La Résurrection

1. Le premier [jour] de la semaine, de grand matin, elles se rendirent au sépulcre, apportant les aromates qu'elles avaient préparés, et quelques [autres] avec elles.

2. Mais elles trouvèrent la pierre roulée loin du sépulcre.

3. En entrant, elles ne trouvèrent pas le corps du Seigneur Jésus.

4. Comme elles étaient fort perplexes à ce sujet, voici que deux hommes se tenaient près d'elles, vêtus de manteaux brillants.

5. Comme ils étaient saisis de crainte, et qu'ils inclinaient leur visage vers la terre, ils leur dirent : Pourquoi cherchez-vous parmi les morts Celui qui vit ?

6. Il n'est pas ici, mais il est ressuscité ; souvenez-vous de ce qu'il vous a dit quand il était encore en Galilée,

7. Il faut, disait-il, que le Fils de l'homme soit livré aux mains des hommes pécheurs, qu'il soit crucifié, et qu'il ressuscite le troisième jour.

8. Et ils se souvinrent de ses paroles.

9. Et, revenant du sépulcre, ils rapportèrent toutes ces choses aux onze et à tous les autres.

10. Mais ce furent Marie de Magdala, Jeanne, Marie [la mère] de Jacques, et les autres [femmes] avec elles, qui racontèrent ces choses aux apôtres.

11. Leurs paroles leur apparurent comme de vains récits, et ils ne les crurent pas.

12. Mais Pierre, debout, courut au sépulcre, et, se baissant, il regarda les draps étendus seuls ; puis il s'en alla, s'étonnant en lui-même de ce qui s'était passé.

La signification de Joseph et des femmes.

La crucifixion de Jésus semble être la fin de tout - la fin de l'espoir du peuple en un Messie, la fin du rêve des disciples de " s'asseoir sur des trônes ", et la fin de la vie de Jésus sur terre. Mais l'histoire est loin d'être terminée.

Avant la fin du jour, Joseph d'Arimathie demande à Pilate le corps de Jésus. Conformément à la loi selon laquelle les cadavres doivent être enterrés avant la tombée de la nuit, Pilate accède à la demande de Joseph et lui donne la permission de descendre le corps de Jésus de la croix. Joseph a ensuite enveloppé le corps de Jésus dans des linges et l'a déposé dans un tombeau.

Bien que Joseph soit membre du Sanhédrin, le conseil qui a condamné Jésus pour blasphème, Joseph n'avait pas consenti au verdict. Comme nous l'avons mentionné dans l'épisode précédent, Joseph est décrit comme "un homme bon et juste" qui représente notre compréhension supérieure (Luc 23:50). C'est la partie de nous qui est non seulement capable de comprendre les choses de ce monde (science, mathématiques, littérature, etc.), mais qui s'élève plus haut pour recevoir la lumière spirituelle. Dans cette lumière supérieure, l'intelligence peut prendre des décisions qui sont à la fois bonnes et justes. C'est une qualité donnée par Dieu. ¹

En plus de la capacité d'élever notre compréhension vers la lumière spirituelle, nous avons la possibilité de recevoir une autre qualité donnée par Dieu. Appelée "don de perception", elle afflue discrètement chaque fois que nous sommes connectés au Seigneur par l'amour. Cette connexion nous donne la capacité de percevoir la bonté et la vérité. Dans le symbolisme biblique, ce type de perception est représenté par des parfums agréables et des épices qui sentent bon. C'est pourquoi, au début de l'épisode suivant, il est écrit que "le premier jour de la semaine, de grand matin, les femmes prirent les aromates qu'elles avaient préparés et vinrent au tombeau" (Luc 24:1). ²

Comme Joseph, qui a descendu le corps de Jésus de la croix et l'a enveloppé dans des linges, ces femmes continuent également à prendre soin du corps de Jésus. Pris ensemble, Joseph et les femmes représentent deux aspects différents, mais unis, de l'esprit humain. Dans le cas de Joseph, il représente la compréhension supérieure, la conviction rationnelle que ce que Jésus enseigne est vrai. C'est la vue de la vérité à partir de l'entendement. Dans le cas des femmes, c'est la perception que ce que Jésus enseigne est vrai parce que c'est bon. C'est la perception de la vérité à partir de l'amour. Les épices odorantes que les femmes apportent représentent ce don perceptif. ³

Le tombeau vide

À cette époque, les tombes étaient des endroits creusés dans la roche solide. L'entrée du tombeau était scellée en roulant une grande pierre sur l'ouverture. Mais lorsque les femmes arrivent, elles voient que la pierre a été roulée. Et lorsqu'elles entrent dans le tombeau, cherchant à oindre Jésus d'épices, elles ne trouvent pas son corps. Au lieu de cela, les femmes rencontrent deux anges en vêtements brillants qui leur disent : " Pourquoi cherchez-vous le vivant parmi les morts ? Il n'est pas ici, il est ressuscité" (Luc 24:5-6). Les anges en habits brillants représentent le rayonnement de la vérité divine, en particulier les vérités qui resplendissent de la signification intérieure de la Parole. ⁴

D'un point de vue symbolique, lorsque la Parole du Seigneur est dépourvue de son sens profond, elle peut être comparée à un "tombeau" vide. C'est particulièrement le cas lorsque la lettre de la Parole est utilisée pour soutenir une fausse croyance. Par exemple, lorsque la lettre de la Parole est séparée de sa signification intérieure, il peut sembler que Dieu est rempli de colère, qu'il éprouve de la haine et qu'il est rempli de vengeance. En outre, il peut sembler que ceux qui obéissent strictement à ses enseignements seront récompensés par une prospérité matérielle, et que ceux qui désobéissent seront détruits. C'est une idée matérielle de Dieu qui revient à "obéis et prospère, désobéis et péris". ⁵

Lorsque ces apparences sont confirmées à partir du sens littéral de la Parole, sans comprendre le sens spirituel qu'elles renferment, elles ne peuvent révéler l'essence du Seigneur. C'est comme si l'on voyait une personne sans connaître son véritable caractère et que l'on portait des jugements basés sur l'extérieur sans tenir compte de l'intérieur. Lorsque c'est le cas, le Seigneur ne sera pas vu dans sa Parole, et sa voix ne sera pas entendue. Le sens littéral de l'Écriture sainte, séparé de l'esprit intérieur qui lui donne vie, est une lettre morte - une tombe vide. C'est pourquoi les anges disent aux femmes : "Pourquoi cherchez-vous le vivant parmi les morts ? Il n'est pas ici ; il est ressuscité." ⁶

Porter la nouvelle aux disciples

Après avoir dit aux femmes de ne pas chercher les vivants parmi les morts, les anges continuent à les instruire. "Souvenez-vous de ce qu'il vous a dit quand il était en Galilée", disent les anges aux femmes. Puis les anges leur rappellent les paroles de Jésus : " Il faut que le Fils de l'homme soit livré aux mains des hommes pécheurs, qu'il soit crucifié, et qu'il ressuscite le troisième jour " (Luc 24:7).

Bien que Jésus ait prédit sa mort et sa résurrection à plusieurs reprises, les gens se sont tellement concentrés sur sa mort qu'ils ont oublié la partie concernant sa résurrection. Cette fois, cependant, c'est différent. Les paroles de Jésus sont maintenant devenues une réalité vivante, surtout pour ces femmes qui ont vu les anges et entendu leur message. Lorsque les anges leur rappellent que Jésus a dit qu'il serait crucifié et qu'il ressusciterait, il est écrit que les femmes "se souvinrent de ses paroles" (Luc 24:8).

Profondément touchées par le souvenir des paroles de Jésus, les femmes s'empressent de porter la nouvelle aux disciples (Luc 24:9). Ces femmes ne sont plus des personnes anonymes dans la foule. Elles deviennent maintenant des individus uniques et significatifs : elles sont " Marie-Madeleine ", " Jeanne " et " Marie mère de Jacques " (Luc 24:10). Leur réponse aux anges et leur décision immédiate de transmettre le message aux disciples illustrent la manière dont les vraies perceptions et les bonnes affections en nous répondent aux vérités intérieures de la Parole du Seigneur. ⁷

Lorsque les femmes apportent la joyeuse nouvelle aux disciples, leur annonçant que Jésus est ressuscité, ces derniers hésitent à les croire. Pour ces hommes éplorés, le récit des femmes semble n'être qu'une " histoire sans intérêt " (Luc 24:11). Pierre, cependant, a une réponse différente. Lorsqu'il entend la nouvelle, il se lève immédiatement et court au tombeau (Luc 24:12). C'est ce même Pierre qui avait pleuré si amèrement lorsqu'il avait réalisé qu'il avait renié Jésus pour la troisième fois (Luc 22:62). Mais maintenant, sentant l'espoir monter en lui, Pierre se précipite pour voir le tombeau par lui-même.

Lorsque Pierre arrive au tombeau, il se baisse et voit que les linges dans lesquels Jésus avait été enveloppé gisent en tas (Luc 24:12). Mais il n'y a aucun signe de Jésus, et Pierre ne voit pas non plus les anges. Contrairement aux femmes qui l'ont précédé, les yeux spirituels de Pierre n'ont pas encore été ouverts. Pierre, cependant, ne se laisse pas abattre. À la fin de cet épisode, Pierre s'en va " s'émerveillant en lui-même de ce qui s'était passé " (Luc 24:12). Bien que Pierre ne comprenne pas tout à fait, lentement mais sûrement, une résurrection de la foi s'opère en lui. ⁸

Une application pratique

Lorsque les femmes se sont souvenues des paroles de Jésus, elles se sont immédiatement précipitées pour en informer les disciples. Lorsque Pierre a appris d'elles que le Seigneur était ressuscité, il s'est immédiatement levé et a couru au tombeau. Dans les deux cas, ils ont compris que l'histoire n'était pas terminée. Chacun de nous peut faire quelque chose de semblable. Lorsque quelque chose se produit qui a le potentiel de vous faire tomber ou de vous faire douter de la présence du Seigneur, rappelez-vous que l'histoire n'est pas terminée et que le Seigneur a le pouvoir de vous relever. C'est la résurrection de la foi. C'est la foi que vous n'êtes pas seul. C'est la foi que le Seigneur vous apportera réconfort, protection et conseils alors que vous traversez votre situation. Et c'est la foi que, quelle que soit la difficulté de la situation, le Seigneur peut en tirer du bien et vous conduire à une bonne fin. ⁹

Sur la route d'Emmaüs

13. Et voici que deux d'entre eux se rendaient le même jour dans un village qui [est] nommé Emmaüs, éloigné de Jérusalem de soixante stades.

14. Et ils s'entretenaient entre eux de toutes ces choses qui étaient arrivées.

15. Comme ils conversaient et discutaient, Jésus lui-même, s'approchant, alla avec eux.

16. Mais leurs yeux étaient fermés, de sorte qu'ils ne le connaissaient pas.

17. Et il leur dit : Quelles sont ces paroles que vous échangez entre vous, tandis que vous marchez et que vous êtes tristes ?

18. L'un d'eux, nommé Cléopas, prenant la parole, lui dit : N'es-tu qu'un étranger à Jérusalem, et n'as-tu pas connu ce qui s'est passé en elle en ces jours-ci ?

19. Et il leur dit : Quelles choses ? Ils lui répondirent : Ce qui concerne Jésus de Nazareth, qui était un homme, un prophète, puissant en œuvres et en paroles devant Dieu et devant tout le peuple ;

20. Et comment les grands prêtres et nos chefs l'ont livré au jugement de la mort, et l'ont crucifié.

21. Et nous espérions que c'était Lui qui allait racheter Israël. Mais malgré tout cela, aujourd'hui arrive le troisième jour depuis que ces choses ont été faites.

22. Mais aussi, certaines femmes de [parmi] nous nous ont étonnés, qui étaient de bon matin au sépulcre.

23. N'ayant pas trouvé son corps, elles sont venues, disant qu'elles avaient aussi vu une vision d'anges, qui disent qu'il est vivant.

24. Quelques-uns de ceux qui étaient avec nous allèrent au sépulcre et le trouvèrent comme les femmes l'avaient dit ; mais ils ne virent pas le corps.

25. Il leur dit : "Incrédules et lents à croire tout ce qu'ont dit les prophètes !

26. Ne fallait-il pas que le Christ souffrît ces choses, et qu'il entrât dans sa gloire ?

27. Et, commençant par Moïse et par tous les prophètes, il leur interpréta dans toutes les Écritures les choses qui le concernent.

Au début de l'épisode suivant, deux des disciples de Jésus se rendent dans un village appelé Emmaüs, à environ sept miles de Jérusalem (Luc 24:13). Bien qu'ils soient appelés "disciples", ils ne font pas partie des douze d'origine. L'un des disciples s'appelle Cléopas et le nom de l'autre n'est pas mentionné.

Trois jours se sont écoulés depuis la crucifixion, et ces deux disciples ont entendu parler du tombeau vide, de la visite des femmes et de l'apparition des anges. Il est facile d'imaginer qu'ils sont perplexes face aux événements récents - en particulier la nouvelle de la mort et de la résurrection de Jésus. Pendant qu'ils discutent, il est écrit que " Jésus lui-même s'approcha et fit route avec eux " (Luc 24:15). Comme Pierre, qui n'a pas pu voir les anges dans leurs vêtements brillants, ces deux disciples ont également une vision spirituelle limitée. Bien qu'ils puissent clairement reconnaître qu'un étranger s'est joint à eux, ils ne voient pas qu'il s'agit de Jésus. Comme il est écrit, "Leurs yeux étaient retenus, de sorte qu'ils ne le connaissaient pas" (Luc 24:16). Une fois encore, Lucé fournit des mots qui se rapportent à la compréhension : ils ne l'ont pas connu.

Jésus, qui est " ressuscité des morts ", est avec eux en esprit, mais ils n'ont pas encore conscience que la personne qui marche avec eux est Jésus. Néanmoins, Jésus va progressivement les aider à ouvrir leurs yeux spirituels. De la même manière, après avoir été dans l'obscurité, nos yeux doivent s'adapter progressivement à la lumière. Il y a une différence entre un éclair de lucidité et le processus beaucoup plus long de développement de notre compréhension de la réalité spirituelle. Alors qu'un éclair de lucidité peut se produire en un instant, notre compréhension de la vérité spirituelle se fait progressivement et se poursuit pendant toute l'éternité. ¹⁰

Jésus, qui ouvre progressivement leur compréhension, commence par une question. Il leur demande : " Quel genre de conversation avez-vous les uns avec les autres en marchant et en étant tristes ? " (Luc 24:17). Il s'agit de ces moments où nous sommes attristés par un événement récent, où nous en discutons peut-être avec un ami, sans savoir que Dieu est à nos côtés, qu'il nous parle même. Plus souvent, comme ces deux disciples, nous continuons dans notre tristesse. Nous sommes, pour ainsi dire, "dans l'obscurité" de la réalité spirituelle. Le dénommé Cléopas prend la parole le premier. Il demande à Jésus : "Es-tu le seul étranger à Jérusalem, et n'as-tu pas connu ce qui s'y est passé en ces jours-ci ?" (Luc 24:18).

Jésus, qui dissimule encore son identité, demande : "Quelles choses ?" (Luc 24:19). Et ils lui parlent d'un homme nommé Jésus. Ils disent que "c'était un prophète puissant en actes et en paroles devant Dieu et devant tout le peuple". Et ils ajoutent que "les grands prêtres et nos chefs l'ont livré pour être condamné à mort et l'ont crucifié" (Luc 24:19-20). Puis ils partagent avec Jésus la principale raison de leur tristesse. Comme ils le disent, "nous espérions que c'était Lui qui allait racheter Israël" (Luc 24:21). Bien que ces deux disciples aient entendu la nouvelle d'une possible résurrection, ils ne sont pas convaincus. Ils semblent certains que Jésus est mort et que tout est fini. À ce stade, leurs espoirs sont également morts. C'est pourquoi ils ajoutent : " C'est aujourd'hui le troisième jour que ces choses se sont passées " (Luc 24:20-21).

Alors qu'ils continuent à parler à Jésus, ne le reconnaissant toujours pas, ils décrivent comment des femmes s'étaient rendues au tombeau tôt le matin et n'avaient pas trouvé le corps de Jésus. Au lieu de cela, elles ont vu "une vision d'anges" disant que Jésus est vivant (Luc 24:23). Ils disent aussi à Jésus que certains des disciples, après avoir entendu le rapport des femmes, sont allés au tombeau et ont trouvé que le rapport des femmes était vrai. Comme il est écrit : "Quelques-uns de nos compagnons allèrent au sépulcre et le trouvèrent tel que les femmes l'avaient dit ; mais ils ne virent pas Jésus.Luc 24:24). Le détail significatif, " Lui, ils ne le virent pas ", n'est rapporté que dans Luc, l'évangile qui se rapporte à l'ouverture de l'entendement. En d'autres termes, ils n'ont pas vu Jésus. Ces deux disciples ne voient pas non plus Jésus. Même si Jésus marche avec eux et leur parle, ils ne le voient pas, ne le reconnaissent pas et ne le connaissent pas.

C'est à ce moment-là que Jésus choisit d'ouvrir leurs yeux pour qu'ils puissent le reconnaître. Ramenant leur esprit aux Ecritures, il leur dit : "O insouciants et lents de cœur à croire à tout ce que les prophètes ont dit ! Ne fallait-il pas que le Christ souffrît ces choses et qu'il entrât dans sa gloire ?" (Luc 24:25-26).

Les mots "irréfléchi" et "lent de cœur à croire" renvoient, une fois de plus, à un thème central de Luc - la réception graduelle de Dieu dans l'entendement. Comme nous l'avons déjà mentionné, l'intelligence se développe lentement. À maintes reprises, Jésus avait enseigné la nature de la réalité spirituelle et le royaume des cieux. Mais les disciples, dont l'esprit était fixé sur les choses de ce monde, avaient du mal à élever leur esprit vers la lumière spirituelle. De ce fait, ils ne pouvaient pas comprendre la nature de la venue de Jésus, ni son désir d'établir un nouveau royaume fondé sur une nouvelle compréhension de Dieu. C'est pourquoi Jésus dit d'eux qu'ils sont "irréfléchis", un mot grec qui signifie "à l'esprit sensuel", et "lents de cœur à croire".

Comme les deux disciples que Jésus a rencontrés sur la route d'Emmaüs, notre compréhension s'ouvre aussi lentement, mais Jésus est toujours patient avec nous. Par le biais de sa Parole, il montre comment l'histoire de la rédemption est contenue dans les Écritures, "en commençant par Moïse et tous les prophètes" (Luc 24:27). Il s'agit d'une histoire simple et directe, qui ne concerne pas seulement le voyage intérieur de Jésus, mais aussi le nôtre. L'ouverture de notre compréhension, en particulier de notre compréhension de Jésus et de la nature de sa mission, est d'une importance capitale dans ce voyage. C'est pourquoi il est écrit qu'"il leur expliqua, dans toutes les Écritures, ce qui le concernait" (Luc 24:27).

Petit pain

28. Ils approchèrent du village où ils allaient, et Il fit comme s'il voulait aller plus loin.

29. Et ils le pressèrent, disant : restez avec nous, car le soir est proche, et le jour a décliné. Et Il entra pour rester avec eux.

30. Et comme il était couché avec eux, prenant du pain, il le bénit, et, le rompant, il le leur donna.

31. Leurs yeux s'ouvrirent, et ils Le connurent ; et Il leur devint invisible.

32. Et ils se dirent l'un à l'autre : "Notre coeur ne brûlait-il pas au-dedans de nous, tandis qu'Il nous parlait en chemin, et qu'Il nous ouvrait les Ecritures ?

33. Se levant à cette même heure, ils retournèrent à Jérusalem, et trouvèrent les onze assemblés, et ceux qui étaient avec eux,

34. Ils disaient : Le Seigneur est vraiment ressuscité, et Simon l'a vu.

35. Et ils expliquèrent les choses [faites] en chemin, et comment il leur avait été connu à la fraction du pain.

En poursuivant leur voyage, les deux disciples et Jésus s'approchent du village appelé Emmaüs. Apparemment, c'est là qu'ils vivent. C'est là que Jésus indique qu'il va continuer à marcher. Mais ils le supplient de rester avec eux, en disant : "Reste avec nous, car le soir tombe et le jour est bien avancé" (Luc 24:29). A cause de leur insistance, Jésus accepte leur invitation. Comme il est écrit, "il entra pour rester avec eux" (Luc 24:29).

Passer de la route à la maison symbolise une entrée plus profonde de Dieu dans notre vie. En entrant pour rester avec eux, Jésus initie l'acte le plus intime de la communion - le partage du repas de communion. Comme il est écrit : " Comme il était à table avec eux, il prit du pain, le bénit, le rompit et le leur donna " (Luc 24:30).

En accomplissant ce rituel bien connu, Jésus donne une leçon silencieuse sur son identité, suggérant qu'il n'est pas seulement un étranger sur la route, mais plutôt un père dans la maison. La leçon est profonde et ouvre leurs yeux spirituels à la réalité de la présence de Jésus. Comme il est écrit : " Alors leurs yeux s'ouvrirent, et ils le reconnurent " (Luc 24:31). C'est un autre incident qui n'est relaté que dans Luc. Dans le langage du symbolisme sacré, l'ouverture de leurs yeux fait référence à l'ouverture de leur compréhension afin qu'ils puissent connaître Jésus.

Il est important de noter que la conversation sur le chemin, lorsque Jésus leur a ouvert les Écritures, a préparé les disciples à l'ouverture de leurs yeux spirituels. Mais leurs yeux se sont ouverts plus complètement lorsque Jésus a béni le pain au milieu d'eux et l'a partagé avec eux. Le pain, parce qu'il est si essentiel à la vie, a toujours été un symbole universel de l'amour de Dieu pour l'humanité. C'est à ce moment-là, lorsque les disciples ressentent quelque chose de l'amour de Dieu dans la fraction du pain, que leurs yeux s'ouvrent et qu'ils savent que Jésus est au milieu d'eux. ¹¹

Cette expérience ne dure pas longtemps. Aussi rapidement que le moment de reconnaissance a traversé leur conscience, Jésus disparaît de leur vue (Luc 24:31). Néanmoins, la rencontre divine a fait une impression durable sur les deux disciples. Stupéfaits par ce qui vient de se passer, ils se tournent l'un vers l'autre et disent : "Notre cœur ne brûlait-il pas au-dedans de nous pendant qu'il nous parlait en chemin et qu'il nous ouvrait les Écritures ?". (Luc 24:32). Les disciples ont ressenti la chaleur ardente de l'amour du Seigneur lorsqu'il a ouvert leur compréhension à la signification intérieure de sa Parole. C'est parce que les vérités divines de la Parole contiennent la chaleur brûlante de l'amour du Seigneur. ¹²

Jésus apparaît à Simon

Emerveillés par leur expérience de la rencontre avec Jésus sur la route, les deux disciples se lèvent immédiatement et retournent à Jérusalem pour raconter aux autres disciples ce qui s'est passé. Lorsqu'ils arrivent, et qu'ils leur racontent leur expérience, les disciples de Jérusalem ont eux aussi des nouvelles passionnantes à annoncer. "Le Seigneur est vraiment ressuscité", disent les disciples réunis à Jérusalem. Et ils ajoutent : " Il est apparu à Simon " (Luc 24:34).

De manière significative, Pierre est ici appelé "Simon". Nous nous souvenons que Pierre a été le premier des disciples à courir vers le tombeau, mais une fois sur place, il n'a trouvé que les vêtements de lin de Jésus. Apparemment, "Pierre" n'a pas vu Jésus, mais "Simon" l'a vu. "Il est apparu à Simon", dit-on. La signification de ce détail important se trouve dans la compréhension de la différence entre le nom "Pierre" et le nom "Simon". Comme nous l'avons déjà souligné, le nom "Simon" signifie "entendre".

Chaque fois que les noms bibliques "Pierre" et "Simon" sont utilisés en contraste l'un avec l'autre, "Pierre" représente une foi plus superficielle - une foi basée sur les choses de la mémoire, et "Simon" représente une foi plus profonde - une foi basée sur la capacité d'entendre et de faire ce que Dieu commande. C'est pourquoi il est écrit que "le Seigneur est ressuscité, et il est apparu à Simon". ¹³

Jésus apparaît à ses disciples

36. Mais comme ils parlaient ainsi, Jésus lui-même se présenta au milieu d'eux et leur dit : La paix [soit] avec vous.

37. Mais, terrifiés et effrayés, ils croyaient voir un esprit.

38. Et il leur dit : Pourquoi êtes-vous troublés, et pourquoi des pensées s'élèvent-elles dans vos cœurs ?

39. Voyez Mes mains et Mes pieds, que c'est Moi-même ; touchez-Moi et voyez, car un esprit n'a ni chair ni os, comme vous Me voyez avoir.

40. Et ayant dit cela, Il leur montra [Ses] mains et [Ses] pieds.

41. Comme ils ne croyaient pas encore à la joie, et qu'ils étaient dans l'étonnement, il leur dit : Avez-vous ici quelque nourriture ?

42. Et ils lui donnèrent une partie d'un poisson grillé et un rayon de miel.

43. Et prenant [cela], Il mangea devant eux.

Manipuler les "os" et la "chair" de Jésus.

Les deux disciples qui ont rencontré Jésus sur la route d'Emmaüs sont maintenant retournés à Jérusalem pour rejoindre les onze disciples, Alors qu'ils partagent la nouvelle de leur rencontre avec Jésus et de la fraction du pain avec lui, soudain Jésus apparaît au milieu d'eux et dit : "Paix à vous.'"(Luc 24:36).

C'est comme si la simple mention de la fraction du pain suffisait à invoquer la présence de Jésus. Comme Jésus l'a dit lui-même, la nuit précédant sa crucifixion, lorsqu'il a rompu le pain et l'a donné à ses disciples : "Ceci est mon corps qui est donné pour vous. Faites ceci en mémoire de moi" (Luc 22:19). Ce sacrement très important contient un enseignement puissant sur la manière dont Dieu est avec nous, même dans les actes les plus physiques de la vie quotidienne, lorsqu'ils sont accomplis de manière respectueuse. En d'autres termes, l'amour et la sagesse de Dieu nous sont pleinement présents lorsque nous en faisons l'expérience simultanément à un niveau naturel et spirituel.

Nous pouvons le faire chaque fois que nous mangeons le pain de la sainte cène, en pensant à la réception de l'amour du Seigneur. De même, lorsque nous buvons le vin, nous pouvons penser à la réception de la sagesse du Seigneur. Il suffit d'une petite réflexion révérencieuse de notre part pour transformer cette simple activité physique en un acte de culte très saint. De cette façon, nous pouvons avoir le sentiment que le monde spirituel se déverse dans le monde naturel. C'est pourquoi la Sainte Cène est appelée "communion". C'est une communion du spirituel avec le naturel, de l'éternel avec le temporel, et du Seigneur avec une personne, dans un acte saint. Même si nous n'avons pas d'expérience perceptible de l'amour et de la sagesse du Seigneur, nous pouvons savoir que l'amour divin et la sagesse divine constituent l'essence même de Dieu et qu'il est réellement présent dans la Sainte Cène. ¹⁴

La Sainte Cène nous rappelle donc de manière palpable que Dieu seul nourrit à la fois nos corps et nos âmes. Le pain et le vin physiques sont pour notre corps ; le pain spirituel, qui est l'amour, et le vin spirituel, qui est la sagesse, sont pour notre âme. Se souvenir de cela en prenant la Sainte-Cène nous ouvre à l'expérience de la présence de Dieu. Après tout, dans le monde spirituel, la pensée apporte la présence. Nous pouvons donc comprendre que même une pensée révérencieuse à propos de la fraction du pain puisse invoquer la présence même de Jésus. ¹⁵

Jésus sait cependant que sa présence sera terrifiante pour les disciples, car ils ont peur des fantômes et des esprits. Il tente donc de calmer leurs craintes en leur disant : "Paix à vous". Il est écrit, cependant, qu'ils sont restés "épouvantés et effrayés et ils croyaient avoir vu un esprit" (Luc 24:37). Continuant à calmer leurs craintes, Jésus leur dit : " Pourquoi êtes-vous troublés ? Et pourquoi des doutes s'élèvent-ils dans vos cœurs ?" (Luc 24:38). Pour ôter tout doute sur le fait qu'il s'agit bien de Jésus, et non d'un esprit, il dit : "Voyez mes mains et mes pieds, c'est bien moi. Manipulez-moi et voyez, car un esprit n'a pas de chair et d'os comme vous voyez que j'en ai" (Luc 24:38-39).

Lorsque Jésus dit à ses disciples qu'il n'est pas un esprit, et qu'un esprit n'a pas de chair et d'os comme lui, il veut dire quelque chose de très précis. Il veut dire qu'Il est devenu un "corps" d'amour et de sagesse - non pas un corps matériel, mais un corps divinement spirituel. Sa "chair" est l'amour divin qu'Il s'efforce de donner à toute l'humanité, et ses "os" sont les vérités divines à travers lesquelles l'amour divin peut être exprimé. Ainsi, Jésus est devenu l'amour divin et la sagesse divine sous une forme humaine, visible à nos yeux spirituels. ¹⁶

Il ne s'agit pas d'une simple abstraction. En prenant un corps d'amour et de sagesse parfaits, Jésus-Christ est devenu l'incarnation parfaite de ce que signifie être un être divinement humain. Ce faisant, l'âme invisible de Dieu, appelée le Père, et le corps visible de Dieu, appelé Jésus, sont devenus un, tout comme l'âme dans le corps d'un être humain ne sont pas deux, mais un. ¹⁷

Ce processus d'unification avec le Père, ou la réunion de l'âme et du corps, a été graduel, continu, étape par étape, tout au long de la vie de Jésus, jusqu'à sa mort sur la croix. Lorsque Jésus a prononcé ses dernières paroles, "Père, entre tes mains je remets mon esprit", il annonçait la victoire finale. Il avait non seulement subjugué les enfers, mais il était aussi devenu un avec la divinité qui était en lui depuis sa naissance - la divinité intérieure qu'on appelait le "Père". ¹⁸

La croix, cependant, n'était pas la fin. C'était le début de la résurrection. Lorsqu'ils sont venus pour oindre le corps de Jésus, celui-ci était introuvable. Il avait simplement quitté le tombeau, ne laissant derrière lui que ses vêtements de lin. Il existe de nombreuses explications sur ce qui s'est passé dans le tombeau, mais la plus simple est que Jésus a glorifié son corps et l'a rendu entièrement divin. Il a fait cela en expulsant tout ce qui était de la nature purement humaine qu'il avait hérité de Marie, sa mère humaine, tout en prenant simultanément tout ce qui était de la nature divine du Père qui était en lui. Cela a permis à Dieu d'être plus proche de nous que jamais auparavant. Nous pouvons maintenant avoir une idée de Dieu fondée sur l'amour et la sagesse rendus visibles dans la vie, la mort et la résurrection de Jésus-Christ. ¹⁹

Manger du poisson et du rayon de miel

Tout cela, cependant, dépasse de loin la compréhension des disciples. Ils ont besoin d'une explication plus simple, qui fasse appel à leur mode de pensée matériel. C'est pourquoi Jésus leur dit d'aller de l'avant et de toucher ses mains et ses pieds, de le manipuler réellement et de voir qu'il n'est pas un esprit. Tout cela se produit parce que Jésus a ouvert leurs yeux spirituels et leur a permis de faire son expérience au niveau de la conscience spirituelle. Les disciples ont l'impression qu'il se manifeste à eux sur le plan matériel. C'est ce dont ils ont besoin pour le moment - une preuve apparemment matérielle.

Mais même dans ce cas, ils ne sont toujours pas convaincus. Comme il est écrit : " Mais ils ne croyaient pas encore à la joie " (Luc 24:41). Peut-être est-ce trop beau pour être vrai. Aussi, pour mettre les choses au clair, Jésus leur demande s'ils ont de quoi manger. Lorsqu'ils lui donnent un morceau de poisson grillé et du rayon de miel, il le prend et le mange en leur présence (Luc 24:43). Dans le langage des écritures sacrées, le poisson grillé représente la vérité nourrissante - la vérité qui nourrit l'âme. Et le doux rayon de miel représente le plaisir que l'on éprouve à vivre selon ces vérités. ²⁰

Pour les disciples, toucher les mains, les pieds et le corps de Jésus est très convaincant ; mais ce qui l'est encore plus, c'est de le voir manger du poisson et du rayon de miel. En agissant ainsi, Jésus démontre que Dieu ne doit plus être considéré comme une essence lointaine, invisible et inconnaissable qui imprègne l'univers de manière abstraite. Au contraire, Dieu peut maintenant être vu dans sa gloire ressuscitée comme une personne humaine et divine accessible, prête à s'engager dans une relation réciproque avec tous ceux qui sont prêts à le recevoir. En bref, un Dieu vague, distant, lointain était devenu visible, substantiel et aussi réel que l'amour et la sagesse qu'il est venu partager. ²¹

Une application pratique

La nature du corps ressuscité de Jésus a longtemps fait l'objet de débats. S'agissait-il d'une vision ou était-il vraiment là en chair et en os ? Même si nous ne connaissons pas la réponse, nous pouvons savoir que Jésus était visible pour ses disciples. Ils l'ont vu. On ne saurait surestimer l'importance d'avoir une idée visible de Dieu. Il est difficile de prier ou d'aimer une abstraction invisible. Mais une idée visible, divinement humaine, de Dieu est différente. Alors que nous ne pouvons pas attendre d'une vague idée qu'elle nous ouvre les yeux pour comprendre la vérité spirituelle, ou qu'elle nous remplisse du pouvoir de pardonner à nos ennemis, ou qu'elle nous permette de vaincre dans la tentation, un Dieu divinement humain peut le faire. Par conséquent, en guise d'application pratique, gardez à l'esprit l'idée de Dieu telle qu'elle s'est manifestée dans la vie de Jésus. Il s'agit d'une idée visible de Dieu qui dit : " Prenez garde et gardez-vous de la convoitise, car la vie d'une personne ne consiste pas dans l'abondance des biens (Luc 12:15). C'est une idée visible de Dieu qui dit : "Pardonnez et vous serez pardonnés" (Luc 6:37). C'est une idée visible de Dieu qui marche parmi nous, guérissant, bénissant et sauvant. C'est une idée visible de Dieu qui dit à chacun de nous : "Je suis au milieu de vous comme celui qui sert" (Luc 22:27). ²²

Jésus leur ouvre la voie

44. Et il leur dit : Ce sont [les] paroles que je vous ai dites pendant que j'étais encore avec vous, afin que s'accomplissent toutes les choses qui ont été écrites de moi dans la loi de Moïse et [dans] les prophètes et [dans] les psaumes.

45. Alors il leur ouvrit l'esprit pour qu'ils comprennent les Écritures,

46. Et il leur dit : C'est ainsi qu'il est écrit, et c'est ainsi que le Christ devait souffrir, et ressusciter des morts le troisième jour ;

47. Et que la repentance et le pardon des péchés soient prêchés en son nom à toutes les nations, à commencer par Jérusalem.

48. Et vous êtes témoins de ces choses.

Tout au long de son ministère, Jésus avait souvent dit à ses disciples qu'il devait aller à Jérusalem, être crucifié, et que le troisième jour il ressusciterait. Il savait qu'ils comprenaient mal ce qu'il voulait dire. Cela était clairement évident dans la façon dont ils continuaient à espérer qu'il devienne leur roi mondain - un roi qui leur donnerait des sièges d'honneur et d'autorité dans son royaume.

Tout cela a changé maintenant. Jésus a été crucifié, comme il l'avait dit. Et il est ressuscité, comme il l'avait dit. Il a suivi la voie qui lui était tracée, accomplissant tout ce qui avait été dit de lui dans les Écritures. C'est pourquoi il dit à ses disciples : "Voici les paroles que je vous ai dites quand j'étais encore avec vous : il faut que s'accomplisse tout ce qui est écrit de moi dans la loi de Moïse, dans les prophètes et dans les psaumes" (Luc 24:44).

Les disciples sont maintenant ouverts et prêts à recevoir ce que Jésus leur dit. Comme il est écrit, "il leur ouvrit l'intelligence pour qu'ils comprennent les Écritures" (Luc 24:45). Bien que nous ne disposions pas d'informations spécifiques sur ce que Jésus leur a dit, il est possible que cela comprenne certaines des prophéties concernant son avènement, sa vie, sa crucifixion et sa résurrection. En pénétrant plus profondément dans les parties historiques et prophétiques des Écritures hébraïques, en enlevant couche après couche, nous découvrons que, d'une certaine manière, tout ce que nous lisons se rapporte non seulement à la vie de Jésus-Christ mais aussi à notre propre réforme et régénération. ²³

Les mots "Il ouvrit leur intelligence" sont le point culminant de tout ce qui a précédé. Jusqu'à présent, les disciples avaient été pris dans leurs propres idées : par exemple, ils avaient leur propre conception de ce que signifierait la présence du Messie au milieu d'eux ; ils avaient leur propre conception de ce que serait la rédemption d'Israël ; et ils avaient leur propre conception de la " grandeur ", y compris les positions qu'ils occuperaient dans le royaume à venir. Jésus a dû leur enseigner le contraire. En fait, il a dû inverser complètement leur processus de pensée, en leur enseignant que les premiers seront les derniers, les derniers seront les premiers, et que les plus grands ne sont pas ceux qui sont servis, mais plutôt ceux qui servent (cf. Luc 13:30 et Luc 22:26).

Comme les disciples, nous commençons tous notre voyage spirituel avec notre propre compréhension de ce que signifie la réussite ou le bonheur. Tout comme les disciples avaient besoin que leur compréhension soit ouverte, nous avons besoin, nous aussi, que nos yeux spirituels soient ouverts afin que nous puissions vraiment comprendre les Écritures. Bien qu'il y ait d'innombrables choses à comprendre, Jésus n'en choisit que quelques-unes sur lesquelles il se concentre dans les derniers mots de cet évangile. Il commence par rappeler à ses disciples que le chemin du salut passe par la porte de la crucifixion. Comme il le dit, "il est écrit que le Christ devait souffrir et ressusciter des morts le troisième jour" (Luc 24:46).

Il s'agit d'une leçon sur la nécessité de la tentation. Sans tentation, sans combat spirituel, sans la volonté de prendre notre croix et de suivre Jésus, il ne peut y avoir de croissance spirituelle. C'est ce que Jésus a fait tout au long de sa vie et finalement sur la croix. Dans notre propre vie, nous passons par un processus similaire. À chaque tentation, nous sommes confrontés à un choix : nous pouvons nous appuyer sur notre propre compréhension et suivre notre propre volonté, ou nous pouvons faire confiance à Dieu et faire sa volonté. Si nous vainquons la tentation, c'est uniquement parce que nous avons reconnu nos penchants égoïstes et que nous nous sommes tournés vers Dieu pour qu'il nous aide à les surmonter.

La leçon suivante porte sur le repentir et le pardon des péchés. Comme le dit Jésus, "il fallait que le Christ souffre et ressuscite des morts le troisième jour, et que la repentance et le pardon des péchés soient prêchés en son nom à partir de Jérusalem" (Luc 24:46-47). Il convient de noter que le terme "repentance" est immédiatement suivi de l'expression "pardon des péchés". L'idée clé est qu'une fois que nous reconnaissons nos péchés, que nous prions pour l'aide du Seigneur et que nous renonçons à nos péchés, comme si c'était de nous-mêmes, nous en sommes retenus et maintenus dans un état de bien. Cela fait partie du merveilleux processus de réforme par lequel le Seigneur nous éloigne du mal et nous maintient dans le bien, nous éloignant constamment des péchés et nous inspirant constamment le bien. C'est ainsi que les péchés sont pardonnés (Luc 24:47). ²⁴

Commencer à Jérusalem

L'idée que ce processus de repentance et de pardon des péchés doit " commencer à Jérusalem " est familière. Jésus avait déjà enseigné à ses disciples à enlever d'abord la poutre de leur propre œil, et ensuite ils verraient clairement pour enlever la paille qui est dans l'œil de leur frère (cf. 6:42). C'est là que tout commence : avec soi-même. Rien n'ouvre davantage la compréhension que l'observation honnête de soi et la volonté de fuir les maux comme des péchés contre Dieu. Dès que nous nous efforçons de renoncer à un désir inférieur ou de l'éviter, la lumière supérieure afflue. Mais si nous refusons de faire le travail de repentance, les mauvais désirs et les fausses pensées resteront en nous. Ils ne peuvent pas être remis, pardonnés ou renvoyés, simplement parce que nous choisissons de rester en eux. ²⁵

Par conséquent, l'exhortation à "prêcher la repentance et la rémission des péchés en commençant par Jérusalem" signifie qu'ils doivent commencer par se concentrer sur l'étude de la Parole avec l'idée qu'ils doivent d'abord enlever la tache de leur propre œil avant de pouvoir sortir et prêcher aux autres. La vérité que Jésus a enseignée leur fournira la lumière qui leur permettra de voir leurs propres maux et de s'efforcer de les fuir. Finalement, ils deviendront "témoins de ces choses" (Luc 24:48). Ils seraient en mesure de témoigner avec audace des merveilleux changements qui se sont produits dans leur propre vie lorsqu'ils ont entrepris l'œuvre de repentance et de rémission des péchés à la lumière de la vérité du Seigneur. Comme il est écrit dans les Écritures hébraïques, "Jérusalem sera appelée la Cité de la Vérité". ²⁶

Séjourner dans la ville de Jérusalem

49. Et voici, j'envoie sur vous la promesse de mon Père ; mais restez assis dans la ville de Jérusalem, jusqu'à ce que vous ayez revêtu la puissance d'en haut.

50. Il les conduisit jusque dans Béthanie, et, levant les mains, il les bénit.

51. Comme il les bénissait, il se retira d'eux et fut élevé au ciel.

52. Et eux, après l'avoir adoré, retournèrent à Jérusalem avec une grande joie.

53. Et ils étaient continuellement dans le temple, louant et bénissant Dieu. Amen.

Les disciples avaient parcouru un long chemin. Ils étaient avec Jésus depuis trois ans ; ils avaient été témoins de ses nombreux miracles et guérisons ; ils avaient entendu ses discours et écouté ses paraboles ; ils avaient mangé avec lui et prié avec lui ; ils avaient assisté à son procès et à sa crucifixion ; et ils l'avaient vu sous sa forme ressuscitée. Bien que leur foi ait souvent vacillé, elle était devenue plus forte et plus certaine. Bientôt, ils iraient proclamer l'Évangile et guider les autres, mais pour l'instant, ils devaient rester à Jérusalem. Jésus s'exprime ainsi : "Voici que j'envoie sur vous la promesse de mon Père ; mais restez dans la ville de Jérusalem jusqu'à ce que vous soyez revêtus de la puissance d'en haut" (...).Luc 24:49).

Nous avons déjà souligné que le commandement de "commencer par Jérusalem" suggère que les disciples avaient encore du travail à faire avant de porter l'Évangile aux autres, en particulier le travail de repentance et de rémission des péchés. Mais il y a plus. Jérusalem était le centre où l'on adorait Dieu et où l'on étudiait les Écritures. Le temple s'y trouvait ; le sacerdoce y était ; les grandes fêtes y étaient célébrées. Ainsi, la mention de la ville "Jérusalem" signifie l'étude de la Parole avec une attention particulière sur la façon dont elle peut s'appliquer à soi-même.

En disant aux disciples de "s'arrêter à Jérusalem", Jésus reporte leur travail missionnaire plus large jusqu'à ce qu'ils puissent développer une compréhension plus profonde de l'Écriture, et utiliser cette compréhension pour faire le travail de repentance. Ce n'est qu'alors qu'ils seront "revêtus de la puissance d'en haut". Car sans une compréhension correcte du Seigneur et de sa Parole, ils ne seraient pas en mesure de recevoir une telle puissance. Avant de pouvoir enseigner aux autres, ils doivent apprendre à se connaître eux-mêmes ; avant de pouvoir vraiment aimer les autres, ils doivent apprendre à aimer. Avant de prêcher l'Évangile, ils devraient bien le comprendre. Tout cela aurait pour but le développement d'une compréhension supérieure. Ce n'est qu'alors qu'ils seraient prêts à recevoir "la promesse du Père et à être revêtus de la puissance d'en haut". Ils doivent d'abord connaître la vérité avant d'être capables de la vouloir et de la faire. ²⁷

Il est intéressant de noter que tant Matthieu que Marc se terminent par une commission directe consistant à " aller dans le monde entier pour faire des disciples de toutes les nations " (Matthieu 28:19) et "prêcher l'Évangile à toute créature" (Marc 16:15). Mais lorsque nous arrivons à la fin de Luc, il y a une différence. Ils doivent d'abord " demeurer à Jérusalem " jusqu'à ce qu'ils soient " revêtus de la puissance d'en haut " (Luc 24:49). C'est une focalisation différente ; c'est un appel à un niveau différent de l'esprit. Comme nous l'avons souligné depuis le début de cet évangile, l'accent dans Luc est mis sur la manière dont Dieu est reçu dans l'entendement. Nous avons noté que le premier verset de Luc commence par une référence à " ces choses qui sont très sûrement croyantes " ; dans le deuxième verset, nous lisons des " témoins oculaires " ; au troisième verset, Lucé parle d'avoir eu "une compréhension parfaite" ; et au quatrième verset, Lucé dit qu'il écrit ces choses afin que son lecteur "puisse connaître la certitude des choses dans lesquelles tu as été instruit" (Luc 1:1-4).

Tous ces termes et expressions suggèrent l'intellect - l'aspect connaissant, pensant, comprenant de la nature humaine. Même la scène d'ouverture de cet évangile, décrivant un prêtre offrant de l'encens dans le temple, évoque le côté intellectuel de la religion - la vie de prière et d'adoration, la dévotion résolue à lire, comprendre et être instruit dans les Écritures. Il est donc approprié que Luc se termine là où il commence, par une exhortation aux disciples à " rester à Jérusalem " - pour développer leur compréhension de la doctrine et apprendre à l'appliquer à leur propre vie.

Dans la dernière scène de l'évangile de Luc, Jésus conduit ses disciples à Béthanie où "il leva les mains et les bénit" (Luc 24:50). Et au moment même où il les bénit, il est séparé d'eux et "emporté au ciel" (Luc 24:51). Cette scène, connue sous le nom d'"Ascension", est un moment très important pour les disciples. Pendant trois ans, ils ont été dans l'incertitude au sujet de Jésus, ne connaissant pas l'étendue de son pouvoir ou la profondeur de son amour. Mais cela se passe avant la résurrection. Maintenant, ils le savent vraiment. Pour eux, Jésus n'est plus un maître religieux ou un Messie mondain, il est leur Seigneur. L'idée de Jésus a surgi dans leur esprit. Nous lisons donc qu'"ils l'adoraient" (Luc 24:52).

Puis ils font exactement ce que Jésus leur a demandé. Comme il est écrit, "ils retournèrent à Jérusalem avec une grande joie et étaient continuellement dans le temple, louant et bénissant Dieu" (Luc 24:52-53).

* * *

L'Évangile selon Luc commence et se termine dans le temple. Plus que tout autre évangile, Luc traite de l'ouverture de l'entendement. En lisant la conclusion joyeuse, nous ressentons l'excitation des disciples qui retournent au temple, louant et bénissant Dieu. Bien que ce soit la fin de Luc, le processus de régénération humaine ne se termine pas dans le temple. La vraie religion implique plus qu'une compréhension très évoluée. Elle implique également la volonté de vivre selon cette compréhension, c'est-à-dire de faire la volonté de Dieu, et pas seulement de savoir. C'est ce que signifient "la promesse de mon Père" et le fait d'être "revêtu de la puissance d'en haut".

Il est, bien sûr, nécessaire que notre compréhension soit d'abord ouverte afin que nous puissions comprendre les Écritures, nous repentir de nos péchés et commencer le processus de réforme. En un sens, c'est notre "première naissance" - tout comme la Genèse commence par les mots "Que la lumière soit" (Genèse 1:3). Mais quelque chose d'autre doit suivre. Dans notre première naissance, nous prions pour que notre esprit soit ouvert afin que nous puissions comprendre les Écritures ; dans notre seconde naissance, nous prions pour que notre cœur soit ouvert afin que nous puissions vivre selon elles. Et ainsi, l'Évangile selon Luc est un récit de la manière dont une nouvelle compréhension naît en nous. Il s'agit d'une première naissance. "Il leur ouvrit l'intelligence". Il s'ensuit donc que le prochain évangile de la série divine enregistrera cette autre naissance essentielle qui doit avoir lieu en nous : la naissance d'une nouvelle volonté.

Pour une description détaillée de la façon dont ce processus se déroule dans chaque cœur humain, et comment nous recevons " la puissance d'en haut ", nous nous tournons maintenant vers le dernier évangile - l'Évangile selon Jean.

Notes de bas de page:

619. But in thy mouth it shall be sweet as honey, signifies outwardly delightful. This is evident from the signification of "mouth," as being what is exterior; for this treats of the little book and eating it up, and "the little book" signifies the Word, and "eating it up" signifies perception and exploration; thence "the mouth," which first receives, means the external of the Word. It is evident also from the signification of "sweet as honey," as being the delight of natural good. The external of the Word was "sweet as honey," that is, thus delightful, because the external of the Word is such that it can be applied to any love whatever, or to any principle derived therefrom; and these can be confirmed by it. The external of the Word, which is the sense of its letter, is such because many things in it are written in accordance with the appearances presented to the natural man, and many appearances, when not interiorly understood, are fallacies, like the fallacies of the senses. Those, therefore, who love to live for the body and for the world, by means of these appearances draw over the external of the Word to confirm evils of life and falsities of faith.

[2] This was done especially by the sons of Jacob, who applied all things of the Word to themselves, and from the sense of the letter they held the belief, and also maintain it to this day, that they were chosen in preference to others, and therefore were a holy nation; that their Jerusalem, the temple there, the ark, the altar, the sacrifices, with innumerable other things, were holy of themselves; they did not know, and did not wish to know, that the holiness of all those things proceeded solely from this, that they represented things Divine proceeding from the Lord that are called celestial and spiritual, and are the holy things of heaven and the church, and that to think that these are holy of themselves, and not because of the Divine things they represent, would be to falsify and adulterate the Word by applying it to themselves and to their own loves. It was similar with their belief respecting the Messiah, that he would be king of the world, and would raise them above all other nations and peoples throughout the globe; not to mention other things which they gathered from the mere sense of the letter of the Word, which to them were sweet as honey in the mouth. This is why the things in the spiritual sense of the Word are undelightful, for in that sense are the truths themselves which are not according to appearances; as that the Jewish nation itself was not holy, but worse than every other nation, consequently that it was not chosen; that the city of Jerusalem merely signifies the Lord's church and doctrine respecting Him and the holy things of heaven and the church; and that the temple, the ark, the altar, and the sacrifices represented the Lord and the holy things that proceed from Him, and that for this and no other reason were they holy. These are truths that are stored up inwardly in the sense of the letter of the Word, that is, in its internal spiritual sense; and these truths they deny, because, as was said, they have falsified and adulterated the Word in the sense of the letter; and these things therefore are undelightful to them, like foods that are bitter in the belly.

[3] It is said that the little book was "in the mouth sweet as honey," because "honey" signifies the delight of natural good; that "honey" signifies that delight can be seen from the following passages. In Ezekiel:

It was said to the prophet, Open wide thy mouth and eat that I give thee. And I saw and behold, a hand was put forth unto me, and lo, the roll of a book was therein; and when he had spread it before me it was written in front and behind, and written thereon were dirges, moaning, and woe. Then he said unto me, Son of man, eat this roll, and go speak unto the house of Israel. Then he said unto me, Feed thy belly and fill thy bowels with this roll that I give thee; and when I ate it, it was in my mouth as honey for sweetness. And he said, Go to the house of Israel and speak my words unto them (Ezekiel 2:8-10; 3:1-4).

These things involve things altogether similar to those in Revelation. The command to the prophet Ezekiel "to eat the roll of the book" involves something similar as the command to John "to eat the little book," namely, to explore how the Divine truth which is in the Word is yet received, perceived, and appropriated by those who are of the church; for the prophet Ezekiel and John represent the doctrine of truth and the Word, therefore the exploration was made with them. It was made by eating a book, because "to eat" signifies to perceive and thus to appropriate, as has been shown above; and when this has been ascertained, namely, how the Word was still perceived, it is said to the prophet Ezekiel that "he should go to the house of Israel and speak to them the words of God;" also to the prophet John that "he must prophesy," that is, still teach the Word in the church; and this because the book was perceived to be "in his mouth sweet as honey," that is, because the Word in the sense of the letter is still delightful, but for the reason that this sense can be applied to any principles of falsity and to any loves of evil, and can thus serve them in confirming the delights of the natural life separated from the delights of the spiritual life; and when these are separated they become mere delights of the loves of the body and of the world whence are principles of falsity from fallacies.

[4] In Isaiah:

A virgin shall conceive and bear a son, and shall call His name God-with-us. Butter and honey shall He eat, that He may know to reject the evil and to choose the good (Isaiah 7:14, 15).

That this was said of the Lord is proved in Matthew (Matthew 1:23). Anyone can see that "butter and honey" do not mean here butter and honey, but something Divine corresponding to them, for it is added, "that He may know to reject the evil and to choose the good," and that is not known by eating butter and honey; but "butter" signifies the delight of spiritual good, and "honey" the delight of natural good, consequently the two signify the Lord's Divine spiritual and Divine natural, and thus His Human, interior and exterior. That the Lord's Human is meant can be seen from its being said that "a virgin shall conceive and bear a son;" and that it is Divine from its being said, "and shall call His name God-with-us," "to call a name" signifying the quality of a thing, here what the Divine is, for He was to be called "God-with-us."

[5] "Butter and honey" also signify the delight of spiritual and natural good in these words in the same chapter:

Butter and honey shall everyone eat that remains in the land (verse 22).

"That remains" mean those that are inwardly and also outwardly good from the Lord, consequently who receive the good proceeding from the Lord in truths; the blessedness therefrom of the internal or spiritual man, and also of the external or natural man, is signified by "butter and honey."

[6] In Job:

He shall suck the poison of asps; the viper's tongue shall slay him. He shall not see the streams, the flowings of the brooks of honey and butter (Job 20:16, 17).

This is said of hypocrites who talk well and smoothly about God, about the neighbor, and about heaven and the church, and yet think altogether otherwise; and because they cunningly contrive by these means to captivate minds, although in heart they cherish what is infernal, it is said, "He shall suck the poison of asps, the viper's tongue shall slay him." That such have no delight in natural good or spiritual good is meant by "He shall not see the streams, the flowings of the brooks of honey and butter," "streams" meaning the things of intelligence, and "the flowings of the brooks of honey and butter," the things therefrom that are of affection and love, which are the very delights of heavenly life. Every delight of life that abides to eternity is a delight of spiritual good and truth, and from that a delight of natural good and truth; but hypocritical delight is a natural delight separate from spiritual delight, and this delight is turned in the other life into what is direfully infernal. Evidently "butter and honey" do not mean here butter and honey, for where, in the world, can there be found "flowings of brooks of honey and butter"?

[7] "Milk and honey" have a similar signification as "butter and honey;" and as "milk" signifies the delight of spiritual good, and "honey" the delight of natural good, and these delights are with those who are of the Lord's church, therefore the land of Canaan, which signifies the church, was called:

A land flowing with milk and honey (Exodus 3:8, 17; Leviticus 20:24; Numbers 13:27; 14:8; Deuteronomy 6:3; 11:9; 26:9, 15; 27:3; 31:20; Joshua 5:6; Jeremiah 11:5; 32:22; Ezekiel 20:6).

That in the Word "the land of Canaan" means the church has been shown above (n. 29, 304, 431); and the church is with those only who are in spiritual good and at the same time in natural good; in such the church is formed by the Lord; for the church is in man and not outside of him, consequently is not with those with whom these goods are not. These goods with their delights are signified by "milk and honey."

[8] There was also much honey in the land of Canaan at that time, because at that time the church of the Lord was there, as can be seen from the first book of Samuel, where it is said:

That they came into the forest, where there was honey upon the face of the ground, and there was a stream of honey, and Jonathan's eyes were opened by tasting the honey (1 Samuel 14:25-27, 29).

"Jonathan's eyes were opened by tasting the honey" because "honey" corresponds to natural good and its delight, and this good gives intelligence and enlightens, from which Jonathan knew that he had done evil; as we read in Isaiah, "He shall eat butter and honey, that he may know to reject the evil and to choose the good." For at that time correspondences exhibited their effects outwardly, since all things of the Israelitish Church consisted of correspondences, which represented and signified things celestial and spiritual.

[9] Again, "oil and honey" have a similar signification as "butter and honey" in the following passages. In Moses:

He made him to ride on the high places of the earth, and fed him with the produce of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock (Deuteronomy 32:13).

This is in the song of Moses, which treats of the church in its beginning, and afterward in its progress, and finally in its end. Those that constituted the Ancient Church are described by these words, not those however who constituted the Israelitish Church, for these were evil from the beginning even to the end, as can be seen from their fathers in Egypt, and afterwards in the wilderness; but the Ancient Church, the men of which are meant by "their fathers," was that which the Lord "made to ride on the high places of the earth, and fed with the produce of the fields." That to these the good of natural love and the good of spiritual love with their delights were given by means of truths, from which they had their intelligence and according to which they lived, is signified by "he made him to suck honey out of the cliff, and oil out of the flint of the rock," "honey" signifying the delight of natural love, "oil," the delight of spiritual love, and "the cliff" and "the flint of the rock," truth from the Lord. (That "oil" signifies the good of love and charity, may be seen above, n. 375; and that "cliffs" and "rocks" signify truth from the Lord, n. 411, 443)

[10] In David:

I fed ¹ them with the fat of wheat, and with honey out of the rock I satisfied them (Psalms 81:16).

"The fat of wheat" signifies the delight of spiritual good, and "honey out of the rock," the delight of natural good through truths from the Lord (as above). It is to be known that natural good is not good unless there is also spiritual good; for all good flows in through the spiritual man or mind into the natural man or mind, and so far as the natural man or mind receives the good of the spiritual man or mind so far man receives good; that there may be good there must be both, or the two sides, consequently natural good separated from spiritual good is in itself evil, although by man it is still perceived as good. Since there must be both, it is said in the passages cited and yet to be cited, "butter and honey," "milk and honey;" "fat and honey," as also "oil and honey;" and "butter," "milk," "fat," and "oil" signify the good of spiritual love, and "honey" the good of natural love, together with their delights.

[11] In Ezekiel:

Thus wast thou decked with gold and silver, and thy garments were fine linen and silk and broidered work; thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. But my bread which I gave thee, and the fine flour and oil and honey with which I fed thee, thou didst set before idols as an odor of rest (Ezekiel 16:13, 19).

This is said about Jerusalem, which signifies the church, first the Ancient Church, and afterwards the Israelitish Church. Of the Ancient Church it is said "she was decked with gold and silver," which signifies the love of good and truth that the men of that Church had; "the garments of fine linen, silk, and broidered work," signify the knowledges of celestial, spiritual, and natural truth, "fine linen" signifying truth from a celestial origin, "silk" truth from a spiritual origin, and "broidered work" truth from a natural origin, which is called knowledge [scientificum]. "She ate fine flour, honey and oil," signifies the perception of natural and spiritual truth and good, and their appropriation, "to eat" signifying to be appropriated, "fine flour" truth, "honey" natural good, and "oil" spiritual good, which were appropriated to them by a life according to the truths above mentioned. "She became exceeding beautiful and prospered even to a kingdom" signifies to become intelligent and wise so as to constitute a church, "beauty" signifying intelligence and wisdom, and a "kingdom" the church. But of the Israelitish Church, which was merely in externals without internals, whence the men of that church were idolatrous, it is said that "they set the fine flour, honey, and oil before the images of a male, or idols, as an odor of rest," that is, they perverted the truths and goods of the church into falsities and evils, and thus profaned them.

[12] In the same:

Judah and the land of Israel were thy merchants in the wheats of Minnith and Pannag, and honey and oil and balsam they gave for thy merchandise (Ezekiel 27:17).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good; so, too, "Tyre" signifies the knowledges of truth and good themselves belonging to the church; "oil and honey" have a similar signification as above. What is meant here in the spiritual sense by "Judah and the land of Israel," by "the wheats of Minnith and Pannag," and by "balsam," also by "the merchandise of Tyre," may be seen explained above n. 433.

[13] In Moses:

A land of brooks of water, of fountains and depths going forth from the valley and mountain; a land of wheat and barley, and of vine and fig-tree and pomegranate; and of olive oil and honey (Deuteronomy 8:7, 8).

This is said of the land of Canaan, which means the church which is in celestial, spiritual, and natural good, and in truths therefrom; but the contents of this verse are explained above (n. 374, 403), showing that "oil and honey" here signify the good of love in the internal or spiritual man and in the external or natural man.

[14] In David:

The judgments of Jehovah are truth, they are righteous altogether; more desirable than gold and than much fine gold; and sweeter than honey and the dropping of honeycombs (Psalms 19:9, 10).

In the same:

I have not departed from Thy judgment; for Thou hast instructed me. How sweet are Thy words to my palate, more than honey to my mouth (Psalms 119:102, 103).

"Judgments" signify the truths and goods of worship, therefore it is said "the judgments of Jehovah are truth, they are righteous altogether;" "righteous" signifies the good of life and worship therefrom; and as good is also signified by "gold" and "fine gold," it is said that "they are more desirable than gold and than much fine gold," "gold" meaning celestial good, "fine gold" spiritual good, and "desirable" means what belongs to affection and love. Since the goods by which a man is affected are delightful it is said that they are "sweeter than honey and the dropping of honeycombs," and that "the words of Jehovah are sweet to the palate, more than honey to the mouth," "sweet" signifying what is delightful, "honey" natural good, and "the dropping of honeycombs" natural truth. And because "honey" means natural good, and the "mouth" signifies what is external, it is said "more than honey to my mouth," as in Revelation, that "the little book was sweet as honey in the mouth."

[15] In Luke:

Jesus said to the disciples, who believed that they saw a spirit, See My hands and My feet, that it is I Myself; feel of Me and see; for a spirit hath not flesh and bones as ye see Me having. Then He said to them, Have ye here anything to eat? And they gave Him a piece of a broiled fish and of a honeycomb. And He took it and did eat it before them (Luke 24:39, 41-43).

From the series of these words regarded in the spiritual sense it is very evident that "honeycomb" and "honey" signify natural good, for the Lord disclosed to His disciples that He had glorified or made Divine His whole Human, even to its natural and sensual; this is signified by "hands and feet" and by "flesh and bones," which they saw and felt, "hands and feet" signifying the ultimate of man which is called the natural, "flesh" its good, and "bones" its truth; for all things that are in the human body correspond to spiritual things, the "flesh" corresponding to the good of the natural man, and the "bones" to its truths. (On this correspondence, see in the work on Heaven and Hell 87-102.) And this the Lord confirmed by eating before the disciples of the broiled fish and honeycomb; "the broiled fish" signifying the truth of good of the natural and sensual man, and "the honeycomb," the good of the truth of the same. The Lord, therefore, by letting them feel of Him, showed and confirmed that His whole Human, even to its ultimates, was glorified, that is, made Divine; and this He showed, too, by the eating, in that "He ate before them a piece of broiled fish and of a honeycomb."

[16] As "honey" signifies the good of the natural man, so also:

John the Baptist had his raiment of camel's hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:4; Mark 1:6).

For John the Baptist represented something similar as Elijah; wherefore it is also said that "Elijah should come," by whom John is meant. Elijah represented the Lord in relation to the Word, or the Word from the Lord; John had a similar representation; and as the Word teaches that the Messiah or the Lord was about to come, John was sent before to preach respecting the Lord's coming, according to the predictions in the Word. And as John represented the Word, therefore he represented the ultimates of the Word, which are natural, by his raiment and also by his food, namely, by his raiment of camel's hair and the leathern girdle about his loins; "camel's hair" signifying the ultimates of the natural man, such as are the exterior things of the Word, and "the leathern girdle about the loins," the external bond and connection of these with the interior things of the Word, which are spiritual. "Locust and wild honey" have a like signification, "locust" signifying the truth of the natural man, and "wild honey" its good. It is the same whether you say the truth and good of the natural man or natural truth and good, such as the Word is in its ultimate sense, which is called the sense of the letter or the natural sense, for this was what John represented by his raiment and food.

[17] That:

No leaven and no honey were to be offered in the offerings made by fire to Jehovah (Leviticus 2:11);

because "leaven" signifies the falsity of the natural man, and "honey" the delight of good of the natural man, and in the contrary sense the delight of its evil; this is also like leaven when it is mixed with such things as signify things interiorly holy, for natural delight draws its own from the delights of the love of self and of the world; and as the Israelitish nation was in such delights more than other nations, therefore they were forbidden to use honey in their sacrifices. (On the signification of "honey," as meaning the delight of the good of the natural man, see Arcana Coelestia 5650, 6857, 8056, 10137, 10530)

[18] That:

When Samson had rent the young lion he found in its carcass a swarm of bees and honey, when he was about to take a wife from the Philistine nation (Judges 14:8);

signified the dissipation of faith separated from charity, which the Philistine nation represented; for this reason the Philistines were called "uncircumcised," and this term signified that they were without spiritual love and charity and only in natural love, which is the love of self and of the world. Because such a faith destroys the good of charity it was represented by a young lion that attacked Samson with intent to tear him in pieces, but as Samson was a Nazirite, and by his Naziriteship represented the Lord in respect to His ultimate natural, he rent the lion, and afterwards found in its carcass "a swarm of bees and honey," and this signifies that when such faith has been dissipated, the good of charity succeeds in its place. The other things related of Samson in the book of Judges have a like signification; for there is nothing written in the Word that does not represent and signify such things as belong to heaven and the church, and these can be known only by a knowledge of correspondences, and thus from the spiritual sense of the Word.

Notes de bas de page:

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For 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 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

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