The Passover Plot

1. And the festival of unleavened bread was near, which is called the Passover.

2. And the chief priests and scribes sought how they might slay Him, for they feared the people.

3. And Satan entered into Judas, called Iscariot, being of the number of the twelve.

4. And he went away, and spoke with the chief priests and captains how he might betray Him to them.

5. And they rejoiced, and put together [an agreement] to give him silver.

6. And he promised, and sought an opportunity to betray Him to them in the absence of the crowd.

Historical significance of the Passover

As the divine narrative continues, the Passover is drawing near (Luke 22:1). This religious celebration has long been regarded as one of the holiest times in the Jewish calendar. Also known as “the Feast of Unleavened Bread,” it commemorates and celebrates the release of the children of Israel from Egyptian captivity. With this in mind, we need to pause here to consider the historical significance of the Passover.

After being in bondage for four hundred years, the children of Israel cried out to Jehovah, and Jehovah heard their pleas. Again and again, Jehovah spoke through Moses, saying to the king of Egypt, “Let My people go so that they might serve Me” (Exodus 5:1; 7:16; 8:1; 8:20; 9:1; 10:3). In an effort to get the king of Egypt to release the people from slavery, plague after plague was visited upon Egypt. But the king would not let the children of Israel go. Finally, the severest plague of all was about to come upon Egypt, the death of all the first-born in the land.

On the last night of their captivity, the children of Israel were told to take a lamb without blemish, slaughter it, and put the lamb’s blood on the doorways to their homes. On that night, they were to stay indoors and eat the roasted flesh of the lamb along with bitter herbs and unleavened bread. Meanwhile, the final plague would pass through the land killing all the first-born in every home—except those homes that were protected by “the blood of the lamb.” As it is written, “And when I see the blood, I will pass over you; and the plague will not be on you when I strike the land of Egypt” (Exodus 12:13).

This miraculous occurrence became known as the “Passover”—an event that Jehovah wanted them to always remember. As it is written, “So this day shall be to you a memorial; and you shall keep it as a feast to the Lord throughout your generations … as an everlasting ordinance” (Exodus 12:14). The Passover feast would not only memorialize the night that the plague passed over their homes, but it would also celebrate their liberation from bondage. As it is written, “You shall eat unleavened bread, remembering that on this day I brought your people out of the land of Egypt” (Exodus 12:17). “I brought you up out of Egypt,” says the Lord. “I have redeemed you from the house of bondage” (Micah 6:4). The Passover, then, was an annual celebration of their redemption.

Jesus is betrayed

With this historical background in mind, we can return to the divine narrative. It is twelve centuries later, and the Passover is still being celebrated. The children of Israel are still remembering their redemption from Egyptian captivity. At the same time, they now believe that they are under another kind of bondage—the oppression of the Roman government. Jesus has assured them, however, that “redemption is drawing near” (Luke 21:28). And yet, even while Jesus is proclaiming this message of liberation, the religious leaders are conspiring to kill Him. In their eyes, Jesus is a serious threat; His teachings are exposing their hypocrisy and challenging their authority. At the same time, Jesus’ popularity with the people is continuing to grow.

Therefore, the religious leaders want to get rid of Jesus, but in a way that will make it look like they have nothing to do with Jesus’ death. As it written, “the chief priests and scribes sought how they might slay Him, for they feared the people” (Luke 22:2).

The religious leaders do not have to wait very long for an opportunity to murder Jesus. Evil influences are always present, ready to invade human minds with malevolent thoughts, especially when people are disposed to receive them. Judas, who represents this tendency in ourselves, is the first of the disciples to succumb. And so, it is written, “Satan entered Judas” (Luke 22:3). As soon as this happens, Judas consults with the religious leaders, “seeking to betray Jesus to them” (Luke 22:4). This is a picture of “Judas in us.” It is the part of the human mind that is willing to betray our highest principles in exchange for the satisfaction of some lower desire. Moreover, the religious leaders are delighted by Judas’ offer. As it is written, “they rejoiced and made an agreement to give him silver” (Luke 22:5). ¹

The agreement between Judas and the religious leaders has become known as “The Passover Plot.” At this point in the narrative, the plot is firmly in place. Judas will secretly hand Jesus over to the chief priests at a time when the multitude are not around. In the spiritual sense, this represents those times when our understanding (Judas) allows itself to be corrupted by the ruthless demands of our self-serving ambitions (chief priests). Of course, this must be done in secret because there are other parts of us, represented by the “multitude,” that would object.

In this episode, the multitude within us represents the multitude of noble thoughts and benevolent affections that are present with us. This is our higher nature, the part of us that delights in truth, desires to do good, and, for that reason, gladly follows Jesus. But when we are not in touch with this inner multitude, our understanding forms a secret agreement with the desires of our lower nature. In the language of sacred scripture, this is what is contained in the words, “Judas sought to betray Him in the absence of the multitude” (Luke 22:6). ²

A practical application

It is significant that Judas sought to betray Jesus in the absence of the multitude. Depending on the context, the scriptural terms “crowd” and “multitude” can signify either a multitude of negative thoughts and feelings or a multitude of positive ones. In the context of this episode, the multitude who want to hear Jesus represents our higher nature. This is the part of us that is eager to hear the Word of the Lord and do what it teaches. Sometimes this is referred to as our conscience. In the absence of conscience, our understanding can be easily influenced by our lower nature. In this regard, notice those times when you are tempted to succumb to lower desires. Like Judas who made his deal with the religious leaders in secret—when the multitude was not around—notice how this might apply to your life. Are there times when your conscience seems to be absent—times when false thoughts arising from lower desires are tempting you?

Celebrating a New Passover

7. And the day of unleavened bread came, in which the Passover must be slaughtered.

8. And He sent Peter and John, saying, Go prepare for us the Passover, that we may eat.

9. And they said to Him, Where willest Thou that we prepare?

10. And He said to them, Behold, as you come into the city, a man shall meet you carrying a pitcher of water; follow him into the house where he goes in.

11. And you shall say to the householder of the house, The Teacher says to thee, Where is the inn, where I may eat the Passover with My disciples?

12. And he will show you a large upper room furnished; there prepare.

13. And going, they found as He had told them; and they prepared the Passover.

14. And when the hour had come, He reclined, and the twelve apostles with Him.

15. And He said to them, With longing I have longed to eat this Passover with you before I suffer.

16. For I say to you that I will not eat of it anymore, until it be fulfilled in the kingdom of God.

17. And receiving the cup, He gave thanks [and] said, Take this, and divide [it] among yourselves.

18. For I say to you that I will not drink of the produce of the vine, until the kingdom of God shall come.

19. And taking bread, He gave thanks and broke [it], and gave to them, saying, This is My body, which is given for you; this do in remembrance of Me.

20. And likewise the cup after supper, saying, This cup [is] the New Covenant in My blood, which is poured out for you.

The next episode begins during the time of the Passover celebration. As it is written, “Then came the Day of Unleavened Bread, when the Passover must be killed” (Luke 22:7). The statement, “the Passover must be killed” refers to “the lamb without blemish” that would be killed at the time of the Passover (Exodus 12:5). The slaughter of a lamb at Passover was a time-honored tradition. But this time, the lamb without blemish—the innocent lamb who is about to be killed—is Jesus.

The new covenant

Even though Jesus has already predicted His imminent death, the disciples are unaware that this is about to happen. Nor are they aware that this celebration of the Passover would be their last supper with Jesus. When Jesus tells Peter and John to “go and prepare the Passover for us,” they simply ask, “Where do you want us to prepare?” (Luke 22:8-9). Jesus tells them that when they go into the city, they will meet a man who is carrying a pitcher of water. “When he meets you,” says Jesus, “Follow him into the house that he enters” (Luke 22:10). More deeply, a man carrying a pitcher of water represents the understanding of truth. Just as a pitcher is a recipient of water, the mind is a recipient of truth. If we are willing to follow the truth, wherever it may lead, we will be directed to a place of higher understanding. ³

As Jesus continues to instruct His disciples, He tells them that the man with the pitcher of water will lead them to “a large, furnished, upper room” (Luke 22:12). This “upper room” is a place within us where we can receive and understand higher truth. This is a picture of our higher mind, well-furnished with truth from God’s Word and prepared to receive instruction. Therefore, it is written that the disciples “went and found [that upper room], just as Jesus had told them, and they prepared the Passover” (Luke 22:13).

As the disciples are preparing the Passover meal in the upper room, Jesus sits down with them and says, “I have longed to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God” (Luke 22:16). As He begins the ceremony, Jesus reminds them once again that His crucifixion is at hand and that this will be the last supper He will have with them. Before they have a chance to respond, Jesus tells them to take the cup of wine and divide it among themselves. Then, for a third time, Jesus reminds them that this will be the last time He will drink with them “until the kingdom of God comes” (Luke 22:18).

On one level it might seem that Jesus is merely being an observant religious person, carefully practicing the prescribed rituals of His faith. But the deeper truth is that this was no ordinary Passover. Jesus was introducing His disciples to a new kind of communion in which He would teach the spiritual significance of the Passover. Ordinarily, the Passover meal would begin with a blessing on the bread and wine. As they broke the bread and drank the wine of the Passover meal, they were to recite the same scripture that had been given to their ancestors. They were to say, “I do this because of what the Lord did for me when He brought me out of Egypt” (Exodus 13:8).

Jesus, however, does not recite those words of remembrance. Instead, after giving thanks for the bread, Jesus breaks it and gives it to His disciples, saying: “This is My body which is given for you. Do this in remembrance of Me” (Luke 22:19). At a literal level, Jesus is talking about His death on the cross—the sacrifice of His body. Then, as Jesus lifts the cup of wine, He says, “This cup is the new covenant in My blood, which is shed for you.” On one level, Jesus is referring to the blood which He will shed for all people when He dies on the cross. At a deeper level, however, Jesus is referring to the truth He has come to give to all people—the spiritual truth that will set people free from false beliefs and evil desires. This is the new covenant between God and His people.

The old covenant had to do with a literal understanding of the scriptures. But the new covenant that Jesus is offering has to do with the spiritual message contained within those laws and a new affection for keeping them. No longer would a relationship with God be based upon a rigid adherence to the letter of the law. Rather, a relationship with God would be found in understanding the spirit of the law and living according to it. As it is written in the Hebrew scriptures, “The days are coming when I will make a new covenant with the house of Israel,’ says the Lord. “I will put my law in their minds and inscribe it on their hearts. And I will be their God, and they shall be My people” (Jeremiah 31:31-33). ⁴

On the last night before their liberation from Egyptian captivity, the Israelites were commanded to place the blood of the lamb on the doorways to their homes. Then they were told to stay inside for the entire night. As it is written, “And none of you shall go out of the door of the house until morning” (Exodus 12:22). Throughout the night, the blood of the lamb that was on the doorway of their homes protected them from harm. That was the letter of the law; it was the old covenant. But Jesus brings a new understanding of the law, and with that new understanding inaugurates a new covenant between God and His people. From this point onwards, the celebration of Passover would not be about the plague that passed over people’s homes during the time of their captivity in Egypt. Rather, it would be about the divine truth that sets people free from spiritual bondage.

In the old covenant, the blood of the lamb placed over the doorways protected people from physical destruction. In the new covenant, we are not only protected from spiritual destruction but also given spiritual life through the truth that Jesus teaches.

A practical application

In sacred scripture, a “house” represents the human mind, and the “doorway” to a house represents the place where thoughts enter. Therefore, keeping truth at the forefront of our minds offers protection from spiritual danger. For example, Jesus’ teachings about humility and faith can prevent pride and despair from entering our mind. Similarly, Jesus’ teachings about forgiveness and love can prevent resentment and hatred from entering our mind. This is what it means to be saved by the blood of the lamb. It is salvation from sin through living according to the truth that Jesus teaches. As a practical application, select some truth from the Lord’s Word and visualize it as a protection. Keep it at the forefront of your mind, living according to it, and notice how it wards off false ideas and negative feelings. Meanwhile, stay “inside,” protected by truth, throughout the night—that is, until those destructive thoughts and negative feelings “pass over.” ⁵

Arguing About Greatness

21. Nevertheless, behold, the hand of him who [is] with Me on the table.

22. And indeed the Son of Man goes, according to what was determined; but woe to that man by whom He is betrayed!

23. And they began to dispute among themselves, who then of them it was that was about to commit this.

24. And there was also a strife among them, which of them should be thought greatest.

25. And He said to them, The kings of the nations have lordship over them, and they that have authority over them are called benefactors.

26. But you [shall] not [be] so; but he that is greater among you, let him become as the younger, and he that governs as he that ministers.

27. For which [is] greater, he that sits, or he that ministers? [Is] not he that sits? But I am in the midst of you as He that ministers.

28. But you are they who have remained with Me in My temptations.

29. And I set up for you a kingdom, as My Father has set up for Me,

30. That you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel.

While He was in the upper room with His disciples, Jesus provided the foundation for what would become the new covenant. It would be a new way of connecting with God, not through fear and obedience, but rather through understanding and love. Much of what He said, however, was clothed in symbolic language, especially His references to His body and His blood. In everything that He said, Jesus was teaching them the deeper meaning of what it takes to be delivered from bondage—not just physical bondage, but, more deeply, to be delivered from spiritual bondage.

The disciples are not yet prepared to understand these deeper levels, but they can understand what it means to betray their leader. Therefore, without further explanation, Jesus says, “See, the hand of him who is betraying Me is at this table with me” (Luke 22:21). Jesus knows that He is about to undergo intense suffering and crucifixion. Nevertheless, He predicts that the torment of the person who betrays Him will be much greater. As Jesus puts it, “Truly, the Son of Man goes as it has been determined, but woe to that man who has betrayed Him” (Luke 22:22).

At this point in the divine narrative, Jesus has consistently spoken of Himself as the Son of Man. Therefore, when Jesus now speaks about the Son of Man being betrayed by someone sitting at the table with Him, the disciples know that Jesus is saying that one of them has betrayed Him. Immediately the disciples begin to question each other, looking for the guilty party, and wondering who would commit such a deceitful act (Luke 22:23).

In a deeper sense, to “betray the Son of Man,” is to learn the truth but not to live according to it. For example, Jesus has frequently taught His disciples about the importance of humility. He has told them that when they are invited to a wedding feast, they should not try to exalt themselves by sitting at one of the high places. Rather, they should take a lower place. As Jesus has said, “Whoever exalts himself will be abased, and whoever humbles himself will be exalted” (Luke 14:11). Jesus has also spoken about a humble beggar named Lazarus who went to heaven, a humble widow whose meager offering was worth more than all the contributions of the wealthy, and little children who easily receive the kingdom of God. These are among the many lessons that the Son of Man has taught them.

It is remarkable, then, that despite these many lessons, this often-repeated message about humility has not taken root. For example, in the very next verse the disciples are disputing about who is the betrayer and arguing about which of them would be regarded as the greatest (Luke 22:23-24).

As we shall soon see, Judas’ betrayal was great, but the betrayal of all the disciples is no less significant. This is because every disciple represents not only a heavenly principle but also a particular way in which each of us betrays the Son of Man. This betrayal happens every time we resolve to live according to the highest principles that we know and then find ourselves failing to live according to those principles. In our highest states of mind, we have the resolution of angels; in our lowest states of mind, we seem to have lost our will. These lofty ambitions which were made in our highest states seem to be forgotten, buried under rationalizations, justifications, and selfish desires.

Sitting on thrones

Ever the patient teacher, Jesus continues to instruct His disciples. Once again, Jesus delivers a lesson about humility. This time it is in the context of leadership. He begins by reminding them that self-serving rulers enjoy telling people what to do, controlling them, and lording it over them. As Jesus puts it, “The kings of the Gentiles exercise lordship over them” (Luke 22:25). Knowing that He will soon be leaving their presence, Jesus gives them instructions about becoming servant-leaders. Unlike those who govern because they love power and pre-eminence, the disciples should see themselves as humble servants. As Jesus says, “It shall not be that way among you. Instead, the greatest among you should be like the youngest, and he who governs should be as one who serves” (Luke 22:26-27).

Through this teaching, Jesus is bringing them back to one of His most important principles, and one of the last things He will teach them before His crucifixion. It’s another lesson in humility. True leaders do not see themselves as “greatest.” Instead, they understand that it is greater to serve than to be served. ⁶

It is reassuring to know that Jesus does not sharply rebuke the disciples. He understands that they—like us—are still learning. They have been following Him closely for three years and have remained by His side, even during times of conflict. Therefore, Jesus offers these words of comfort: “But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one on Me” (Luke 22:28-29).

While Jesus is thinking and speaking spiritually, the disciples are, once again, thinking materially. They do not realize that when Jesus speaks of a “kingdom,” He is referring to the only power which rules and governs in the spiritual world—the power of divine truth when filled with God’s love. In other words, Jesus is promising His disciples that in the coming kingdom, they will have the power to rule over the demands of their lower nature. When Jesus says that they will indeed “eat and drink at His table in His kingdom,” He is saying that they will receive divine love to feed their spiritual hunger, and divine truth to quench their spiritual thirst.

To the extent that the disciples are willing to receive the spiritual nourishment that Jesus provides, they will be able to govern their spiritual lives and have the power to subdue selfish inclinations. While this is indeed Jesus’ deeper message, He expresses it in a way that is accommodated to the worldly ambitions of His disciples. Jesus knows that at this time in their spiritual development, the disciples need this kind of incentive. Therefore, using the language of sacred scripture, Jesus tells them that they will “eat and drink at my table in My kingdom, sitting on thrones judging the twelve tribes of Israel” (Luke 22:30). ⁷

Jesus is not making a false promise. While the disciples will never sit on physical thrones, Jesus knows that they will eventually have the wisdom that will enable them to judge the “twelve tribes of Israel within themselves”—their whole world of thought and feeling. From that higher perspective, they would be able to differentiate between self-serving ambitions and nobler aspirations, using the Lord’s truth to do so. In the language of sacred scripture, they would indeed be “sitting on thrones” governing their inner world. ⁸

A practical application

Like the disciples, we are often motivated by lesser goals, especially as we begin our spiritual journey. Gradually, we come to see that it is more important to govern our inner world than to rule over many kingdoms. In place of our desire to control people and judge their motives, we can study the Word, look within, and pray for the power to subordinate selfish ambitions and banish every evil inclination from our inner kingdom. With this in mind, ask yourself this question: “Are there any thoughts and feelings that I need to subordinate or even banish from my inner kingdom so that I might live according to my highest aspirations?” Practice using the Lord’s truth to govern your inner world.

Preparing for the Hour of Trial

31. And the Lord said, Simon, Simon, behold, Satan has asked for you, to sift [you] as wheat.

32. But I have entreated concerning thee, that thy faith fail not; and when thou art converted, strengthen thy brothers.

33. And he said to Him, Lord, I am prepared to go with Thee both into prison and to death.

34. And He told [him], I say to thee, Peter, the cock shall not crow today before thou hast three times denied that thou knowest Me.

35. And He said to them, When I sent you out without purse, and pack, and shoes, lacked you anything? And they said, Nothing.

36. Then said He to them, But now, he that has a purse, let him take [it], and likewise the pack, and he that has not a sword, let him sell his garment and buy one.

37. For I say to you that this that is written must yet come to an end in Me: And He was reckoned with the transgressors. For the things concerning Me have an end.

38. And they said, Lord, behold, here [are] two swords. And He said to them, It is enough.

During the Passover supper with His disciples, Jesus predicted that one of them would betray Him. In this next episode, it becomes apparent that Judas is not the only betrayer. Although Judas is the first to betray Jesus, Simon Peter will be next. As Jesus forewarns him, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you that your faith should not fail” (Luke 22:32). In response, Peter displays a show of self-confidence. He cannot believe that his faith will fail. Nor can he believe that he would ever forsake Jesus. On the contrary, he makes this solemn declaration: “Lord, I am ready to go with You, even to prison and to death” (Luke 22:33).

Jesus, however, knows that Peter’s faith will be tempted. Therefore, He says to Peter, “Before the rooster crows today, you will deny three times that you know Me” (Luke 22:34). Every gospel mentions that Peter will deny the Lord three times before the rooster crows. But only in Luke do we read the additional phrase that Peter will deny that He knows Jesus. The reference to “knowing” reminds us that the Gospel According to Luke is about the development of the understanding. It’s about understanding the divine truth so deeply and with such heartfelt conviction, that in the hour of temptation, one’s “faith will not fail.”

For Jesus and His disciples, the hour of temptation is rapidly approaching. It will be a time for the disciples to summon up all the truth that Jesus has taught them. Prior to this time, they needed merely to trust in Jesus’ loving presence. This is similar to the way children trust in the protection of their parents, especially in their early stages of development. It is the same for each of us as we begin our spiritual journeys. Earlier in this gospel, when Jesus sent His disciples out to spread the good news, He said to them, “Take nothing for your journey, neither staff, nor bag, nor bread, nor money” (Luke 9:3). All they had to do was trust in Jesus.

Now, however, it is different. Innocent trust is important, but it will not be enough. In this regard, Jesus says to His disciples: “When I sent you without money bag, sack, and sandals, did you lack anything?” (Luke 22:25). Their reply is that they lacked “nothing” (Luke 22:35). Jesus has been patiently instructing them all along the way, giving them only as much truth as they could use. But now, as they are about to enter into deeper trials, Jesus says that things are going to be different. As Jesus puts it, “But now, if you have a money bag, take it, and likewise a sack; and if you do not have a sword, sell your coat and buy one” (Luke 22:36).

Using the language of sacred scripture, Jesus is exhorting His disciples to arm themselves with money bags, sacks, and swords. In telling them to arm themselves with “money bags,’ Jesus means that they will need to use their understanding of spiritual truth to deal with the coming trials. In the Word, “money bags” and “sacks” are both receptacles—especially receptacles of truth. Similarly, they will need spiritual “swords” for protection. In the language of sacred scripture, “swords,” represent the ability to make sharp, keen, intelligent decisions based on a well-developed understanding. In biblical symbolism, a drawn sword represents the invincible power of divine truth at war against falsities and evils. ⁹

In brief, Jesus is telling His disciples to prepare for what has already been prophesied in scripture. Jesus knows that all the prophecies about Him—including His crucifixion and death—are about to be accomplished. As He puts it, “What is written about Me is reaching its fulfillment” (Luke 22:37). The disciples will need to be especially prepared for this time of trial. Their minds should be armed with the powerful truths that Jesus has taught them.

This conversation between Jesus and His disciples, in which He tells them to bring money bags, sacks, and swords, takes place only in Luke—the gospel that relates to the development of the understanding of truth. In their upcoming trials, the disciples will need to have at their disposal as much truth as possible. There will be a war going on within them as they go through their times of spiritual trial. During these times of spiritual combat, when fears and doubts arise in their minds, the disciples will need to remember and rely on the truth that Jesus has given them. ¹⁰

The disciples, however, are not yet ready to understand Jesus’ deeply symbolic language. He is telling them to arm themselves with spiritual truth; but they think He is talking about literal swords. Therefore, they say, “Lord, look, here are two swords” (Luke 22:38).

In response, Jesus says, “It is enough” (Luke 22:38). The disciples are thinking that two swords will be enough to fight off enemies. In spiritually reality, however, no physical weapon could defend them against the spiritual struggles they were about to undergo. But there are two swords that would defend, support, and sustain them through the coming trials. First, and foremost, would be the sword of their faith in Jesus. And their second “sword” would be a life according to the commandments of the decalogue. In essence, this is what it means to love the Lord with all one’s heart and to love the neighbor as oneself. These “two swords,” says Jesus, are “enough.” ¹¹

Prayer on the Mount of Olives

39. And going out, He went according to [His] custom to the Mount of Olives, and His disciples also followed Him.

40. And when He was at the place, He said to them, Pray that you enter not into temptation.

41. And He pulled back from them about a stone’s cast, and kneeling down He prayed,

42. Saying, Father, if Thou intend that this cup should pass from Me--nevertheless not My will, but Thine, be done.

43. And there was seen by Him an angel from heaven strengthening Him.

44. And being in agony, He prayed more intently; and His sweat was as drops of blood descending to the earth.

45. And standing up from prayer, coming to His disciples He found them slumbering from sorrow,

46. And said to them, Why do you sleep? Stand up and pray that you enter not into temptation.

The power of prayer

Jesus has frequently reminded His disciples that He must go to Jerusalem, suffer many things, be confronted by the chief priests, condemned, scourged, and crucified (Luke 9:22; 9:31; 9:44). Even as He entered Jerusalem as the promised Messiah, Jesus again spoke to His disciples about His death and crucifixion (Luke 18:31-33). As Jesus celebrated the Passover with His disciples, He told them three times that this would be the last meal He would have with them and that all things written by the prophets concerning Him would soon be accomplished (Luke 22:18). And even when Jesus told them that He would be “numbered with the transgressors,” echoing Isaiah’s prophecy that the Messiah would “pour out His soul unto death” (Isaiah 53:12), the disciples did not understand what was about to happen.

Nevertheless, Jesus does not give up on His disciples. Instead, He continues to do everything possible to lead them to the highest places of love and understanding. This is represented in the next verse which begins with a picture of the disciples following Jesus upwards to the Mount of Olives. It is there, from that higher vantage point, that Jesus says to His disciples, “Pray, that you might not enter into temptation” (Luke 22:40).

In both Matthew and Mark, it is written that Jesus led His disciples to the place called “Gethsemane” (Matthew 26:36; Mark 14:32). In Luke, however, “Gethsemane” is not mentioned. Instead, this place is referred to as the “Mount of Olives.” While these locations are technically identical, the difference in terminology is significant. In sacred scripture, “olives,” because of their many uses and golden color, are often associated with “love.” And mountains, because of their height, are often associated with an elevated understanding and with prayer. As it is written in the Hebrew scriptures, “To all who keep my covenant, I will bring them to my holy mountain and make them joyful in my house of prayer” (Isaiah 56:7).

This focus on prayer runs throughout the Gospel of Luke like a steady stream. To cite only a few examples, at His baptism, while Jesus prayed, heaven was opened (Luke 3:21). At His transfiguration, Jesus went up into a mountain to pray. And there, on that mountaintop, while Jesus prayed, His face was transformed, and His robe became as white as lightning (Luke 9:29-30). While these episodes are also recorded in Matthew and Mark, the additional detail about Jesus praying at these times is mentioned only in Luke. To take another example, both Matthew and Mark describe Jesus going up into a mountain to pray (Matthew 14:23; Mark 6:46). But when Luke records the same incident, he adds the detail that Jesus continued all night in prayer (Luke 6:12). Only in Luke do we find the words, “Lord, teach us to pray” (Luke 11:1). Only in Luke do we hear the prayers of the Pharisee and the tax collector (Luke 18:9-14). This is why in Luke, with its focus on the development of a higher understanding and on prayer, this higher place is not called “Gethsemane,” but rather the “Mount of Olives.”

Therefore, when Jesus tells His disciples to “Pray that you may not enter into temptation” (Luke 22:40), He is repeating something that He has told them often and modeled for them frequently. This reminder is especially important at this point in the divine narrative. Knowing that the faith of His disciples is about to be severely tested, especially as He goes through crucifixion and death, Jesus wants His disciples to be well armed for their coming temptations. He knows that prayer will open the way for the Lord to bring truth to their remembrance. And these truths will become their weapons of defense. They will be the swords and shields necessary for inner combat.

The severity of spiritual combat

The struggles that Jesus is undergoing, not only on the Mount of Olives, but also throughout His life, have been continual, progressive, and increasingly severe. We first learned about them when the devil tempted Jesus in the wilderness. At that time, Jesus overcame every temptation through the power of divine truth. As a result, “the devil departed from Him for a time” (Luke 4:13). ¹²

But it was just “for a time,” meaning that the battle wasn’t over. The devils of hell would return, again and again to torment Jesus, not only through the religious leaders, but now through deeper and more subtle attacks, leading Him into despair about the outcome of His mission. ¹³

This becomes evident as Jesus removes Himself “about a stone’s throw” from the disciples and kneels down to pray. He knows that He is about to undergo severe temptations, represented by the “cup” of suffering. Therefore, He begins His prayer with the despairing words, “Father, if it is your will, remove this cup from Me.” He then adds, “Nevertheless, not My will, but Yours be done.” (Luke 22:42).” ¹⁴

As we have already seen, prayer has the power to open heaven. This is what happens now as Jesus kneels in prayer. As it is written, while Jesus prayed, “an angel appeared to Him from heaven, strengthening Him” (Luke 22:43).

Like Jesus, each of us is spiritually strengthened whenever an angel calls to our remembrance divine truth from the Lord’s Word. This truth becomes the sword we use to fight against the evils and falsities that strive to fill us with fear and doubt. Such combat can be a mighty struggle. At such times our prayers must be earnest and fervent. As it is written, “Being in agony, Jesus prayed more earnestly. And His sweat was like drops of blood falling to the earth” (Luke 22:44). ¹⁵

This imagery is a powerful reminder that spiritual combat can be severe. It can be an agonizing struggle. No matter how strong the desire to give in might be, we must pray that we not succumb. That’s why Jesus continues the inner combat, praying earnestly and fervently, with sweat pouring down like drops of blood. The more furiously the hells assaulted Him, the more fervently He prayed.

In the depth of His prayer, Jesus realizes that the salvation of the human race hangs in the balance and that the only way to deal with the coming crucifixion is to go through it. He also knows that He must face His coming trial with courage and conviction. Knowing that His human side cannot prevail over hell, He places His trust in God, knowing that the battle is the Lord’s, and that God’s will must be done. Strengthened by this thought, Jesus “rises up” from prayer and goes to His disciples (Luke 22:45). ¹⁶

The disciples, who have been with Jesus during this time, are dealing with their own sorrow. As a result, they have fallen asleep. Jesus has recently told them that some of them are going to betray Him, that they should focus on service rather than greatness, and that they should arm themselves with swords for the coming trials. Jesus has also told them to pray so that they do not enter into temptation. For the disciples who have been hoping to sit on thrones, this is not good news. Understandably then, when Jesus rises up from prayer, He finds His disciples “asleep, worn out by their sorrow” (Luke 22:45). Jesus once again reminds them to pray. “Why do you sleep?” He says to them. “Rise and pray, lest you enter into temptation.” (Luke 22:46).

Healing a Soldier’s Ear

47. But while He yet spoke, behold, a crowd; and he that was called Judas, one of the twelve, came before them, and drew near to Jesus to kiss Him.

48. But Jesus says to him, Judas, betrayest thou the Son of Man with a kiss?

49. And they who were around Him, seeing what would be, said to Him, Lord, shall we smite with the sword?

50. And one of them smote the servant of the chief priest, and took off his right ear.

51. But Jesus answering said, Allow ye [it], even to this; and touching his ear, He healed him.

52. And Jesus said to the chief priests, and captains of the temple, and the elders who had come against Him, Have you come out as against a robber, with swords and wooden [rods]?

53. When I was daily with you in the temple, you stretched out no hands against Me; but this is your hour, and the authority of darkness.

While Jesus is still speaking with His disciples, encouraging them to “rise and pray,” a multitude arrives. They are led by Judas and are intending to arrest Jesus. When Judas sees Jesus, he offers Jesus the traditional greeting of a kiss. Well aware of Judas’ intention, Jesus says to him, “Judas, are you betraying the Son of Man with a kiss?” (Luke 22:48). As soon as the other disciples realize what is happening, they rush to Jesus’ defense, saying, “Lord, shall we strike with a sword?” (Luke 22:49). And then, even before Jesus has a chance to respond, they do just that. As it is written, “And one of them struck the servant of the high priest and cut off his right ear” (Luke 22:50).

Jesus tells His disciples it is unnecessary to use their swords to defend Him. “Permit even this,” says Jesus (Luke 22:51). And then Jesus performs another miracle: He reaches up, touches the ear of the chief priest’s servant, and heals him (Luke 22:51). It should especially be noted that this miracle, which corresponds to the way in which God restores our ability to hear spiritual truth and understand His Word, takes place only in Luke—the gospel that focuses primarily on our understanding. Throughout His ministry, Jesus has been encouraging people to hear and understand truth. As He said earlier in this gospel, “He who has ears to hear, let him hear,” (Luke 8:8; 14:35) and “Let these words sink down into your ears” (Luke 9:44). ¹⁷

After healing the servant’s ear, Jesus turns to the religious leaders who have come with the soldiers and says to them, “Have you come out as against a robber, with swords and clubs?” (Luke 22:52). He then adds, “When I was with you daily in the temple, you did not try to seize Me” (Luke 22:53).

On one level, they did not seize Jesus in the temple because they were afraid of what the people might say and do. But on a deeper level, their coming in the darkness, like a thief, pictures how our deepest temptations come at our darkest hours. These are the times when the truth becomes twisted and perverted by our fears and doubts. These fears and these doubts are represented by the chief priests and elders, to whom Jesus says, “This is your hour, and the power of darkness” (Luke 22:53).

Peter’s Denial

54. And taking Him, they led [Him away], and led Him into the house of the chief priest; and Peter followed afar off.

55. And when they had lit a fire in the midst of the courtyard, and had sat down together, Peter sat in the midst of them.

56. But a certain maid, seeing him as he sat by the light, and gazing at him, said, This [man] was also with Him.

57. And he denied Him, saying, Woman, I know Him not.

58. And after a very little [while] another, seeing him, declared, Thou art also of them; but Peter said, Man, I am not.

59. And about one hour intervening, another strongly affirmed, saying, In truth this [man] also was with Him, for he also is a Galilean.

60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spoke, the cock crowed.

61. And the Lord, turning, looked at Peter. And Peter remembered the word of the Lord, when He had said to him, Before the cock crows, thou shalt deny Me three times.

62. And Peter went out and wept bitterly.

Whenever we are in times of “darkness,” our faith is on trial. In the next episode, this is pictured by Peter’s denial that he knows Jesus. As we begin this episode, it should be kept in mind that Peter, like all the disciples, represents an aspect of ourselves. Normally, Peter represents faith, especially the willingness to receive God’s teachings and live according to them. But sometimes Peter has an opposite representation. At those times he represents those moments when faith is weak. These are the times when we have the opportunity to take a strong stand for what we believe, but refuse to do so. In this episode, then, Peter will have the opportunity to either confess His faith or deny it. ¹⁸

The episode begins just after Jesus is arrested and brought into the house of the high priest (Luke 22:54). Peter follows, but “at a distance” so that He doesn’t appear to be associated with Jesus. It’s still the middle of the night, and events are shrouded in darkness. It’s cold, too. That’s why they kindle a fire and sit down in the middle of the courtyard. Meanwhile, Jesus is inside being questioned by the high priest and other religious leaders.

It’s important to note that Jesus is inside while Peter is outside in the courtyard. It is there, in the courtyard, while warming himself by the fire, that a servant girl looks at Peter and says, “This man was also with Him” (Luke 22:56). This is Peter’s first opportunity to declare that He is a proud follower of Jesus. Instead, when the servant girl identifies Him as one of the disciples, Peter says, “Woman, I do not know Him” (Luke 22:56). Moments later, when another person sees Peter and says, “You also are of them,” Peter quickly replies, “Man, I am not” (Luke 22:58). Then, an hour later, a third person approaches Peter, insisting that Peter is surely one of Jesus’ followers (Luke 22:59). This is Peter’s third opportunity to declare his faith. Instead, Peter is even more adamant, insisting that he has nothing to do with Jesus. As Peter says to the man, “I do not know what you are talking about” (Luke 22:60).

Just then, even as Peter is still speaking, “the rooster crows” (Luke 22:60).

The crowing of the rooster heralds the coming of dawn. It has been a long, cold night in the darkness. But the sun is beginning to rise and with it the first light of the morning. It is then that Peter looks inward, towards the inner chambers where Jesus is. At the same time, Jesus turns and looks at Peter (Luke 22:61). At that moment, Peter remembers what Jesus said: ‘Before the rooster crows, you will deny Me three times” (Luke 22:61). This realization is, of course, a deeply painful moment for Peter. As it is written, “Peter went out and wept bitterly” (Luke 22:62). And yet, this is also an important moment of recognition. It is the dawning of new light in Peter’s mind, represented by the crowing of the rooster at daybreak.

A practical application

Peter’s early morning awakening is a significant one. When he remembers his promise and Jesus’ words, he weeps bitterly. There are times when we, too, experience deep remorse, especially when we have not lived up to our highest principles. And yet, in spiritual reality, the recognition of some spiritual failure is a sign of progress. At least, we are awake. At least we have noticed. While remorse is important, it can also be an impetus to do better. Peter’s story can remind us that recognition of our weaknesses can be a good thing. It can be the dawn of a new day in our spiritual lives. So, be quick to recognize a spiritual failing. Apologize readily. And continue the journey, despite the inevitable setbacks. Resolve to do better. As Jesus says to His sleepy disciples, “Rise and pray.”

The Trial Begins

63. And the men that beset Jesus mocked Him, beating [Him].

64. And covering Him, they struck Him on the face, and asked Him, saying, Prophesy! Who is it that smote Thee?

65. And many other things, blaspheming, they said against Him.

66. And when day had come, the elders of the people and the chief priests and scribes gathered, and led Him up into their own council,

67. Saying, If Thou art the Christ, tell us. And He said to them, If I tell you, you will not believe.

68. And if I also ask [you], you will not answer Me, nor release [Me].

69. From henceforth shall the Son of Man sit on the right hand of the power of God.

70. And they all declared, Art Thou then the Son of God? And He said to them, you say that I am.

71. And they said, What further need have we of testimony? For we ourselves have heard from His mouth.

While Peter is outside, weeping over his betrayal, Jesus is inside, in the high priest’s home being cruelly tortured. As it is written, “Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, ‘Prophesy! Who is it that struck You?’ And many other things they blasphemously spoke against Him” (Luke 22:63-65).

The irony of this scene is remarkable, especially when we consider that the one who can see most clearly is being blindfolded by those who cannot see. This detail, which involves the blindfolding of Jesus, appears only in Luke. It reminds us that one of the main themes in Luke is the opening of the understanding, the awakening from spiritual blindness, and the recovery of spiritual sight.

It is also noteworthy that the mockery and beating of Jesus takes place in the dark—another indication of the blindness of the men who mocked Jesus. But even more blind are the religious leaders who have seen and heard Jesus in the light of day and are still determined to kill Him. However, before they do so, they need a pretext. We read, therefore that “As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, If You are the Christ, tell us’” (Luke 22:67).

Jesus knows that they are determined to convict Him. The time for dialogue or for reasoning with them is over. Their spiritual blindness will not allow them even to consider the possibility that He is the promised Messiah, the Christ. Therefore, Jesus says to them, “If I tell you, you will by no means believe Me” (Luke 22:67). And then He adds, “And if I also ask you, you will by no means answer Me or let Me go” (Luke 22:68).

As we have seen throughout this gospel, Jesus manages to turn every challenge into an opportunity to teach another powerful truth. It is no different this time. Jesus is surrounded by religious leaders who know the Hebrew scriptures well, especially the prophecies about the coming of the Messiah. One of the most familiar prophecies was given through the prophet Daniel when he saw “The Son of Man, coming with the clouds of heaven … whose kingdom will never be destroyed” (Daniel 7:13-14). Another familiar prophesy was given through David when he wrote that the Messiah would “sit at the right hand of God” making His enemies His “footstool” (Psalm 110:1). Bringing both of these well-known prophesies together into one statement, Jesus says to the religious leaders, “Hereafter, the Son of Man will sit on the right hand of the power of God” (Luke 22:69).

The religious leaders, of course, cannot fail to make the connection. Jesus is comparing Himself to the Son of Man who will rule with extraordinary power, sitting at the right hand of God. Jesus is letting them know, in the most powerful way possible, that the Son of Man will soon be ruling, and that His kingdom will never be destroyed. More deeply, Jesus is referring to the coming of spiritual truth through the literal teachings of the Word—the clouds of heaven. This truth would be so powerful that it would subjugate the hells (make them a “footstool”) thereby releasing humanity from spiritual bondage. This is what is meant, spiritually, by “the Son of Man coming in the clouds of heaven.” ¹⁹

This deeper meaning, of course, evades the understanding of the religious leaders. To them, it sounds like Jesus is falling into their trap and that He has now declared Himself to be the Christ. This leads them to their second, and to what they believe is an even more incriminating question, “Are you then the Son of God?” (Luke 22:70).

This is not a simple “yes” or “no” question. Throughout His time on earth, Jesus was in the process of uniting divine truth (the Son of Man) with divine goodness (the Son of God), but this process was gradual, and could only be accomplished through a lifetime of conquering in temptation. As He overcame in every temptation, Jesus was able to expel something from the merely human heredity He had inherited from Mary, and put on something of the Divinity that was within Him from eternity. But this process would not be entirely complete until His resurrection. That is why Jesus could truly say that “Hereafter the Son of Man will sit on the right hand of the power of God.” ²⁰

Jesus’ mission was not yet complete. There was still more work to do, especially on the cross. That’s why He could only give a seemingly ambiguous, but very true response when they asked, “Are you then the Son of God?” His response was, quite simply, “You say that I am” (Luke 22:70). Taking this as a confession, the religious leaders are delighted. And so, as they finish their interrogation, they exclaim, “What further testimony do we need? For we have heard it ourselves from His own mouth” (Luke 22:71).

A practical application

In this chapter, Jesus has been going through severe trials. Remarkably, every trial serves to drive Him deeper into His divinity. Through every trial, Jesus not only subdues hell, but also manifests the divine love in human form. While none of us can do this at the level that Jesus did, it is instructive to learn from His example. To what extent do you refuse to succumb in times of trial? Do you use these times as opportunities to draw closer to God, relying on the truth He has given you? Or is there a point at which you finally give in, allowing the hells to have their way? Use these questions for self-examination as we continue to stay with Jesus during His time of temptation.

Footnotes:

411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That 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 in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

Footnotes: