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:

696. And to them that fear Thy name, the small and the great, signifies and to all of whatever religion who worship the Lord. This is evident from the signification of "fearing the name" of the Lord God, as being to worship the Lord (of which presently); also from the signification of "the small and the great," as being of whatever religion; for "the small" mean those who have but little knowledge of the truths and goods of the church, and "the great" those who know much, thus those who worship the Lord little and much; for in the measure that a man knows the truths of faith and lives according to them does he worship the Lord, for worship is not from man but from the truths from good that are with man, since these are from the Lord, and the Lord is in them. "They that fear Thy name, the small and the great," mean all of whatever religion who worship the Lord, because just before "the servants, the prophets and the saints," are mentioned, meaning all within the church who are in the truths of doctrine and in a life according to them; therefore "they that fear Thy name, the small and the great," mean all without the church who worship the Lord according to their religion, for those who are in the worship of the Lord, and live in any faith and charity, according to their religious principle, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good; and the Last Judgment is executed upon all, both those within the church and those outside of it; and then all are saved who fear God and live in mutual love, in uprightness of heart and in sincerity from a religious principle, for all such, by an intuitive faith in God and by a life of charity, are consociated as to their souls with the angels of heaven, and are thus conjoined to the Lord and saved. For after death everyone comes to his own in the spiritual world, with whom he was closely consociated as to his spirit while he was living in the natural world.

[2] "The small and the great" signify less or more, that is, those who worship the Lord less or more, thus who are less or more in truths from good, because the spiritual sense of the Word is abstracted from all regard to persons, contemplating the thing nakedly; and the expression "the small and the great" has regard to person, for it means men who worship God; for this reason instead of these less and more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar with "the servants, the prophets and the saints," just above, by whom in the spiritual sense prophets and saints are not meant, but, apart from persons, the truths of doctrine and a life according to them. But while these are meant, all who are in the truths of doctrine and a life according to them are also included, for such truths and life are in subjects which are angels and men; but in such case to think of angels and men only is natural, while to think of the truths of doctrine and life, which make angels and men, is spiritual. Thence it may be clear how the spiritual sense in which the angels are, differs from the natural sense in which men are, namely, that in every particular that a man thinks there inheres something of person, space, time and matter, while angels think things abstractly from all these. Thence it is that the speech of angels is incomprehensible to man, because it is from the intuition of the thing, and thus from a wisdom abstracted from things that are proper to the natural world, and therefore comparatively undetermined to such things.

[3] "To fear Thy name" signifies to worship the Lord, because "to fear" signifies to worship, and "Thy name" signifies the Lord. In a preceding verse it is said that the twenty-four elders gave thanks to the Lord God, "who is, and who was, and who is to come;" wherefore "to fear Thy name" means to worship the Lord. In the Word both of the Old and New Testaments, "the name of Jehovah," "the name of the Lord," "the name of God," and "the name of Jesus Christ" are mentioned, and "name" here means all things whereby He is worshipped, thus all things of love and faith, and in the highest sense the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of "the name of Jehovah," "the Lord God," and "Jesus Christ," may be seen above (n. 102, 135, 224), and is also evident from these words of the Lord:

If two of you shall agree on earth In My name respecting anything that they shall ask it shall be done for them by My Father who is in the heavens. For where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19, 20).

Here "to agree in the Lord's name" and "to be gathered together in His name" means not in mere name, but in those things that belong to the Lord, which are the truths of faith and the goods of love by which He is worshipped.

[4] "To fear," in reference to the Lord, signifies to worship and reverence, because in worship and in all things of worship there is a holy and reverential fear, which is that the Lord is to be honored and in no way injured; for it is as with children towards parents and parents towards children, with wives towards husbands and husbands towards wives, also as with friends towards friends, in whom there is a fear of injuring and also respect; such a fear with respect is in all love and in all friendship, so that love and friendship without such a fear and respect is like food not salted, which is insipid. This is why "to fear the Lord" means to worship Him from such love.

[5] It is said that "to fear Thy name" signifies to worship the Lord, and yet "those who fear Him" mean here all those who are outside of the church, to whom the Lord is unknown, because they do not have the Word; nevertheless, all such as in respect to God have an idea of the Human are still accepted by the Lord, for God under the Human form is the Lord; but all, whether within or without the church, who do not think of God as Man, when they come into their own spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea of God, but only an indeterminate idea, which is no idea at all, or if it be any is nevertheless dissipated. This is why all who come from the earths into the spiritual world are first explored, as to what idea of God they have had and have brought with them. If they have no idea of Him as Man they are sent to places of instruction, where they are taught that the Lord is the God of heaven and earth, and that when they think of God they must think of the Lord, and that otherwise there can be no conjunction with God, and thus no consociation with angels. Then all who have lived a life of charity receive instruction and worship the Lord. But all those who say that they have had faith, but have not been in the life of faith, which is charity, do not accept instruction; consequently they are separated and sent away into places below the heavens, some into the hells, some into the earth that is called in the Word "the lower earth," where they suffer hard things. Still the Gentiles who have made the laws of religion laws of life receive the doctrine respecting the Lord more readily than Christians, and this especially because they had no other idea of God than that of the Divine Man. This has been said that it may be known why it is that "to fear Thy name" means to worship the Lord.

[6] In many passages in the Word the expression "to fear Jehovah God" is used, and this means to worship Him; therefore it shall be told in a few words what worship in particular is meant by "fearing God." All worship of Jehovah God must be from the good of love by means of truths. Worship that is from the good of love alone is not worship, neither is worship that is from truths alone, without the good of love, worship; there must be both, since the good of love is the essential of worship, but good has its existence and form by means of truths, therefore all worship must be from good by means of truths. For this reason, in many passages in the Word where the expression "to fear Jehovah God" is used it is added, "to keep and to do His words and commandments;" consequently in these places "to fear" signifies worship by means of truths, and "to keep and do" signifies worship from the good of love, for doing is of the will, thus of the love and of good, but "fearing" is of the understanding, thus of faith and of truth, since every truth that is of faith belongs properly to the understanding, and every good that is of love belongs properly to the will. From this it can be seen that "the fear of Jehovah God" is predicated of worship by means of the truths of doctrine, which are also called truths of faith. Such worship is meant by "the fear of Jehovah God," because Divine truth causes fear in that it condemns the evil to hell; but Divine good does not, since so far as it is received through truths by man and angel it takes away condemnation. Thence it may be seen that so far as man is in the good of love there is fear of God; also that dread and terror disappear and become a holy fear attended with reverence so far as man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. From this it follows that fear in worship varies with each one according to the state of his life; and also that the sanctity attended with reverence that there is in fear with those that are in good, varies also according to the reception of good in the will and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

[7] But what has now been said can be seen more clearly from the following passages in the Word. In Moses:

What doth Jehovah thy God ask of thee but to fear Jehovah thy God, to walk in all His ways and to love Him, and to serve Jehovah thy God with thy whole heart and with thy whole soul? (Deuteronomy 10:12, 20)

The expressions "to fear Jehovah God," "to walk in His ways," "to love Him," and "to serve Him," are here used, and by all these worship by truths from good is described; worship by truths is meant by "fearing Jehovah God" and by "serving Him," and worship from good by "walking in His ways" and by "loving Him;" therefore it is also said "with the whole heart and with the whole soul," "heart" signifying the good of love and charity that belongs to the will, and "soul" the truth of doctrine and faith that belongs to the understanding; for "heart" corresponds to the good of love, and in man to his will, and "soul" corresponds to the truth of faith, and in man to his understanding, for soul [anima] means the breathing or respiration of man, which is also called his spirit. (That "soul" signifies in the Word the life of faith, and "heart" the life of love, may be seen in Arcana Coelestia 2930, 9050, 9281.)

[8] In the same:

Ye shall go after Jehovah your God and ye shall fear Him, that ye may keep His commandments and hear His voice and serve Him and cleave unto Him (Deuteronomy 13:4).

"To go after Jehovah God, to keep His commandments, and to cleave unto Him," signifies the good of life, thus the good of love from which is worship; and "to fear Jehovah God, to hear His voice, and to serve Him," signifies the truths of doctrine, thus the truths of faith by means of which is worship. As all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (On the marriage of good and truth, in the particulars of the Word, see above, n. 238 at the end, 288, 660.)

[9] In the same:

Thou shalt fear Jehovah thy God, Him shalt thou serve, and to Him shalt thou cleave, and in His name shalt thou swear (Deuteronomy 10:20).

Here also "to fear Jehovah God and to serve Him," has reference to the truths of worship, and "to cleave unto Jehovah God and to swear in His name" has reference to the good of worship; for "to cleave to" is a word of the good of love, since one who loves cleaves to; "to swear in the name of Jehovah" in like manner, since the doing of something is confirmed by it. "To serve" has reference to the truths of worship, because in the Word "servants" mean those who are in truths, and for the reason that truths serve good (See above, n. 6, 409).

[10] In the same:

That thou mayest fear Jehovah thy God, to keep all his statutes and His commandments. Thou shalt fear Jehovah thy God and Him shalt thou serve, and shalt swear in His name. Ye shall not go after other gods. Jehovah hath commanded us to do all these statutes to fear Jehovah our God (Deuteronomy 6:2, 13, 14, 24).

Here, too, in like manner worship by means of truths from good, or by means of faith from love is described; "to fear Jehovah God and to serve Him" means worship by means of the truths of faith; and "to keep and do His statutes and commandments, and to swear in the name of Jehovah," means worship from the good of love; for to keep and do statutes and commandments is the good of life, which is the same as the good of love, since he lives that loves; "to swear in the name of Jehovah" has a like meaning, for "to swear" means to confirm by life. It has already been said above that "to fear Jehovah and to serve Him" means worship according to the truths of doctrine. For there are two things that constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither does life without doctrine.

[11] The like is taught in the following passages. In Deuteronomy:

Assemble the people that they may hear, and that they may learn and fear Jehovah your God, and may observe to do all the words of the law (Deuteronomy 31:12).

In the same:

If thou wilt not observe to do all the precepts of this law, to fear this glorious and venerable name, Jehovah thy God (Deuteronomy 28:58).

In the same:

The king shall write for himself a copy of the law, and he shall read in it all the days of his life, whereby he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them (Deuteronomy 17:18, 19).

Thou shalt keep the commandments of Jehovah thy God, to walk in His ways and to fear Him (Deuteronomy 8:6).

In the same:

Who will give that they may have a heart to fear Me, and to keep all My commandments all the days (Deuteronomy 5:29).

In these passages where is mentioned "fearing Jehovah God" there is adjoined "keeping and doing the commandments of the law," also "walking in His ways," for the reason, as has been said, that all internal spiritual worship of God, which consists in the good of life, must be according to the truths of doctrine, because these must teach. Worship according to the truths of doctrine is signified by "fearing Jehovah," and worship from the good of life by "keeping His commandments and walking in his ways," "to walk in the ways of Jehovah" meaning to live according to the truths of doctrine; and as worship according to the truths of doctrine is meant by "fearing Jehovah," therefore it is said that the fear of Jehovah must be learned from the law. But let it be known that "the fear of Jehovah" means the internal spiritual worship that must be in external natural worship, for internal spiritual worship is thinking and understanding truths, thus thinking in a reverent and holy way about God, which is "fearing Him," and external natural worship is doing truths, that is, keeping the commandments and words of the law.

[12] In David:

Teach me Thy way, O Jehovah, teach it ¹ in truth, unite my heart to the fear of Thy name (Psalms 86:11).

"To teach the way" signifies to teach the truth according to which man must live; therefore it is said "teach it in truth." That the good of love must be conjoined with the truths of faith is signified by "unite my heart to the fear of Thy name," "heart" signifying the love, "fear" the holiness of faith, and these must be "united," that is, be together in worship.

[13] In the same:

Blessed is everyone that feareth Jehovah, that walketh in His ways (Psalms 128:1).

Here again, "to fear Jehovah" means to think in a reverent and holy way about God, and "to walk in His ways" means to live according to the Divine truths; it is by means of these two that there is worship. But in external worship, which is living according to Divine truths, there must be internal worship, which is fearing Jehovah; and this is why it is said that "he that feareth Jehovah walketh in His ways." In the same:

Blessed is the man that feareth Jehovah, that delighteth exceedingly in His commandments (Psalms 112:1).

The signification of this is similar as above; for "to delight exceedingly in Jehovah's commandments" is to love them, thus to will and to do them.

[14] In Jeremiah:

They feared not, neither did they go in My law and in My statutes (Jeremiah 44:10).

"Not fearing" stands for not thinking about God from the truths of the Word, thus not thinking in a holy and reverent way; "not to go in God's law and in His statutes," stands for not living according to them, "commandments" meaning the laws of internal worship, and "statutes" the laws of external worship.

[15] In Malachi:

If I be a Father, where is My honor? If I be a Lord, where is the fear of Me? (Malachi 1:6)

The terms "honor" and "fear" are used because "honor" is predicated of the worship from good, and "fear" of the worship by means of truths (that "honor" is predicated of good may be seen above, n. 288, 345; therefore "honor" is also predicated of Father, and "fear" of Lord, for Jehovah is called "Father" from Divine good, and "Lord" here from Divine truth.

[16] In the same:

My covenant was with Levi of life and of peace, which I gave him with fear, and he feared Me (Malachi 2:5).

"Levi" means here the Lord in relation to the Divine Human, and "the covenant of life and peace" signifies the union of His Divine with Himself, and "fear" and "to fear" signify holy truth, with which there is union.

[17] In Isaiah:

The spirit of Jehovah resteth upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah (Isaiah 11:2, 3).

This, too, is said of the Lord, and these words describe Divine truth, in which and from which is all wisdom and all intelligence. The Divine truth that was in the Lord when He was in the world, and that since the glorification of His Human proceeds from Him, is meant by "the spirit of Jehovah that rested upon Him;" that thence He has Divine wisdom and Divine power from that source is meant by "the spirit of wisdom and intelligence; and the spirit of council and of might;" that He has omniscience and essential holiness in worship from that source is meant by "the spirit of knowledge and of the fear of Jehovah;" and as "fear" signifies the holiness of worship from Divine truth it is added "whence His offering of incense shall be in the fear of Jehovah," "to offer incense" signifying worship from the Divine spiritual, which is Divine truth. (That this is what "offering incense" signifies see above, n. 324, 491, 492, 494, 567.) It is said "the spirit of wisdom, intelligence, knowledge, and fear," for "spirit" means the Divine proceeding, "the spirit of wisdom" the celestial Divine, which is the Divine proceeding as received by the angels of the kingdom of the inmost or third heaven, "the spirit of intelligence" the spiritual Divine which is the Divine proceeding as received by the angels of the middle or second heaven, "the spirit of knowledge" the natural Divine, which is the Divine proceeding as received by the angels of the lowest or first heaven, and "the spirit of the fear of Jehovah" all holiness of worship from the celestial, spiritual, and natural Divine.

[18] In Jeremiah:

I will give them one heart and one way, to fear Me all the days for good to them; and I will make with them the covenant of an age; and My fear will I give into their heart that they may not depart from with Me (Jeremiah 32:39, 40).

"I will give them one heart and one way to fear Me" signifies one will and one understanding to worship the Lord, "heart" signifying the good of the will, "way" the truth of the understanding which leads, and "fear" holy worship therefrom. "I will make with them the covenant of an age, and My fear will I give into their heart," signifies conjunction through the good of love and through the truth of that good in worship, "covenant" meaning conjunction, and "fear in the heart" the holiness of worship from truth in the good of love; "that they may not depart from with Me" signifies for the sake of conjunction. Because conjunction with the Lord is effected by means of truths from good, and not by means of truth without good, nor by means of good without truths, both are here mentioned.

[19] In David:

O house of Aaron trust ye in Jehovah, ye that fear Jehovah trust in Jehovah (Psalms 115:10, 11).

"House of Aaron" signifies all who are in the good of love, and "those that fear Jehovah" signify all who are in truth from that good. In Revelation:

The angel who had the eternal Gospel said, Fear ye God and give Him glory, worship Him (Revelation 14:7).

"To fear God and to give Him glory" signifies to worship the Lord from holy truths; and "to worship Him" signifies from the good of love. In David:

Let all the earth fear Jehovah; let all the inhabitants of the world stand in awe of Him. Behold, the eye of Jehovah is upon them that fear Him, that wait for His mercy (Psalms 33:8, 18).

The good pleasure of Jehovah is in them that fear Him, in them that wait for His mercy (Psalms 147:11).

Because "the fear of Jehovah" signifies the reception of Divine truth, and "mercy" the reception of Divine good, it is said that "the eye" and "the good pleasure of Jehovah are upon them that fear Him, that wait for His mercy."

[20] In Isaiah:

The strong people shall honor Thee, the city of the terrible nations shall fear Thee (Isaiah 25:3).

Here again, worship from good is signified by "to honor," for "honor" is predicated of the good of love; and worship from truths is signified by "fearing the Lord," as has been said above. "The strong people" signifies men of the church who are in truths from good, wherefrom is all power; "the city of the terrible nations" signifies those who are in truths of doctrine, and through these in the good of love; and as all spiritual power is therefrom they are called "terrible nations." These words, too, show clearly that there is a marriage of good and truth in every particular of the Word; for "to honor" is predicated of good, "to fear" of truth, both in worship; the term "people" is used of those who are in truths, and through these in good, but the term "nations" of those who are in good, and from good in truths; and as all power in the spiritual world is from the conjunction of good and truth, the people are called "strong," and the nations are called "terrible."

[21] "The fear of Jehovah" signifies worship in which there is holiness through truths, in the following passages also. In Isaiah:

The heart of the people hath departed far from Me, and their fear toward Me hath become a commandment taught of men (Isaiah 29:13).

In the same

Who among you feareth Jehovah, heareth the voice of His servant? He that walketh in darkness, and hath no brightness, that trusteth in the name of Jehovah, and leaneth upon his God (Isaiah 50:10).

In Jeremiah:

They shall hear every good that I do unto them, that they may dread and tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:9).

In David:

The angel of Jehovah encampeth about them that fear Him to deliver them. Fear Jehovah, ye His saints, for there is no want to them that fear Him (Psalms 34:7, 9).

In the same:

Who have no changes, neither fear they God (Psalms 55:19).

In the same:

The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do them [Hi s commandments] (Psalms 111:10).

Because "fear" has respect to Divine truth, from which is holiness in worship and wisdom and intelligence, therefore it is said, "the fear of Jehovah is the beginning of wisdom, a good understanding, that is intelligence, have all they that do them." In the same:

They that fear Jehovah shall praise Him, all the seed of Jacob shall honor Him, and all the seed of Israel shall fear Him (Psalms 22:23).

In Luke:

The mercy of God is unto generation of generations to them that fear Him (Luke 1:50).

[22] That "to fear Jehovah God" involves and thence signifies to have a sense of holiness and reverence and accordingly to worship with holiness and reverence, can be seen from these passages. In Moses:

Ye shall keep My Sabbaths, and My sanctuary ye shall fear; ye shall reverence (Leviticus 19:30;26:2).

In the same:

A work of Jehovah, how is that to be feared [reverenced] which I will do (Exodus 34:10).

In the same:

And Jacob feared and said, How to be feared [reverenced] is this place; this is none other than the house of God, and the gate of heaven (Genesis 28:17).

That in reference to the Divine and the holiness of heaven and the church, "to fear" signifies to revere and to hold in reverence, is evident from these passages, also from this, that the same word in the Hebrew that means "to fear" means also to revere and to venerate. This is evident, too, from those words in Luke:

There was a judge in a certain city who feared not God and reverenced not man. And he said within himself, Although I fear not God and reverence not man. .. (Luke 18:2, 4).

It is said "to fear God" and "to reverence man" because fearing means reverencing in a higher degree.

[23] In Matthew:

Jesus said, Fear not them who are able to kill the body but are not able to kill the soul; rather fear Him who is able to destroy both body and soul in Gehenna (Matthew 10:28; Luke 12:4, 5, 7).

Here, however, "to fear" signifies to have a fear of dying spiritually, thence a natural fear, which is fearfulness and dread; but spiritual fear is a holy fear that abides within every spiritual love variously according to the quality and quantity of the love. In such a fear is the spiritual man, and he knows that the Lord does not do evil to anyone, much less does He destroy anyone as to body and soul in Gehenna, but that He does good to all and desires to raise up everyone as to body and soul into heaven to Himself. This is why the fear of the spiritual man is a holy fear lest by the evil of life and the falsity of doctrine man should turn away, and thus do harm to that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers and punishments, and thus of hell; this fear abides within every corporeal love, also variously according to the quality and quantity of the love. The natural man who has such fear does not know otherwise than that the Lord does evil to the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. In this fear were most of the Jewish and Israelitish nation, because they were natural men; and this is why they are so often said in the Word "to be afraid of" and "to tremble before Jehovah," and also "to be in fear and trembling;" and for the same reason it is said of the sons of Israel that they were "sore afraid" when the Divine law or Divine truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).

[24] This fear is what is meant in part by:

The dread of Isaac by which Jacob sware to Laban (Genesis 31:42, 53);

for "Abraham, Isaac, and Jacob," mean in the Word the Lord, "Abraham," the Lord in respect to the celestial Divine, "Isaac," in respect to the spiritual Divine, and "Jacob," in respect to the natural Divine; the spiritual Divine which "Isaac" signifies is the Divine truth, which terrifies the natural man, and as "Laban" was a natural man, so Jacob sware to him "by the dread or terror of Isaac." Nearly the same fear is meant in Isaiah:

Ye shall sanctify Jehovah of Hosts, for He is your fear and your dread (Isaiah 8:13).

Here the term "fear" has reference to the spiritual man, and "dread" to the natural man. That the spiritual man may not be in such fear as the natural man is in, it is said "Fear not." In Isaiah:

Jacob and Israel, Fear not, for I have redeemed thee, calling thee by thy name, thou art Mine (Isaiah 43:1).

In Luke:

Fear not, little flock; for it hath pleased your Father to give you the kingdom (Luke 12:32).

And in Jeremiah:

Fear not, O Jacob, My servant, and be not dismayed, O Israel, for I will save thee from afar; Jacob shall be tranquil and quiet, none shall make him afraid (Jeremiah 30:9, 10).

And in many other passages. Moreover, that "fear," "terror," "consternation," and the like, signify various commotions of the disposition and changes of state of the mind, may be seen above (n. 667, 677).

Footnotes: