannot remain there. We need to take these new insights with us as we descend the mountain, and resume our lives in the world. While Peter wants to remain on the mountain and build a tabernacle there, the reality is that the true tabernacle must be built in our mind and in our heart, and remain with us wherever we go. According to the prophet Isaiah, this inner tabernacle “will never be taken down, nor shall one of its stakes ever be removed, nor any of its cords be broken” (Isaiah 33:20).

The goal, then, is to come down from the mountain without losing our inspiration. The mountaintop vision should become an integral part of us as we reach out in useful service to others. This is, of course, what Jesus has in mind for His disciples, but He cautions them about the importance of keeping this experience confidential — at least, for the time being. Therefore, as they come down from the mountain, Jesus says to them, “Tell the vision to no one until the Son of Man has risen from the dead” (Matthew 17:9).

This is not the first time that Jesus has told His disciples to be quiet about their knowledge of His divinity. Just after Peter confessed that Jesus is the Christ, the Son of the living God, Jesus commanded the disciples to tell no one about it (see Matthew 16:20). And here He says something similar. He says, “Tell the vision to no one.”

Peter’s confession of faith at Caesarea Philippi and the experience on the mountaintop are important moments in the gradual revelation of Jesus’ divinity. But the disciples have not yet experienced what Jesus calls “the sign of the prophet Jonah,” that is, a spiritual resurrection in their own hearts. Neither have they experienced “the Son of man rising from the dead.” This does not just refer to Jesus’ physical resurrection. More deeply, it refers to some truth that Jesus has taught them rising up within them to give them new life.

Therefore, while they have witnessed amazing miracles and seen great visions, this is not the testimony Jesus is seeking. The only testimony He seeks from them — and from all who follow Him — is the testimony which comes from a humble and grateful heart after the struggles of temptation. Whenever this happens, a confession that comes from faith is miraculously transformed into a testimony that comes from life.

A practical application

In the previous chapter, Peter confessed his faith by saying to Jesus, “You are the Christ, the Son of the living God.” And now, in this chapter, Peter’s confession of faith is confirmed by a living experience. For Peter, it is an unforgettable moment of religious awe that takes place high on a mountain. In that moment, Peter sees Jesus’ face shining as the sun; he sees Jesus’ clothes becoming as white as light; and he sees Moses and Elijah conversing with Jesus. As a result, Peter says, “It’s good for us to be here.” While Peter is speaking, a voice from heaven says, “This is My beloved Son, in whom I am well-pleased. Hear Him.” There can be moments like this in each of our lives as well — moments that are so charged with religious meaning that we can say with Peter, “It’s good for us to be here.” In these mountain-top moments, we, too, can catch a glimpse of Jesus’ inner divinity, especially while we are reading the Word. Beyond the mere words on the page, we feel God’s love shining forth as the sun as He speaks to us through the glistening pages of His Word. As a practical application, then, be aware that the Word of God contains in its innermost recesses God’s love for you. Read with that in mind, striving not only to understand God’s Word, but also to feel His love. Then, as you go through your day, stay open to how that reading will continue to influence you and the decisions you make. Subtly and quietly, it will help you to walk in ways that are less selfish and more loving. As you allow yourself to be guided by this invisible, holy influence, you will be experiencing the prophecy given through Isaiah in the Hebrew scriptures: “Your ears will hear a voice behind you, saying, “This is the way; walk in it” (Isaiah 30:21). ¹²

The Faith that Moves Mountains

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10. And His disciples asked Him, saying, “Why then say the scribes that Elijah must first come?”

11. And Jesus answering said to them, “Elijah indeed comes first, and shall restore all things.

12. But I say unto you that Elijah has already come, and they did not know him, but have done unto him whatever they willed; so also the Son of Man is about to suffer by them”.

13. Then understood the disciples that He spoke to them concerning John the Baptist.

14. And when they had come to the crowd, there came to Him a man kneeling before Him, and saying,

15. “Lord, have mercy on my son, for he is a lunatic, and suffers badly; for often he falls into the fire, and often into the water.

16. And I brought him to Thy disciples, and they could not cure him.”

17. And Jesus answering said, “O faithless and perverse generation, till when shall I be with you? Till when shall I bear with you? Bring him hither to Me.”

18. And Jesus rebuked him; and the demon came out of him; and the boy was cured from that [very] hour.

19. Then the disciples, coming to Jesus by themselves, said, “Why could not we cast him out?”

20. And Jesus said to them, “Because of your unbelief; for amen I say to you, If you have faith as a grain of mustard seed, you shall say unto this mountain, ‘Pass on from here to there’; and it shall pass on; and nothing shall be impossible to you.

21. But this kind goes not out, except by prayer and fasting.”

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Having just seen Elijah and Moses conversing with Jesus, the disciples are naturally curious about the prophecies concerning Elijah’s return. As it is written in the closing words of the Hebrew scriptures, “Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord. And he will turn the heart of the fathers to the sons, and the heart of the sons to the fathers” (Malachi 4:5-6).

These words are usually translated “the hearts of the fathers to the children, and the hearts of the children to the fathers.” While this is an encouraging sentiment, promising hope for the restoration of family values, the spiritual meaning is much deeper. In the original Hebrew, the word that has been translated as “children” is actually bā·nîm [בָּנִ֔ים] which means “sons.” Spiritually seen, the return of Elijah promises a reunion between the goodness within the literal truth of the Word and the truths that are expressed at the literal level. This reunion of goodness and truth is what is meant, more deeply, by turning the heart of the fathers (goodness) to the sons (truths), and the heart of the sons to the fathers. ¹³

In other words, the return of the prophet Elijah would initiate the process through which a right understanding of God’s Word would begin. Gradually, goodness would be reunited with truth, and truth would be reunited with goodness. The Word of God, mistreated, misinterpreted, and misunderstood for so long, would no longer be twisted and distorted for selfish gain. Instead, it would be read as intended, as the fullest expression of God’s love — a love that shines forth with all the wisdom necessary for finding happiness on earth and in heaven. In the language of sacred scripture, this is what is meant by turning the heart of the fathers to the sons, and the heart of the sons to the fathers.

Unaware of this level of spiritual reality, the disciples simply know that Elijah has been prophesied to precede the coming of the Messiah. Therefore, they say to Jesus, “Why do the scribes say that Elijah must come first?” (Matthew 17:10). In response, Jesus says, “Elijah indeed comes first, and must restore all things. But I say to you that Elijah has already come, and they did not know him, but did to him whatever they wanted. So also, the Son of Man is about to suffer by them” (Matthew 17:11-12).

Once again, Jesus is responding to their literal question with an answer that contains a much deeper message. By saying that “Elijah has already come, but they did not know him,” Jesus is speaking about the literal sense of the Word. It had come, and had been given to humanity, but they did not understand it because they did not want to believe it. In fact, they used it, and twisted it in ways that justified their selfish and immoral behavior. In the same way, John the Baptist, who taught the letter of the Word, was imprisoned, murdered, and beheaded by those who refused to believe his message. As Jesus says, “They did to him whatever they wanted.”

It was then that the disciples understood that Jesus was speaking about John the Baptist who had, indeed, preceded Jesus. Perhaps they remembered how John the Baptist had prepared the way for Jesus by preaching a baptism for the remission of sins. It was John the Baptist who said, “I indeed baptize you with water, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire” (Matthew 3:11). All of this may have come to their remembrance as they began to understand that John the Baptist had come, representing the same spirit as Elijah the prophet. As it is written, “Then the disciples understood that [Jesus] was speaking to them about John the Baptist.” ¹⁴

Healing a demon-possessed boy

No matter how high we might rise into elevated thought, we must bring that inspiration and insight into our everyday life. No matter how high we have risen, we must return to the world of application and service. And so, as Jesus and His three disciples return from their mountaintop experience, they are confronted with a challenge. While they were gone, a man had approached the other disciples and asked them to heal his son. The disciples, however, had been unsuccessful.

Therefore, the distraught father approaches Jesus and says, “Lord, have mercy on my son, for he is a lunatic and suffers badly, for he often falls into the fire and into the water. And I brought him to Your disciples, and they could not cure him” (Matthew 17:16). Upon hearing the father’s plea on behalf of his son, Jesus says, “O faithless and perverse generation. How long shall I be with you? How long shall I bear with you?” (Matthew 17:17). Jesus then cures the boy instantly. As it is written, “And Jesus rebuked the demon, and it came out of him; and the boy was cured from that very hour” (Matthew 17:18).

When the disciples fail to cast out the demon, Jesus calls them “a faithless and perverse generation.” Even though the disciples have been with Jesus for at least two years, listening to His teaching and witnessing His power, they cannot cast out the demon because of their lack of faith. When Jesus says, “How long shall I be with you?” and “How long shall I bear with you?” they do not understand.

Speaking privately with Jesus, they ask: “Why could we not cast him out?” And Jesus answers, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you” (Matthew 17:20).

It should be mentioned that in sacred scripture, mountains symbolize the highest states of life — states of love and charity. And in the supreme sense, mountains signify God who is the origin of every exalted state. However, mountains can also represent states of arrogant self-love when we have confidence in self rather than faith in God. This is the mountain that must be removed. As it is written in the Hebrew scriptures, “Every valley will be lifted up, and every mountain and hill will be brought low” (Isaiah 40:4). ¹⁵

Faith in Jesus and in His Word differs from every other kind of teaching. Jesus’ words are not just words on the page, or clever platitudes, or repetitive affirmations. They are divine truths that contain all the power of divine love. This is the only power that can move mountains of inordinate pride, arrogance, and superiority.

When we call upon Jesus, with even the smallest amount of faith, we are acknowledging our need for His presence and power. We are, so to speak, saying, “Lord, help me through this.” This is the faith that moves mountains, even though it may be as tiny as a mustard seed. It is the faith that we have no power at all from ourselves, and that all power is from the Lord alone. ¹⁶

Jesus then explains how this faith can be developed. Referring to the demons that had been possessing the boy, Jesus says, “This kind only goes out by prayer and fasting” (Matthew 17:21). By “prayer” Jesus is referring to our willingness to continually turn to the Lord, especially to the truths contained in His Word. This is the spiritual food that will sustain us through the most challenging times — times when we are tempted to throw ourselves into the flames of some selfish desire or drown ourselves in the waters of some false belief.

During these times of spiritual combat, we must continue to fast. That is, we must continue to refuse to accept the evil desires that would inflame us or the false beliefs that would engulf us. We simply refuse to take these in, turning to the Lord for the power to do so. This is the kind of prayer and fasting that casts out demons. This is the faith that moves mountains. ¹⁷

A practical application

The healing of the demon-possessed boy took place in an instant. Jesus simply rebuked the demon, and the demon left the boy. It is important to understand that Jesus can do something similar in each of our lives, but we must do our part. That’s why Jesus says, “This kind only comes out by prayer and fasting.” In other words, the struggle to overcome mountains of inordinate pride and selfishness requires both faith in God, represented by the word “prayer,” and intense struggles to shun evil, represented by the word “fasting.” As a practical application, then, when a challenge arises, keep prayer and fasting in mind. First, turn to the Lord for support, praying for His guidance and strength. As you do so, allow Him to bring scripture to mind. Then, enter the combat with faith that the Lord can remove this mountain, whatever it may be. A deeply entrenched resentment might seem to be immovable, but it is not. A deeply engrained character flaw might seem to be unshakeable, but it is not. A deeply rooted addiction might seem permanent, but it is not. The Lord can remove these mountains, but you must do your part. Not only must you have faith in the Lord, but you must also shun evils as sins against Him. That is, you must “fast.” Just as you would avoid consuming a toxic food or drink, you are to shun any tendency to indulge a selfish passion or trust a false thought. This, of course, requires effort. As Jesus says, “This kind only goes out by prayer and fasting.”

A Coin in the Mouth of a Fish

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22. And while they were occupied in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men;

23. And they shall kill Him; and on the third day He shall be raised up.” And they sorrowed greatly.

24. And when they were come to Capernaum, they that received the didrachma came to Peter, and said, “Does not your Teacher pay the didrachma?”

25. He says, “Yes.” And when he had come into the house, Jesus came before him, saying, “What thinkest thou, Simon? From whom do the kings of the earth take tribute or duty? From their own sons, or from strangers?”

26. Peter says to Him, “From strangers.” Jesus declares to him, “Therefore the sons are free.

27. But lest we should offend them, go thou to the sea, cast a hook, and take up the fish that first comes up, and when thou hast opened its mouth, thou shalt find a stater; that take, and give unto them for Me and thee.”

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As the next episode begins, Jesus repeats His prediction that “The Son of Man is about to be delivered into the hands of men. And they shall kill Him; and on the third day He shall be raised up” (Matthew 17:23). This is the same message that Jesus gave just before the transfiguration when He told His disciples that He must “go to Jerusalem, suffer many things, be killed, and be raised again on the third day” (Matthew 16:21).

These timely reminders are given to let the disciples know that spiritual life is not just about mountain-top states. It also includes times when their faith will be challenged. In keeping with this principle, this next episode involves a challenge about paying the temple tax. It begins when the tax collectors confront Peter with a question about whether or not Jesus contributes to the temple. “Does not your Teacher pay the temple tax?” (Matthew 17:24), they ask. This annual tax, which was a half-shekel of silver, was required of all Israelites for the support and maintenance of the temple in Jerusalem. In response to this challenge, Peter simply says, “Yes.”

Since Jesus and His disciples were under the constant criticism of the temple authorities, the question of whether Jesus should pay the temple tax, or refuse to do so, is an important one. Paying that tax could be taken as an endorsement of their policies and practices, perhaps even an admission that He is not the Messiah. On the other hand, His refusal to pay the tax could cause a disturbance that would not help to advance His ministry.

When Peter enters the house, Jesus says to him, “What do you think, Simon? From whom do the kings of the earth take tribute or duty? From their own sons, or from strangers?” (Matthew 17:25). In those days, the people of conquered nations had to pay tribute to those who conquered them. The children of Israel would have been well aware of this, as they had undergone a long history of being conquered by other nations, treated as strangers, and forced to pay taxes. At first, it was the captivity in Egypt; afterwards, it was captivity in Babylon; and even now they were in subjection to Roman rule. Therefore, when Jesus asks Peter, “From whom do the kings of the earth take tribute or duty? From their own sons or from strangers?” Peter is quick to answer, “From strangers” (Matthew 17:26). ¹⁸

In His question, Jesus speaks about “the kings of the earth” to distinguish them from the true King whose kingdom is the kingdom of heaven. In that heavenly kingdom, there are no strangers because everyone there is a child of God. And, as children of God they know nothing of compulsory taxes or unwilling labor. Instead, everything that is done there is done freely because it is done out of love. Therefore, Jesus says, “The sons are free” (Matthew 17:26).

This, of course, is how it is in heaven. But what about earth? In this regard, the question still remains: Will Jesus pay the temple tax or won’t He? In fact, He will, but He will do so in a way that will teach another spiritual lesson. This time it will be a lesson about how the cares and concerns of everyday life must be subordinated to more interior spiritual principles.

Additionally, it’s important to keep in mind that the sons of Israel, who were supposed to represent the children of God, were often dominated and ruled over by nations that represented evils and falsities of every kind. This represents how the higher nature of every person can be led into spiritual captivity whenever it succumbs to and complies with the demands of its lower nature. ¹⁹

It is a law of divine order that higher principles must rule over lower principles, and that the promptings of the spirit must rule over the demands of the flesh. The love of self and the love of possessing the things of the world must always be subordinated to the higher loves — love to the Lord and love to the neighbor. When properly subordinated, the lower loves can serve a heavenly use. But when the lower loves are inverted and placed above loving the Lord and the neighbor, they lead downward to a selfish, hellish existence. ²⁰

Because of this principle, it would not be right for Jesus, who represents what is higher, and Peter, who represents faith in what is higher, to pay the temple tax, especially to an organization that is unwilling to receive the new truth that Jesus is bringing. At the same time, Jesus does not want to create an unnecessary disturbance — at least, not at this point. As Jesus said when He gave the Sermon on the Mount, “Do not think that I have come to destroy the Law or the Prophets. I did not come to destroy, but to fulfill” (Matthew 5:17).

Therefore, Jesus says to Peter, “Nevertheless, lest we should offend them, go to the sea, cast a hook, and take up the fish that first comes up, and when you have opened its mouth, you will find a stater. Take it and give it to them for Me and for you” (Matthew 17:27).

In obedience to Jesus’ instruction, Peter goes to the sea, casts a hook, and catches a fish. Miraculously, out of the sea containing thousands of fish, the first fish he catches has a coin in its mouth. Moreover, the coin is a “stater” — exactly the amount needed to pay the temple tax for both Jesus and Peter.

The Greek word, which is here translated as a “stater,” is also translated as “a piece of money,” “a four-drachma coin,” “a large silver coin,” and “a shekel.” The actual Greek is statēra [στατῆρα], and refers to a silver coin equivalent in value to one shekel. Since the annual temple tax was one half of a shekel, the coin that Peter finds would be exactly enough to pay the temple tax for two people.

This miracle is a further manifestation of Jesus’ divinity. How could He have known that a coin would be in the mouth of a fish, and that the value of the coin would be exactly enough to pay the temple tax for both Him and for Peter? And, at a more interior level, how could He have had the wisdom to provide an incident that perfectly answers the difficult question about paying the temple tax? After all, Jesus is not paying the tax Himself, nor is Peter. Rather, the tax is paid indirectly, through the fish that Peter catches. ²¹

A further wonder is contained within the details of the fishing incident. This includes going fishing in the sea, the hook used to catch the fish, opening the mouth of the fish, and the silver coin that is extracted from the fish’s mouth. Whenever we go to the Word and search for some truth, we are “going fishing.” The “hook” that we use is our sincere desire to be enlightened so that we might discover some truth that will help us lead better lives. The “fish” that we catch is a literal teaching from the Word; and the “silver coin” that we extract from the fish’s mouth when we open it is the more interior truth contained within that literal teaching. This more interior truth shines forth, like bright silver, with a direct application to our lives. ²²

From the mountain to the sea

While this chapter begins on the mountaintop where Jesus reveals Himself to the disciples in His transfigured glory, it moves on to an exhibition of Jesus’ power when He casts out a demon, and ends by the sea where He predicts that a silver coin will be found in the mouth of a fish.

In all of this, however, we should keep in mind that the most general teaching of this entire sequence of episodes begins with the transfiguration on the mountaintop. No matter how high we rise in our understanding of spiritual truth, those insights must be brought down into practical life. ²³

In this chapter, then, Jesus reveals His omnipresence (on the mountain and by the sea), His omnipotence (casting out a demon), and His omniscience (predicting that a coin would be found in a fish’s mouth). These three episodes, taken in order, testify that the Lord is everywhere, from the glory on the mountaintop to the bottom of the sea, filling the universe with His love and wisdom, while providing for each of us at every moment. ²⁴

A practical application

The miracle of the coin found in the fish’s mouth demonstrates how the Lord provides for us in miraculous, unexpected ways. This does not mean, however, that the Lord will miraculously relieve us of our financial obligations, or absolve us from our civic responsibilities. But it does mean that the Lord can provide the truth we need to help us deal with our circumstances, no matter how difficult things might seem. This becomes clear when we understand that a fish in the water corresponds to a literal truth from the Word, and a silver coin in the mouth of the fish corresponds to the deeper, spiritual meaning of that literal truth. As a practical application, then, keep trusting that the Lord, in His omnipresence and omniscience will miraculously guide you to the truth you need, and that His omnipotence will give you the power to put that truth into your life. As you read His Word, look for the silver coin in the mouth of the fish, asking yourself, “What is this story, episode, or passage telling me about my inner world?” “What quality is it asking me to develop?” “How is it helping me to see this situation more clearly?” And, finally, “How can this story. episode, or passage guide me to choose the kindest thoughts, the truest words, and the most useful actions?” As it is written in the Hebrew scriptures, “Your Word is a lamp unto my feet and a light unto my path” (Psalms 119:105).

അടിക്കുറിപ്പുകൾ:

824. Verse 13. And he doeth great signs, signifies testifications and persuasions. This is evident from the signification of "signs," as being testifications and persuasions (See above, n. 706); and as "great" is predicated of good, and in the contrary sense of evil, therefore "great signs" signify testifications and persuasions of falsity from evil. It is here said that the beast "did great signs," because "the beast" signifies confirmations from the Word in favor of faith separated from good works; and when reasonings from the natural man, which are signified by "the first beast," are confirmed from the Word, they both testify and persuade that it is so, and this for the reason that those who make this separation are not willing that the intellectual sight should have any part in matters of faith, which they call mysteries; and when the intellectual sight is not present they can persuade anything they please, even that which from the mere light of nature, anyone may see to be false. Propose any falsity, and declare it to be true because it has been said by some leader who is believed by his followers to be enlightened or inspired, and take away the use of reason, and thus prevent the entrance of the understanding with any light, and you will see all things as true, and will be persuaded; and for the reason that the primary proposition is believed without first investigating whether it is a truth or a falsity.

[2] That it may be known, that a falsity may be confirmed as easily as a truth, take this most trifling example: Lay down the ridiculous proposition that a crow is white, and confirm it as follows: that a crow is not born wholly black, that as it grows old it grows white, that its feathers are white within, and also its skin is white, and thus its blackness is only a shade surrounding the white parts, and reason further that man may indeed speak according to the appearance, that is, may say that it is black, and yet, since he is a man, he ought to think from his understanding that it is white, because it is inwardly white; just as it is allowable to speak of the sun's progression around the earth from appearance, and as in the Word also the sun is said to rise and set; and yet from his understanding one's thought must be that the earth revolves and causes that appearance. Add to this reasonings from the nature of colors, that they are all white in their origin, because they are from the light of heaven, also because every color when it is ground to a powder, even a black crystal, becomes white; and cite on this point those who have written on optics; and besides take away the use of reason, declaring that some man of authority and learning has seen this, and fix the mind on the confirmations, and not on the primary proposition, and it is possible that someone may be persuaded. But all this is ridiculous, because it is silly to conclude about a bird from any other color than its own, in which it appears; for thus all things in the world might be said to be white.

[3] It is similar with the falsities of heresies, as with that greatest of all that existed in Babylon, of which it is said in Daniel that the king published an edict there that he should be worshiped as God. It is similar with the reasonings, which are from hell, of those who declare that all things belong to nature, and even that nature created herself, and was not created by God; and if I may venture to say it, it is the same with the faith that is called justifying without an actual cooperation of the life. Such are the things here meant by "the great signs that the beast that came up out of the earth did, and made fire to come down from heaven unto the earth before men, and seduced them that dwell on the earth by reason of the signs that were given him to do before the beast," as is said in this and the following verse.

433. Verse 5. Of the tribe of Judah twelve thousand sealed, signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven. This is evident from the representation and consequent signification of "Judah" and his tribe, as being love to the Lord (of which presently); also from the signification of "twelve thousand," as being all persons and all things (of which see above, n. 430, here all who are in that love; also from the signification of the "sealed," as being those who are distinguished and separated from such as are in evil; in other words, those who are in good (of which also see above, n. 427. It follows that those who are in heaven and who come into heaven are meant, for these "were sealed in their foreheads," that is, separated from the evil; for these are the ones of whom it is said:

A Lamb was standing on the Mount Zion, and with Him a hundred and forty-four thousand, having the Father's name written on their foreheads. These are they who were not defiled with women; for they are virgins, bought from among men, the firstfruits unto God and to the Lamb (Revelation 14:1, 3, 4).

"The Mount Zion" signifies the heaven in which there is love to the Lord; for all those signified by "the twelve thousand out of each tribe," or by "the hundred and forty-four thousand sealed on their foreheads," are such as acknowledge the Lord and love Him; and for this reason the first tribe named is the tribe of Judah, which tribe signifies love to the Lord; for (as was said above, n. 431 the representation of heaven is determined by the order in which the tribes are named, and the first name, or the tribe first named, is that from which are derived the determinations and significations of those that follow, with variations.

[2] Furthermore, no one is admitted into heaven except by the Lord, for the universal heaven is His, consequently no one is in heaven, or comes to it, unless he acknowledges the Lord and loves Him. To love the Lord is not to love Him in respect to person but to live according to His commandments, as the Lord also teaches in plain words in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments and doeth them, he it is that loveth Me. If anyone loveth Me he will keep My words; and My Father will love him, and We will come unto him and make Our abode with him. He that loveth Me not keepeth not My words (John 14:20, 21, 23, 24).

Those love the Lord who do and keep His commandments and His words, because His commandments and words signify Divine truths, and all Divine truth proceeds from Him, and that which proceeds from Him is Himself; when, therefore, a man is in that truth in respect to his life the Lord is in him and he in the Lord; this is why it is said "ye in Me and I in you," and "We will come and make Our abode with him;" this, therefore, is loving Him. To love means also to be conjoined, for love is spiritual conjunction, and conjunction is effected by the reception of Divine truth in doctrine and in life.

[3] Before showing from the Word that "Judah," or the tribe named from Judah, signifies love to the Lord, it shall be told what "Judah" signifies in each sense in the Word. In the highest sense "Judah" signifies the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom, and the Word; and in the external sense doctrine from the Word belonging to the celestial kingdom. Because in the highest sense the Lord in respect to celestial love is signified, and in the internal sense the celestial kingdom, love to the Lord also is signified, for that is the reciprocal love in man, and reigns in the Lord's celestial kingdom. There are two kingdoms into which the universal heaven is divided, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of those who are in love to the Lord, and the spiritual kingdom of those who are in love towards the neighbor; from this can be seen what is meant by celestial love and by spiritual love (on these kingdoms, see in the work on Heaven and Hell 20-28). These two kingdoms the Jews and Israelites represented, the Jews the celestial kingdom and the Israelites the spiritual kingdom. Again, "Judah" signifies the Word because the Lord is the Word, and He took on the Human in that tribe that He might be the Word in respect even to the Human, as it is said in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh and dwelt among us (John 1:1, 14).

"The Word" signifies the Lord in respect to Divine truth proceeding from His Divine love; consequently those who love the Divine truth that is in the Word by doing it are in the Lord's love.

[4] That "Judah" signifies the Lord in respect to celestial love, and thus love to the Lord, and also the Word, can be seen from the following passages. In Moses:

Thou art Judah, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; thy father's sons shall bow down to thee. Judah is a lion's whelp; from the prey, my son, art thou gone up; he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, nor a lawgiver from between his feet, until Shiloh come; and the obedience of the peoples shall be to him. He shall bind his young ass to the vine, and the son of his she-ass to the noble vine; he washeth his vesture in wine, and his covering in the blood of grapes; his eyes shall be red from wine, and his teeth white from milk (Genesis 49:8-12).

Here by "Judah" in the spiritual sense the Lord's celestial kingdom and the Lord Himself in respect to celestial love are described. Celestial love is the Lord's love received in the celestial kingdom, and spiritual love is the Lord's love received in the spiritual kingdom. The signification of these words is as follows: "Thy brethren shall praise thee" signifies that the celestial church is eminent above all others; for "the brethren," or the tribes named from Jacob's sons, who were Judah's brethren, signify the church; "thy hand shall be on the neck of thine enemies" signifies that the infernal and devilish crew shall be thrust out and held back, "enemies" meaning those who are from hell; "thy father's sons shall bow down to thee" signifies the submission of all truths of the church, "to bow down" meaning to submit themselves, and "his father's sons" all truths of the church; for in those who are in love to the Lord, and thence in the celestial kingdom, all truths of the church are implanted; "Judah is a lion's whelp" signifies innocence with innate powers; for love to the Lord, viewed in itself, is innocence, and this is signified by "whelp," and its innate powers are signified by a "lion;" "from the prey, my son, thou art gone up," signifies the deliverance of many from hell; "he stooped down, he crouched as a lion, and as an old lion," signifies the good of love and truth therefrom in its power; for "to stoop down," in reference to a lion, means to put himself into power; "who shall rouse him up?" signifies that this good is safe wherever it is, and that it cannot be moved by the hells.

"The scepter shall not be removed from Judah" signifies that power shall not depart from the good of celestial love; "nor a lawgiver from between his feet" signifies, nor shall the truths of the Word disappear from its ultimate sense; "until Shiloh come" signifies the Lord's coming and the tranquillity of peace at that time; "the obedience of the peoples shall be to him" signifies truths from Him, and conjunction thereby; "he shall bind his young ass to the vine" signifies the external church and its truths from the Lord; "and the son of his she-ass to the noble vine" signifies the internal church and its truths from the Lord; "he washeth his vesture in wine" signifies the Lord's external or natural Human, which is Divine truth from His Divine love; "and his covering in the blood of grapes," signifies the Lord's internal or rational Human, which is Divine good from His Divine love; "his eyes shall be red from wine" signifies that the internal or rational Human is nothing but good; "and his teeth white from milk" signifies that the external or natural Human is nothing but the good of truth. Thus from each particular in this description it can be seen that "Judah" does not mean Judah, but that it is some preeminently heavenly thing that is thus described. (But the particulars may be seen explained in Arcana Coelestia 6363-6381.)

[5] In Ezekiel:

Thou son of man, take thee one stick and write upon it, For Judah and for the sons of Israel his fellows; then take another stick and write upon it, For Joseph, the stick of Ephraim and of all the house of Israel; and then join them for thee one with another into one stick, that they both may be one in thy ¹ hand. I will take the stick of Joseph, which is in the hand of Ephraim and of the tribes of Israel his fellows, and will bring upon it with the stick of Judah, and I will make them one stick. I will take the sons of Israel from among the nations whither they are gone, and will bring them together from round about, and will bring them upon their own land; and will make them into one nation upon the land in the mountains of Israel, and one king shall be to them all for a king, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, that they all may have one shepherd; and they shall walk in My judgments and keep My statutes, and do them. Then shall they ² dwell upon the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell upon it, they and their sons and their sons' sons to eternity; and David My servant shall be their prince to eternity. And I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and I will set My sanctuary in the midst of them forever. So shall My tabernacle be with them; and I will be their God, and they shall be My people (Ezekiel 37:16, 17, 19, 21, 22, 24-27).

What this signifies no one can know unless he knows what "Judah" and "Israel," and "Joseph" and "Ephraim" signify. Evidently Judah and Israel are not meant, nor Joseph and Ephraim; for it is said that the tribes of Israel scattered among the nations should be gathered together and brought into the land of Canaan, and that David should be their king and prince, and that they were to dwell with him forever. Who does not know that the tribes of Israel could not be gathered, and that David could no more be king over them? Let it be known, then, what is signified in the spiritual sense by "Judah," by "the sons of Israel," by "Joseph" and "Ephraim," and further what by "David," and by "the land of Canaan." "Judah," in the spiritual sense, signifies the Lord's celestial kingdom; "the sons of Israel" the Lord's spiritual kingdom; "Joseph" and "Ephraim," and "the scattered tribes of Israel that are to be gathered together," mean those who are below these kingdoms, being neither celestial nor spiritual but natural, and yet are in the good of life according to their religious principle.

[6] These are meant also by the Lord in John:

Other sheep also I have, which are not of this fold; them also must I bring, and they shall hear My voice; and there shall be one flock and one Shepherd (John 10:16);

for these were not in heaven before the Lord's coming, but were introduced by Him after He had glorified His Human, and for the reason that until then the Divine proceeding could not extend to them. When this is known, and when it is known that "David" means the Lord in respect to Divine truth proceeding from His Divine Human, it can be known what the particulars here mean in series. These things were written upon two sticks, and the two sticks were joined into one stick, because a "stick" (or wood) signifies the good of life, and all conjunction in heaven is effected by means of good and according to it. (That "wood" signifies the good of life see Arcana Coelestia 643, 2784, 3720, 8354)

[7] In Isaiah:

Then the Lord shall lift up an ensign for the nations, and shall gather together the outcasts of Israel, and shall bring together the scattered of Judah from the four wings of the earth. Then the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not distress Ephraim; but they shall fly on the shoulder of the Philistines towards the sea (Isaiah 11:12-14).

This is said of the salvation of the Gentiles, which are also signified by "the outcasts of Israel" and "the scattered of Judah," for it is said that "the Lord shall lift up an ensign for the nations;" "the outcasts of Israel" mean those who are not in truths, but still are in the desire to learn them; and "the scattered of Judah" mean those who are in the good of life, and thereby in love to the Lord; for those who love to do good love the Lord; for the Lord is in such good, since it is from Him. "Ephraim" means the intellectual, here in agreement with the good of love; and that these shall not be at variance with each other is meant by "the envy of Ephraim shall depart;" "Ephraim shall not envy Judah, and Judah shall not distress Ephraim." That they shall be separated from those who are in faith separate from charity is signified by "they shall fly on the shoulder of the Philistines towards the sea;" "the philistines towards the sea" meaning those who separate faith from charity, that is from the good of life; "the sea" meaning the ultimate of heaven where it comes to an end; and "to fly on the shoulder" meaning to reject, and thus to separate themselves.

[8] In Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; He is just and faithful. ³ I will bend Judah for Me, I will fill the bow with Ephraim, and I will stir up thy sons, O Zion (Zechariah 9:9, 13).

This treats of the Lord's coming and the establishment of the church by Him with those who are in the good of love and in the truths of doctrine therefrom. "The daughter of Zion" and "the daughter of Jerusalem" signify the church with such; "thy King who cometh, just and faithful," is the Lord, from whom are the good of love and the truth of doctrine; "I will bend Judah for Me, I will fill the bow with Ephraim," signifies that the church is to be established with such as are in the good of love to the Lord, and in the truths of doctrine therefrom; "Judah" here meaning those who are in the good of love to the Lord, and "Ephraim" the truths of doctrine, for "Ephraim" signifies the intellectual of the church, and "bow" the doctrine of truth (that "bow" signifies doctrine see above, n. 357, where this is also explained); such as these are "sons of Zion." Evidently the Jewish nation is not here meant by "Judah," nor Ephraim by "Ephraim;" for the Lord's church was not established with the Jewish nation, for it was not received by that nation, and the tribe of Ephraim did not then exist.

[9] In the same:

Jehovah of Hosts shall visit His drove, the house of Judah, and shall set them as the horse of His glory in war. Out of him shall be the corner, out of him the nail, out of him the bow of war. And I will render the house of Judah mighty, and I will save the house of Joseph, and will make them to dwell. Hence they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:3, 4, 6, 7).

Here, too, "the house of Judah" means the Lord's celestial kingdom, which consists of those who are in love to Him, and "Ephraim" means those who are in the truths of doctrine from that love; for all who are in the Lord's celestial kingdom are in the truths of doctrine, since such have truths, as it were, implanted in and inscribed upon their hearts (See in the work on Heaven and Hell 25, 26. The rest may be seen explained above, n. 355, 376).

[10] In the same:

Sing for joy and be glad, O daughter of Zion; for lo I come that I may dwell in the midst of thee. Then many nations shall conjoin themselves to Jehovah in that day, and shall be to Me for a people. Jehovah shall make Judah an heritage for Himself, His part, in the land of holiness, and shall again choose Jerusalem (Zechariah 2:10-12).

Very evidently "Judah" here does not mean the Jewish nation, nor does "Jerusalem" mean Jerusalem; for the Lord's coming is here treated of, at which time that nation had wholly receded, and afterwards Jerusalem was destroyed; and yet it is said that "Jehovah shall make Judah an heritage for Himself, and His part in the land of holiness, and shall again choose Jerusalem;" therefore "Judah" means those who are in love to the Lord, and "Jerusalem" the church with such in respect to doctrine.

[11] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace! Celebrate thy feasts, O Judah, render thy vows; for Belial shall never more pass through thee; he is utterly cut off (Nahum 1:15).

This, too, is said of the Lord; His coming is meant by "Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace!" "To celebrate feasts" and "to render vows" signify to rejoice in His coming and then to worship Him; "Belial shall never more pass through Judah, he is utterly cut off," signifies that evil shall be no more with them because they are in the Lord. This could not be said of the Jewish nation, but may be said of those who are in love to the Lord; which makes clear that such are meant by "Judah."

[12] In Malachi:

Behold I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple. Then shall the offering of Judah and Jerusalem be agreeable unto Jehovah, according to the days of an age, and according to the former years (Joel 3:1, 4).

It is known in the church that this is said of the Lord's coming, and that "the messenger who shall prepare the way before Him" means John the Baptist. "The offering of Judah and Jerusalem shall be agreeable unto Jehovah" signifies that then there will be acceptable worship from the good of love to the Lord, "the offering of Judah" signifying such worship; it is evident that the worship of the Jewish nation and of Jerusalem was not acceptable, for they did not acknowledge the Lord, but utterly rejected Him; "according to the days of an age, and according to former years," signifies according to the worship in the ancient churches; the Most Ancient Church, that was before the flood, and was in love to the Lord, is signified by "the days of an age," or of eternity, and the Ancient Church, that was after the flood, and was a spiritual church, is signified by "former years."

[13] In Joel:

It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim. Egypt shall be a waste, and Edom shall be a waste wilderness, because of the violence to the sons of Judah, whose innocent blood they have shed in their land. But Judah shall sit to eternity, and Jerusalem to generation and generation (Joel 3:18-20).

Here, too, the Lord's coming and a new heaven and a new earth at that time are treated of. "The mountains shall drop down must" signifies that all truth will be from the good of love (that "mountains" signify the good of love see above n. 405; and that "wine" and "must" signify truth see also above, n. 376). "The hills shall flow with milk" signifies that spiritual life will be from the good of charity towards the neighbor; and "all the watercourses of Judah shall flow with waters" signifies that from the particulars of the Word there will be truths, through which there will be intelligence; "a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim," signifies that out of heaven from the Lord there will be truth of doctrine that will illustrate those who are in cognitions and knowledges; "Egypt shall be a waste, and Edom shall be a waste wilderness" signifies that false principles, and the evils of the love of self, both from the natural man, will be destroyed; "because of the violence to the sons of Judah, whose innocent blood they have shed in their land," signifies because of the truths of the Word falsified and its goods adulterated, which they have corrupted and destroyed; "Judah shall sit to eternity, and Jerusalem to generation and generation," signifies that the Word and the doctrine of genuine truth therefrom will remain to eternity with those who are in love to the Lord. This makes clear that "Judah" does not here mean Judah, nor "Jerusalem" Jerusalem.

[14] In the same:

O Tyre and Zidon, and all the boundaries of the Philistines, I will quickly return a recompense upon your head; because ye have taken My silver and My gold, and the desirable things of My goods ye have brought into your temples; and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their boundaries (Joel 3:4-6).

By "Tyre and Zidon" and by "the Philistines" are understood those who have falsified the truths and goods of the Word; "my silver and my gold" signify these truths and goods, and "to bring them into their temples" signifies to falsify and profane them; "to sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians" signifies to pervert and falsify all the truths and goods of the Word; "the sons of Judah" meaning the goods of the Word, "the sons of Jerusalem" its truths, and "the sons of the Grecians" falsities; "to remove them far from their boundaries" signifies far from the truths themselves. One who does not know the spiritual sense of the Word might believe that those who were in Tyre and Zidon and in Philistia sold the sons of Judah and Jerusalem to the Grecians; but this is a prophecy in which the nations which are named signify the things of the church.

[15] In Jeremiah:

In those days the house of Judah shall go unto ⁴ the house of Israel, and they shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers (Jeremiah 3:18).

This, too, treats of the Lord's coming and of a new church from Him. His coming is meant by "in those days," and a new church by "the house of Judah and the house of Israel," a church from those who are in love to the Lord by "the house of Judah," and a church from those who are in charity towards the neighbor, which is called a spiritual church, by "the house of Israel." "They shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers" signifies that they shall come out of ignorance and falsities, in which they then were, into knowledges and the light of truth of the church; "the land of the north" signifying a state of ignorance and of the falsity of religion and "the land given for an inheritance to their fathers" a church that is in knowledges and the light of truth. These things were said of the nations from whom a new church is to be established. It is well known that the house of Judah and the house of Israel did not then come out of the land of the north, namely at the time when the Lord was in the world; for the Jews were then in the land of Canaan, and the Israelites were dispersed.

[16] In the same:

Behold the days come when I will raise unto David a righteous Branch, and He shall reign as King, and shall prosper, and shall execute judgment and justice in the land. In His days shall Judah be saved, and Israel shall dwell safely; and this is His name which they shall call Him, Jehovah our Righteousness (Jeremiah 23:5, 6; 33:15, 16).

This is plainly said of the Lord; He is "the Branch of David," He "shall reign as a King, and He shall be called Jehovah our Righteousness." "In His days Judah shall be saved and Israel shall dwell safely," signifies that those will be saved who are in love to Him and in charity towards the neighbor (as above). It is evident that Judah was not saved, and that Israel was not recalled, and could not be recalled so as to dwell safely, that is, without infestation from evils and falsities.

[17] In the same:

I will bring Israel again to his habitation, that he may feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and in Gilead. In those days and in that time the iniquity of Israel shall be sought for, and the sins of Judah, and they shall not be found (Jeremiah 50:19, 20).

This, too, is said of the establishment by the Lord of a church among the Gentiles that are meant by "Israel," who is said to be brought back to his habitation, and "Judah" whose sins are not to be found. That these are to be led by the Lord and instructed in the good of charity is meant by "they shall feed on Carmel and Bashan, and upon Mount Ephraim and in Gilead."

[18] In Zechariah:

In that day I will smite every horse with astonishment, and his rider with madness; and I will open Mine eye upon the house of Judah. In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left, that Jerusalem may yet dwell in her own place, even in Jerusalem. Jehovah shall save the tents of Judah first (Zechariah 12:4, 6, 7).

This treats of the devastation of the former church and of the establishment of a new church by the Lord; the devastation of the former church is described by "In that day I will smite every horse with astonishment, and his rider with madness," for "horse" signifies the understanding of truth with man, and "the rider" intelligence (See above, n. 355; "the house of Judah" signifies the church with those who are in the good of love to the Lord; of this it is said that the Lord "will open His eye upon it." That evils from hell and also falsities will be dispersed by such and with such, is signified by "In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left." That that church will be safe from the infestation of evils and falsities is signified by "Jerusalem shall dwell in her own place, even in Jerusalem;" and that the Lord will wholly save those who are in love to Him is signified by "Jehovah shall save the tents of Judah first."

[19] In Isaiah:

The word of Jehovah respecting Judah and Jerusalem: It shall come to pass in the latter end of days that the mountain of Jehovah shall be firm on the top of the mountains, and shall be lifted up above the hills; and all nations shall flow unto it, and many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will instruct us of His ways, and we will walk in His paths (Isaiah 2:1-3).

This, too, is said of a new church to be established by the Lord; "the mountain of Jehovah that will then be firm on the top of the mountains" means Zion, and signifies the celestial church, and love to the Lord, which those have who are of that church. That this is the primary thing of the church, and that it is to increase and gain strength, is signified by "it shall be on the top of the mountains, and be lifted up above the hills;" that those who are in good will acknowledge the Lord and will draw near to the church is signified by "all nations shall flow unto that mountain," "nations" signifying those who are in celestial good, which is the good of love to the Lord, and "peoples" those who are in spiritual good, which is the good of charity towards the neighbor; of these latter it is said, "many peoples shall go and say, Come ye and let us go up to the mountain of Jehovah, to the house of the God of Jacob." (That "nations" signify those who are in celestial good, and "peoples" those who are in spiritual good, see above, n. 331)

[20] In the same:

Jehovah thy Redeemer, and thy Former from the womb, that establisheth the word of His servant, and performeth the counsel of His messengers, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof (Isaiah 44:24, 26).

This, too, treats of the Lord's coming, who is "Jehovah thy Redeemer, and thy Former from the womb;" He is called "Redeemer" because He delivered from hell; and "the Former from the womb" because He regenerates man. A prediction by the prophets respecting Him and respecting the salvation of man is meant by "that establisheth the word of His servant, and performeth the counsel of His messengers;" that those who are of His church will be saved, and will be instructed in the truths of celestial doctrine is meant by "saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built;" "Jerusalem" meaning the church, and "the cities of Judah" the truths of celestial doctrine. That the falsities that destroy the church shall be shaken off is meant by "I will raise up the waste places thereof." It is not said by the Lord that Jerusalem would be inhabited and the cities of Judah built, but that Jerusalem would be destroyed, which was done as is well known.

[21] In the same:

And I will bring forth a seed out of Jacob, and out of Judah an Inheritor of My mountains; that My chosen may possess it, and My servants dwell there (Isaiah 65:9).

Here "Jacob" and "Judah" do not mean a people from Jacob and a nation from Judah, but a church to be established by the Lord; "Jacob" means the church that is in the good of life, and "Judah" the church that is the good of love to the Lord; thus "Jacob" an external church, and "Judah" an internal church. "Seed" means charity and faith, and "mountains" the goods of love. Those who are in charity are called "chosen," and those who are in truths from the good of love are called "servants," therefore it is said "that My chosen may possess it, and My servants dwell there."

[22] In Ezekiel:

Judah and the land of Israel were thy traders; they traded in thy market with wheats of Minnith and Pannag, and with honey and oil, and balsam (Ezekiel 27:17).

This was said of Tyre, which signifies the church in respect to the knowledges of truth and good, and thus "Tyre" signifies the knowledges of truth and good belonging to the church; its merchandise and tradings are here treated of, which describe how these knowledges are acquired, here such of them as are acquired from Judah and the land of Israel; and as "Judah" signifies the good of love, and "Israel" the truths from that good, its tradings are said to be with "wheats of Minnith and Pannag, and in honey, and oil, and balsam," because "wheats of Minnith and Pannag" signify truths and goods of the church of all kinds, "honey" signifies the good of love in the natural man, "oil" the good of love in the spiritual man, and "balsam" truths that are grateful from good (See above, n. 375), where this is more fully explained). From the merchandise mentioned in this chapter, when understood in the spiritual sense, what is signified by the different nations there mentioned becomes very evident, thus what is meant by "Judah" and by "Israel," for the merchandise indicates the spiritual meaning.

[23] That "Judah" does not mean the Jewish nation can be seen in Ezekiel 48:8-22, which treats of a new land that was to be distributed among the twelve tribes of Israel, and these tribes are there named, and what part of the land each one was to possess; and much is there said about the tribe of Judah, and that "the sanctuary should be in the midst of it" (verses 8-22); which makes clear that the tribes there mentioned do not mean those tribes, for eleven of them had been scattered, and had become Gentiles, from whom they could not be distinguished, for they had been carried away into perpetual exile. It is evident also that the land there mentioned does not mean a land, but a church, and consequently the tribes there mentioned mean such things as pertain to the church, and "Judah" there means the celestial church, or the church that is in love to the Lord, in which therefore, is the sanctuary.

[24] The like is meant by "Judah" and "Israel" in David:

Judah became His sanctuary, and Israel His domain (Psalms 114:2).

"Sanctuary" signifies in the highest sense the Lord Himself, and in a relative sense the worship of Him from the good of love; "Israel" signifies the truth of the church from that good; and because truths from good, that is, good by means of truths, have all power, therefore it is said "Israel became His domain." Because "Judah" signifies the Lord's celestial kingdom, and "Israel" the Lord's spiritual kingdom (as was said above), and the celestial kingdom is what constitutes the priesthood of the Lord in heaven, and the spiritual kingdom the royalty of the Lord (See in the work on Heaven and Hell 24, 226), so in the Word the Lord is called a "King," and in the Gospels:

King of the Jews (Matthew 2:2; John 18:33, 37; 19:19);

and the Lord as "King of the Jews" means the Lord in respect to Divine truth proceeding from the Divine good of His Divine love; therefore "kings" in the Word signify truths that are from good (See above, n. 31).

[25] In Jeremiah:

Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of the beast; and in which I will make a new covenant with the house of Israel and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will give My law in the midst of them, and will write it upon their heart; and I will be to them for God, and they shall be to Me for a people (Jeremiah 31:27, 31, 33, 34).

Here, too, "the days to come" mean the Lord's coming; therefore it is not meant that a new covenant would then be made with the house of Israel and with the house of Judah, but with a new church to be established by the Lord, which is meant by "the house of Israel and the house of Judah," in the midst of whom the law should be given, and should be written on the heart. Everyone knows that this was not done with the house of Israel and with the house of Judah, for they utterly rejected the covenant with the Lord and likewise do so to this day. "Covenant" signifies conjunction with the Lord through love to Him, from which conjunction there is given the law or Divine truth in them, both in their doctrine and in their life, and this is the law in the midst and written ⁵ on the heart. "To sow the house of Israel and the house of Judah with the seed of man and with the seed of beast" signifies to reform those who are of the new church through truths and goods that are of intelligence and affection, "seed" meaning truth, "man" intelligence, and "beast" the good of affection. That this is the signification of "beast" will be shown in what follows.

[26] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days, ⁶ ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you; for we have heard that God is with you (Zechariah 8:22, 23).

One who does not know that a "Jew" means such as are in love to the Lord and in the truths of doctrine therefrom can easily be led to believe that these things are said of the Jews, and of bringing them into the land of Canaan, and that all others who desire to be saved will then take hold of the skirt of their raiment, praying to be allowed to go with them. But when it is known that this is not said of any introduction into the land of Canaan, to Jerusalem there, and that a "Jew" does not mean those who are of that nation, but that "Jerusalem" means a new church to be established by the Lord, and a "Jew" everyone who is in the good of love to the Lord, and "the skirt of a Jew" means truth from that good, then the signification of all things in this chapter and of these words in particular can be known, for this treats of the calling together of the nations and their drawing near to the church, and a "Jew" means those who acknowledge and love the Lord, and "to take hold of his skirt" signifies a longing to know truth from the Lord, and "ten men out of all the tongues of the nations" mean all, of whatever religion, "ten men" signifying all, and "tongues of the nations" their religious principles.

[27] From this it can be seen how far from the truth those have wandered, who believe that at the end of time the Jews will be converted to the Lord and brought back into the land of Canaan. These believe that "land," "Jerusalem," "Israel," and "Judah" mean in the Word the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. Those who have hitherto so believed are excusable, because they have known nothing of the spiritual sense of the Word, and therefore have not known that the "land" signifies the church, "Jerusalem" the church in respect to doctrine, "Israel" those who are of the spiritual church, and "Judah" those who are of the celestial church; also that where bringing them into the land of Canaan is treated of in the prophets, bringing the faithful into heaven and into the church is meant. This also took place when the Lord came into the world, for then all those who had lived in the good of charity and had worshiped God under a human form were brought into heaven; these had been preserved under heaven until the Lord came, and when He had glorified His Human they were brought in. These are the ones meant in many passages in the prophetic Word that treat of the captivity of the sons of Israel and Judah, and their being brought back into their land. In these passages those also are meant who were to be brought into the church, and thence into heaven from the earth after the Lord came, not only where the Christian religion is received but everywhere else. Both of these classes are meant in many passages where Israel, Judah and Jerusalem are mentioned, and their being brought into the land is treated of (as in the following: Isaiah 10:21, 22; 11:11, 12; 43:5, 6; 49:10-26; 56:8; 60:4; 61:1-5, 9; Jeremiah 3:12-20; 16:15, 16; 23:7, 8; 30:2-11; 31:1-14, 23-40; 33:6-18; Ezekiel 16:60-62; 20:40-42; 34:11-16; 37:21-28; 39:21-29; Hosea 3:5; Joel 2:18-27; 2:32; Amos 9:12-15 elsewhere).

[28] The two following may be taken as examples of passages whereby the Jews have persuaded themselves, and also Christians have come to believe, that the Jewish nation is to return into the land of Canaan, and be saved before others. In Isaiah:

Then shall they bring all your brethren out of all nations, an offering unto Jehovah, upon horses, and upon the chariot, and upon covered wagons, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem. As the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:20, 22).

(What this signifies see above, n. 355, 405, where they are explained.) "The new heaven and the new earth" mean the heaven and the church formed of those who were to be saved by the Lord, when He had glorified His Human, as was said above.

[29] In the same:

I will lift up My hand towards the nations, and elevate My ensign to the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder. Kings shall be thy nourishers, and princesses thy sucklers; with the face to the earth shall they bow down to thee, and lick the dust of thy feet (Isaiah 49:22, 23).

This whole chapter treats of the coming of the Lord and the salvation of those who receive Him, as is clearly evident from verses 6-9 chapter; consequently it does not treat of the salvation of the Jews, much less of their restoration to the land of Canaan. That the Jewish nation is not meant in the above passages can be seen from the fact that it was the worst nation and at heart idolatrous, and that it was brought back into the land of Canaan not because of any goodness or righteousness of heart, but because of the promise made to their fathers; also that they had no truths and goods of the church, but only falsities and evils, and that for this reason they were rejected and driven out of the land of Canaan; as can be seen from all those passages in the Word in which that nation is described.

[30] Of what quality that nation was, and what it was to become, namely, that it was the very worst, is described by Moses in his song in these words:

I will hide My face from them, I will see what their posterity will be; for they are ⁷ a generation of perversions, sons in whom is no faithfulness. I have said, I will hurl them into the extreme corners, I will make the remembrance of them to cease from man. For they are a nation lost of counsel, neither is there any intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are of bitternesses. Their wine is the poison of dragons, and the cruel gall of asps. Is this not ⁸ laid up in store with Me, sealed up among My treasures? Mine is vengeance and requital (Deuteronomy 32:20-35).

This describes what the nature of the church is with the Jews, namely that it is in dire falsities from evil. What the church is with them is meant by "their vine is of the vine of Sodom and of the fields of Gomorrah," "vine" signifying the church. The falsities from evil that they possess are meant by "their grapes are grapes of gall, their clusters are of bitternesses, their wine is the poison of dragons and the cruel gall of asps;" "grapes" signify the goods of the church, but "grapes of gall" and "clusters of bitternesses" signify evils from dire falsities; their falsities themselves are meant by "their wine is the poison of dragons and the cruel gall of asps;" "wine" signifies truth from the Word, but "the poison of dragons" and "the gall of asps" signify the monstrous falsity that springs from the falsified truths of the Word. In like manner is that nation described in other parts of the Word (as in Deuteronomy, in the book of Judges, and in the prophets, as in Jeremiah 5:20-31; 7:8-34; 9:2-26; 11:6-17; 13:9-27; 19; 32:30-35; 44:2-24). That this nation was at heart idolatrous is evident from the passages cited, and from many others, as in Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye ⁹ set up altars to burn incense unto Baal (Jeremiah 2:28, 11:13).

[31] That they were not brought into the land of Canaan on account of any goodness or righteousness of heart, but on account of the promise made to their fathers, see in Moses:

Not for thy righteousness nor for the uprightness of thy heart dost thou come to possess the land, but to establish the word that Jehovah sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Know therefore, that Jehovah thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people (Deuteronomy 9:5, 6).

[32] That they had no truths and goods of the church, but only falsities and evils is evident from the Word, where their whoredoms and adulteries are treated of (in Jeremiah 3 end; Ezekiel 23 the end). "Whoredoms and adulteries" mean in the Word falsifications of truth and adulterations of good (See above, n. 141, 161); consequently the Lord says that they are:

An adulterous generation (Matthew 12:39; Mark 8:38);

Also that they are full of hypocrisy, iniquity, and uncleanness (Matthew 23:27, 28);

Also that they have falsified the Word by their traditions (Matthew 15:1-6; Mark 7:1-14).

And in plain words in John:

Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh from his own, for he is a liar and the father thereof (John 8:44).

"A lie" means falsity from evil; "the devil" the extinction of all good; "a murderer" the extinction of all truth; "father" means both those who are from hell and those who lived from that generation back to the earliest times; "to speak from his own" means to speak from what is innate.

[33] That thus everything of the church with them was destroyed, and they were therefore rejected, is evident from Isaiah:

The Lord Jehovih of Hosts doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread and the whole stay ¹⁰ of water, the mighty one and the man of war, the judge and the prophet, and the diviner and the old man. For Jerusalem hath stumbled, and Judah hath fallen; because their tongue and their doings are against Jehovah to rebel against the eyes of His glory (Isaiah 3:1, 2, 8).

"To take away the whole stay of bread and the whole stay of water" signifies to take away all the good of love, and the truth of faith by which there is spiritual life; "bread" meaning the good of love, and "water" the truth of faith, and "stay" and "staff" powers, and from these are all things of spiritual life; "to take away the mighty one and the man of war" signifies to take away all resistance to evils and falsities; "to take away the judge and the prophet" signifies all good and truth of doctrine; "to take away the diviner and the old man" signifies all intelligence and wisdom; "their tongue and their doings are against Jehovah, to rebel against the eyes of His glory" signifies that everything of their doctrine and of their life is utterly opposed to Divine truth; "tongue" meaning doctrine, "doings" life, and "the eyes of Jehovah's glory" the Divine truth; "to rebel" means to be opposed to it.

[34] In the same:

What could have been done more to My vineyard? Judge between Me and My vineyard. What could have been done more to My vineyard that I have not done in it? Therefore I expected that it would bring forth grapes, but it brought forth wild grapes. Now I will make known to you what I will do to My vineyard; in taking away its hedge that it may be eaten up, in breaking down its wall that it may be trampled down, I will lay it waste, that there may come up the brier and the bramble; I will even command the clouds that they rain no rain upon it (Isaiah 5:3-6).

The "vineyard" here means the church with that nation; "I expected that it would bring forth grapes, but it brought forth wild grapes," signifies that with that nation in place of the goods of truth of the church there were the evils of falsity; "to take away its hedge that it may be eaten up, to break down the wall that it may be trampled down," signifies the destruction of the church in respect to goods and truths, so that evils and falsities rush in, which are "the brier and the bramble" that should come up; "I will command the clouds that they rain no rain upon it" signifies that with them there is no more any reception of truth and good through the Word out of heaven.

[35] The destruction of the church with that nation is also treated of in Isaiah (Isaiah 7:17-19, and following verses), in Jeremiah (Jeremiah 1:15), and in many other passages. For this reason that nation was driven out of the land of Canaan, first the Israelitish nation and afterwards the Jewish nation; and this because the land of Canaan signifies the heavenly Canaan, which is heaven and the church. The quality of each of these nations is fully described in the internal sense in Exodus 32 and 33, where the golden calf that they made for themselves is treated of, on account of which Jehovah wished to consume them, and to raise up from Moses another generation (all of which may be seen explained in Arcana Coelestia 10393-10512, and n. 10523-10557).

[36] What the quality of the Jewish nation was is described also in the internal sense of Genesis 38, which treats of their origin, which was from a Canaanitish woman, and from whoredom with a daughter-in-law; for there were three stocks of that nation, one from the Canaanitish woman whom Judah took to himself for a wife, and two from Tamar his daughter-in-law, with whom he lay as with a harlot (for the explanation of which see Arcana Coelestia 4813-4930).

[37] What the quality of that nation was is also described by what is said of Judas Iscariot, for he represented the Jewish nation in respect to the church. For the Lord's twelve disciples represented the church of the Lord in general, and each one of them some universal essential of it, and Judas Iscariot represented it such as it was with the Jews. (Besides the above, see what has been written respecting that nation in Arcana Coelestia, as follows: a representative church was instituted with the Jewish nation, but in that nation itself there was no church, n. 4899, 4912, 6304.) Consequently in respect to the nation itself, there was a representative of a church, but not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10396, 10526, 10531, 10698. The Israelitish and Jewish nation was not chosen, but was accepted to represent a church, because of the persistency with which their fathers and Moses urged it, n. 4290, 4293, 7051, 7439, 10430, 10535, 10632. Their worship was merely external, without any internal worship, n. 1200, 3147, 3479, 8871. They knew not at all the internals of worship, nor did they wish to know, n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10694, 10701, 10707. How they regard the internal things of worship, of the church, and of the Word, n. 4865. Their interiors, which are of thought and affection, were filthy, full of the loves of self and the world, and of avarice, n. 3480, 9962, 10454-10457, 10462-10466, 10575. Therefore the internals of the church were not disclosed to them, because they would have profaned them, n. 2520, 3398, 3479, 4289. The Word was altogether closed to them, and is yet, n. 3769. They see the Word from without, and not from within, n. 10549-10551. Consequently when they were in worship their internal was closed, n. 8788, 8806, 9320, 9377, 9380, 9962, 10396, 10401, 10407, 10492, 10498, 10500, 10575, 10629, 10694. Still that nation excelled all others in the ability to keep up a holy external, although the internal was closed, n. 4293, 4311, 4903, 9373, 9377, 9380. Their state at that time, n. Arcana Coelestia 4311. They were preserved for the sake of the Word in the original tongue, and because they could be kept in such a state, n. 3479. Their holy external was miraculously raised up into heaven by the Lord, and in this way the interiors of worship, of the church, and of the Word, were there perceived, n. 3480, 4307, 4311, 6304, 8588, 10493, 10499, 10500, 10602. That this might be done they were forced by external means to observe strictly the rituals and statutes in external form, n. 3147, 4281, 10149. Because of their ability to be in a holy external, without the internal, they were able to represent the holy things of heaven and the church, n. 3479, 3881, 4208, 6306, 6589, 9377, 10430, 10500, 10570. Yet they themselves were not affected by the holy things, n. 3479. It does not matter of what quality the person is who represents, since representation has respect to the thing, not to the person, n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

That nation was worse than other nations, their quality described from the Word of both Testaments, n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10454-10457, 10462-10466. The tribe of Judah sank into worse evil than the other tribes, n. Arcana Coelestia 4815. How cruelly from delight they treated the nations, n. 5057, 7248, 9320. That nation was idolatrous in heart, and worshiped other gods more than others, n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. Their worship viewed in regard to the nation itself, was also idolatrous, being external, without any internal, n. 4281, 4825, 8871, 8882. They worshipped Jehovah only in name, n. 6877, 10559-10561, 10566; and solely because of miracles, n. Arcana Coelestia 4299. Those are mistaken who believe that the Jews are to be converted at the end of the church, and brought back into the land of Canaan, n. 4847, 7051, 8301. Many passages cited from the Word concerning this, which must however be understood according to the internal sense, thus not according to the letter, n. Arcana Coelestia 7051. The Word in respect to the external sense was changed because of that nation, but not in respect to the internal sense, n. 10453, 10461, 10603, 10604. Jehovah appeared to them from Mount Sinai according to their quality, in a consuming fire, in a dense cloud, and in smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9434. The Lord appears to everyone according to his quality, as a vivifying and recreating fire to those who are in good, and as a consuming fire to those who are in evil, n. 934, 1861, 6832, 8814, 8819, 9434, 10551. One origin of this nation was from a Canaanite woman, and the other two from whoredom with a daughter-in-law, n. 1167, 4818, 4820, 4825, 4874, 4899, 4913. These origins signified what their conjunction with the church was, namely, that it was like that with a Canaanite woman and by whoredom with a daughter-in-law, n. 4868, 4874, 4899, 4911, 4913, of their state in another life, n. 939, 940, 5057. Because that nation, although it was such, represented the church, and the Word was written with that nation and respecting it, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest; "Judah" in the internal sense signifying the Lord in respect to celestial love, and His celestial kingdom, n. 3654, 3881, 5583, 5603, 5782, 6363. The prophesy of Israel respecting Judah (Genesis 49:8-12), in which the Lord is treated of, explained, n. 6362-6381. The tribe of Judah, and Judea, signify the celestial church, n. 3654, 6364. The twelve tribes represented and thus signified all things of love and faith in the complex, n. 3858, 3926, 4060, 6335; consequently also heaven and the church, n. 6337, 6637, 7836, 7891. Their signification is according to the order in which they are named, n. 3862, 3926, 3939, 4603, et seq., 6337, 6640. The twelve tribes were divided into two kingdoms, that the Jews might represent the celestial kingdom, and the Israelites the spiritual kingdom, n. 8770, 9320. "The seed of Abraham, Isaac, and Jacob," signifies the goods and truths of the church, n. 3373, 10445.

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