Chapter Nineteen

Teachings About Marriage

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1. And it came to pass, when Jesus had finished these words, He departed from Galilee, and came into the borders of Judea, across the Jordan.

2. And many crowds followed Him; and He cured them there.

3. And the Pharisees came to Him, tempting Him, and saying to Him, “Is it permitted for a man to send away his wife for every cause?”

4. And He answering said to them, “Have you not read that He who made [them] from the beginning made them male and female,

5. And said, ‘On this account shall a man leave father and mother, and shall cleave to his wife; and the two shall become one flesh?’

6. So they are no longer two, but one flesh. What, therefore, God has joined together, let not man put asunder.”

7. They say unto Him, “Why then did Moses command to give a document of divorce, and to send her away?”

8. He says to them, “Moses, because of your hard-heartedness, permitted you to send away your wives; but from the beginning it was not so.”

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In the previous chapter, Jesus taught His disciples what it means to be “great” in the kingdom of heaven. He illustrated this by placing a child in their midst, and then telling His disciples to become as little children, that is, as children who are humble and willing to be led. For the disciples, this kind of humble, innocent attitude would be the very opposite of any attempt to arrogantly exalt themselves above others.

In their early years, little children are open to the gentle and direct influences of heaven. As Jesus said in the previous chapter, “their angels continually look at the face of My Father in heaven” (Matthew 18:10). The tenderness of children is then contrasted with the hard-heartedness of the unforgiving servant — a man who has been forgiven an enormous sum of money, but is unwilling to forgive a relatively minor debt.

The parable of the hard-hearted servant who is unwilling to forgive a debt brings to mind the words that Jesus spoke earlier in this gospel when He taught His disciples to pray, saying, “Forgive us our debts as we also forgive our debtors” (Matthew 6:12). It is in the context of these important teachings about humility and forgiveness that the divinely arranged narrative now turns to the subject of marriage.

Why men were permitted to divorce their wives

As Jesus comes into the land of Judea, He is approached by the religious leaders who ask, “Is it lawful for a man to divorce his wife for any reason?” (Matthew 19:3). Their question regards the proper interpretation of a well-known law. As it is written in the Hebrew scriptures, “When a man takes a wife and marries her, and if then she finds no favor in his eyes because he has found some uncleanness in her, let him write her a certificate of divorce, put it in her hand, and send her out of his house” (Deuteronomy 24:1).

In the original Hebrew, the word which is translated as “uncleanness” is erwat [עֶרְוַ֣ת], meaning “nakedness.” Some rabbis took this to mean an indecency that is specifically related to nakedness, that is, adultery. Other rabbis, however, understood this teaching to mean anything at all that the husband found objectionable.

Therefore, when the Pharisees ask Jesus if a man can divorce his wife for any reason, their question is designed to trap Jesus into taking one of the sides in the debate. Because it was a controversial issue at the time, Jesus’ answer will be sure to offend someone. Therefore, instead of getting trapped in this debate, Jesus takes advantage of this opportunity to teach a higher lesson. “Have you not read,” He says, “that He who made them at the beginning ‘made them male and female’ and said ‘for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So then they are no longer two but one flesh. Therefore, what God has joined together, let not man put asunder” (Matthew 19:4-6).

This teaching about the sacred union between one man and one wife has both a literal and spiritual meaning. In the language of sacred scripture, a “man” generally corresponds to the understanding of all that is true and good, while a “wife” generally corresponds to an affection for all that is true and good. Therefore, when this teaching is spiritually understood, it applies to the relationship between truth and goodness. In brief, truth should always be united to goodness, and goodness should always be united to truth. Because they are meant to be united in a spiritual marriage, and never separated, it is written that “What God has joined together, let not man put asunder.” ¹

Not content with Jesus’ answer, the Pharisees press on, saying, “Why then did Moses command to give a certificate of divorce and put her away?” (Matthew 19:7). Jesus’ response is simple and straightforward. He says, “Because of the hardness of your hearts, Moses permitted you to divorce your wives. But from the beginning it was not so” (Matthew 19:8).

Jesus here refers to the “hardness of heart” that had set in over the years. In God’s original plan of creation, marriage was His first blessing. As it is written in the Hebrew scriptures, “So God created man in His own image; in the image of God He created him; male and female He created them. And God blessed them, and said, ‘Be fruitful and multiply’” (Genesis 1:27-28). In describing this first blessing, God said, “A man shall leave his father and mother and cleave to his wife. And the two shall become one flesh” (Genesis 2:24).

Over time, however, the beautiful ideal of two souls becoming as one was gradually forgotten. The idea of marriage as a sacred blessing from God began to fade, and marriage was no longer seen in its original sanctity. As hearts began to harden, husbands and wives no longer regarded each other as their noble companions, and marriage was no longer seen as life’s most precious treasure. ²

As a concession to this change in the human condition, men were allowed to divorce their wives. This, however, was not in accordance with God’s original plan. As Jesus says to the religious leaders, “Because of the hardness of your hearts, Moses permitted you to divorce your wives. But from the beginning, it was not so.”

Jesus is very careful about His choice of words. He says that Moses permitted it — not that Moses commanded it. This is to make it clear that this law came from Moses as a permission, and not as a commandment. These permissions were given in accommodation to the state of the people at that time, and did not necessarily reflect the Lord’s will for all people at all times. ³

For example, the Hebrew scriptures contain laws that permit people to take revenge on their enemies, and to sacrifice animals. But it should be understood that these permissions were given to avoid more grievous evils, and to gradually lead people to higher truths. To be more specific, the ancient law regarding revenge, “An eye for an eye, a tooth for a tooth” (Leviticus 24:20), was given so that human beings, in their cruelty, would not retaliate beyond the offense that was given. Similarly, the many laws about animal sacrifice were given, not because God delights in the slaughter of animals, but because it was less barbaric than the sacrifice of children. ⁴

All of these permissions were granted because of the hardness of people’s hearts, and to prevent more grievous evils. When there is hardness of heart, people become unyielding and rigid, unwilling, and therefore unable to see anything beyond their own opinion, perspective, or world view. As a result, there is no understanding of others, no mercy, and no forgiveness. In the Word, this condition is called a “heart of stone.” (Ezekiel 36:26). ⁵

One indication of hardness of heart is a propensity to focus on our own understanding, believing that we alone know the truth. Whenever we do this, we have a tendency to become stern, austere, harsh, and unyielding. A mere understanding of truth, when divorced from its spiritual partner, which is goodness, is to separate what God has joined together.

The marriage relationship, then, between one man and one woman represents the deeper spiritual relationship between truth and goodness that should take place in every human soul. To the extent that the truth we know is united with goodness, we become more and more a human being — more and more an image of God. As it is written, “Male and female He created them. In the image of God He created them” (Genesis 1:27).

In brief, in order to “be fruitful and multiply,” truth must be united with goodness. If we were to “put away our wife” (goodness) for any reason, our hearts would remain hard, proud, unyielding, and full of self-love. On the other hand, as we become “one flesh” with the qualities represented by a “wife,” that is, love, compassion, mercy, and forgiveness, we become humble and receptive to what flows in from the divine. It is only then that we can be fruitful and multiply — ever multiplying our understanding of truth as we grow in goodness. ⁶

Overcoming hard-heartedness

In the previous chapter, Jesus instructed His disciples about the importance of humility and forgiveness. Without these essential virtues, a marriage relationship will inevitably deteriorate into criticism, contempt, and the effort to exert control. This can lead to heated arguments and bitter strife, or to stubborn resistance and cold silence. Either way, instead of striving for a union of wills, there is a clash of selfish desires. ⁷

But this need not be the case. As Jesus says, “From the beginning it was not so.” The beginning of a marriage, like the infancy of our lives, is a time of tender, spontaneous love. Hearts are soft and forgiving. But over the course of time, especially as selfishness sets in, hearts can begin to harden and grow cold; two people who once promised to love each other forever now begin to think about separation and divorce.

How, then, do we overcome this hardness of heart? Or to say it differently, how can we replace a contemptuous, haughty attitude with an attitude that is humble, respectful, forgiving, and willing to follow the Lord? The answer can be found in the process of temptation — the struggle between truth and falsity, good and evil. It is in and through the combats of temptation that the love of self is subdued, contempt for others is put aside, and the Lord’s mercy flows in. In the language of sacred scripture, a “heart of stone” is taken away, and a “heart of flesh” is given. As it is written in the Hebrew scriptures, “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh” (Ezekiel 36:26). ⁸

We can see, then, that Jesus uses this opportunity to teach eternal lessons about marriage — not only about the marriage between one man and one woman, but also about the marriage of truth and goodness that must take place within every individual. Whether married or not, this internal marriage takes place through the process of spiritual temptation, the perennial combat of truth against falsity, and good against evil.

These temptations, which are so necessary for our regeneration, serve to break up our arrogant self-will and our “hardness of heart.” In sacred scripture, this deeply seated hardness of heart is called our “old life.” During these times of trial, we have the opportunity to make use of the truth we know, even when our hard-hearted nature is stubbornly resistant. It is through this process, although painful and difficult, that we turn to the Lord, rise above old patterns, and receive a new, heavenly nature, that is, a “new life.” ⁹

Whenever we are successful in using truth to fight against falsity and thereby triumph over evil, the result is an internal marriage of the truth we know with a desire to live according to it. This is the marriage that God had in mind from the beginning of creation — a heavenly marriage of goodness and truth within us. This, then, is the spiritual meaning of the words “What God has joined together, let not man separate” (Matthew 19:9). ¹⁰

A practical application

When we stubbornly believe that our view is the only view, we tend to shut out other perspectives, isolating ourselves from what might perhaps be a broader outlook. We may see ourselves as wise as a serpent whose vision is circumspect, but we lack the gentleness of a dove who has a higher vantage point (see Matthew 10:16). For example, if someone has offended us, we might feel that we have a right to remain resentful, and even to retaliate. But this is a view from the ground. It says, “I have every right to be angry.” While this may be true, it is a truth that is divorced from goodness. In other words, we also have a right to be understanding, kind, and forgiving. As a practical application, then, if you find yourself in a disagreement with someone, do not divorce yourself from your “wife” — that is from the qualities of humility, compassion, forgiveness, and mercy. While it’s important to be as wise as a serpent — knowing what is going on around you — do not reject the higher, dove-like view. Anger and resentment, whether justified or not, is not a reason to divorce yourself from higher principles. As Jesus said, “Moses, because of the hardness of your hearts, permitted you to divorce your wives. But from the beginning it was not so” (Matthew 19:8).

Is it Better Not to Marry?

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9. And I say unto you that whoever shall send away his wife, except over scortation, and shall marry another, commits adultery; and he who marries her that is sent away commits adultery.”

10. His disciples say to Him, “If the case of the man be so with the wife, it is not expedient to wed.”

11. But He said to them, “All do not take in this word, but [they] to whom it is given.

12. For there are eunuchs who were so born from the mother’s womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of the heavens. He that is able to take it in, let him take it in.”

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As we have seen, Jesus uses external situations to teach more interior spiritual lessons. In this case, He is teaching not only about the external marriage between a man and a woman, but also about the internal marriage of truth (represented by a “man”) and goodness (represented by a “woman”). This is the internal marriage that can take place within every individual.

Therefore, when Jesus teaches that “a man shall leave his father and mother and cleave to his wife,” we need to understand this at a deeper level. The spiritual message is that every human being must leave behind the self-centered tendency to love oneself above others, and the arrogant inclination to regard one’s intellect as superior to that of others. To the extent that we leave these tendencies behind, we receive a new will, that is, a will that loves what is true and strives to do what is good. In the language of sacred scripture, this new will is called “a wife.” ¹¹

These are some of the deeper truths contained within Jesus’ literal teachings. These deeper truths, however, were beyond the understanding of the religious leaders. Instead, they demanded specific “yes” and “no” answers for their questions. So, Jesus speaks to them more plainly, and at their level of understanding, saying, “Whoever divorces his wife, except for sexual immorality, and marries another, commits adultery. And whoever marries her who has been put away also commits adultery” (Matthew 19:9).

Jesus knows how destructive it would be for society if wives were simply put away for any reason. Therefore, He makes it clear that marriages should be covenants for life, with the only exception being adultery. On one level, it makes sense that if a wife is put away for trivial reasons, she is still married to her husband. A piece of paper, even if it is called “a bill of divorcement,” cannot separate what God has joined together. And if someone marries a woman who has been “put away” for trivial reasons, it could be considered adultery in the sense that she is still married to her husband. ¹²

While Jesus is speaking to the Pharisees at a natural level, and in language accommodated to their understanding, He is also speaking about our relationship with the Lord and our tendency to backslide. If we persist in turning away from that relationship, doing our own will instead of the Lord’s, and believing our own truth instead of what the Lord reveals to us, we are committing spiritual adultery.

To put it in terms of a marriage relationship, we are committing spiritual adultery whenever we are receiving the seeds of evil and falsity rather than the seeds of goodness and truth. Nevertheless, the Lord is continually reaching out to us, urging us to return to Him. As it is written through the prophet Jeremiah, “Return to Me, O backsliding children, for I am married to you” (Jeremiah 3:14).

The Pharisees, however, are not thinking about the heavenly marriage. They are looking for a specific answer to their question about the lawfulness of divorce. Jesus’ response to their question is straightforward and to the point. He tells them that adultery is the only reason for divorce, and he who marries her who has been put away also commits adultery. It’s easy to imagine that the disciples are confused by Jesus’ clear teaching about marriage as a lifetime covenant, especially at a time when marriages were easily dissolved at the good pleasure of the husband. Therefore, the disciples say to Jesus, “If such is the case, it is better not to marry” (Matthew 19:10).

Chastity in marriage

This idea, that it is better not to marry, is a familiar one in the history of the Christian church. Many have believed that a celibate life is a higher spiritual path than a married one. For example, the apostle Paul, who chose celibacy over marriage, said, “I wish that all men were as I myself … and I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion” (1 Corinthians 7:7-9).

Some argue that Paul recommends celibacy only because of the persecutions of Christians and the uncertainty of the times. Others claim that Paul definitely teaches that celibacy is a higher path — not just for his time, but for all time. This is perhaps because Jesus Himself, after speaking about marriage and divorce, seems to teach about the virtue of celibacy. As Jesus says, “There are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake” (Matthew 19:12).

In the literal sense, Jesus is referring to three types of men: those who have no sexual lust because they were born with undeveloped testes (“eunuchs who were born thus”); those who no longer have sexual lust because their testes were removed by others (“eunuchs who were made eunuchs by men”); and men who no longer have sexual lust because they have removed their own testes (“eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake”). In each of these cases, the common factor is the removal of sexual lust.

These three types of eunuchs describe three ways of achieving a marriage relationship that is free of sexual lust and licentious desires. In the highest, most heavenly way, the love in that marriage flows from a new heart — that is, a new will that is given by the Lord. The relationship is innocent, chaste, and pure — without lust. Although there are sexual feelings, these feelings are focused on the beloved alone, and are accompanied by the fullest, sweetest, most tender desire to become “as one.” All of this is described by the phrase, “eunuchs who are born thus from their mother’s womb.” ¹³

The next type of eunuch describes individuals who learn the truths of revelation and apply them to their lives. These are the people who use their understanding of truth to help them rise above every evil affection, especially those lusts that would destroy a marriage relationship. Because the term “men” in the Word signifies “truths,” these are the kinds of people who are described as “eunuchs who were made eunuchs by men.” ¹⁴

The third type of eunuch describes individuals who commit themselves to marriage out of obedience. This is not the same as rising above licentiousness through the understanding of truth (“made eunuchs by men”); nor is it the same as developing a new heart that is averse to the very thought of adultery (“made eunuchs from birth”). These are “eunuchs who have made themselves eunuchs out of obedience (“for the kingdom of heaven’s sake”). ¹⁵

The description of three kinds of eunuchs is Jesus’ response to the statement of the disciples who said to Him, “If such be the case, it is better not to marry.” While deeply embedded in spiritual language about eunuchs, Jesus’ response is clear. According to Jesus, it’s better to marry, but it’s even better to cultivate a chaste love for one’s spouse, purified of lustful desire. In His description of the eunuchs, Jesus is not talking about sexual abstinence. Rather, He is talking about cultivating a love for one’s spouse, devoid of licentiousness, and in accordance with the commandment, “You shall not commit adultery.” ¹⁶

The term “eunuch,” then, suggests spiritual purity, not sexual abstinence. Therefore, in sacred symbolism a “eunuch” represents those who love without lascivious desires. More deeply, they have no desire to be united with evil or be led astray by falsity. Because they desire to do God’s will, they are without any hardness of heart. Because of this, they do not think about divorcing their wives or taking several wives. ¹⁷

Jesus, of course, knows that most of this is beyond the understanding of His disciples, so He ends this illustration with the words, “He who is able to comprehend, let him comprehend” (Matthew 19:12).

A practical application

Over the years, sincere believers have struggled to understand what have come to be known as Jesus’ “hard teachings” about divorce and remarriage. When cruelty, abuse, and neglect seem to be legitimate reasons for divorce, Jesus is saying that adultery is the only cause for divorce. When understood, however, as a deliberate turning away from God and towards evil and falsity, adultery takes on new meaning. The solution, then, is to keep our focus on our marriage to the Lord. When a married couple both look to the Lord, striving to keep the commandments as best they can, the Lord will gradually unite their hearts and minds. The closer they grow towards Him, the closer they grow together. As a practical application, then, focus on growing together in the Lord. Weather storms together. Read the Word together. Rejoice together. In the process, you will discover that you are gradually being re-born for each other, and becoming one. True marriage can only happen when the Lord is at the center, filling your hearts with His love, and purifying your minds with His truth. This is what marriage was intended to be from the beginning. ¹⁸

Let the Little Children Come to Me

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13. Then were there brought to Him little children, that He should lay [His] hands on them, and pray; but the disciples rebuked them.

14. But Jesus said, “Let the little children come to Me, and forbid them not, for of such is the kingdom of the heavens.”

15. And laying hands on them, He went thence.

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In the preceding episode, Jesus spoke about people who have made themselves eunuchs for the kingdom of heaven’s sake, people who have been made eunuchs by men, and people who have been eunuchs from birth. In each case, we saw that this represents a certain level of sexual purity separated from licentious desire.

Similarly, as we progress through the stages of our spiritual development — from simple obedience, to a new understanding, to a new will — we return to that beginning state in which we are once again like innocent, trusting children. Therefore, the next episode begins with these words: “Then little children were brought to Him that He might lay His hands on them and pray for them” (Matthew 19:13). This pictures the Lord’s blessing upon our innocent, trusting states — the “little ones” that Jesus spoke of in the preceding chapter.

These “little ones” never leave us, though they may be forgotten, apparently lost, and covered over by the love of self and the cares of the world. It is therefore necessary that these tender states in us be once again drawn out; this happens whenever we feel touched by the hand of the Lord. As it is written, “Then little children were brought to Him, that He might lay His hands on them.”

The disciples are still confused and do not fully understand what Jesus is doing. Like Peter, who rebuked the Lord for saying that He would have to go to Jerusalem and suffer many things (see Matthew 17:21), the disciples now rebuke those who bring little children to Jesus. Peter did not understand that the Lord’s temptations would be necessary for the salvation of the human race, just as our temptations are necessary for our regeneration. Nor did the disciples realize that the “little children” that Jesus touched represent those tender aspects of ourselves that the Lord touches from time to time.

This occurs especially after the combats of temptation when we realize that we have no power of our own, and that we are completely dependent upon the Lord — very much like little children who are completely dependent on their parents. This is our return to innocence, where we are once again like little children. Therefore, Jesus says, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Matthew 19:14).

Jesus’ words are an invitation to each of us to come to the Lord, as His children, entirely dependent on Him for our spiritual sustenance. As the “little ones” in us feel the touch of His spirit, we receive His life, knowing that He is not only leading and guiding us, but also blessing us. All of this is through “the touch of His hands.” Therefore, this episode ends with the repetition of the fact that Jesus laid His hands on the little children and blessed them. As it is written, “And after laying His hands on them, He departed from there” (Matthew 19:15).

A practical application

When Jesus lays His hands on the little children and prays for them, it represents the Lord’s blessing upon each of us as He touches, reawakens, and draws forth child-like states of innocence. Innocence, as we have said, is the willingness to be led by the Lord. As a practical application, then, imagine that the Lord is touching you, even now, just as He touches the heads of the little children and prays for them. He is calling to mind those states of innocence and trust that were instilled in you as a child and were further developed as you grew in wisdom. As you form a mental picture of Jesus touching the heads of the little children, see Him touching you as well, bringing you into youthful, innocent states of happiness and joy. ¹⁹

“What Shall I Do That I May Have Eternal Life?”

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16. And behold, one coming said to Him, “Good Teacher, what good shall I do that I may have eternal life?”

17. And He said to him, “Why callest thou Me good? None is good except One, God; but if thou willest to enter into the life, keep the commandments.”

18. He says to Him, “Which?” And Jesus said, “This, that thou shalt not murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness,

19. Honor thy father and mother; and, thou shalt love thy neighbor as thyself.”

20. The young man says to Him, “All these things have I guarded from my youth; in what am I yet lacking?”

21. Jesus declared to him, “If thou willest to be perfect, go, sell thy belongings, and give to the poor, and thou shalt have treasure in heaven; and come, follow Me.”

22. But when the young man heard the word, he went away sorrowful; for he had many possessions.

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The innocence that is represented by little children is the willingness to be led by the Lord and to follow Him. At the most basic level, this is simply a matter of doing what the Lord says, even as an obedient child does what a parent says. Therefore, as the divine narrative continues, this state of simple obedience is represented by a young man who comes to Jesus and says, “Good Teacher, what good thing shall I do, that I may have eternal life?” (Matthew 19:16).

While this young man’s question comes from simple obedience, perhaps even innocence, it should be noted that his emphasis is upon action rather than attitude. He seems to believe that heaven can be merited by certain external actions, rather than a fundamental change of attitude. Therefore, he asks, “What good thing shall I do?”

The young man’s need for a change of attitude is made clear in Jesus’ response to his question. When the young man addresses Jesus as “Good Teacher,” Jesus points out that no person, from oneself, is good. All goodness is from God alone. Therefore, Jesus says, “Why do you call Me good? No one is good but One, that is, God” (Matthew 16:17). In other words, since all good comes from God, we should not take merit for the good that the Lord does through us. This idea, that all good comes from God and not from individuals can lead to a fundamental change in attitude about who we are and who God is.

After establishing that no one is good except God, Jesus says to the young man, “But if you want to enter into life, keep the commandments” (Matthew 19:17). This catches the young man’s attention, for he certainly seems desirous of doing the right thing so that he might earn his way into heaven. Therefore, the young man asks, “Which ones?”

In response, Jesus says: “You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and your mother, and you shall love your neighbor as yourself” (Matthew 19:19). Interestingly, the commandments about not murdering, not committing adultery, not stealing, and not lying are not about doing good. Rather, they are about first shunning evil. Only then can good be done. ²⁰

Believing that he has kept all these things from his youth, the young man says, “What do I still lack?” (Matthew 19:20). The young man’s question can also be translated, “What else must I do?” In other words, the young man still believes that he can merit heaven by all of his “doing.” He does not yet realize that any good that he does comes from God, and that without God, He can do nothing.

It is this humble attitude that the young man lacks. Humility is a state of being, not a state of doing. It is an attitude we can adopt while serving selflessly, with no thought of reward. But rather than say this directly, Jesus responds in the language of parable, saying, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come follow Me” (Matthew 19:21).

In the literal sense, this is a simple invitation to become a disciple. This is also a call to each of us. It is a call to humbly follow Jesus, putting His example and teachings above any worldly ambition or possession. At a deeper level, the words, “Sell what you have and give to the poor,” mean that the young man should rid himself of the belief that his “great possessions” — including his achievements and accomplishments — are his own. Instead, he needs to recognize and acknowledge that without God he can do nothing. In other words, no matter how much wealth he has accumulated, no matter how much truth he has acquired, and no matter how many commandments he has kept, without acknowledging that God alone is good, the young man is still spiritually impoverished.

This, then, is what Jesus means when He says to him, “Sell what you have and give to the poor” (acknowledge your spiritual poverty), “and you will have treasure in heaven” (God will fill you with spiritual blessings). But this is difficult for the young man. Therefore, it is written that, “he went away sorrowful, for he had great possessions” (Matthew 19:22).

A practical application

We all begin our spiritual lives with an attitude similar to that of the young man. In simple obedience, we do what the Lord asks us to do. We keep His commandments. We do not, as yet, realize that the very desire to keep the commandments and the power to do so is from the Lord alone. Instead, we ask “What good thing shall I do?” thinking that this will give us eternal life. As a practical application, then, consider how important it is to acknowledge that you cannot do any good without God. As you strive to keep the commandments, call upon the Lord for the power to do so, and notice how this changes your attitude and your life. This is what it means to “sell what you have and give to the poor” so that you might have “treasure in heaven.”

Who Then Can Be Saved?

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23. And Jesus said to His disciples, “Amen I say to you that with difficulty shall a rich [man] enter into the kingdom of the heavens.

24. And again, I say to you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”

25. And when His disciples heard [it], they wondered greatly, saying, “Who then can be saved?”

26. But Jesus looking at [them] said to them, “With men this is impossible; but with God all things are possible.”

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The young man knew many truths and had kept them from his youth. In this regard, he was spiritually rich. We, too, are blessed to know spiritual truth, and even more blessed when we live according to it. But true blessing only comes when we acknowledge that every truth we have, along with the ability to understand it, and the power to apply it, is from the Lord alone. As long as we remain puffed up with pride and self-importance, no matter how much we know (spiritual riches), it is difficult to enter the kingdom of God. As Jesus puts it, “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God” (Matthew 19:24).

Earthly wealth is not necessarily a hindrance to the kingdom of God. Nor is physical poverty necessarily a guarantee of admission. What keeps us out of heaven is arrogant pride, and what opens heaven’s gates is genuine humility. Ultimately, all of our knowledge, along with our achievements and successes, is useless unless we acknowledge that it is all from the Lord. This is what Jesus means when He says, “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.” ²¹

When the disciples hear this, they are “exceedingly amazed” and say, “Who then can be saved?” (Matthew 19:25). The disciples are amazed because they have never thought beyond the idea of personal merit. They have grown up in the traditional belief that people are saved by a rigid and righteous adherence to religious laws. Moreover, they have believed that this kind of righteousness would bring them wealth and riches.

But Jesus is teaching them something new. He is teaching them about a kind of righteousness that “exceeds the righteousness of the scribes and Pharisees” (see Matthew 5:20), that is, a righteousness that is not simply about a rigorous adherence to keeping the commandments, but rather an attitude of humility while keeping them.

The young man has kept all the commandments. That’s good, but it’s not enough. Something more is needed. Or to put it in the words of the young man, something is “lacking.” While keeping the commandments is commendable, they need to be kept with a right attitude. And that attitude is the humble acknowledgment that even the power to keep the commandments is from the Lord. It is for this reason that Jesus responds to their question, “Who then can be saved?” with this answer, “With men this is impossible, but with God all things are possible” (Matthew 19:26). ²²

A practical application

The statement, “With God all things are possible,” has been used in various ways, and for various purposes. For example, an athletic team might attempt to build their confidence about winning the next game by remembering that “with God all things are possible.” A person hoping to get a particular job, but feeling anxious, might remember that “with God all things are possible.” A person buying a lottery ticket might feel that the chances of winning might be remote, but “with God all things are possible.” This kind of prayer can be useful. After all, it does acknowledge that God exists, and that we need God’s help. Moreover, if we win the game, or get the job, or hit the jackpot, it’s an opportunity to glorify God rather than ourselves. Over time, however, as we move towards deeper levels of spirituality, we can also pray for the quality of acceptance, regardless of the outcome. We can pray for the quality of perseverance, no matter how difficult the challenge. We can pray for the ability to forgive our enemies, even when that feels impossible. As a practical application, then, remember that with God all these higher states of consciousness are available. As it is written, “With man this is impossible. But with God all things are possible.”

Sitting on Thrones

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27. Then Peter answering said to Him, Behold, we have left all and followed Thee; what then shall we have?

28. And Jesus said to them, Amen I say to you, that you who have followed Me in the regeneration, when the Son of Man shall sit on the throne of His glory you also shall sit on twelve thrones, judging the twelve tribes of Israel.

29. And everyone that has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for My name’s sake, shall receive a hundredfold, and shall inherit eternal life.

30. But many [who are] first shall be last, and the last first.

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Peter is watching and listening intently. Remembering that Jesus said to the young man, “Sell what you have, give to the poor … and come, follow Me,” Peter says to Jesus, “See, we have left all and followed You.” Peter then adds, “Therefore what shall we have?” (Matthew 19:27).

Peter’s question, “What shall we have?” reveals that he still does not understand Jesus’ central message. Peter still thinks of heaven as a reward he will receive for doing the right thing. Therefore, Peter’s question is not very different from that of the young man who asks, “What good thing shall I do that I may have eternal life?” For both Peter and the young man — as for each of us — it takes time and maturity to discover that the rewards of heavenly life consist in the delights of doing good without any thought of reward. ²³

Jesus, nevertheless, does not want to discourage Peter or the disciples. Therefore, Jesus says, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).

For the disciples, who had been hoping that Jesus would fulfill His role as Messiah and become the new King of Israel, this declaration must have sounded like wonderful news. In addition, Jesus tells them that each of them will sit on a throne “judging the twelve tribes of Israel.” Though they have been with Jesus for quite some time, and have been listening to His preaching about humility, they are still in a natural state, susceptible to worldly ambition, and probably delighted to hear that they will be sitting on thrones in the coming kingdom. ²⁴

Jesus often speaks in accommodation to the merely natural state of His disciples. While He knows that the future holds no literal thrones for them, He also knows that as they regenerate, they will indeed sit on a different kind of throne — the throne of divine truth. From these thrones, they will have new perceptions. They will be able to identify evil tendencies in themselves, and notice false ideas arising in their minds. And then, like kings summoning their soldiers to battle, they will summon up truth to combat and overcome these spiritual invaders. ²⁵

Therefore, when Jesus says, “You will sit on twelve thrones,” He means that whenever we are willing to be led by the divine truth (the Son of Man), we will be able to dispel the evils and falsities that attempt to invade our mind. Our power will be like that of a king, for it will be power from divine truth. Nevertheless, we must never claim that power as our own. The moment we do so, we will instantly lose all power. ²⁶

As the disciples come to realize that all power is from the Lord, they will have true spiritual power. From divine truth, they will have the power to identify evils as they arise, refute falsities, and cast out demons. This is what Jesus promises the disciples, even though His language is clothed in worldly appearances. Jesus’ words contain a great and wonderful promise for each of us — not just for the disciples.

Inheriting everlasting life

As we continue our spiritual development, successively letting go of our attachments to honor, reputation, and materialistic gain, we will receive, in exchange, wondrous heavenly blessings. This is what Jesus means when He says in the next verse, “Everyone who has left houses or brothers or sisters or father or mother or wife or children or lands for My name’s sake, shall receive a hundredfold, and inherit everlasting life” (Matthew 19:29). ²⁷

Returning to the connections between episodes, it should be noted that Jesus has just delivered a wonderful discourse on the beauty and sanctity of marriage (see Matthew 19:4-8). Therefore, it would not be reasonable for Jesus to suddenly contradict Himself and now speak against marriage, encouraging husbands to leave their wives in order to follow Him. Unfortunately, in the history of Christianity, people have taken these words literally. People have left their homes, given up on their marriages, and abandoned their children in order to follow Jesus.

It should be remembered that Jesus always speaks in parables, using physical objects (seeds, water, houses, etc.) and relationships (wife, brother, father, etc.) to signify spiritual realities. In this case Jesus is speaking about the false concepts and negative emotions that we are to leave behind in order to follow Him. ²⁸

To be more specific, the “houses” we are to leave behind signify our false and self-serving belief systems. The phrase, “brothers or sisters,” refers to the specific thoughts and affections that are within those belief systems. The phrase, “father or mother,” signifies the inherited tendencies toward falsity and evil we have acquired from parents. And the phrase, “wife or children or lands” signify additional tendencies toward falsity and evil acquired and passed on during our lives.

Thus, in order to follow Jesus, all this must be left behind — not literally our fathers and mothers, brothers and sisters, wives and children, but rather everything signified by these terms. This includes our selfish habits of thought, our focus on earthly rather than heavenly rewards, and our tendencies towards evils of every kind. All this is what we must leave behind before we can inherit “everlasting life” (Matthew 19:29).

Clearly, then, leaving behind all these family relationships must have a spiritual meaning, for everywhere else Jesus urges us to love one another, especially parents, spouses, children, neighbors — and even our enemies. Jesus, then, is not calling us away from loving others; rather He is calling us away from those selfish loves that destroy our relationships with others.

As this episode draws to a close, Jesus provides the answer that the young man has been seeking. The original question was, “What good thing shall I do that I might have eternal life?” And the answer is simple: the young man must, of course, keep the commandments. But he must also be willing to give up everything that prevents him from receiving the kingdom of heaven. That is, he must give up his old ways of thinking, his ingrained negative tendencies, and, especially, his belief that he can do good without God.

This means that he must become as a child — humble, obedient, and willing to be led. Certainly, this is the very opposite of what the disciples understand by “sitting on thrones” where they envision themselves as judging, commanding, and ruling over others. But the disciples are still in training, and Jesus is patient with them — just as He is with us. For now, it is enough for them to look forward to pre-eminence and glory in His coming kingdom.

But it will be like no kingdom on earth, and they should expect surprises. Therefore, Jesus closes this episode with a warning about seeing themselves as “first” in the coming kingdom. As Jesus says, “Many who are first will be last, and the last first” (Matthew 19:30).

A practical application

In the closing scene of this chapter, Jesus promises His disciples that they will “sit on thrones, judging the twelve tribes of Israel.” While this might appeal to their desire for wealth, fame, and power, Jesus is speaking about something quite different from what they imagine. In sacred scripture, “sitting on a throne” pictures the ability to rule over our thoughts, deciding which thoughts to welcome and which thoughts to banish. While it can be quite easy to welcome thoughts, it is more difficult to banish them. And yet, this can be done most powerfully through divine truth as it comes to us through revelation. As a practical application, then, whenever an unwanted thought arises, bring to mind a passage of sacred scripture, or a story from the Word. For example, Jesus’ promise to His disciples that they will “sit on thrones” can serve to remind you that intrusive, unwanted thoughts can be banished through the power of sacred scripture. In fact, divine truth has the power to send those unwanted thoughts fleeing in every direction. ²⁹

Footnotes:

724. Verse 5. And she brought forth a son, a male, signifies the doctrine of truth for the New Church that is called the New Jerusalem. This is evident from the signification of a "son," as meaning truth, and of "a son, a male," as meaning the genuine truth of the church, consequently also its doctrine, for the truth of the church from the Word is its doctrine, since the doctrine contains the truths that are for the church. But the genuine doctrine of the church is the doctrine of good, thus the doctrine of life, which is of love to the Lord and of charity towards the neighbor; but yet it is the doctrine of truth, since doctrine teaches life, love, and charity, and so far as it teaches it is truth; for when a man knows and understands what good is, what life is, what love is, and what charity is, he knows and understands these things as truths, since he knows and understands what good is, how he ought to live, and what love and charity are, and of what quality a man is who is in the life of love and charity; and as long as these are matters of knowledge and understanding they are nothing but truths, and thus doctrines; but as soon as they pass over from knowledge and from the understanding into the will, and thus into act, they are no longer truths but goods; for interiorly man wills nothing but what he loves, and that which he loves is to him good. From this it can be seen that every doctrine of the church is a doctrine of truth, and that the truth of doctrine becomes good and comes to be of love and charity when from doctrine it passes into life.

[2] This doctrine that is here signified by "the son, a male" is especially the doctrine of love to the Lord and of charity towards the neighbor, thus the doctrine of the good of life, which nevertheless is still the doctrine of truth. That the doctrine of the good of love, and thus of life, is here signified by "the son, a male" can be seen from this, that "the woman" who brought forth the son was seen "arrayed with the sun, and upon her head a crown of twelve stars," and "the sun" signifies love to the Lord, and "the crown of twelve stars," signifies the knowledges of good and truth, and from such a woman and mother nothing else is begotten except what pertains to love and good, thus the doctrine respecting these; this, therefore, is "the son, a male."

[3] This doctrine ¹ is for the New Church that is called the New Jerusalem, because "the woman" treated of in this chapter is the one who is called "the Bride, the Lamb's wife," which was "the holy city Jerusalem coming down out of heaven from God" (Revelation 21:9-10). This is why she was seen "arrayed with the sun;" "the sun" meaning the Lord in relation to Divine love (See above, n. 401, 525, 527, 708). "The son, a male" signifies the doctrine of the church, for the reason also that in the Word "son" signifies truth, and the doctrine of the church is truth in the whole complex. That in the Word "son" signifies truth can be seen from what has been said before respecting "woman," the "womb," and "bringing forth;" namely, that "woman" signifies the church, the "womb" the inmost of love and the reception of truth from good, and "to bring forth" bringing these forth and making them fruitful. (Respecting "woman" see above, n. 707; the "womb," n. 710; and "to bring forth," n. 721.) From this it follows that "sons and daughters," since they are births, signify the truths and goods of the church, "sons" its truths, and "daughters" its goods; in a word, that all terms pertaining to marriage and thus to procreation on the earth signify such things as pertain to the marriage of good and truth, thus "father," "mother," "sons," "daughters," "sons-in-law," "daughters-in-law," "grandsons," and others, signify goods and truths procreating, and goods and truths procreated, and furthermore goods and truths derived in their order.

[4] But it is to be known that procreating goods and truths are in the spiritual man, and procreated goods and truths are in the natural man, and that those in the spiritual man are like the father and mother, and those that are from these in the natural man are like brothers and sisters; and again that truths and goods that are procreated anew as if from sons married within marriageable limits, and from daughters married within the same, are in the natural man, after these as parents have been raised up into the spiritual man; for all conception and all bearing or gestation in the womb takes place in the spiritual man, while the birth itself takes place in the natural man. Thus the spiritual man is continually enriched by the elevation into it of truths and goods out of the natural man, which as parents will procreate anew; and there all things are associated like the societies of heaven according to the affections of truth and good, and their relationships and affinities. Thence it is evident that these spiritual procreations, like the natural procreations from a father and mother, are multiplied like families and houses on earth, and are made fruitful like trees from seeds, from which are gardens that are called paradises in the spiritual man, but groves and woods in the natural, and shady forests in the sensual.

[5] But as "sons" are mentioned in many passages in the Word, and it has not yet been known that they signify the truths of the church and of doctrine, out of many I will merely cite the following passages in the way of confirmation. In the Gospels:

Jesus said, He that leaveth houses, brethren, sisters, father, mother, wife, children, fields, for My name's sake, shall receive a hundred-fold, and shall inherit eternal life (Matthew 19:29; Mark 10:29, 30).

Any man that cometh unto Me, and hateth not his own father, mother, wife, children, brethren, and sisters, yea, his own soul, is not My disciple (Luke 14:26).

Who cannot see that father, mother, wife, children, brethren, and sisters, also houses and fields, are not here meant, but such things as belong to man himself, and are called his own [proprium]? For these things a man must leave and hate, if he wishes to worship the Lord and to be His disciple, and to "receive a hundred-fold," and "to inherit eternal life." The things that are a man's own are those that are of his love, and thus of his life into which he was born, consequently they are evils and falsities of every kind; and as these are of his love and life it is said that "he must hate his own soul." These evils and falsities are signified by "father and mother, wife, children, brethren, and sisters;" for all things that are of man's love and life, or that are of affection and thought therefrom, or of the will and the understanding therefrom, are formed and conjoined like generations descending from one father and one mother, and are also distinguished as into families and houses. The love of self and the consequent love of the world are their "father and mother," and the cupidities arising therefrom and their evils and falsities are the "children," which are "brethren and sisters." That this is the meaning can be clearly seen from this, that the Lord does not wish to have anyone hate his father and mother, or wife or children, or brethren or sisters, since this would be contrary to the spiritual love implanted in everyone from heaven, which is the love of parents for children and of children for parents, and contrary to conjugial love, which is the love of the husband for his wife and of the wife for her husband, as also contrary to mutual love, which is the love of brothers and sisters for one another.

Yea, the Lord teaches that enemies must not be hated, but loved. All this shows that the terms that define consanguinities, alliances, and relationships in the Word mean consanguinities, alliances, and relationships in a spiritual sense.

[6] In the same:

Jesus said to His disciples, The brother shall deliver the brother to death, the father, the son, and children shall rise up against their parents and deliver them to be put to death (Matthew 10:21; Mark 13:12).

The father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against the mother-in-law (Luke 12:53).

That this is not to be understood according to the letter is clear from what precedes, where Jesus says that He came not to give peace upon the earth but division, and that "there shall be five in one house divided, three against two, and two against three," which signifies that falsities and evils will combat against truths and goods, and truths and goods against falsities and evils, which is done when man comes into temptations and is being reformed; this combat is signified by "division" and "rising up against;" that "the father shall be divided against the son and the son against the father" signifies that evil will fight against truth and truth against evil, "father" here meaning the evil that is man's own [proprium], and "son" the truth that man has from the Lord.

That the cupidity of falsity will fight against the affection of truth, and the affection of truth against the cupidity of falsity, is signified by "the mother shall be divided against the daughter, and the daughter against the mother," "mother" here meaning the cupidity of falsity, "daughter" the affection of truth; and so on. That this is the meaning can also be seen from what the Lord says elsewhere, that in Him, "they shall have peace," thus not division (John 14:27; 16:33).

[7] In Luke:

The angel said to Zechariah of John, He shall go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the sons (Luke 1:17).

And in Malachi:

I will send to you Elijah the prophet before the great and terrible day of Jehovah comes, that he may turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and smite the earth with a curse (Malachi 4:5, 6).

John the Baptist was sent before to prepare the people for the reception of the Lord by baptism, because baptism represented and signified purification from evils and falsities, and also regeneration by the Lord by means of the Word. Unless this representation had preceded, the Lord could not have manifested Himself and have taught and lived in Judea and in Jerusalem, since the Lord was the God of heaven and earth under a human form, and He could not have been present with a nation that was in mere falsities in respect to doctrine and in mere evils in respect to life; consequently unless that nation had been prepared for the reception of the Lord by a representation of purification from falsities and evils by baptism, it would have been destroyed by diseases of every kind by the presence of the Divine Itself; therefore this is what is signified by "lest I come and smite the earth with a curse." That this is so is well known in the spiritual world, for those there who are in falsities and evils are direfully tormented and spiritually die at the presence of the Lord.

[8] The baptism of John could produce such an effect because the Jewish Church was a representative church, and all their conjunction with heaven was effected by representatives, as can be seen from the washings there commanded; as that all who became unclean must wash themselves and their garments, and in consequence were accounted clean; likewise the priests and Levites must wash themselves before they entered the tent of meeting and afterwards the temple and officiated in holy functions; in like manner Naaman was cleansed from leprosy by washing in Jordan. The washing and baptizing itself did not indeed purify them from falsities and evils, but only represented and thence signified purification from them; nevertheless, this was received in heaven as if they were themselves purified. It was thus that heaven was conjoined to the people of that church by means of the baptism of John; and when heaven was thus conjoined to them, the Lord, who was the God of heaven, could manifest Himself to them there, teach them, and abide among them:

That to John went out Jerusalem and all Judea and all the region round about Jordan, and they were baptized by him in Jordan, confessing their sins (Matthew 3:5, 6);

And that he said to them, O offspring of vipers, who warned you to flee from the wrath to come (Luke 3:7).

That the Jews and Israelites were conjoined to heaven by means of representatives may be seen in the New Jerusalem and its Heavenly Doctrine (n. 248). This now was the reason why John was sent before to prepare a way for the Lord, and to prepare the people for Him. And from this it may be concluded what "turning the heart of the fathers to the sons and the heart of the sons to the fathers" signifies, namely, that it means inducing a representation of the conjunction of spiritual goods with truths and truths with goods, thus of regeneration by the Lord by means of the Word. For regeneration is the conjunction of goods with truths and of truths with goods, and it is the Lord who regenerates, and the Word that teaches.

[9] It was said of this John that "he should go before the Lord in the spirit and power of Elijah," and that he was Elijah, because John, like Elijah, represented the Lord in relation to the Word, and thence signified the Word, which is from the Lord; and as Divine wisdom and Divine power are in the Word, these are meant by "the spirit and power of Elijah." (That the Word is such see in the work on Heaven and Hell 303-310; and in the small work on The White Horse.)

[10] That "sons" signify truths from the Word can be seen also from the following passages. In David:

Lo, sons are a heritage of Jehovah, the fruit of the belly is His reward; as darts in the hand of a mighty one, so are the sons of youth; happy is the man that hath his quiver full of them; they shall not be ashamed when they shall speak with the enemies in the gate (Psalms 127:3-5).

"Sons" who are a heritage of Jehovah and "the fruit of the belly" which is a reward mean the truths and goods of the church, "sons" truths, and "the fruit of the belly" goods, for both of these are a reward and an heritage of Jehovah, that is, heaven, which is from truths and goods, that is, from the reception of them; "the sons of youth" who are as darts in the hand of a mighty one, signify the truths of the ancient church, which were natural truths from spiritual truths; this church is meant by "youth;" and as these truths have all power against falsities and evils it is said, "as darts in the hand of a mighty one," "darts" meaning truths destroying falsities.

Doctrine from truths is signified by "quiver," because it is signified by "bow," and because those who are in doctrine from these truths fear nothing from falsities, it is said, "happy is the man that hath his quiver full of them; they shall not be ashamed when they shall speak with the enemies in the gate;" "not ashamed" meaning not to be conquered, and "enemies in the gate" the falsities of evil which are from hell.

[11] In the same:

Deliver me out of the hand of the sons of the alien, whose mouth speaketh vanity, and their right hand is a right hand of falsehood; for our sons are as plants made great in their youth and our daughters as cornerstones hewn out in the model of a palace (Psalms 144:11, 12).

Evidently "sons of the alien" here mean falsities, for it is said, "whose mouth speaketh vanity, and their right hand is a right hand of falsehood," and that "our sons" signify truths is also evident, for it is said that "they are as plants made great in their youth," "plants" also meaning truths, and "youth" here, as above, the ancient church, which had genuine truths. "Our daughters" signify the affections of truth, which are therefore compared to "cornerstones hewn out in the model of a palace," because a "palace" is a representative of the understanding, in which truths are in a beautiful form, and they are in a beautiful form when they are from the affection of truth.

[12] In Micah:

Make thee bald and poll thee, because of the sons of thy delights, enlarge thy baldness as the eagle, for they have departed from thee (Micah 1:16).

Mourning because the truths of the church are destroyed is described by "making bald," "enlarging baldness," and "polling themselves," for the "hair" signifies truths in ultimates, and those who are without truths in ultimates are also without internal truths; for this reason those in the spiritual world who have no truths from good appear bald. That truths are destroyed is signified by "the sons of thy delights have departed from thee;" they are called "sons of delight" from love of the truths and the consequent delights.

[13] In Zechariah:

He saw two olive trees at the right hand of the lampstand and at the left, and he said, These are the two sons of the olive standing by the Lord of the whole earth (Zechariah 4:11, 14).

"The two olive trees" signify the two churches, the celestial church and the spiritual church, the former "at the right hand of the lampstand," and the latter "at the left;" "the sons of the olive" signify the truths of these churches, which are doctrinals.

[14] In the same:

I will bend Judah for me, I will fill Ephraim with the bow, and I will stir up thy sons, O Zion, with thy sons, O Javan; and I will set thee as the sword of a mighty one (Zechariah 9:13).

"The sons of Zion" and "the sons of Javan" signify the truths of the Word internal and external, "the sons of Zion" internal truths, and "the sons of Javan" external truths (what the rest signifies see above, n. 357, 443, where it is explained). Because "sons" signify truths it is said that "they shall be set as the sword of a mighty one;" "the sword of a mighty one" signifying truth powerfully destroying falsity.

[15] In Isaiah:

I will stir up against them the Medes, whose bows will dash in pieces the young men, and they will have no pity on the fruit of the belly, their eye will not spare the sons (Isaiah 13:17, 18).

Because the "Medes" mean those who make no account of the truths and goods of the church, it is said "their eye will not spare the sons," "sons" meaning the truths of the Word and of the church. (But this may be seen explained above, n. 710)

[16] In Jeremiah:

My tent is devastated, and all my cords torn off; my sons have gone out from me, and they are not (Jeremiah 10:20).

The "tent" that is devastated signifies the church in respect to the good of love and worship from it, for all worship in ancient times was celebrated in tents, and afterwards in the Tent of meeting, in remembrance of which the feast of tents or tabernacles was instituted; "all my cords are torn off" signifies that there is no conjunction of truth with good, nor of truths with each other, which have thus fallen apart, and consequently there is no conjunction of heaven with the church; "my sons have gone out from me and they are not" signifies that the truths of the church from the Word have been dispersed, and that man has thus removed himself from the Lord.

[17] In the same:

Behold, I will bring back the captivity of Jacob's tents, and will have compassion on his habitations, that the city may be built on her own heap, and the palace shall be inhabited after its own manner; and his sons shall be as of old, and his congregation shall be established before Me (Jeremiah 30:18, 20).

"Jacob's tents and habitations" signify all things of the church and of its doctrine, "tents" its goods, and "habitations" its truths; their "captivity" signifies spiritual captivity, which exists when the truths and goods of the Word cannot be perceived because of the falsities which rule. To disperse falsities and to teach truths is signified by "bringing back the captivity;" "that the city may be built on her own heap" signifies doctrine from truths which has become a ruin through falsities, "city" meaning doctrine; "and the palace shall be inhabited after its own manner" signifies the spiritual understanding of truths, as with the ancients, "palace" meaning the understanding of spiritual truths, for in the understanding are spiritual truths in their forms, which, when they are so presented as to be seen, appear like palaces; "his sons shall be as of old, and his congregation shall be established before Me," signifies that the truths of the church shall remain as with the ancients, and that their forms shall remain, as with the ancients, in restored conjunction, "sons" here meaning truths, and "congregation" their conjunction and such arrangement into forms as exists in the understanding of the man of the church, from which he has intelligence; "after its own manner" and "as of old" mean as with the ancients.

[18] In Lamentations:

Mine eye floweth down with waters, because the counselor who refresheth my soul is far from me; my sons are laid waste, because the adversary hath prevailed (Lamentations 1:16).

Mourning because the church is laid waste is meant by "mine eye floweth down with waters;" its devastation in respect to truths is signified by "my sons are laid waste;" that this was done by the falsities of evil is signified by "the adversary hath prevailed," "adversary" meaning the falsity of evil and the hell from which it springs.

[19] In Isaiah:

Awake, awake, rise up, O Jerusalem, which hast drunk out of the hand of Jehovah the cup of His anger; thou hast sucked out the dregs of the cup of trepidation; there is none to lead her of all the sons whom she hath brought forth, neither is there any that taketh hold of her by the hand of all the sons that she hath brought up. Thy sons have fainted, they lie at the head of all the streets (Isaiah 51:17, 18, 20).

The restoration of the church, which had fallen into mere falsities of evil, is signified by "Awake, awake, rise up, O Jerusalem, which hast drunk out of the hand of Jehovah the cup of His anger; thou hast sucked out the dregs of the cup of trepidation;" "Jerusalem" means the church in respect to doctrine; "awake and rise up" means its restoration; "to drink the cup of anger" means falsity, and "the dregs of the cup" mean mere falsities from which are evils, and to draw these in is signified by "drinking" and "sucking;" "there is none to lead her of all the sons whom she hath brought forth, neither is there any that taketh hold of her by the hand of all the sons that she hath brought up," signifies that no truths of the Word that she has learned and imbibed will lead her away from falsities; "sons" here meaning truths; "thy sons have fainted, they lie at the head of all the streets," signifies that truths are dispersed by falsities of every kind; because "sons" mean truths, "fainting" signifies to be dispersed, and "to lie at the head of all the streets" signifies by means of falsities of every kind, for "the streets of a city" signify true doctrinals, here false doctrinals.

[20] In the same:

Fear not, Jacob, I will bring thy seed from the east, and I will gather thee from the west, I will say to the north, Give up, and to the south, Hold not back; bring My sons from afar, and My daughters from the end of the earth (Isaiah 43:5, 6).

This is not said of Jacob's posterity, but of the Gentiles of whom the church is to be formed. "Jacob and his seed" mean those who will be of that church; that it is to be formed of those who are in falsities from ignorance, and thence in obscurity in respect to truths, is signified by "I will gather thee from the west, and I will say to the north, Give up;" and that these are not to be repulsed, but must be accepted, by those who are in the good of love and in the truths of doctrine in their clearness, is signified by "I will bring thy seed from the east, and I will say to the south, Hold not back;" "the east" signifying the good of love in clearness; "the south" the truth of doctrine in clearness; "the west" the good of love in obscurity, and "the north" the truth of doctrine in obscurity, such as those have who are in falsities from ignorance of truth and yet desire truths. This is the signification of these quarters, because all in the spiritual world dwell in these quarters distinctly according to the light of truth and the affection of good. These things have a like signification in Matthew, where it is said that "the elect are to be gathered together from the four winds, from the ends of the heavens even to the ends of them" (Matthew 24:31). That all who are in falsities from ignorance and yet in a desire for truth are to be brought into that church, is signified by "bring My sons from afar, and My daughters from the end of the earth," "sons" signifying those who are in truths, and "daughters" those who are in the affection of truths, and thence also in a sense abstractedly from persons they signify truths and the affections of them; and "afar off" and "the end of the earth" signify removal from the light of truth, because they are in falsities from ignorance from not having the Word or having no understanding of its meaning.

[21] In the same:

They shall hasten thy sons; ² they that destroy thee and they that lay thee waste shall go out from thee. Behold I will lift My hand toward the nations, and lift up Mine ensign to the peoples, that they bring thy sons in the bosom, and carry thy daughters upon the shoulder (Isaiah 49:17, 22).

This, too, treats of the establishment of the New Church by the Lord; and "sons" whom they shall hasten and whom they shall bring in the bosom, and "the daughters" whom they shall carry upon the shoulder, mean all who are in truths and in the affection of them, and in a sense abstractedly from persons truths themselves and affections for them with those who will be of the New Church; "they that destroy and they that lay waste" signify the falsities of evil; that these are to be removed is signified by "they shall go out from thee."

[22] In the same:

The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (Isaiah 60:9).

This also is said of the church of the Gentiles; and the "sons" that will be brought signify those who will receive truths. (The rest may be seen explained above, n. 50, 406, 514) In Hosea:

I will not destroy Ephraim. They shall go after Jehovah; He shall roar like a lion, for he shall roar, and sons from the sea shall draw near with honor; with honor shall they come, as a bird out of Egypt, and as a dove out of the land of Assyria, and I will make them to dwell in their houses (Hosea 11:9-11).

"Sons from the sea" signify true knowledges and rational truths; therefore it is said, "they shall come as a bird out of Egypt, and as a dove out of the land of Assyria," "Egypt" signifying the natural, and "Assyria" the rational, both in respect to truths. (This, too, is explained above, n. 275, 601, 654.)

[23] In David:

Hear this all ye peoples, perceive with the ear, all ye inhabitants of the age; both the sons of man [homo] and the sons of man [vir], the rich and the needy together; my mouth shall speak wisdoms, and the meditations of my heart shall be intelligences (Psalms 49:1-3).

"The sons of man" [homo] signify spiritual truths from the Lord through the Word, which are doctrinals, and "the sons of man" [vir] signify rational and natural truths that are from the understanding, thus they signify the understanding of the Word; "the rich and the needy" signify those who attain much wisdom from these and those who attain but little.

[24] In the same:

Jehovah, return, look from the heavens, and see and visit this vine and the shoot which Thy right hand hath planted, and upon the son whom Thou hast made mighty for Thyself; let Thy hand be over the man of Thy right hand, over the son of man whom Thou hast made mighty for Thyself (Psalms 80:14, 15, 17).

David said this of the church and of himself, which is the sense of the letter, for by the "shoot" and the "son" he meant himself; but in the spiritual sense the "vine" and the "shoot" that Jehovah planted signify the spiritual church that is represented by the sons of Israel; the "son" whom He made mighty for Himself signifies the truth of doctrine from the Word; "the man of the right hand" over whom was the hand, and "the son of man" whom He had made mighty for Himself, signify the truth of the Word in the natural sense, which is the sense of the letter, and the truth of the Word in the spiritual sense, which is the internal sense.

[25] In Ezekiel:

Behold I will profane My sanctuary, the greatness of My strength, ³ the desire of your eyes, and the fondness of your soul; and your sons and your daughters, whom ye have left, shall fall by the sword (Ezekiel 24:21, 25).

This describes the devastation of all truth that those of the church have; the "sanctuary" that He will profane signifies the Word from which is the church, for this is the sanctuary itself, because it is Divine truth; from its power against falsities and evils, which are from hell, it is called "the greatness of Jehovah's strength;" from the consequent intelligence and heavenly life it is called "the desire of your eyes and the fondness of your soul;" that all truths with the affection of them will be destroyed by falsities is signified by "your sons and your daughters shall fall by the sword," "sons" meaning truths, "daughters" the affections of truth, and "sword" falsity destroying truth.

[26] In Moses:

When the Most High gave the nations an inheritance, when He separated the sons of man, He set the borders of the peoples according to the number of the sons of Israel (Deuteronomy 32:8).

This is said of the ancient churches that preceded the Israelitish, and of the establishment of these by the Lord; "nations" mean those who were in the good of love, and "the sons of man" those who were in the truths of doctrine from that good; that these had all truths and goods is signified by "He set the borders of the people according to the number of the sons of Israel;" that "the twelve sons of Israel" (or the twelve tribes) represented and thus signified the church in respect to all truths and goods, may be seen above (n. 39, 430, 657).

[27] In Jeremiah:

Shame hath devoured the labor of our fathers from our childhood, their flocks and their herds, their sons and their daughters; we lie down in our shame, and our confusion doth cover us (Jeremiah 3:24, 25).

So I will bring upon you a nation from afar, O house of Israel, which shall eat up thy harvest and thy bread, and it shall eat up thy sons and thy daughters, it shall eat up thy flock and thy herd, it shall eat up thy vine and thy fig tree, it shall impoverish thy strongholds in which thou trusteth, with the sword (Jeremiah 5:15, 17).

This describes in the spiritual sense the devastation of all things of the church with the Israelites; "the nation from afar" signifies the falsity of evil, which is the falsity of the sensual man, destroying truths; "harvest," "bread," "sons," "daughters," "flock," "herd," "vine," and "fig tree," which that nation will eat up, signify all things of the church; "harvest and bread" its truths and goods in respect to nourishment; "sons and daughters" its truths and goods in respect to generations; "flock and herd" truths and goods spiritual and natural; "vine and fig tree" the internal and external spiritual church from these.

[28] In Ezekiel:

Though these three men, Noah, Daniel, and Job, were in the midst of it, as I live, if they would deliver their sons or their daughters, they only shall be delivered; and the land shall become a desolation; I will bring a sword upon the land, and I will cut off from it man and beast (Ezekiel 14:14, 16-18, 20).

This, too, describes the devastation of the church in respect to all truths of good and goods of truth, except with those who are reformed by means of truths from the Word and temptations; these are signified by "Noah, Daniel, and Job." That with the rest all truths of good and goods of truth will perish is signified by "they would not deliver their sons or their daughters, but they only would be delivered;" the devastation of the church by falsities is signified by "the land shall become a desolation, and I will bring a sword upon the land," "land" meaning the church, and "sword" falsity destroying truth. That every truth, spiritual and natural, will be destroyed, and thence all intelligence and the knowledge of truth will perish, is signified by "I will cut off from it man and beast."

[29] In the same:

The fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; I will do judgments in thee, and the whole remnant of thee will I scatter unto every wind (Ezekiel 5:10).

In Moses:

It was among the curses that they should eat the flesh of their sons and daughters (Leviticus 26:29).

"The fathers shall eat the sons, and the sons the fathers" signifies that evils will destroy truths and falsities goods, "fathers" meaning evils and goods, and "sons" falsities and truths; and as everything of spiritual life with man thus perishes, it is said that "judgments will be done and the remnant be scattered unto every wind," "remnant" meaning the truths and goods stored up by the Lord with man from infancy and childhood.

[30] We read also that "they led away their sons to idols to be devoured," and "for food," and "to pass through fire," as in the following passages. In Ezekiel:

Thou hast taken thy sons whom thou hast brought forth to Me, and these thou hast sacrificed unto them to be devoured. Were thy whoredoms a small matter? Thou hast slaughtered My sons, and hast given them up when thou didst cause them to pass through to them. Thou art thy mother's daughter and the sister of thy sisters, who loathed their husbands and their sons (Ezekiel 16:20, 21, 45).

This is said of the abominations of Jerusalem. "To sacrifice sons and daughters unto idols to be devoured" signifies to destroy and consume all truths and goods of the church; to do the like to truths from the Word is signified by "slaughtering sons, and making them to pass through to them;" that they destroyed the truths and goods of the Word by falsifications and adulterations is signified by "whoredoms" here and elsewhere in that chapter.

[31] In the same:

I will defile them with their gifts, in that they caused to pass over every opening of the womb, that I might lay them waste. Wherefore ye offer gifts, when ye caused your sons to pass through the fire; ye are defiled by all your idols (Ezekiel 20:26, 31).

To destroy truths by the evils of the love of self and by cupidities from one's own is signified by "causing sons to pass through fire;" and to destroy truths by falsities is signified by "defiled by idols." (That "idols" signify the falsities of doctrine and worship from self-intelligence may be seen above, n. 587.)

[32] In the same:

Oholah and Oholibah have committed whoredom and blood was in their hands; and with their idols have they committed whoredom; and their sons also whom they bare unto Me they have caused to pass through for them for food (Ezekiel 23:37).

By "Oholah and Oholibah" Samaria and Jerusalem are meant; and "Samaria" means the spiritual church, and "Jerusalem" the celestial church, each in respect to doctrine; falsifications and adulterations of the Word are signified by "their committing whoredom" and by "blood in their hands;" the consequent falsities from self-intelligence are signified by "they committed whoredom with their idols;" from this it is clear what is signified by "causing their sons to pass through for their idols for food," namely, that they destroyed the truths from the Word by falsities.

[33] Because "sons" signify truths:

The seeds that fell into the good land are called by the Lord the sons of the kingdom; and the tares, which are falsities, are called the sons of the evil one (Matthew 13:38).

Also those who are in truths are called the sons of light (John 12:36).

Those who are in the marriage of truth and good from the Lord are called the sons of the nuptials (Mark 2:19).

And those who are regenerated are called sons of God (John 1:11-13).

Because "stones" in the Word signify truths, John the Baptist said:

God is able of these stones to raise up sons unto Abraham (Luke 3:8).

That "stones" signify the truths upon which interior truths are based may be seen in Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376.

[34] As "sons" signify truths, so in the contrary sense they signify falsities; as in some of the passages quoted above, also in these words of Isaiah:

Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the land and the faces of the land be filled with cities. I will rise up against them, and I will cut off from Babylon name and remnant, and son and son's son. I will also make it a heritage for the bittern, and pools of waters, and I will sweep it with the besom of destruction (Isaiah 14:21-23).

This is said of Babylon, which signifies the adulteration of the Word and profanation. Here the total vastation of truth with those who are meant by "Babylon" is treated of. That truths with them were utterly destroyed by the adulteration of the Word is signified by "Prepare slaughter for his sons, that they rise not up and possess the land and the faces of the land be filled with cities," "land" meaning the church in which are truths, and "cities" doctrinals from mere falsities. That all truths from first to last will perish is signified by "name and remnant shall be cut off from Babylon, son and son's son;" that nothing whatever of truth would remain is signified by "she shall be swept with the besom of destruction. "

[35] It is to be known that in the passages quoted above, "sons" signify those who are in truths or those who are in falsities; but as the spiritual sense of the Word has nothing in common with persons, "sons" signify in that sense truths or falsities abstracted from the idea of person. The spiritual sense is such because the idea of person limits thought and its extension into heaven in every direction; for all thought that proceeds from the affection of truth makes its way through heaven in all directions, and has no termination except as light has in shade; but when person is at the same time thought of, the idea has its termination where the person is, and intelligence with it; this is why "sons" signify in the spiritual sense truths or falsities regarded abstractly.

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