Zacchaeus Rises Above the Crowd

1. And [He] entered and passed through Jericho.

2. And behold, [there was] a man called by the name Zacchaeus; and he was the chief publican, and he was rich.

3. And he was seeking to see Jesus, who He is, and could not for the crowd, because he was little of stature.

4. And he ran before and went up into a mulberry fig tree to see Him, for He was about to pass that [way].

5. And when Jesus came upon the place, looking up He saw him, and said to him, Zacchaeus, make haste, step down, for today I must stay at thy house.

6. And making haste, he stepped down, and received Him rejoicing.

7. And seeing, they all murmured, saying that He had come in to repose with a man [that is] a sinner.

8. And Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my belongings I give to the poor, and if I have anything from anyone by extortion, I give back [to him] fourfold.

9. And Jesus said to him, Today salvation has come to pass for this house, because he also is a son of Abraham.

10. For the Son of Man has come to seek and to save that which was lost.

Seeing Jesus

In biblical times, tax collectors were seen as despised traitors who turned against their own people by collecting taxes for the oppressive Roman government. Because of this, tax collectors were regarded as persons with whom righteous people should not be associated. In the previous chapter, for example, when the self-righteous Pharisee said his prayers, it was clear that he saw himself as superior to the tax collector, especially when the Pharisee began his prayer by saying, “I thank you that I am not like other men—extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). However, when the tax collector prayed, he didn’t compare himself to anyone. Instead, his only words were. “God, be merciful to me, a sinner” (Luke 18:13).

The episode about the Pharisee and the tax collector is followed by a story about a rich ruler who went away sorrowful because he refused to part with his riches; then comes a brief episode about a blind beggar whose eyes were opened. As we have seen, these are not random episodes, but rather they are seamlessly connected. This connection becomes even more clear as we turn to the next episode about a “tax collector” who is “rich” and who very much wants to “see” Jesus (Luke 19:2-3).

The tax collector, whose name is Zacchaeus, is standing in a crowd anticipating the arrival of Jesus who is about to pass through Jericho on His way to Jerusalem. In addition to being a tax collector and being rich, Zacchaeus is also described as being “of little stature”—not tall enough to see above the crowd. Knowing that Jesus is about to pass through Jericho, Zacchaeus climbs up into a tree where he will be able to get a better view of Jesus. He wants to “see” Jesus.

“Seeing,” as we have pointed out, relates to the understanding, and especially to the part of the mind that desires to know the truth because it wants to do good. Therefore, it could be said that Zacchaeus not only wants to get a better view of Jesus, but he also he wants to know who Jesus is, not out of mere curiosity, but out of a genuinely good affection. In this regard, Zacchaeus’ effort to “see who Jesus is” represents the God-given desire implanted in each of us to know God and understand His will. ¹

Zacchaeus’ climbing up into a tree is significant. People who have stood in a large crowd while a parade goes by know the feeling of having their view blocked by the people standing in front of them. Like Zacchaeus, who climbed up into a tree to get a clearer view of Jesus, there are times when we want to “see God,” but cannot get a clear view. We feel a need to get up into a place of higher understanding. Spiritually speaking, this is a place where we can rise above the multitude of confusing thoughts and emotions that crowd out the truth and prevent us from seeing how God works in our lives. And so, Zacchaeus, who wants to see Jesus, finds that higher place by climbing up into a tree. As it is written, Zacchaeus ran ahead and “climbed up” into a sycamore tree to see Jesus (Luke 19:4). ²

Becoming a “son of Abraham”

Zacchaeus’ climbing up into a tree represents the way each of us can rise above our old ways of thinking and responding so that we might be ready for a new view of spiritual reality. In this regard, it should be noted that Zacchaeus climbs up into the tree because he is anticipating that Jesus is “about to pass that way” (Luke 19:4). It is this hopeful anticipation that a new insight is about to pass our way that allows a new understanding to come into our minds. This kind of openness, or readiness to receive the truth, is essential. ³

It is at this point, as Jesus is entering Jerusalem, that He looks up into the tree and sees Zacchaeus. Sensing that Zacchaeus is eager to learn more about Him, Jesus tells him to come down from the tree. As it is written, “When Jesus came to the place, He looked up and saw Zacchaeus, and said to him, ‘Zacchaeus, make haste and step down, for today I must stay at your house” (Luke 19:5). Jesus’ staying at Zacchaeus’ “house” is sacred symbolism. It represents divine truth coming into the human mind. Upon Jesus’ command, Zacchaeus immediately comes down from the tree and receives Jesus “joyfully” (Luke 19:6). ⁴

The crowd, however, is less than joyful. In their minds, Zacchaeus is nothing more than a despicable person who overtaxes them, takes his cut, and sends the rest to Rome—the dominant world power at that time. Zacchaeus is hated not only because he is a tax collector, but even more so because he is Jericho’s “chief tax collector” (Luke 19:2). Therefore, the people murmured among themselves, saying that Jesus “has gone to be a guest with a man who is a sinner” (Luke 19:7).

As we soon discover, there is more to Zacchaeus than simply being a tax collector. Although he is very rich, he gives half of his goods to the poor. Furthermore, if he discovers that he has wronged anyone, he is quick to make amends repaying them fourfold what he owes them. He seems to be a good man, a man who receives Jesus joyfully, and of whom Jesus says, “Today salvation has come to this house, because he is also a son of Abraham” (Luke 19:9).

In referring to Zacchaeus as a “son of Abraham,” Jesus is saying that Zacchaeus is very much a member of the community. As a “son of Abraham,” he shares in their rich lineage, regardless of the fact that he is a tax collector. In the Word, a “son of Abraham” is also referred to as the “seed of Abraham.” In the spiritual sense, a “son of Abraham” is anyone who willingly receives the seeds of goodness and truth that flow in from the Lord. This means that all people can receive the kingdom of God. Ancestry does not matter; social class does not matter. It does not matter whether a person descends from peasants or princes, cobblers or kings. Salvation is for everyone who is open and willing to receive it. And whenever people do so, as does Zacchaeus when he joyfully receives Jesus, they are called “sons of Abraham.” ⁵

The story of Zacchaeus, then, is a symbolic way of expressing the deeper truth that salvation comes to us whenever we are willing to joyfully receive the divine truth, taking it into our minds, just as we would welcome a noble guest into our homes. Zacchaeus’ joyful reception of Jesus is another parable containing the deeper message that God comes to each of us as the divine truth, seeking to save us when we have been lost in a crowd of anxious thoughts and false ideas. All of this is contained in the closing words of this episode where, once again, Jesus speaks about the divine truth as the “Son of Man.” As it is written, “The Son of Man has come to seek and to save that which was lost” (Luke 19:10).

The Parable of the Minas

11. But as they heard these things, He added [and] told a parable, for He was nigh to Jerusalem, and they thought that the kingdom of God was going to appear immediately.

12. He said therefore, A certain noble man went into a distant country, to receive for himself a kingdom, and to return.

13. And he called his own ten servants, and gave them ten minas, and said to them, Do business till I come.

14. But his citizens hated him, and sent an embassy after him, saying, We are not willing [that] this [man] should reign over us.

15. And it came to pass that when he had come back, having received the kingdom, he also said [that] these servants should be called to him, to whom he had given the silver, that he might know what every one had gained by doing business.

16. And the first came, saying, Lord, thy mina has earned ten minas.

17. And he said to him, Well [done], thou good servant; because thou hast been faithful in the least, have thou authority over ten cities.

18. And the second came, saying, Lord, thy mina has made five minas.

19. And he said to him also, Be thou also over five cities.

20. And another came saying, Lord, behold, thy mina, which I have held laid up in a napkin.

21. For I feared thee, for thou art an austere man; thou takest what thou placest not, and reapest what thou didst not sow.

22. And he says to him, Out of thine own mouth will I judge thee, wicked servant. Thou didst know that I am an austere man, taking what I placed not, and reaping what I did not sow.

23. Why then gavest not thou my silver to the bank, so that I at my coming might have exacted it with interest?

24. And he said to those that stood by, Take from him the mina, and give [it] to him that has ten minas.

25. And they said to him, Lord, he has ten minas.

26. For I say to you that to everyone that has shall be given; but from him that has not, even that which he has shall be taken away from him.

27. Nevertheless, those enemies of mine that were not willing that I should reign over them, bring [them] hither and slay [them] in front of me.

The previous episode focused on Zacchaeus’ joyful reception of Jesus. In this next episode, Jesus shifts the focus, describing the attitude of those who refuse to welcome His coming. More deeply, it is about those who refuse to welcome the arrival of divine truth when it comes into their lives. As is His usual practice, Jesus does this through the use of a parable.

The parable begins with these words: “Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately” (Luke 19:11). This refers to the fact that most people were expecting that Jesus was about to declare Himself to be the new king of Israel upon entering Jerusalem. Indeed, it was expected that Jesus would be proclaimed the royal successor of David. According to this line of thinking, Jesus was the long-awaited Messiah, the “anointed one” who would receive the kingdom, sit on a throne, and be declared their king. They would no longer be under the rule of the Roman government.

Because Jesus knew that they were thinking in this way, and because He wanted to correct their misunderstanding, He told them a parable beginning with these words: “A certain nobleman went into a far country to receive for himself a kingdom and to return” (Luke 19:12). Jesus then adds that the nobleman’s trip would not be entirely successful. As it is written, “The citizens hated him and sent a delegation saying, ‘We will not have this man reign over us’” (Luke 19:13).

Spiritually speaking, the “citizens who hated Him” are those parts of ourselves that do not want to be ruled by the Lord’s divine truth. We prefer to be self-sufficient, relying on ourselves and our own perceptions rather than on the Lord’s leading. Jesus knows that He is headed for Jerusalem where some people will gladly receive Him as king while others will not want “this man” to rule over them.

In the next verse of the parable, it is written that the nobleman “called ten of his servants, delivered to them ten minas, and said to them, ‘Do business till I come’” (Luke 19:13). Each of the ten servants receives one mina, a silver coin equivalent to about three months of wages for manual labor. The parable goes on to describe how the servants “do business” with their silver coins. One returns to the nobleman ten times what he is given, and is promptly rewarded with ten cities to govern. The second returns to the nobleman five times what he is given, and is promptly rewarded with five cities to govern. But the third simply returns to the nobleman the same amount he is given, saying, “Here is your mina which I have kept hidden in a handkerchief. For I feared you, because you are an austere man. You collect what you do not deposit, and reap what you do not sow” (Luke 19:20-21).

This parable is about how God operates within each of us. He gives to each of us knowledge of His will, represented by the silver minas, and He asks us “do business” with that knowledge. That is, He wants us to make good use of that knowledge by putting it into our life. The more we do so, the more that knowledge increases and eventually becomes wisdom. ⁶

As we continue to apply truth to our lives, we gradually acquire the ability to “rule over” greater portions of our life. This means that we gain an increased understanding of spiritual truth which, in turn, allows us to make finer distinctions and have greater happiness in our lives. In the language of sacred scripture, this is represented as having “authority over ten cities,” which refers to gaining a great deal of understanding, while “authority over five cities” represents gaining some understanding. However, if we do nothing with the truth we are given, we will eventually lose it all. As it is written, “Take the mina from him and give it to him who has ten minas … for I say to you that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him” (Luke 19:24-26). ⁷

“Slay those enemies of mine”

At the end of the episode, when the nobleman receives the message saying, “We will not have this man reign over us,” he says, “Bring here those enemies of mine who did not want me to reign over them, and slay them before me” (Luke 19:27). The truth is that the Lord condemns no one and punishes no one. Therefore, the final words of the nobleman, commanding that his enemies be slain, must have a deeper meaning. Looking back at the lesson of the minas, it is clear that God gives us the knowledge and perception of truth, and also inspires us to live according to it. To that extent the nobleman who gives the silver minas (truths) to his servants represents God in our lives. But it is contrary to reason to imagine that a good God would order people to be slain because they refuse to be governed by Him. This is what an evil tyrant does, not a loving God.

The strong imagery, therefore, is not about what God does to us, but rather it is about what we do to ourselves when we willfully reject God’s reign over us. To have the truth, but not live by it, is destructive. We “slay” something that is precious within us—represented by the loss of the minas.

As a result, our lives become empty and void. Although we still go through the motions of our daily activities, we are spiritually dead. This, then, is the spiritual meaning stored up and contained within the words, “Bring those enemies of mine, who did not want me to reign over them, and slay them before me.” Spiritually seen, this is saying that we should never allow our lower nature to rule over us. Instead, we should “slay” those enemies within us that reject the Lord’s reign so that the parts of ourselves that are receptive to God’s inflowing love and wisdom can grow. ⁸

The Triumphal Entry

28. And when He had said these things, He went before, going up to Jerusalem.

29. And it came to pass, as He was near to Bethphage and Bethany, at the mountain called [the Mount] of Olives, He sent two of His disciples,

30. Saying, Go ye into the village opposite, in which, on going in, you shall find a colt tied on which no man ever sat; loose him, [and] bring [him].

31. And if anyone ask you, Why do you loose [him]? thus you shall say to him, Because the Lord has need of him.

32. And they that were sent went, and found [it] even as He had said to them.

33. But as they were loosing the colt, his owners said to them, Why do you loosen the colt?

34. And they said, The Lord has need of him.

35. And they brought him to Jesus; and throwing their own garments on the colt, they set Jesus on [him].

36. And as He went, they spread their garments in the way.

37. And when He was already near to the descent of the Mount of Olives, all the multitude of the disciples rejoicing began to praise God with a great voice for all the [works of] power that they had seen,

38. Saying, Blessed [be] the King that comes in the name of the Lord! Peace in heaven, and glory in the highest!

39. And some of the Pharisees from among the crowd said to Him, Teacher, rebuke Thy disciples.

40. And He answering told them, I say to you, If these should be silent, the stones would cry out.

The story of Zacchaeus is about our readiness to receive divine truth; the parable of the minas is about using that truth in our lives, and the devastation that follows when we deny the Lord and reject the truth. In brief, these two stories contain one of the central messages of the gospels: No one is judging us; we judge ourselves by the free choices that we make. In other words, we can freely choose to joyfully embrace the truth as it comes into our life, as Zacchaeus does, or we can stubbornly reject the truth, as is done by those who say, “we will not have this man reign over us.” ⁹

The idea that someone will “reign over us” is of central significance as we consider the next episode in the series. It is the story of Jesus’ “triumphal entry” into Jerusalem, the fulfillment of ancient prophesy. The idea that the Messiah is coming is creating great excitement among the people. “Could it be Jesus?” they wonder. “Is He the long awaited Messiah who will ‘reign in righteousness’?” (Isaiah 32:1). “Is He the hoped-for king who will ‘reign and prosper and execute judgment in all the earth,’ the one who will ‘save Judah’ and ‘keep Israel safe’?” (Jeremiah 23:5-6). These ancient prophesies are still very much in the minds of the people as they line the streets of Jerusalem, awaiting the beginning of the new kingdom—a new Jerusalem. Many of the people believe that it will occur when Jesus rides into Jerusalem, establishes Himself as their new king, and “executes the judgment” that will lead them to victory over their natural enemies.

This very literal idea—that the kingdom of God will come in a particular place (Jerusalem) at a particular time (when Jesus rides in)—is a misunderstanding of Jesus’ deeper mission. In fact, He has already told His disciples that “the kingdom of God does not come with observation” (17:20). Nevertheless, there is still a great truth contained within the story of the triumphal entry—a truth about how God comes into our lives as the divine truth, and how we can receive that truth, with shouts of triumph, when it comes.

The story of Jesus’ triumphal entry begins with the words, “When He had said this, He went up to Jerusalem” (Luke 19:28). The phrase “up to Jerusalem,” is significant. The temple stood there; it was the place where religion was taught, and rituals were performed. In most people’s minds, therefore, the name “Jerusalem’ was synonymous with religious life, doctrine, faith, and worship. Isaiah calls it “the holy city” (52:1), and Jeremiah calls it “the throne of Jehovah” (3:17). Seen more deeply, the picture of Jesus going “up to Jerusalem” depicts God finding His rightful place at the center of our lives, leading us according to His divine truth. He is, so to speak, “sitting on his throne” within us, ruling our inner lives. This is what happens whenever we choose to “go up” from a literal understanding of scripture and rise to a higher level. ¹⁰

As the people continue to line the streets of Jerusalem, hopes ring high and the questions continue: “Is this the promised return of the Messiah?” “Will Jesus be received as Israel’s true king?” “Will He usher in the long-awaited, much anticipated, kingdom of God?” But before doing anything that might answer these questions, Jesus says to His disciples, “Go into the village and you will find a colt tied on which no one has ever sat. Loose him and bring him here” (Luke 19:30). The disciples obey Jesus. And when they find the colt, they “throw their own garments on the colt, and set Jesus on him” (Luke 19:35).

These details, like the symbolism of going “up to Jerusalem,” are significant. The prophets had foretold that when the Messiah would come into Jerusalem, He would make His entry in just this way. As it is written through the prophet Zechariah, “Rejoice, O daughter of Jerusalem! Behold, your king is coming to you; he is just and having salvation, lowly and riding on a colt, the foal of a donkey” (Zechariah 9:9). In keeping with Zechariah’s prophecy, Jesus arranges to enter Jerusalem riding on a colt, the foal of a donkey.

Jesus’ actions were not merely to fulfill scripture, but also to teach deeper lessons about spiritual reality. In Matthew it was stated that Jesus came into Jerusalem riding on both a colt and a she-ass (a female donkey). But in Luke we find that only the colt is mentioned. The detail about a colt upon which no one has ever ridden, represents an understanding that is still pure and open, uncorrupted by false teachings and self-interest. And the absence of the she-ass, which represents natural affections, reminds us once again that Luke focuses our attention on things of the understanding rather than things of the will. Jesus will, therefore, ride into Jerusalem not only on a colt, but upon a colt that no one else has ever ridden.

In sacred scripture, beasts of burden, whether they be donkeys, asses, or colts signify various aspects of the understanding. Because these animals are typically used for carrying burdens, they represent the use of the memory, which carries information. But when used for riding, especially when they carry judges and kings, they represent rationality. In this case, when Jesus is seated upon the colt, it represents the subordination of our rationality to God’s leading. ¹¹

Similarly, the garments which the disciples placed on the colt and spread on the road, also signify aspects of the understanding. In sacred scripture, “garments” signify truth. Just as clothing protects our bodies, truth protects our spirit. While the disciples may not have understood the deeper significance of what they were doing, their actions nevertheless embody eternal truths. ¹²

As Jesus enters Jerusalem riding on a colt, the drama rises to a crescendo. As it is written, “The whole multitude of the disciples began to rejoice and praise God with a loud voice” (Luke 19:37). Quoting from the Hebrew scriptures, they cry out, “Blessed is the King who comes in the name of the Lord” (Psalms 118:26). And they add, “Peace in heaven and glory in the highest” (Luke 19:38). The Pharisees, meanwhile, are outraged at the commotion. The very idea that Jesus is about to be made the new king of Israel, appalls them. So, they call out to Jesus, asking Him to restrain the enthusiasm of His disciples: “Teacher,” they say, “rebuke Your disciples” (Luke 19:39). But Jesus does not. Instead, Jesus says to them, “I tell you that if these should keep silent, the stones would immediately cry out” (Luke 19:40).

Stones, because of their hardness and durability, symbolize the unbreakable nature of truth. It is truth that gives stability and constancy to our character. It is truth that turns us from being a feather in the wind, swayed by conflicting opinions and vacillating between viewpoints, to a person of steadfast conviction. Stones, then, throughout the Word, signify those central, fundamental truths that help us to become unshakeable people of principle. These are the rock-solid truths we have received from the Lord, truths that we will not allow to remain silent. These are the truths that we joyfully proclaim to the extent that we welcome divine truth into our minds and allow it to reign over us. In sacred scripture this is seen as Jesus coming into Jerusalem where He will become king, the ruler of our inner lives. And this is why the “stones,” signifying the truths that we have learned from Him, cannot keep silent. ¹³

Jesus Weeps over Jerusalem

41. And when He was near, seeing the city, He wept over it,

42. Saying, O that thou hadst known, even thou, and indeed, in this thy day, the things [which belong] to thy peace! But now they are hidden from thine eyes.

43. For the days shall come upon thee, and thine enemies shall cast a rampart around thee, and shall surround thee, and shall beset thee on every side;

44. And they shall lay thee level with the ground, and thy children within thee, and they shall not leave in thee stone upon stone; because thou knewest not the time of thy visitation.

As Jesus rides into Jerusalem, the people are filled with joy. But Jesus is filled with a very different emotion. The nearer He comes to the city of Jerusalem, the sadder He becomes. As it is written, “As He was near, seeing the city, He wept over it” (Luke 19:41). The cause of His weeping is explained in the next verse where He addresses the people of Jerusalem and says, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes” (Luke 19:42). Just moments before, the disciples were under the assumption that they were about to experience “peace in heaven and glory in the highest” (Luke 19:38); but they are thinking of a different kind of peace (victory over natural enemies) and a different kind of glory (being able to rule over other nations).

Aware of their misunderstanding, Jesus weeps and says, “If you had known … the things that make for your peace.” Once again, we are reminded that they could not see or understand the things that truly make for peace. As Jesus put it, “They are hidden from your eyes.” Here again, these references to sight remind us that we are dealing with the understanding. Jesus weeps when he “sees” the city; He says, “If you had ‘known’ these things. And He adds, “But these things are hidden from your ‘eyes.’”

As we have already seen, in sacred scripture, a “house” signifies our individual understanding. It can be a “house of bondage” when it is faulty,” or a “house of the Lord” when it is filled with truth. Similarly, a “city” signifies a complete system of understanding—a belief system that brings together many thoughts, ideas, and beliefs, as in a city filled with houses. If these beliefs are well-organized and true, it is described as “city set on a hill” and as a “holy city.” But when these beliefs are devoid of truth, it is called a “city of emptiness” (Isaiah 24:10) and a “bloody city” (Ezekiel 22:2; Nahum 3:1). Jesus knows that a false belief system can never lead to true peace. It can only lead to states of unrest, anxiety, and misery. ¹⁴

It is no wonder, then, that when Jesus “sees the city” whose inhabitants collectively believe that their happiness consists solely in material prosperity, He weeps, saying, “The things that make for your peace are hidden from your eyes.” Jesus then goes on to make a dire prediction. It is a warning about what can happen to people when they place their trust in earthly success rather than in heavenly blessings. As Jesus puts it, “The days will come upon you when your enemies will build an embankment around you, and surround you, and close you in on every side, and level you, and your children within you, to the ground” (Luke 19:43-44).

This is an accurate historical prophecy; four decades later, Jerusalem was leveled, the temple was destroyed, and many of the inhabitants were killed. Jesus is also speaking about spiritual reality. As long as we believe that happiness consists in the security we find in having material possessions and the glory we experience when conquering others, we are headed for ruin. Our spiritual enemies—anger, revenge, cruelty, resentment, pride, and lust, along with anxiety, fear, discouragement, and despair—will surround us on every side, and will cause us untold suffering. So great will be our distress that we will not know what to believe or be able to understand what is true. As Jesus puts it, “there will not be one stone left upon another” (Luke 19:44).

This is what happens whenever we forget that the kingdom of God is not in space and time; it is within us. It is flowing in at every moment in the form of Divine Love and Divine Wisdom, and is available to us in as great or as small a measure as we are willing to receive. This is the real coming of the Lord. The time is now, and the place is here, but we seldom realize this. That is why this brief episode ends with these words of lament, spoken by Jesus: “You did not know the time of your visitation” (Luke 19:44).

A practical application

This episode concludes with the lament, “You did not know the time of your visitation.” In sacred scripture, “visitation” refers to the coming of divine truth into our life. If we are open to the reception of divine truth because we have a good heart and want to become the best people we can be, this “time of visitation” will be a welcome one. But if we are inclined to go our own way, and do our own thing, without regard for divine truth, the Lord’s “visitation” will be seen as a threat and as a condemnation. What is your state of reception when a new truth comes to you, perhaps even in the form of a criticism? Do you see it as a judgment that condemns you, or as a light that can reveal your blind spots and lead you out of darkness? With this in mind, be on the lookout for new truth as it comes into your life, especially through the inner meaning of the Word. Receive it as Zacchaeus did, as a royal visit from the King of Kings.

Jesus Visits the Temple

45. And He came into the temple, and began to cast out those that sold therein, and those that bought,

46. Saying to them, It is written, My house is a house of prayer, but you have made it a cave of robbers.

47. And He taught daily in the temple. But the chief priests and the scribes and the first of the people sought to destroy Him,

48. And could not find what they might do, for all the people hung upon Him to hear [Him].

Visitation is not necessarily a joyous event. When we are “visited” by a new truth, it can be disconcerting. In fact, once we realize our enslavement to our old habits and false ideas, it may cause a major upheaval in our lives. This is pictured in the next episode as Jesus enters the temple in Jerusalem: “Then He went into the temple and began to cast out those who bought and sold in it” (Luke 19:45). ¹⁵

On the literal level, this scene occurs at the temple in Jerusalem where rampant commercialism has made a parody of true worship. The problem is nothing new. Jesus quotes from the prophet Jeremiah who lived centuries before, saying, “It is written, ‘My house is a house of prayer,’ but you have made it ‘a den of thieves’” (Luke 19:46).

On a deeper level, “the temple at Jerusalem” is our own mind. While it should be a “house of prayer,” it can also be a “den of thieves.” These thieves are the false thoughts that invade our minds, robbing us of the truth and filling us with lies. Therefore, when Jesus comes into the temple of our minds as new truth—a new understanding of how to love God and serve others—a combat ensues. The thieves and robbers within us, hating to be discovered and dethroned, fight back, for they are unwilling to surrender their ground. If we realize, however, that this is “the time of our visitation,” we will understand that the Lord is coming into our lives to cast out falsity so that we can receive instruction from Him. As it is written, “He was teaching daily in the temple” (Luke 19:47). ¹⁶

Paying heed to the many ways the Lord is leading and teaching us from moment to moment is vital to spiritual growth, and especially crucial during times of spiritual combat. On the one hand “the chief priests, the scribes, and the leaders of the people sought to destroy Him” (Luke 19:47). That is, there are parts of ourselves that are not ready or willing to receive instruction. But if we stay focused on what Jesus is teaching us, we will be kept safe. In this regard we read that the priests, scribes, and leaders “were unable to do anything; for all the people were very attentive to hear Him” (Luke 19:48).

A practical application

When the Lord comes into the temple, He casts out those who are buying and selling in what should have been a “house of prayer.” Once we identify the falsities that arise from the self-interested “buyers and sellers” in our own minds, the Lord can help us cast them out. Only then can we begin to focus on what we need to learn from Him. As long as we do this, “being very attentive” to the Lord’s words, the negative tendencies of our lower nature will have no power over us. We will be free to focus our attention on becoming the kind of person the Lord is teaching us to be. As it written through the prophet Isaiah, “Cease to do evil; learn to do good” (Isaiah 1:16-17). ¹⁷

Footnotes:

675. And the tenth part of the city fell, signifies that no truths of doctrine any longer existed with those who remained. This is evident from the signification of "ten," as being all persons and all things, also many persons and many things, and of "the tenth part," as being all and much (of which presently); also from the signification of "city," as being doctrine and also the truth of doctrine, for a doctrine, that it may be a doctrine of the church, must consist of truths from the Word (that a "city" signifies doctrine see above, n. 223. It is evident also from the signification of "to fall," as being to be separated, consequently to have no existence; to be separated and to have no existence is predicated of truths of doctrine when "to fall" is predicated of a city.

[2] For every particular thing has allotted to it its analogous and proper expression, according to the correspondence of the subject in the natural sense with the subject in the spiritual sense; and here the subject in the natural sense is a city, while the subject in the spiritual sense is the truth of doctrine. That no truths existed with those that remained follows from what has been said in the preceding article, namely, that when the good are taken away from a society in which the good and the evil have been together, and are carried up into heaven, no truths of doctrine any longer remain with the evil, because they are then deprived of their communication with the good which enabled them as to the external to be as it were in truths, and thence to speak about truths from doctrine.

[3] For in the spiritual world there is a communication of the affections and thence of the thoughts, and from such communication one is held by another, thus all in the same society mutually, in a like affection and accordingly in a like good; thus are the evil also held by the good. But these evil were such as were able in external form to put on an appearance of sanctity, of piety, of intelligence, of zeal for the church and its doctrine, also in the life an appearance of being just and sincere from the heart, and yet interiorly in themselves they possessed nothing of such good. Such were the evil, with whom there could no longer exist any truths of doctrine, after the good were taken away, who are meant by "the two witnesses" that went up by command into heaven.

[4] It is to be known that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by "the first heaven" which passed away (Revelation 21:1). (Respecting these societies or that heaven, many things are related in the small work on The Last Judgment.) In these societies were such evil persons as have been described, and the good associated with them; and so long as these were conjoined in one society the evil appeared in externals like the good; but when they had been separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors were laid open, which were infernal, filled with mere evils and falsities therefrom. Such a separation and such a consequent state existed in the spiritual world a little before the Last Judgment; this, therefore, is the state that is here described; for the last time of the church, when the universal judgment is at hand, is here treated of.

[5] That "ten" signifies all persons and all things, also many persons and many things, can be seen from the passages in the Word where that number occurs. As in Moses:

Jehovah hath commanded unto you His covenant which He covenanted ¹ you to do, the ten words which He wrote upon two tables of stone (Deuteronomy 4:13).

And again:

Jehovah wrote upon the tables according to the former writing, the ten words which Jehovah spake unto you in the mount out of the midst of the fire (Deuteronomy 10:4).

There were "ten words" or "ten commandments" constituting the Decalogue, because "ten" signifies all things, therefore "the ten words" mean the law in its whole complex.

[6] As "ten" signifies all persons:

The Lord compared the kingdom of the heavens to ten virgins having lamps with which to go forth to meet the bridegroom, of whom five were prudent and five foolish (Matthew 25:1, 2, et seq.). "The ten virgins" to whom the kingdom of the heavens is likened signify all who are of the church, for "ten" signifies all, and "virgins" the church; but "five" signifies some, or some part, for some of the church were prudent and some foolish. Such is the signification of the number "five" in the Word. "Lamps" signify the knowledges of truth and good, here from the Word, also the truths of doctrine and of faith; "oil" signifies the good of love and of charity; the "bridegroom" means the Lord, and the "wedding" means heaven and the church, which are called a "wedding" from the marriage of good and truth; and as where there is not this marriage there is neither heaven nor the church, therefore those are called "foolish" who know the truths of faith and have no good of love, while those who have the good of love are called "prudent;" for, as has been said, "lamps" here mean the truths of faith, and "oil" the good of love. "Virgins" signify the church, because "virgin" and "daughter" in the Word signify the affection of good and truth, and it is because of that affection that the church is a church. This is why "the virgin and daughter of Zion," "the virgin and daughter of Jerusalem," "the virgin and daughter of Israel" and "of Judah," are mentioned in so many passages, these everywhere meaning the church.

[7] As "ten" signifies all as also many:

The Lord said of the nobleman who went into a far country, that he called his ten servants and gave them ten pounds [minas] to trade with; and after they had traded, one said that his pound had gained ten pounds; to him he said, Thou shalt have authority over ten cities; and the second said, Thy pound hath made five pounds; to him he said, Be thou over five cities; and of the third, who laid up his pound in a napkin, and did not trade, he said, Take from him the pound, and give it to him that hath ten pounds (Luke 19:12-14, 16-20, 24).

Here, too, the numbers "ten" and "five" are employed because "ten" signifies all persons and all things, and "five" some persons and some things. "The ten servants" whom the nobleman going into a far country called to him, mean all who are in the world, and in particular, all who are of the church; for the "nobleman" means the Lord, and "going into a far country" means the Lord's departure out of the world and His then seeming to be absent; "the ten pounds that he gave to the ten servants to trade with" signify all the knowledges of truth and good from the Word, with the ability to perceive them; for a "pound" [mina], which was silver and was money, signifies the knowledges of truth and the ability to perceive; and "to trade" signifies by means of these to acquire intelligence and wisdom; those who acquire much are meant by the servant who from a pound gained ten pounds; and those who acquire some are meant by him who from a pound gained five pounds; the "cities which are said to be given them" signify the truths of doctrine, and "to possess them" signifies intelligence and wisdom, and life and happiness therefrom. Thence it is clear what is signified by "ten cities" and by "five cities." As those who acquire nothing of intelligence are like the "foolish virgins" (of whom just above), and as these possess truths in the memory only and not in the life, after their departure from this world they are deprived of truths, while those who possess truths both in the memory and in the life enrich themselves in intelligence to eternity, so it is said that "they should take away the pound from him who gained nothing with it, and should give it to him who had ten pounds."

[8] It is similar with those:

To whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained another five; and the second from two talents gained other two; and the third laid away his talent in the earth, of whom the Lord said, Take from him that hath not traded and gained, and give to him that hath ten talents, for unto everyone that hath shall be given that he may abound, and from him that hath not even that which he hath shall be taken away (Matthew 25:14-30).

Here, too, "five" and "ten" also signify something and much; thus, that the first from some knowledges of truth and good acquired much wisdom. It is taken away from him who has acquired nothing of intelligence and is given to him who has much, because when man after death becomes a spirit he carries with him all things, and every single thing that he has drawn from the Word and from the doctrine of the church. But those who through these have acquired nothing of intelligence are interiorly evil, and therefore misuse the truths and goods of heaven and the church, which they possess in the memory only, in exercising dominion over the simple good who are in the lowest heaven, and in doing evil to them. This is why these truths and goods are taken away from them and are given to those who have many, since these do not misuse them, but from them perform uses.

[9] Those who do not acquire spiritual intelligence in the world through the knowledges of truth and good from the Word are evil, as can be seen from this, that all are born into evils of every kind, and these evils are removed only by means of Divine truths from the Word, that is, by applying truths to uses, and thus receiving them in the life. So to those who have gained it is said:

Good and faithful servants, ye have been faithful over a few things, I will set you over many things; enter ye into the joy of your Lord (verses Matthew 25:21, 23);

and to him who had gained nothing:

Cast ye out the unprofitable servant into the outer darkness, there shall be wailing and gnashing of teeth (verse 30).

[10] Because "ten" signifies all and much, therefore that number is used by the Lord also in other passages, where all and much must be understood.

As in Luke:

Of the woman having ten drachmas, if she lose one, doth she not light a candle and sweep the house and seek carefully till she find it? (Luke 15:8)

"Ten" here signifies much. This is said of a "woman," and that "she would light a candle and sweep the house" because of the spiritual sense in every particular of the Word. In that sense a "woman" signifies the church in respect to the affection of truth, thus also the affection of truth itself which belongs to the church; the "drachma" signifies truth; "to lose the drachma" signifies to lose one of the truths or the knowledges of truth; "to light a candle" signifies self-examination from affection; "to sweep the house" signifies to traverse the whole mind and to examine every particular where the truth lies hidden. This is the spiritual sense of these words. "A hundred" has the same signification as "ten," namely, much; therefore a similar parable speaks of:

A hundred sheep, if one is lost (Matthew 18:12, 13; Luke 15:3-7).

[11] "Ten" signifies all and much also in the following passages.

In Isaiah:

Many houses great and fair ² shall become a waste without inhabitant; for ten acres of vineyard shall yield one bath (Isaiah 5:9, 10).

This is said of the desolation of truth with those who are of the church. "Many houses which shall become a waste" signify the men of the church, and in particular, such in respect to truths from good; "great and fair," that is, houses, signifies the affection of good and the understanding of truth, for "great" is predicated of good and its affection, and "fair" is predicated of truth and its intelligence; "ten acres of vineyard shall yield one bath" signifies that in all things of the church with man there is scarcely any truth from good, for a "bath" has also a similar signification as wine, namely, truth from good; therefore "ten acres of vineyard" signify all things of the church with man.

[12] In Moses:

If ye will go contrary to Me I will break for you the staff of bread, that ten women may bake your bread in one oven, and I will bring back your bread by weight (Leviticus 26:23, 26).

"To break the staff of bread" signifies to deprive of spiritual food, and thus of spiritual nourishment, for "bread" means everything that nourishes the soul, and in particular the good of love; therefore "ten women shall bake your bread in one oven" signifies that in all things of the church with man there is so little of good and truth as to be scarcely anything; "ten women" signify all things of the church; "bread" signifies good and truth that nourish the soul; and "oven" signifies where spiritual food is prepared, thus the man with whom it is; "to bring back the bread by weight" signifies the lack and want of such things as spiritually nourish.

[13] In Zechariah:

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

This is said of the calling together of the Gentiles and their admission to the church by the Lord; and "ten men out of all tongues" signify all from whatever religion, namely those "who come to seek Jehovah of Hosts in Jerusalem," that is, who wish to be admitted to the church and to confess the Lord, therefore "ten men" mean all such, and "the tongues of the nations" mean their religious principles. But this with the rest of the passage may be seen explained above n. 433, where it is shown that "Jerusalem" does not mean Jerusalem, nor "Jew" any Jew.

[14] In Amos:

Jehovah said, I hate the pride of Jacob and his palaces; therefore I will shut up the city and the fullness thereof; if there remain ten men in one house they shall die (Amos 6:8, 9).

"The pride of Jacob and his palaces which Jehovah hates," signify the love of falsity and belief in it with those who are of the church, "pride" meaning the love of falsity, and "palaces" the falsities themselves, which are called "palaces" because they belong to the proud, and because the falsities of such are embellished in external form so as to appear magnificent, although they are most vile, like huts full of rubbish and filth; "to shut up the city and the fullness thereof" signifies to condemn the doctrine, because it is full of the falsities of evil, and is possessed by them, "city" meaning doctrine, and "fullness" the falsities of evil; therefore "if there remain ten men in one house they shall die" signifies that all the truths of good with everyone shall perish, "ten men" meaning all truths, "house" man in respect to good, and "to die" to perish.

[15] In Zechariah:

The prophet saw a flying roll, the length thereof twenty cubits, and the breadth thereof ten cubits; this is the malediction that goeth forth over the faces of the whole land (Zechariah 5:2, 3).

"The flying roll," which meant "the malediction that goeth forth over the faces of the whole land," was twenty cubits in length and ten in breadth because "twenty" and "ten" signify all, here all good changed into evil and all truth into falsity; "twenty" is predicated of good and everything of it, and "ten" of truth and everything of it; moreover, "length" also signifies good, and "breadth" truth (See above, n. 355, 627, 629, and in the work on Heaven and Hell 197).

[16] As "ten" signifies all things and many things, so "ten times" signifies so many times and always, in the following passages.

In Daniel:

Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; ³ in every word of the wisdom of intelligence which the king sought of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom (Daniel 1:19, 20).

In Moses:

All the men who have seen My glory and My signs which I wrought in Egypt and in the wilderness, and who have tempted Me these ten times, they shall not see the land (Numbers 14:21-23).

And in Job:

Ten times ye have dishonored Me, ye are not ashamed, ye harden yourselves (Job 19:3).

"Ten times" in these passages signifies at all times or always, and so many times.

[17] In Daniel and in Revelation horns are attributed to the beasts, to some ten, to some seven, and to some three, and the "horns" of these beasts signify the power of falsity against truth, and of evil against good, and "ten horns," the highest power.

In Daniel:

The fourth beast coming up out of the sea had ten horns; as to the ten horns out of this kingdom shall ten kings arise (Daniel 7:7, 20, 24).

"The ten horns" of the beast here signify the highest power of falsity against truth; "ten kings" signify falsities in the whole complex, and "kingdom" signifies that church perverted. In Revelation:

The dragon had seven heads and ten horns, and upon the heads seven diadems (Revelation 12:3).

Again:

The beast coming up out of the sea had seven heads and ten horns, and upon his horns ten diadems (Revelation 13:1).

And again:

The woman sitting upon the scarlet beast, full of names of blasphemy, had seven heads and ten horns; the ten horns that thou sawest are ten kings which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast (Revelation 17:3, 7, 12).

What is signified there in particular will be seen in the explanations further on.

[18] As "ten" signifies all persons and all things, it follows that "the tenth part" signifies everything. It is from this that "tenths" and "tithings" derived their origin, and these signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine press, or of the corn and wine, was given to the Levites; likewise for the Levites when the tenth part was again tithed and given to Aaron. Of these it is thus written in the Word:

Tithing thou shalt tithe all the increase of thy seed that is brought forth in the field year by year (Deuteronomy 14:22).

Say unto the Levites, that the tenths must be given to them for an inheritance, and that they must offer up a heave offering of them to Jehovah, a tenth of the tenths, and this from the corn of the threshing floor and from the fullness of the wine vat; and the tenth of the tenth they must give to Aaron the priest (Numbers 18:24-28).

[19] That the "tenth" signified a blessing in all things, thus that everything was holy and blessed, is evident in Malachi:

Bring ye all the tithes to the house of treasure, that there may be food in My house; then prove ye Me in this, if I will not open you the windows of heaven and pour you out a blessing until there be no room for more (Malachi 3:10).

"To open the windows and pour out a blessing" signifies the inflowing Divine from which is intelligence and life eternal; the like as is signified by "rain" above n. 644; and this also is properly meant by the "blessing" that would be given if the tithes were brought; so "tithes" here signify that everything was thus blest. That all things might be blest that Abraham took from his enemies, it is said:

That he gave to Melchizedek, who was king in Salem and at the same time priest to God Most High, tithes of all (Genesis 14:18, 19).

Jacob likewise promised and vowed:

That if he returned in peace unto his father's house everything that Jehovah gave him tithing should be tithed (Genesis 28:21, 22).

From these passages, as well as others, it can be seen what is signified in the Word by "ten" and "the tenth part."

[20] The reason that "ten" signifies all things is derived from heaven itself; for heaven in the whole and every part answers to a man, and is therefore called the Greatest Man. All the forces of life of this Greatest Man or heaven close in the two hands and the two feet, and the hands close in ten fingers, and the feet in ten toes; for this reason, all things of man in respect to power and support are lastly gathered into ten fingers and toes, so these signify all things of man; moreover, ultimates signify in the Word all.

Footnotes: