The Crucifixion

1. And all the multitude of them stood up and led Him to Pilate.

2. And they began to accuse Him, saying, We found this [Man] perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King.

3. But Pilate asked Him, saying, Art Thou the King of the Jews? And He answering him declared, Thou sayest.

4. And Pilate said to the chief priests and the crowds, I find no guilt in this man.

5. But they were urgent, saying, He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here.

6. And when Pilate heard of Galilee, he asked whether the Man were a Galilean.

7. And when he knew that He was from Herod’s authority, he sent Him to Herod, who himself also was in Jerusalem in those days.

8. And Herod, seeing Jesus, rejoiced exceedingly, because for a considerable [time] he was desiring to see Him, since he had heard many things about Him, and hoped to see some sign done by Him.

9. And he asked Him with a considerable [number of] words; but He answered him nothing.

10. And the chief priests and scribes stood vehemently accusing Him.

11. And Herod, making Him as nothing with his armies, and mocking, arrayed Him in a splendid cloak, [and] sent Him again to Pilate.

12. And in the same day Pilate and Herod became friends with one another, for before they were at enmity between themselves.

At the end of the previous episode, Jesus was under interrogation by the council of chief priests and elders. Their intent was to get a confession from Jesus, something that would enable them to convict Him of blasphemy. So, they asked Jesus, “Are you the Son of God?” Jesus’ reply was simply, “You say that I am.” This was enough for them to go forward with their conviction. According to the Hebrew scriptures, the punishment for blasphemy was death (Leviticus 24:16).

At that time, however, all decisions about capital punishment were in the hands of the Roman government. Therefore, the religious leaders, who were subject to Roman law, did not have the authority to kill Jesus. They would need to take Jesus to Pilate, the chief Roman official at that time. Pilate’s job is to maintain civil order, not resolve religious disputes. Therefore, instead of accusing Jesus of blasphemy, which is a religious offense, the religious leaders accuse Jesus of inciting a rebellion against the Roman government, which is a political crime worthy of the death penalty.

This is where this next episode begins. As it is written, “the whole multitude of them arose and led Jesus to Pilate” (Luke 23:1). Not only does Pilate have the authority to collect taxes, but he also has the power to punish criminals, even, if necessary, by death. In this regard, Pilate can determine whether or not a particular person is an enemy of the state, and if so, that person can be crucified for treason. It is for this reason that when the religious leaders bring Jesus to Pilate, they say nothing about the claim that He is the Son of God. Instead, they say, “We found this man perverting the nation, and forbidding us to pay taxes to Caesar, saying that He Himself is Christ, a King” (Luke 23:2).

We know, of course, that this allegation is simply not true. Jesus never said that they should not pay taxes to Caesar, nor did He ever declare that His kingdom would replace Caesar’s. What He did say was, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Luke 20:25), and also, “The kingdom of God is within you” (Luke 17:21). But the allegation is effective. After all, it’s Pilate’s job to preserve order in the kingdom, and not allow for rebellion. If Jesus is in fact a rebel, challenging civil authority, Pilate will have to deal with Him severely. Therefore, Pilate turns to Jesus and asks, “Are You the King of the Jews?” (Luke 23:3). Once again, Jesus responds with the ambiguous statement, “You say” (Luke 23:3). This is almost the same wording that Jesus used when the high priest asked Jesus if He were the Son of God. Jesus said, “You say that I am” (Luke 22:70).

Pilate is not upset by Jesus’ response, nor does He interpret it as a confession. He simply says to the chief priests and to the crowd, “I find no fault in this man” (Luke 23:4). Jesus’ accusers, however, are not willing to be put off. They are adamant about having Jesus condemned, and their words become fierce as they accuse Him of being a rabble rouser: “He stirs up the people,” they say, “teaching throughout all Judea, beginning from Galilee to this place” (Luke 23:5).

The mention of Galilee catches Pilate’s attention because that area is not under Pilate’s jurisdiction. That district belongs to Herod Antipas. Therefore, Pilate asks if Jesus is a Galilean. When Pilate discovers that Jesus is indeed from Galilee, he sends Jesus to Herod, who happens to be in Jerusalem at that time. Interestingly, we read that when Herod sees Jesus, “He rejoiced exceedingly, because for a considerable [time] Herod was desiring to see Jesus, since he had heard many things about Him, and hoped to see some miracle done by Him” (Luke 23:8).

Curious about the signs and miracles that have been attributed to Jesus, Herod questions Him at great length. Jesus, however, remains silent, and gives no answer, fulfilling the prophecy, “Like a lamb led to the slaughter … He did not open his mouth” (Luke 23:9; Isaiah 53:7).

Jesus’s silence enrages the religious leaders who are standing nearby. As it is written, “the religious leaders began to vehemently accuse Him” (Luke 23:10). As Jesus stands there, saying nothing, the religious leaders together with Herod and his soldiers heap scorn and ridicule upon Jesus. As it is written, “Then Herod, with his soldiers, treated Jesus with contempt, mocked Him, put a gorgeous robe on Him and sent Him back to Pilate” (Luke 23:11).

Following this contemptuous mockery of Jesus, it is written that “Herod and Pilate became friends with each other that very day, for before that they had been enemies” (Luke 23:12). This is a powerful picture of an unholy alliance of evil and falsity. Even robbers can appear to be friends when temporarily united in a common effort to steal and destroy. In this regard, the temporary friendship between Herod and Pilate represents the way evil desires and false thinking can make common cause in ridiculing truth and destroying goodness. ¹

A practical application

Although Jesus has been mocked and ridiculed, neither Pilate nor Herod is eager to have Him executed. Whether Jesus is crucified or set free, there will be consequences—someone will be upset. That’s why Pilate and Herod find it most expedient to pass Jesus back and forth between them. Similarly, there is a tendency in each of us to avoid making the tough decisions that conscience demands. Instead of living by what we know to be true, we can succumb to the inclination to drift with the crowd and yield to popular opinion. As a spiritual practice, notice Herod and Pilate teaming up in you, getting you to avoid tough decisions—especially those decisions that might make you unpopular. The need to be accepted by others is a powerful one, but it should never replace the deliberate decision to live by the teachings of the Lord’s Word, spiritually understood, and taken to heart. ²

Pilate’s Decision

13. And Pilate, having called together the chief priests, and the rulers, and the people,

14. Said to them, you have brought to me this Man as one that turns away the people, and behold, I, having examined [Him] before you, have found no guilt in this Man concerning those things of which you accuse Him.

15. But neither [did] Herod, for I sent you to him, and behold, nothing worthy of death has been committed by Him.

16. Therefore, having chastised Him, I will release [Him].

17. And of necessity he must release one to them at [the] festival.

18. But they cried out all at once, saying, Take this [Man] away, and release unto us Barabbas;

19. Who for a certain insurrection which was made in the city, and [for] murder, had been cast into prison.

20. Again, therefore, Pilate summoned [them], willing to release Jesus.

21. But they cried out, saying, Crucify, crucify Him!

22. And he said to them a third [time], Why? What evil has He done? I have found no guilt of death in Him; therefore, having chastised Him, I will release [Him].

23. But they pressed upon [him] with loud voices, asking that He might be crucified; and the voices of them and of the chief priests prevailed;

24. And Pilate assented that it should be as they required.

25. And he released to them him who for insurrection and murder had been cast into prison, whom they had asked; but he delivered up Jesus to their will.

As we have seen, Pilate has been unwilling to convict Jesus, saying rather, “I find no fault in Him” (Luke 23:4). The truth of the matter is that Jesus has done nothing wrong. He has come to teach and to heal; He has come to offer a new way to understand God and a new way to serve the neighbor. Everything He does has been motivated by the deepest love. At this point, Pilate finds no fault in Jesus (Luke 23:4). Therefore, Pilate calls together the religious leaders and the people, and presents his case to them, saying, “You have brought this man to me as one who has been inciting a rebellion. However, having examined Him in your presence, I have found no fault in this man regarding the charges you have made against Him” (Luke 23:14). Pilate then says that both he and Herod have found that Jesus “has done nothing deserving of death” (Luke 23:15). To this he adds that he will “punish Jesus and release Him” (Luke 23:16).

The crowd, however, does not agree. “Away with this man,” they cry out, “and release to us Barabbas” (Luke 23:18). Barabbas is a well-known criminal who has been imprisoned for insurrection and murder (Luke 23:19). As the chief Roman official in that jurisdiction, Pilate is surely aware of Barabbas’ criminal record, and would therefore be reluctant to release him. Therefore, he calls out to the crowd a second time, suggesting that Jesus be set free. But the crowd becomes even more insistent, shouting, “Crucify Him, crucify Him!” (Luke 23:21).

The relentless crowd, in this case, represents the relentless demands of our lower nature. This is a picture of how our unregenerate will can overwhelm our understanding. Again and again, we might offer up our reasons for doing the right thing, but if our corrupt will is adamant, reason and understanding will be overpowered. This clash between an insistent lower nature, represented by the crowd, and our understanding, represented by Pilate, is a continual one. Therefore, we read that Pilate says to the crowd a third time, “Why, what evil has He done? I have found no reason for death in Him. I will therefore punish Him and let Him go” (Luke 23:22).

There is a part of us that has no desire to harm what is true and good. It could be called “reason” or “common sense.” But if reason is not well-developed and led by truth from the Word of God, it will crumble when challenged by an assertive and aggressive lower nature. If we drop our guard, just a little, the desires of our lower nature will inundate, overwhelm, and shout down our understanding. As it is written, “But the crowd was insistent, demanding with loud voices that He be crucified. And the voices of these men and the chief priests prevailed” (Luke 23:23). ³

As a result, Pilate relented and gave in to the insistent demands of the crowd. Not only did he agree to crucify Jesus, but he also agreed to release the known criminal, Barabbas (Luke 23:24). As it is written, “So Pilate released to them the one who for rebellion and murder had been thrown into prison, and he delivered Jesus to their will” (Luke 23:25).

A practical application

Barabbas, who was imprisoned for rebellion and murder, represents those parts of ourselves that are determined to rebel against divine order and destroy what is good and true. Whenever we succumb to the promptings of our lower nature, we “release Barabbas” and “crucify Jesus.” Instead of doing God’s will, we do whatever our lower nature demands. And so, this episode concludes with the chilling words that describe Pilate’s final decision: “He delivered Jesus to their will” (Luke 23:25). With this in mind, refuse to be bullied by the unregenerate will of your lower nature, even when it cries with a loud voice, “Release Barabbas.” When the inner crowd makes this demand, remain steadfast in higher truth, keeping Barabbas locked up. Instead, “Release Jesus.”

Taking Up The Cross

26. And as they led Him away, taking [hold] on one Simon, a Cyrenian, coming out of the field, they laid the cross on him to bring [it] after Jesus.

27. And there followed Him a multitude of many people and of women, who also bewailed and lamented Him.

28. But Jesus turning to them said, Daughters of Jerusalem, weep not over Me, but weep over yourselves and over your children.

29. For behold, the days are coming, in which they shall say, Happy [are] the barren, and the wombs which have not given birth, and the breasts which have not nursed.

30. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

31. For if they do these things in the moist tree, what shall be done in the withered?

Jesus has been very clear about the significance of the cross. Earlier in this gospel, Jesus said, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23). And, again, shortly after telling the parable of the great supper, Jesus said, “Whoever does not bear his cross and come after Me cannot be My disciple (Luke 14:27). Jesus is saying that we will each have many trials and temptations, signified by “the cross.” During these times of spiritual combat, we must “follow Him,” meaning that we must remain steadfast, following the truth that He teaches. This is the only way to overcome in temptation. ⁴

As we have mentioned, Jesus has been undergoing spiritual combats during the course of His entire life. As the final and most grievous temptation approaches, Jesus is physically depleted. After being arrested on the Mount of Olives, He was taken to the high priest’s house where He was blindfolded, mocked, and beaten throughout the night. When morning came, He was interrogated by the council of chief priests and elders who delivered Him to Pilate for further questioning. Pilate then passed Jesus on to Herod where He was treated contemptuously by Herod’s soldiers, and then sent back to Pilate. At this point, Jesus is weary, so weary that He cannot physically carry His own cross. This is perhaps why the soldiers took hold of a certain man who was coming in from the country, and laid the cross on him (Luke 23:26). ⁵

The man who carries Jesus’ cross is named “Simon.” His name comes from the Hebrew word Shim'on [ שִׁמְעוֹן ] which means “to hear.” Little is known about this man except that he is a Cyrenian and is “from the country.” His role in the divine narrative suggests that he represents those people who have a simple, uncomplicated faith in Jesus. Although they are “from the country,” they have heard Jesus’ message, and have been drawn to Him. Through them—the Simons of the world—the message of the cross, and the truth it represents, will be carried on.

At a deeper level, however, Jesus is still carrying His cross. He is still bearing the suffering, feeling the agony, and fighting off despair as He undergoes the severest temptations. For Jesus, as for each of us, times of temptation reveal our essential character. During these times, our true nature is revealed in how we respond, what we say, and what we do. This is how each of us bears our cross.

As Jesus continues to make His way to the place of crucifixion, a multitude of people, including many women, are following Him. The women are deeply grieving what is happening to Jesus. (Luke 23:27). Turning to the women, Jesus tells them not to weep for Him. He knows that this crucifixion is not just about Him, but, more deeply, it is about the denial and rejection of the truth He came to teach. Without that truth to lead and guide humanity, there will be nothing to control or subdue the unregenerate human will. Instead, it will reign supreme, unleashing greed, hatred, revenge, cruelty, and chaos. Therefore, Jesus says to them, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children” (Luke 23:28).

This is a low point for Jesus. In His weakened state, His vulnerable, infirm humanity feels the deepest despair, not for Himself, but for the future of the human race. In a world without truth to guide and protect it, hell would most certainly flood the land with fury, producing limitless suffering for people. ⁶

A new spiritual era

Nevertheless, even as Jesus approaches His crucifixion, fully aware of the devastation that will follow, He also foresees the birth of a new spiritual era based on the truth He has been teaching. It will be a time when people who are good at heart but without spiritual guidance will eagerly receive the genuine truths of religion. In sacred scripture, these good people who are without truth, yet yearn for it, are called the “barren.” When the long-awaited truth comes to them, and especially when they live their lives according to that truth, they will give birth to works of love and charity. They will be blessed. Therefore, Jesus says, “Indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore, and the breasts which never nursed’” (Luke 23:29). ⁷

These “new births” of love and charity are spiritual offspring. They refer to what can be produced through us when a new understanding based on the inner meaning of the Lord’s Word, and a new will based on a life according to those truths, are united in us. The result, so to speak, is a “new church” or a “new temple”—that is, the union of goodness and truth in an individual. As it is written in the Hebrew scriptures, “I will make this new temple more glorious than the first” (Haggai 2:9). ⁸

People in whom this new church or new temple exists will feel the Lord’s power working through them. Evil desires and false beliefs that had held them captive for so long will run for cover. Tormented and tortured by the light of truth, those evil desires and false thoughts will seek refuge in the lowest places they can find. As Jesus puts it, “Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us.’” (Luke 23:30). This is a physical description of how far evil and falsity will be flee from us and run for cover when we live in the powerful and protective light of divine truth. ⁹

A world without truth

After Jesus prophesies the coming of a new religious era when the truth He teaches will be received and lived, He describes the opposite—a world without His presence and without the truth He came to teach. As Jesus puts it, “For if they do these things in the green wood, what will be done in the dry?” (Luke 23:31). In other words, if they do these things to Him while He is still alive and present with them, what horrors will take place when Jesus is no longer there, that is, when the truth is rejected? ¹⁰

To understand the deeper meaning of Jesus’ words, we need to reflect on the meaning of a well-watered green wood as opposed to a dry one. In sacred scripture, water corresponds to truth. Just as water cleanses, refreshes, and nourishes the body, truth does the same for the soul. As it is written in the Hebrew scriptures, in regard to those who remain rooted in the nourishing truths of the Lord’s Word, “They shall be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It is not anxious in a time of drought and never fails to bear fruit” (Jeremiah 17:8). ¹¹

As long as Jesus was with His people, teaching truth, their inner lives could remain fresh, green, and well-watered through the truth they were willing to receive. But not all were willing to receive. As Jesus has told His disciples, “the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes” (Luke 9:22). Also, “the Son of Man must first suffer many things and be rejected by this generation ” (Luke 17:25). In this regard, the crucifixion of Jesus represents the way truth is falsified and rejected.

They Know Not What They Do

32. And there were also others, two malefactors, led with Him to be slain.

33. And when they had come to a place called Skull, there they crucified Him and the malefactors, one on the right hand and the other on the left.

34. And Jesus was saying, Father, forgive them, for they know not what they do. And dividing His garments, they cast lots.

35. And the people stood beholding. And the rulers with them also derided, saying, He saved others; let Him save Himself, if He be the Christ, the chosen of God.

36. And the soldiers also mocked Him, coming and offering Him vinegar,

37. And saying, If Thou be the King of the Jews, save Thyself.

38. And an inscription was also written over Him in letters of Greek, and Latin, and Hebrew: This is the King of the Jews.

39. And one of the malefactors who were hanging [beside Him] blasphemed Him, saying, If Thou be the Christ, save Thyself and us.

40. But the other, answering, rebuked him, saying, Dost thou not fear God, because thou art in the same judgment?

41. And we indeed justly, for we receive the [things] [of which we are] worthy for what we have committed, but this [Man] has committed nothing amiss.

42. And he said to Jesus, Remember me, Lord, when Thou comest in Thy kingdom.

43. And Jesus said to him, Amen I say to thee, today thou shalt be with Me in paradise.

As Jesus is led to the place of crucifixion, two criminals are led along with Him. (Luke 23:32). As it is written, “When they came to the place called the Skull, they crucified Him and the criminals there, one at His right hand, the other at his left” (Luke 23:33). It is at this point, as Jesus is being nailed to the cross, that He says, “Father, forgive them for they know not what they do” (Luke 23:34).

In both the Gospel According to Matthew and the Gospel According to Mark, Jesus’ last words are, ‘My God, My God, why have You forsaken Me?” (Matthew 27:46; Mark 15:34). But in Luke, Jesus says, “Father, forgive them for they know not what they do.” These are very different statements. In Matthew and Mark, Jesus’ sense of being separate from His inner divinity is extreme. His anguished expression, “My God, My God, why have You forsaken Me?” is comparable to those states of despair in us when we feel abandoned by God.

But in Luke, we find a very different response. Jesus does not call out to “God,” but rather to His “Father”—a more intimate term. Moreover, there is no indication of abandonment or separation, but rather a close relationship similar to that which takes place between a father and a son. In addition, Jesus’ plea for forgiveness contains one of the major themes of the Gospel According to Luke: it is the importance of a developed understanding. We need knowledge, we need instruction, we need to know what we are doing. Therefore, Jesus says, “Father, forgive them for they know not what they do.” ¹²

Meanwhile, at the foot of the cross, the soldiers are gambling for Jesus’ clothing, paying little attention to His suffering. This callous attitude represents a place within each of us that is primarily concerned with the demands of our lower nature and the acquisition of material goods. As it is written, “And they threw dice, dividing up His garments among themselves” (Luke 23:34). Their insensitivity is especially poignant in the light of the fact that Jesus has just cried out, “Father, forgive them for they know not what they do.”

Leaders, soldiers, and criminals at the cross

As Jesus hangs on the cross, slowly dying the painful death of crucifixion, three groups of people revile Him. The first group of people are the leaders who sneer at Him, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God” (Luke 23:35). These leaders have already judged and condemned Jesus for claiming to be the Son of God. Now, even as Jesus hangs on the cross, they continue to challenge Him. Their taunting words and cruel sneers represent the part of us that demands that God come down to our level and do our will; it is not interested in humbly learning the truth so that we might do God’s will.

The next group of people are the soldiers. Following the example of the leaders who have begun the taunting, they also mock Jesus, offer Him sour wine, and say, ‘If You are the King of the Jews, save Yourself’” (Luke 23:37). These soldiers represent the tendency to turn religion into a joke and make a mockery of what is true. This is the tendency to take pleasure in ridiculing, deriding, and making fun of both people and the sacred. This is evidenced by the scornful, sarcastic inscription the soldiers place over Jesus’ head as He hangs on the cross: “This is the King of the Jews” (Luke 23:38). ¹³

The third and final group is the one represented by the two criminals who are crucified on the left and right side of Jesus. The first criminal taunts Jesus as did the first two groups, saying, “If You are the Christ, save Yourself,” and then he adds, “and us” (Luke 23:39). He represents the part of ourselves which is willing to believe, but only if we can get something out of it. This is the tendency to promote our own self-interest rather than to use truth as a means through which goodness can be expressed. ¹⁴

The second criminal, however, has a different response. Turning towards the first criminal, he rebukes him, saying, “Do you not even fear God, seeing you are under the same condemnation?” (Luke 23:40). This second criminal believes not only that he is guilty and deserves to die, but also that Jesus is innocent and deserves to live. As He puts it, “We receive the due reward for our deeds. But this Man has done nothing wrong” (Luke 23:41). Then, humbly turning to Jesus, he says, “Lord, remember me when You come into Your kingdom” (Luke 23:42).

It is significant that this second criminal is the only individual who does not ask Jesus to come down from the cross, or to prove that He is the Christ. Instead, he first of all acknowledges his own guilt, and then turns to Jesus. While Jesus has not responded to the taunts of the leaders, the soldiers, or the first criminal, He does respond to the request of the man who acknowledges his guilt and asks to be remembered. Jesus says to him, “Assuredly, today you will be with Me in Paradise” (Luke 23:43).

A practical application

The second criminal represents that aspect of ourselves which is willing to do the work of self-examination, including acknowledging our sins. This is the aspect of ourselves that sincerely turns to God for help and support, asking Him to be mindful of our needs. Here, in the simple story of a humble criminal who acknowledges his guilt, we see a practical application for our lives: we must first humbly acknowledge our guilt, take responsibility for what we have done, and then, turn to God so that we might start a new life in His kingdom—a life that can begin today.

The Final Agony

44. And it was about the sixth hour, and there was darkness over the whole land until the ninth hour.

It should not be forgotten that the mocking of the leaders, the bitter ridicule of the soldiers, the blasphemous taunts of the first criminal, and the repentant request of the second criminal all took place while Jesus hung on the cross. While little is said about Jesus’ physical agony, which must have been extreme, we are given prophetic glimpses of it in the psalms. As it is written, “I am poured out like water, and all of My bones are out of joint. My heart is like wax. It has melted within Me. My strength has dried up like baked clay…. They pierce My hands and My feet” (Psalm 22:17-18). This physical agony is representative of the deeper torments that Jesus is experiencing during His final temptation.

Of all the temptations going through Jesus’ mind, one of the most severe must have been the temptation to abandon His mission, save Himself, and come down from the cross. In this regard, consider the way Jesus was taunted by each group. The first group said, “He saved others; let Him save Himself.” The second group said, “If You are the King of the Jews, save yourself.” And the first criminal said, “If You are the Christ, save Yourself, and us.”

These taunts bring to mind the struggle that Jesus had gone through on the Mount of Olives. At that time, He entertained a moment of doubt about His divine mission, saying, “Father, if it is Your will, remove this cup from Me.” Then, He added, “Nevertheless, not My will but Yours be done” (Luke 22:42). Through the pain, through the grief, through the doubt, through it all, Jesus remains steadfast, entering ever more deeply into the divine love within Him. ¹⁵

The sixth hour

As Jesus enters the final agony, it is the sixth hour, and there is darkness over all the earth until the ninth hour” (Luke 23:44). The “sixth” hour in biblical times is noon, and the “ninth hour” is three PM. These words fulfill the prophecy given in the Hebrew scriptures: “‘It shall come to pass in that day,’ says the Lord God, ‘that I will make the sun go down at noon, and I will darken the earth in broad daylight’” (Amos 8:9).

The darkening of the earth at mid-day represents the darkness and depravity into which humanity had fallen, even while the light of truth was with them. People had sunk so low that they were willing to crucify the very One who had come to save them. The utter darkness that filled the land, even when it should have been broad daylight, represents the ignorance, disbelief, and false teachings that had prevented people from understanding the truth that Jesus taught. ¹⁶

The Triumph

45. And the sun was darkened, and the veil of the temple was ripped in the midst.

46. And calling [out] with a great voice, Jesus said, Father, into thy hands I commend My spirit. And having said these things, He let out the spirit.

Despite the appearance that all is lost and that His mission has failed, despite the most diabolical onslaughts of hell urging Him to abandon His mission and come down from the cross, Jesus remains steadfast. Beyond the feelings of despair that are attacking Him and the false messages that are assailing Him, Jesus summons the love that has been within Him from the Father, and from that love He chooses to forgive those who know not what they are doing. This decision is not the parting words of a defeated victim. Rather, it is the beginning of Jesus’ final triumph. Every onslaught, every pain, every torment is driving Him deeper within, helping Him to become united with the divinity that is His own soul.

As we have already seen, three groups of people taunted Jesus to come down from the cross. “Come down,” they said, again and again. But each time Jesus refuses because coming down is the very opposite of Jesus’ mission. His mission is to use every temptation and every onslaught of hell as an opportunity to ascend to a higher place—to move closer to the divine within Him. In the same proportion that devils of hell endeavor to pour their wrath upon Him, Jesus draws from the Father within Him the power to conquer and subjugate these diabolical forces. These are the same forces that have been destroying humanity, possessing people’s minds with destructive thoughts, and controlling their wills with selfish desires. If Jesus can overcome in these temptations, there is hope for humanity.

Even as the darkness deepens, every word that Jesus utters from the cross gives hope. “Forgive them for they know not what they do,” He says as He calls upon His Father. “Assuredly, today you will be with Me in paradise,” He says to the criminal on the cross. Even in the darkness, Jesus refuses to give in to temptation. He will not come down. Instead, He continues to rise higher, even until the ninth hour.

The veil of the temple

It was at this moment that “the veil of the temple was torn in two” (Luke 23:45). In the tabernacle, the veil hung between the Holy of Holies and the Holy Place. It divided the Most Holy place, where the Ten Commandments were kept, from the Holy Place, which was the place of prayer. It was sixty feet high, thirty feet wide, and four inches thick. When this veil was suddenly and miraculously torn in two, there was no longer any separation between the Most Holy Place and the Holy Place. On the spiritual level, this means that there would no longer be any separation between the life of prayer (the Holy Place) and the life of service (the Most Holy Place). Also, there would no longer be any separation between knowing the truth and living according to it.

More deeply, there would no longer be any separation between the Son and the Father. Our idea of God would no longer be that of a distant, angry deity who thundered from the mountaintop. Rather, God could now be seen as an approachable, loving Father, who is among us as one who serves (Luke 22:27). ¹⁷

Through His struggles to overcome every temptation, Jesus had triumphed. Again and again, He drew power from His infinite soul, casting out every demon and every selfish passion as He became united with the divinity that was within Him. It was at this point that He cried out in a loud voice, “Father, into Your hands I commend My spirit” (Luke 23:46). This was the fulfillment of the prophecy given through David a thousand years earlier, “In You, O Lord, I put My trust…. You are My strength. Into Your hand I commit My spirit; You have redeemed Me, O Lord God of truth” (Psalm 31:1, 5).

It was only then that the struggle was over. As it is written, “And having said this, He breathed His last” (Luke 23:46).

A practical application

When hardships, temptations and adversity arise, people tend to respond in a variety of ways. They might fight back in anger, run away in fear, become frustrated, get anxious, or sink into despair. Jesus, however, demonstrates that there is another way. He uses temptation to draw closer to His inner divinity. We can do something similar. We can call upon God in prayer, allowing Him to bring truth to our remembrance. Then we can respond to the situation from love guided by truth. If we do this during the lesser temptations, it will strengthen us for the greater ones. This is how we build “spiritual muscle.” Therefore, whenever irritation, anxiety, defensiveness, or discouragement arises, use it as a signal to go higher. Choose to draw closer to God. Say to yourself, “This is an opportunity for me to become a finer person.” Like Jesus, refuse to come down. Rise higher.

Caring for Jesus’ Body

47. But when the centurion saw what came to pass, he glorified God, saying, Truly this was a just Man.

48. And all the crowds who came together to that sight, beholding the things that were done, striking their chests, returned.

49. And all His acquaintances, and the women who followed with Him from Galilee, stood afar off, beholding these things.

50. And behold, [there was] a man named Joseph, a counselor, being a good and just man,

51. Who had not consented to the counsel and deed of them; [he was] of Arimathea, a city of the Jews, who also himself was waiting for the kingdom of God.

52. This [man], going to Pilate, asked for the body of Jesus;

53. And taking it down, he wrapped it in a cloth, and placed it in a sepulcher that was hewn in stone, where no one had yet been laid.

54. And that day was the Preparation, and a Sabbath began to dawn.

55. And the women also, who came together [with] Him from Galilee, followed after and observed the sepulcher, and how His body was laid.

56. And returning, they prepared spices and ointments. And indeed they were quiet for the Sabbath according to the commandment.

The people who witnessed the crucifixion saw an innocent Man who was able to rise above the taunts and jeers of the crowd, forgive His accusers, promise eternal life to a repentant criminal, and express His complete trust in God. Many were deeply moved. One of the Roman soldiers who stood guard at the foot of the cross exclaimed, “Certainly this was a righteous Man” (Luke 23:47). The crowds who had witnessed the crucifixion beat their breasts in sorrow. Others stood by in silence, stunned by what had just happened. As it is written, some “beat their breasts” while others “stood afar, beholding these things” (Luke 23:48-49).

While some beat their breasts and others stand afar, a man named Joseph of Arimathea is moved to act. After Jesus “breathed His last,” Joseph goes to Pilate, seeking permission to take Jesus’ body from the cross. Although this incident appears in every gospel, only in Luke is Joseph described as a “good and just man” (Luke 23:50). Moreover, only in Luke do we discover that although Joseph was a member of the council of chief priests and elders who convicted Jesus, “he had not consented” to the decision of the council to convict Jesus of blasphemy (Luke 23:51).

In dissenting from the decision of the majority, Joseph of Arimathea represents the use of reason and understanding to rise above the demands of the selfish will. While the selfish will demands that it should be served, Jesus teaches unselfish service and sacrifice. While the selfish will demands anger and revenge, Jesus teaches love and forgiveness. The process of reformation begins when the understanding of higher truth is used to subordinate the demands of the selfish will. ¹⁸

Joseph of Arimathea, then, in refusing to concur with the scornful, self-serving demands of the council, represents this higher understanding. In doing so, he becomes a living example of what is taught in the Hebrew scriptures: “Blessed is the man who walks not in the council of the ungodly, nor sets foot on the path of sinners, nor sits in the seat of the scornful” (Psalm 1:1). Also, “You shall not follow a multitude to do evil” (Exodus 23:2).

When Joseph of Arimathea asked Pilate for Jesus’ body, he was demonstrating his loyalty to Jesus. At the same time, He was obeying Mosaic law which specified that dead bodies were not allowed to remain on the cross overnight. The crucified person must be buried the same day (See Deuteronomy 21:22-23). And so, after obtaining permission to take Jesus’ body, Joseph “took it down, wrapped it in linen cloth, and placed it in a new tomb cut out of a rock, where no one had ever lain” (Luke 23:53). Joseph of Arimathea, this good and just man, the one who dissented from the council and had been waiting for the kingdom of God, gave Jesus an honorable burial.

In addition, it is written that “the women who had come with Jesus from Galilee followed after, and observed the tomb and how His body was laid” (Luke 23:55). It was late in the day, sunset was approaching, and the Sabbath was drawing near. These women, who represent the tender affection for truth in each of us, could only observe Joseph’s actions and how Jesus was laid in the tomb. For the moment, there is no time to anoint Jesus’ body with fragrant spices and oils, representing the respect and love they have for Jesus’ life and teaching. But they would return, after the Sabbath, to do so (Luke 23:56). ¹⁹

It had been a difficult time. Jesus had been crucified, placed in a tomb, and laid to rest. He had defeated the enemy, subjugated hell, and glorified His humanity. It was time, at least for the moment, to rest. Therefore, this episode closes with the words, “And they rested on the Sabbath according to the commandment” (Luke 23:56). ²⁰

Footnotes:

405. And every mountain and island were moved out of their places, signifies that every good of love and every truth of faith perished. This is evident from the signification of "a mountain," as being the good of love to the Lord (of which presently); from the signification of "island" as being the truth of faith (of which in the next article); and from the signification of "to be moved out of their places," as being to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities take their place, and through evils and falsities goods and truths perish. "Mountain" signifies the good of love, because in heaven those who are in the good of love to the Lord, dwell upon mountains, and those who are in charity towards the neighbor dwell upon hills; or, what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom dwell upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this, that those who are of the celestial kingdom are in love to the Lord, and those who are of the spiritual kingdom are in charity towards the neighbor (but of the latter and the former, see in the work on Heaven and Hell 20-28). This is why "mountain" signifies the good of love to the Lord.

[2] The good of love to the Lord is meant in an abstract sense by "mountain," because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual. This is why "a mountain" in the spiritual sense of the Word signifies the good of love. It is similar with the signification of "the earth," as being the church; for thought abstracted from places, and from nations and peoples upon the earth, is thought respecting the church there or with these; this, therefore, is signified by "earth" in the Word. It is similar with the other things that are mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

[3] That "mountain" signifies the love to the Lord, and thus all good that is from that, which is called celestial good, and in the contrary sense signifies the love of self, and thus all the evil that is from that, is evident from the following passages in the Word. In Amos:

Dispose thyself towards thy God, O Israel; for lo, He is the Former of the mountains, and the Creator of the spirit, and declareth unto man what is his thought (Amos 4:12-13).

God is here called "the Former of the mountains" because "mountains" signify the goods of love, and "the Creator of the spirit" because "spirit" signifies life from such goods; and because through these He gives intelligence to man it is added, "and declareth unto man what is his thought," for the intelligence that man has is of his thought, which flows in from the Lord through the good of love into his life, so "to declare" here means to flow in.

[4] In David:

God who maketh firm the mountains by His power; He is girded with might (Psalms 65:6).

Here, too, "mountains" signify the goods of love; these the "Lord maketh firm" in heaven and in the church through His Divine truth, which has all power; therefore it is said "He maketh firm the mountains by His power; He is girded with might." In the Word "God's power" signifies Divine truth; and "might" in reference to the Lord signifies all might or omnipotence. (That all power is in the Divine truth that proceeds from the Lord may be seen in the work on Heaven and Hell 228-233; and above, n. 209, 333; and that might in reference to the Lord is omnipotence, see above, n. 338)

[5] In the same:

I lift up mine eyes to the mountains, whence cometh help (Psalms 121:1).

"Mountains" here mean the heavens; and as in the heavens those who are in the goods of love and of charity dwell upon the mountains and hills, as was said above, and the Lord is in these goods, "to lift up the eyes to the mountains" also means to the Lord, from whom is all help. When "mountains," in the plural, are mentioned, both mountains and hills are meant, consequently both the good of love to the Lord and the good of charity towards the neighbor.

[6] In Isaiah:

There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall (Isaiah 30:25).

The Last Judgment, which is here treated of, is meant by "the day of great slaughter, when the towers shall fall," "great slaughter" meaning the destruction of the evil, "the towers which shall fall," the falsities of doctrine that are from the love of self and the world. That this is what "towers" signify is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church build towers for themselves in high places (See in the small work on The Last Judgment 56, 58). That such then as are in love to the Lord and in charity towards the neighbor are raised up into heaven and imbued with intelligence and wisdom, is meant by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters;" "the high mountain" signifying where those are who are in love to the Lord, and "lofty hill" where those are who are in charity towards the neighbor; "streams" wisdom, and "rivulets of waters" intelligence, for "waters" mean truths, from which are intelligence and wisdom.

[7] In Joel:

It shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming and of the new heaven and the new earth at that time; "the mountains shall drop down sweet wine" means that all truth shall be from the good of love to the Lord; "the hills shall flow with milk" means that there shall be spiritual life from the good of charity towards the neighbor; and "all the water-courses of Judah shall flow with waters" means that there shall be truths from the particulars of the Word, through which there is intelligence. (But these things may be seen more fully explained above, n. 376)

[8] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, [that publisheth] peace (Nahum 1:15).

In Isaiah:

How joyous [upon the mountains] are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that saith unto Zion, Thy king ¹ reigneth (Isaiah 52:7).

In the same:

O Zion, that proclaimest good tidings, go up into the high mountain; O Jerusalem, that proclaimest good tidings, lift up thy voice with power (Isaiah 40:9).

This is said of the Lord's coming, and of the salvation at that time of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and as the salvation of these is treated of, it is said, "Behold upon the mountains the feet of him that publisheth peace," and "O Zion, that proclaimest good tidings, go up into the high mountain," "to publish peace," signifying to preach the Lord's coming, for "peace" in the highest sense signifies the Lord, and in the internal sense every good and truth that is from the Lord (See above, n. 365); and "O Zion, that proclaimest good tidings," means the church that is in the good of love to the Lord; and "O Jerusalem, that proclaimest good tidings," the church that is thence in truths of doctrine from the Word.

[9] In Isaiah:

I will make all My mountains for a way, and My highways shall be exalted. Sing aloud O heavens, and exult O earth, and break forth with singing aloud O mountains; for Jehovah hath comforted His people (Isaiah 49:11, 13).

"Mountains," in the plural, mean both mountains and hills, thus both the good of love and the good of charity. "Mountains and hills shall be made for a way, and highways shall be exalted" signifies that those who are in these goods shall be in genuine truths; "to be made for a way" signifying to be in truths, and "highways being exalted" signifying to be in genuine truths; for "ways and highways" signify truths, which are said to be exalted by good, and the truths that are from good are genuine truths. Their joy of heart on this account is signified by "Sing aloud O heavens, exult O earth," internal joy by "Sing aloud O heavens," and external joy by "exult O earth." Confessions from joy originating in the good of love are signified by "break forth with singing aloud O mountains;" that this is on account of reformation and regeneration is signified by "for Jehovah hath comforted his people." Evidently mountains in the world are not here meant; for why should mountains be made for a way, and highways be exalted, and mountains resound with singing aloud?

[10] In the same:

Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23).

"Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud ye mountains," has a like signification as just above; but here "mountains" signify the goods of charity; therefore it is also said, "O forest and every tree therein," for "a forest" means the external or natural man in respect to all things thereof, and "every tree" means the cognizing and knowing faculty therein; the reformation of these is signified by "Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel;" "Jacob and Israel" meaning the church external and internal; thus the external and internal with those in whom the church is.

[11] In the same:

The mountains and hills shall break forth with singing aloud, and all the trees of the field shall clap the hand (Isaiah 55:12).

In David:

Praise Jehovah, mountains and hills, tree of fruit, and all cedars (Psalms 148:7, 9).

This describes the joy of heart from the good of love and charity; and "mountains," "hills," "trees," and "cedars," are said "to break forth with singing aloud," "to clap the hand," and "to praise," because these signify the goods and truths that cause joys in man; for man does not rejoice from himself, but from the goods and truths that are with him; these rejoice because they make joy for man.

[12] In Isaiah:

The wilderness and its cities shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the cliff shall sing aloud, they shall shout from the top of the mountains (Isaiah 42:11).

"The wilderness" signifies the obscurity of truth; "its cities" signify doctrinals; "villages" the natural cognitions and knowledges; "Arabia" the natural man, for "an Arabian in the wilderness" means the natural man; "the inhabitants of the cliff" signify the goods of faith, or those who are in the goods of faith; "the top of the mountains" signifies the good of love to the Lord. This makes clear what the particulars signify in their order, namely, confession and joyful worship from the good of love in such things as are mentioned; for "to shout from the top of the mountains" means to worship from the good of love.

[13] In David:

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will inhabit it perpetually (Psalms 68:15-16).

"The mountain of Bashan" signifies voluntary good, such as exists in those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given as an inheritance to the half tribe of Manasseh, as may be seen in Joshua (Joshua 13:29-32); and "Manasseh" signifies the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love is of the will, and all truth therefrom is of the understanding; therefore "Ephraim," his brother, signifies the intellectual truth of that good. Because "the mountain of Bashan" signifies that good, "the hills" of that mountain signify goods in act. Because it is the will that acts-for every activity of the mind and body is from the will, as everything active of thought and speech is from the understanding, therefore the joy arising from the good of love is described and meant by "skipping" and "leaping;" this makes clear what is signified by "a mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells with man in his voluntary good, from which are goods in act, it is said, "God desireth to dwell in it; yea, Jehovah will inhabit it perpetually."

[14] In the same:

Judah became the sanctuary of Jehovah. The sea saw it and fled; the Jordan turned itself back. The mountains leaped like rams, the hills like the sons of the flock. What hast thou O sea, that thou fleest? O Jordan, that thou turnest back? ye mountains, that ye leap like rams; ye hills, like sons of the flock? 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 114:2-8).

This describes the departure of the sons of Israel out of Egypt; and yet without explanation by the internal sense no one can know what this signifies, as that "the mountains then leaped like rams, and the hills like the sons of the flock," likewise what is meant by "the sea saw it and fled, and the Jordan turned itself back." It shall therefore be explained. The establishment of the church, or the regeneration of the men of the church, is here meant in the internal sense, for the church that was to be established is signified by the sons of Israel, its establishment by their departure, the shaking off of evils by the passage through the sea Suph, which is said "to have fled," and the introduction into the church by the crossing of the Jordan, which is said to have "turned itself back." But for the particulars: "Judah became a sanctuary, and Israel a domain," signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is that by which there is government; for "Judah" signifies celestial good, which is the good of love to the Lord; "sanctuary" the very holiness of heaven and the church; "Israel" spiritual good, which is truth from that good, by which there is government, for all government pertaining to the Lord is a government of Divine truth proceeding from Divine good; "the sea saw it and fled, Jordan turned itself back," signifies that when the evils and falsities which are in the natural man had been shaken off, true knowledges [scientifica] and cognitions [cognitiones] of truth and good took their place; "the mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is truth from that good, produce good or come into effect from joy; "mountains" signifying the good of love, "hills" the goods of charity, which in their essence are truths from that good; and "to leap," because it is predicated of these, signifies to produce good from joy. It is said "like rams," and "like the sons of the flock," because "rams" signify the goods of charity, and "the sons of the flock" truths therefrom. The establishment of the church from these, that is, the regeneration of the men of the church, is signified by, "before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters;" "earth" meaning the church; and this is said "to be in travail" when it is established or when the man of the church is born anew; it is said "before the Lord" and "before the God of Jacob," because where the good of love is treated of in the Word the Lord is called "the Lord;" and when goods in act are treated of He is called "the God of Jacob." Regeneration by truths from goods is signified by "He turned the rock into a pool of waters, and the flint into a fountain of waters;" "pool of waters" signifying the knowledges of truth, and "fountain of waters" the Word from which these are, and "rock" the natural man in respect to truth before reformation, and "flint" the natural man in respect to good before reformation.

[15] In the same:

Thou hast caused a vine to journey out of Egypt; Thou hast driven out the nations and planted it. The mountains were covered by its shadow, and the cedars of God by its branches (Psalms 80:8, 10).

"A vine out of Egypt" signifies the spiritual church which has its beginning with man by means of knowledges and cognitions in the natural man, "vine" meaning the spiritual church, and "Egypt" the knowing faculty [scientificum] which is in the natural man; "thou hast driven out the nations, and planted it," signifies that when evils had been cast out therefrom the church was established; "nations" meaning evils, and "to plant a vine" meaning to establish the spiritual church; "the mountains were covered by its shadow, and the cedars of God by its branches," signifies that the whole church is from spiritual goods and truths; "mountains" meaning spiritual goods, and "the cedars of God" spiritual truths. Evidently the bringing forth of the sons of Israel out of Egypt and their introduction into the land of Canaan, from which the nations were expelled, is what is meant by these words; and yet the same words, in the internal sense, mean such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations from it; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

[16] In Isaiah:

As to all mountains that shall be hoed with the hoe, there shall not come thither the fear of briar and bramble; but there shall be the sending forth of the ox and the trampling of the sheep (Isaiah 7:25).

"The mountains that shall be hoed with the hoe" mean those who do what is good from a love of good. (What the remainder signifies see above, n. 304, where it is explained.) In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that My chosen may possess it and My servants dwell there (Isaiah 65:9).

"Jacob" and "Judah" signify the church, "Jacob" the external church, which is in the knowledges of good and truth, and "Judah" the [internal] church which is in the good of love to the Lord; therefore "a seed out of Jacob" signifies the knowledges of good and truth, and thus such as are in these; and "the mountains whose inheritor shall be out of Judah," signify the good of love to the Lord, and thence such as are in it; "the chosen who shall possess the mountain," signify those who are in good, and "the servants" those who are in truths from good.

[17] In Jeremiah:

I will bring the sons of Israel back upon their land. Behold, I will send to many fishers, who shall fish them; and I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill and out of the holes of the cliffs (Jeremiah 16:15-16).

This treats of the establishment of a new church, which was represented and signified by the bringing back of the Jews from the captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by "fishing and hunting," by "mountain," "hill," and "holes of the cliffs," can gather nothing from these words that he can comprehend. That a church was to be established from those who are in natural good and in spiritual good is meant by "I will send fishers who shall fish them, and hunters who shall hunt them." To gather together those who are in natural good is meant by "sending fishers who shall fish them;" and to gather together those who are in spiritual good is meant by "sending hunters who shall hunt them;" because such are meant it is added, "from upon every mountain and from upon every hill, and out of the holes of the cliffs," those "upon a mountain" meaning those who are in the good of love, "those upon a hill" those who are in the good of charity; "and those out of the holes of the cliffs" those who are in obscurities respecting truth.

[18] In Ezekiel:

Ye mountains of Israel, ye shall give forth your branch, and bear your fruit to My people Israel, when they draw near to come (Ezekiel 36:8).

"The mountains of Israel" signify the goods of charity; that from these are the truths of faith and the goods of life, is signified by "ye shall give forth your branch, and bear your fruit;" "branch" meaning the truth of faith, and "fruit" the good of life.

[19] In Amos:

Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth; and the mountains shall drop sweet wine, and all the hills shall dissolve; for I will bring back the captivity of My people (Amos 9:13-14).

What these words signify may be seen above (n. 376), where they are explained. "The mountains" are said "to drop sweet wine," and "the hills to dissolve," because "mountains" signify the good of love to the Lord, and "hills" the good of charity towards the neighbor, and "sweet wine" truths; therefore these words signify that from these two goods they shall have truths in abundance, for the bringing back of the people from captivity, about which this is said, signifies the establishment of a new church.

[20] In David:

Jehovah, Thy righteousness is like the mountains of God; Thy judgments like a great deep (Psalms 36:6).

Because "righteousness," in the Word, is predicated of good, and "judgment" of truth, it is said that "the righteousness of Jehovah is like the mountains of God, and His judgments like a great deep;" "the mountains of God" signifying the good of charity, and "the deep" truths in general, which are called the truths of faith. (That "righteousness" is predicated of good, and "judgment" of truth, see Arcana Coelestia 2235, 9857.)

[21] In the same:

Jehovah hath founded the earth upon its bases; Thou hast covered it with the deep as with a vesture; the waters stand above the mountains. At Thy rebuke they flee; at the voice of Thy thunder they hurried away. The mountains arise, the valleys sink down unto the place which Thou hast founded for them. Thou hast set a bound, they pass it not; they return not again to cover the earth. He sendeth forth springs into the brooks, they flow between the mountains. He watereth the mountains from His upper chambers; the earth is satisfied with the fruit of Thy works (Psalms 104:5-10, 13).

This, understood in the spiritual sense, describes the process of regeneration, or of the formation of the church with man; and "He hath founded the earth upon its bases," signifies the church with man with its boundaries and closings; "Thou hast covered it with the deep as with a vesture," signifies with knowledges [scientifica] in the natural man, by which knowledges the interiors of the natural man, where the spiritual things of the church have their seat, are encompassed; "the deep" signifying knowledges in general, and "vesture" the true knowledges encircling and investing; "the waters stand above the mountains" signifies the falsities above the delights of the natural loves, which delights are in themselves evils; "mountains" meaning the evils of those loves, and "waters" falsities therefrom; "at Thy rebuke they flee, at the voice of Thy thunder they hurry away" signifies that falsities are dispersed by truths, and evils by goods from heaven; "the mountains arise, and the valleys sink down unto the place which Thou hast founded for them" signifies that in place of natural loves and of evils therefrom there are inserted heavenly loves and goods from them, and in place of falsities general truths are let down; "Thou hast set a bound, they pass it not, they return not again to cover the earth" signifies that falsities and evils are kept without, separated from truths and goods, and held within bounds that they may not flow in again and destroy; "He sendeth forth springs into the brooks, they flow between the mountains" signifies that the Lord, out of the truths of the Word, gives intelligence, all things of which are from the good of celestial love; "springs" signifying the truths of the Word, "springs sent into brooks" the intelligence therefrom, and their "flowing between the mountains" that they are from the goods of celestial love, "mountains" meaning such goods. "He watereth the mountains from His upper chambers" signifies that all goods are by means of truths from heaven; "to water" is predicated of truths, because "waters" mean truths; "mountains" mean the goods of love; and "upper chambers" the heavens from which these are; "the earth is satisfied with the fruit of Thy works" signifies that from the Divine operation the church continually increases with man; "the fruit of works" meaning, in reference to the Lord, the Divine operation, and "the earth" the church in man, the formation of which is here treated of; and the church is said "to be satisfied" by continual increase. These are the arcana that are hid in these words; but who can see them unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he is in knowledge respecting the internal and external man, and the goods and truths that constitute the church in these?

[22] In Zechariah:

I lifted up mine eyes and saw, when behold, four chariots coming out from between the mountains; and the mountains were mountains of copper (Zechariah 6:1).

A new church to be established among the Gentiles is treated of in this chapter, for a new temple is treated of, which signifies a new church. "Chariots coming out from between the mountains" signify doctrine, which is to be formed out of good by means of truths, "chariots" signifying doctrinals, "mountains" the goods of love, and "between mountains" truths from goods; for "valleys," which are between mountains, signify lower truths, which are the truths of the natural man. That it may be known, that "mountains" here signify the goods of the natural man, it is said, "and the mountains were mountains of copper," "copper" signifying the good of the natural man.

[23] In Zechariah:

Jehovah shall go forth and fight against the nations; His feet shall stand in that day upon the Mount of Olives, before the faces of Jerusalem from the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a great valley, and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of My mountains; and the valley of the mountains shall reach towards Azal (Zechariah 14:3-5).

This is said of the Last Judgment, which was accomplished by the Lord when He was in the world; for when the Lord was in the world He reduced all things to order in the heavens and in the hells, therefore He then wrought a judgment upon the evil and upon the good. This judgment is what is meant in the Word of the Old Testament by "the day of indignation," "of anger," "of wrath," "of the vengeance of Jehovah," and by "the year of retributions" (on this judgment see the small work onThe Last Judgment 46). That the Lord's coming and the judgment that then took place are treated of in this chapter, is evident from these words in it:

Then Jehovah my God shall come, all the holy ones with Thee. And there shall be in that day no light, brightness, nor flashing; and it shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening there shall be light (Zechariah 14:5-7).

"The time of evening" means the last time of the church, when judgment takes place; then it is "evening" to the evil, but "light" to the good. As soon as these things are known, it becomes plain, through the spiritual sense, what the particulars here signify, namely, "Jehovah shall go forth and fight against the nations" signifies the Last Judgment upon the evil, "to go forth and fight" means to execute judgment, and "nations" the evil; "His feet shall stand upon the Mount of Olives, before the faces of Jerusalem from the east" signifies that this is effected from the Divine love by means of Divine truths proceeding from His Divine good; "the Mount of Olives" signifying, in reference to the Lord, the Divine love, "Jerusalem," the church in respect to truths, and therefore the Divine truths of the church, and "the east" the Divine good; "the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea, with a great valley" signifies the separation of those who are in good from those who are in evil; for "the Mount of Olives," as was said, means the Divine love; "the east" means where those are who are in Divine good, and "the sea" where those are who are in evil, for in the western quarter of the spiritual world is a sea which separates; "a part of the mountain shall withdraw toward the north, and part of it toward the south" signifies the separation of those who are in the falsities of evil from those who are in the truths of good; "the north" meaning where those are who are in the falsities of evil, since they are in darkness, and "the south" where those are who are in the truths of good, since they are in light; "then shall ye flee through the valley of my mountains" signifies that then those who are in truths from good shall be rescued, "to flee" signifying to be rescued, "the valley of the mountains" signifying where those are who are in the knowledges of truth, and thus in truths from good, for those who are in the knowledges of truth dwell in valleys, and those who are in good upon the mountains; "and the valley of the mountains shall reach even unto Azal" signifies separation from the falsities of evil, "Azal" signifying separation and liberation.

[24] Because "the Mount of Olives," which was before Jerusalem eastward, signified the Divine love, and "Jerusalem from the east" Divine truth proceeding from Divine good, as was said above, the Lord was accustomed to stay on that mount, as is evident in Luke:

Jesus during the days was teaching in the temple; but at night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1).

It was here, too, that He spoke with His disciples about His coming and the consummation of the age, that is, about the Last Judgment (Matthew 24:3; Mark 13:3). It was from here, also, that He went to Jerusalem and suffered (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39); signifying thereby that He did all things from the Divine love, for "the Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The Lord when in the world was in representatives and significatives, in order that He might be in the ultimates of heaven and the church, and at the same time in their firsts, and thus might rule and dispose ultimates from firsts, and thus all intermediates from firsts through ultimates; representatives and significatives are in ultimates.

[25] Because "a mountain" signified the good of love and in reference to the Lord, the Divine good of the Divine love, from which good Divine truth proceeds, so Jehovah, that is, the Lord, descended upon Mount Sinai and promulgated the law. For it is said that:

He came down upon that mount, to the top of the mount (Exodus 19:20; 24:16-17);

And that He promulgated the law there (Exodus 20).

Therefore also Divine truth from Divine good is signified in the Word by "Sinai," and also by "the law" there promulgated. So too:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matthew 17:1; Mark 9:2).

and when He was transfigured He appeared in Divine truth from Divine good, for "His face which was as the sun" represented the Divine good, and "His raiment which was as the light" the Divine truth; and "Moses and Elias," who appeared, signified the Word, which is Divine truth from the Divine good.

[26] Since "a mountain" signified the good of love, and in the highest sense, the Divine good, and from the Divine good Divine truth proceeds, so Mount Zion was built up above Jerusalem, and in the Word "Mount Zion" signifies the church that is in the good of love to the Lord, and "Jerusalem" the church that is in truths from that good, or the church in respect to doctrine. For the same reason Jerusalem is called "the mountain of holiness," also "the hill;" for "the mountain of holiness," likewise "hill" signify spiritual good, which in its essence is truth from good, as can be seen from the following passages. In Isaiah:

It shall come to pass in the latter end of days that the mountain of Jehovah shall be on the head of the mountains, and shall be lifted up above the hills; whence all nations shall flow unto it; and many peoples shall go and say, Come ye, let us go up to the mountain of Jehovah, to the house of the God of Jacob (Isaiah 2:2-3).

In the same:

In that day a great trumpet shall be blown, and the perishing in the land of Assyria shall come, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem (Isaiah 27:13).

In Joel:

Blow ye the trumpet in ² Zion, and cry aloud in the mountain of holiness (Joel 2:1).

In Daniel:

Let thine anger and Thy wrath be turned back from Thy city Jerusalem, the mountain of Thy Holiness (Daniel 9:16).

In Isaiah:

They shall bring all your brethren out of all nations unto Jehovah, unto the mountain of My holiness, Jerusalem (Isaiah 66:20).

He that putteth His trust in Me shall have the land for a heritage, and shall possess as an inheritance the mountain of My holiness (Isaiah 57:13).

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve Me (Ezekiel 20:40).

In Micah:

In the latter end of days it shall be that the mountain of the house of Jehovah shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it (Micah 4:1).

Besides many passages elsewhere in which "the mountain of holiness," "Mount Zion," and "the mountain of Jehovah" are mentioned:

The mountain of holiness (Isaiah 11:9; 56:7; 65:11, 65:25; Jeremiah 26:23; Ezekiel 28:14; Daniel 9:20; 11:45; Joel 2:11; 3:17; Obadiah 1:16; Zephaniah 3:11;Zechariah 8:3; Psalms 15:1; 43:3).

And Mount Zion (Isaiah 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 3:5; Obad. verses 17, 21; Micah 4:7; Lamentations 5:18; Psalms 48:11; 74:2; 78:68; 125:1).

Because "Mount Zion" signified Divine good and the church in respect to Divine good, it is said in Isaiah:

Send ye [the lamb of] the ruler of the land from the cliff towards the wilderness unto the mountain of the daughter of Zion (Isaiah 16:1).

And in Revelation:

A lamb standing upon the Mount Zion, and with him a hundred forty and four thousand (Revelation 14:1).

[27] From this it can also be seen why the New Jerusalem, in which was a temple, was seen by Ezekiel built upon a high mountain, respecting which it is thus written:

In the visions of God I was brought unto the land of Israel; he set me down upon a very high mountain, whereon was as it were the building of a city on the south (Ezekiel 40:2).

Respecting this, much is said in the chapters that follow. In David:

Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His holiness; beautiful in situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge (Psalms 48:1-3).

This describes the worship of the Lord from truths that are from good. The worship of Him from spiritual truths and goods and the consequent pleasure of the soul is signified by "Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His Holiness, beautiful for situation;" worship is meant by "to be great," and "to be praised exceedingly;" spiritual truth that is from spiritual good by "in the city of our God, the mountain of His Holiness;" and the consequent pleasure of the soul by "beautiful for situation;" the worship of the Lord from celestial goods and truths is described by "the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king;" worship from celestial good is meant by "the joy of the whole earth is Mount Zion;" and truths from that good by "on the sides of the north, the city of the great King;" "the sides of the north" meaning truths from celestial good, and "the city of the great King" the doctrine of truth therefrom. That truths are inscribed on those who are in celestial good is signified by "God is known in her palaces." "The sides of the north" signify truths from celestial good, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

[28] In Isaiah:

O Lucifer, thou hast said in thine heart, I will ascend into the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the meeting, on the sides of the north (Isaiah 14:13).

"Lucifer" means Babylon, as is evident from what precedes and follows in this chapter; its love of ruling over heaven and the church is described by "I will ascend into the heavens, and will exalt my throne above the stars of God;" which means a striving for dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth appear to such as stars; "I will sit on the mount of meeting, on the sides of the north" signifies a striving for dominion over the heavens that constitute the Lord's celestial kingdom, "the mount of meeting" and "the sides of the north" meaning the goods and truths there (as above). The fact that Mount Zion and Jerusalem were built as far as possible according to the form of heaven makes clear what the words cited above from David signify, "Mount Zion on the sides of the north, the city of the great king;" and the words from Isaiah, "The mount of meeting on the sides of the north."

[29] In Isaiah:

Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of its cedars, the choice of its fir trees (Isaiah 37:24).

This describes, in the internal sense, the haughtiness of those who wish to destroy the goods and truths of the church by reasonings from falsities; "the king of Assyria" signifies the rational perverted; "the multitude of his chariots" signifies reasonings from the falsities of doctrine; "to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir trees" signifies the endeavor to destroy the goods and truths of the church, both internal and external; "mountains" meaning the goods of the church, "the sides of Lebanon" meaning where goods are conjoined with truths, "Lebanon" the spiritual church, "cedars" its internal truths which are from good, and "fir trees" its external truths, also from good. This is the meaning of these words in the spiritual sense, consequently in heaven.

[30] "Mountain" and "mountains" signify the goods of love and of charity in the following passages also. In David:

Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to spring forth upon the mountains (Psalms 147:8).

"The clouds," with which Jehovah covers the heavens, signify external truths, such as are in the sense of the letter of the Word; for the truths in that sense are called in the Word "clouds," while the truths in the internal sense are called "glory;" "the heavens" mean internal truths, because those who are in the heavens are in them; "the rain which he prepares for the earth" signifies influx of truth, "the earth" meaning the church, and thus those there who receive truth, for the church consists of such; "the mountains on which He makes grass to spring forth" signify the goods of love, and thence those who are in the goods of love, "grass" signifying the spiritual nourishment that such have; for grass for beasts is meant, and "beasts" signify the affections of good of the natural man.

[31] In Moses:

Of Joseph he said, Blessed of Jehovah be the land [of Joseph] for the precious things of heaven, for the dew, and for the deep that lieth beneath, for the firstfruits of the mountains of the east, and for the precious things of the hills of an age (Deuteronomy 33:13-15).

This is the blessing of Joseph, or of the tribe named from Joseph by Moses; and this blessing was pronounced upon Joseph because "Joseph" signifies the Lord's spiritual kingdom, and the heaven there that most nearly communicates with the Lord's celestial kingdom; "the land of Joseph" means that heaven, and also the church that consists of those who will be in that heaven; "the precious things of heaven, the dew, and the deep that lieth beneath" signify Divine-spiritual and spiritual-natural things from a celestial origin, "the precious things of heaven" Divine-spiritual things, "the dew" spiritual things communicating, and "the deep that lieth beneath" spiritual-natural things; "the firstfruits of the mountains of the east, and the precious things of the hills of an age" signify genuine goods, both of the love to the Lord and of charity towards the neighbor, "the mountains of the east" meaning the goods of love to the Lord, "the firstfruits" genuine goods, and "the hills of an age" the goods of charity towards the neighbor. Those who are ignorant of what is represented by "Joseph" and "his tribe," and also by "dew," "the deep that lieth beneath," "the mountains of the east," and "the hills of an age," can know scarcely anything of what such words involve, and, in general, can know scarcely anything of the significance of what is said by Moses in this whole chapter respecting the tribes of Israel, and of what is said by Israel the father in Genesis 49.

[32] In Matthew:

Ye are the light of the world; a city ³ that is set on a mountain cannot be hid (Matthew 5:14).

This was said to the disciples, by whom the church which is in truths from good is meant; therefore it is said, "Ye are the light of the world," "the light of the world" meaning the truth of the church. That it is not the truth unless it is from good is signified by "a city that is set on a mountain cannot be hid," "a city on a mountain" meaning truth from good.

[33] In the same:

If any man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine in the mountains, and going seek that which is gone astray? (Matthew 18:12).

It is said, "will he not leave the ninety and nine in the mountains?" for "sheep in the mountains" signify those who are in the good of love and charity; but "the one that is gone astray" signifies one who is not in that good, because he is in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

[34] In the Gospels:

When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let them that are in Judea flee to the mountains; and let him that is on the roof not go down into the house (Mark 13:14; Matthew 24:15-17; Luke 21:21).

In those chapters the Lord describes the successive vastation of the church, but it is described by pure correspondences. "When ye shall see the abomination of desolation" signifies when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because there is no charity; "then let them that are in Judea flee to the mountains" signifies that those who are of the Lord's church are to remain in the good of love, "Judea" signifying the Lord's church, and "mountains" the goods of love; "to flee to them" means to remain in those goods; "let him that is on the roof not go down into the house" signifies that he that is in genuine truths should remain in them, "house" signifying a man in respect to all the interior things which belong to his mind, and "the roof of the house" signifying therefore the intelligence that is from genuine truths, thus also the genuine truths through which there is intelligence. Unless the particulars of what the Lord said in these chapters of the Gospels are illustrated by the spiritual sense, scarcely anything that is contained there can be known, thus when it is said "let him that is on the roof not go down into the house;" or in another place, "let not him that is in the field return back to take his garments;" and many other things.

[35] Thus far it has been shown that "mountains" signify in the Word the goods of love; but as most things in the Word have also a contrary sense, so do "mountains," which in that sense signify the evils of the love, or the evils that spring forth from the loves of self and the world. Mountains are mentioned in this sense in the following passages in the Word. In Isaiah:

The day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up (Isaiah 2:12, 14).

"The day of Jehovah of Hosts" means the Last Judgment, when the evil were cast down from the mountains and hills which they occupied in the spiritual world, as was said in the beginning of this article. It is because such before the Last Judgment dwelt upon mountains and hills, that "mountains and hills" mean the loves and the evils therefrom in which they were, "mountains" the evils of the love of self, and "hills" the evils of the love of the world. It is to be known that all who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, are in the greatest eagerness to raise themselves into high places; this desire is inherent in that love; and this is why "to be of a high or elated mind" and "to aspire to high things" have become expressions in common use. The reason itself that there is this eagerness in the love of ruling is that they wish to make themselves gods, and God is in things highest. That "mountains and hills" signify these loves, and thence the evils of these loves, is clear from its being said, "a day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up;" what else could be meant by "coming upon the mountains and hills?"

[36] In the same:

The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level a highway for our God. Every valley shall be lifted up, and every mountain and hill shall be made low (Isaiah 40:3-4).

This, too, treats of the Lord's coming and of the Last Judgment at that time; and "the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, and a highway for our God," signifies that they should prepare themselves to receive the Lord; "wilderness" signifying where there is no good because there is no truth, thus where there is as yet no church; "every valley shall be lifted up, and every mountain and hill shall be made low" signifies that all who are humble in heart, that is, all who are in goods and truths, are received, for such as are received by the Lord are raised up to heaven; while "every mountain and hill shall be made low" signifies that all who are elated in mind, that is, who are in the love of self and the world, shall be put down.

[37] In Ezekiel:

For I will make the land a desolation and wasteness, that the pride of strength may cease; and the mountains of Israel have been laid waste, that none may pass through (Ezekiel 33:28).

This describes the desolation and vastation of the spiritual church, which the Israelites represented; for the Jews represented the Lord's celestial kingdom, or the celestial church, while the Israelites represented the Lord's spiritual kingdom, or the spiritual church. Its "desolation and vastation" signifies the last state of the spiritual church, which was when there was no longer any truth because there was no good, or, when there was no faith because no charity; "desolation" is predicated of truth which is of faith, and "vastation" of good which is of charity. Boasting and elation of mind from falsities that they call truths, is signified by "the pride of strength," "strength" and "power" having reference to truths from good, because all strength and all power belong to such truths; here, however, they have reference to falsities, because of the boasting and elation of mind. That there was no longer any good of charity and faith is signified by "the mountains of Israel have been laid waste;" that there was no good whatever, but only evil, is signified by "that none may pass through."

[38] In the same:

Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the water-courses and to the valleys: Behold I bring the sword upon you (Ezekiel 6:2-3).

Here, too, "mountains of Israel" signify the evils that proceed from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer have any good of life, but only evil of life and the falsity of doctrine therefrom; "mountains," "hills," "water-courses," and "valleys," signify all things of the church, both interior or spiritual and exterior or natural, "mountains and hills" signifying things interior or spiritual, "water-courses and valleys" things exterior or natural; that these will perish through falsities is signified by "Behold I will bring the sword upon you," "sword" meaning the destruction of falsity by truths, and in a contrary sense, as here, the destruction of truth by falsities.

[39] In the same:

In the day in which God shall come upon the ground of Israel, the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground, and every man who is upon the faces of the ground, shall quake before Me, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the earth; then I will call for the sword against him unto all My mountains (Ezekiel 38:18, 20-21).

What all this signifies see above, n. 400, where it is explained, namely, what is signified by "God," by "the fishes of the sea," "the fowl of the heavens," "the wild beast of the field," "the creeping thing that creepeth upon the ground;" also that "the mountains of Israel" signify the goods of spiritual love, but here, the evils of love that are opposed to those goods.

[40] In Micah:

Arise, strive thou with the mountains, that the hills may hear thy ⁴ voice. Hear, O ye mountains, the strife of Jehovah, and ye strong foundations of the earth; for Jehovah hath a strife with His people, and He reproveth Israel (Micah 6:1, 2).

This, too, was said of the spiritual church, which was represented by the Israelites when separated from the Jews; and "mountains" mean the goods of charity, and "hills" the goods of faith; but here, the evils and falsities that are the opposites of these goods; therefore, it is said, "strive thou with the mountains, and let the hills hear thy voice;" "the strong foundations of the earth" mean the principles of falsity in that church, "the earth" meaning the church, and "foundations" the principles upon which the other things are founded. It is said, "with His people," "with Israel," because "people" means those who are in truths, or those who are in falsities; and "Israel" those who are in goods, or those who are in evils.

[41] In Jeremiah:

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

This was said of Babylon, by which those who are in the falsities of evil and in the evils of falsity from the love of self are meant, for such misuse the holy things of the church as a means of ruling; it is from that love and the falsities and evils therefrom that Babylon is called "a destroying mountain, destroying the whole earth," "the earth" meaning the church. The destruction and damnation of such by the falsities of evil is signified by "I will roll thee down from the cliffs," "cliffs" meaning where the truths of faith are, here, where the falsities of evil are; while the destruction and damnation of such by the evils of falsity is signified by "I will make thee a mountain of burning," "burning" having reference to the love of self, because "fire" signifies that love (See in the work on Heaven and Hell 566-573). This makes clear that "mountains" signify the evils of the love of self and the world, since Babylon is called "a destroying mountain," and is to be made "a mountain of burning." In Nahum:

The mountains quake before Him, and the hills dissolve, and the whole earth is burned up before Him. Who can stand before His rebuking (Nahum 1:5-6).

What this, in series, signifies, may be seen above n. 400, where the particulars are explained; showing that "mountains and hills" here mean the evils of the love of self and the world.

[42] In Micah:

Jehovah going forth out of His place cometh down and treadeth upon the high places of the earth. Therefore the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel (Micah 1:3-5).

This, too, was said of the Last Judgment, and of those who then made for themselves a semblance of heaven upon the mountains and hills (who have been treated of above, in several places). The Last Judgment is meant by "Jehovah going forth out of His place, He cometh down and treadeth upon the high places of the earth," "upon the high places of the earth" signifying upon those who were in the high places, that is, upon whom judgment was executed, for in the spiritual world, just as in the natural world, there are lands, mountains, hills, and valleys. The destruction of those who are upon the mountains and in the valleys, who are such as are in evils from the love of self and the world and in the falsities therefrom, is signified by "the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent," "mountains" signifying the evils of the loves of self and of the world, and "valleys" the falsities therefrom; of these evils of the loves of self and of the world that are signified by "mountains" it is said that they are melted "as wax before the fire," since "fire" signifies those loves; and of the falsities that are signified by "valleys" it is said "as waters poured down a descent," since "waters" signify falsities. This was evidently because of evils and falsities, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel."

[43] In Jeremiah:

I saw the earth, and lo, it is void and empty; and towards the heavens, and they have no light. I saw the mountains, and lo, they quake, and all the hills are overturned. I saw, and lo, there is no man, and every fowl of heaven hath fled away (Jeremiah 4:23-25).

"The quaking of the mountains" signifies the destruction of those who are in the evils of the love of self, and "the overturning of the hills," the destruction of those who are in the evils of the love of the world, and in falsities. (The remainder may be seen explained above, n. 280, 304).

In Isaiah:

O Jehovah, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down before Thee (Isaiah 64:1).

These words have a similar signification as those in Micah (1:3-5) which have been explained above.

[44] In David:

Bow Thy heavens, O Jehovah, and come down; touch the mountains that they may smoke. Flash forth the lightning and scatter them (Psalms 144:5-6.

"To bow the heavens and come down," means the like as "to rend the heavens and come down," "to go forth out of His place, and to come down and tread upon the high places of the earth," quoted above, namely, to visit and judge; "to touch the mountains that they may smoke" signifies to destroy by His presence those who are in the evils of the loves of self and of the world, and in falsities therefrom; "to smoke" signifies to be let into the evils of these loves and into their falsities, for "fire" signifies these loves, and "smoke" their falsities; "flash forth the lightning and scatter them" signifies the Divine truth by which they are dispersed, for it is by the presence of Divine truth that evils and falsities are disclosed, and from the collision then there are appearances like lightnings.

[45] In Moses:

A fire hath been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains (Deuteronomy 32:22).

It is said that "a fire hath been kindled in Jehovah's anger, which shall burn even unto the lowest hell," although Jehovah has no fire of anger, much less one that burns to the lowest hell; for Jehovah, that is the Lord, is angry with no one, and does evil to no one, neither does He cast anyone into hell, as may be seen in the work on Heaven and Hell 545-550; but it is so said in the sense of the letter of the Word, because it so appears to an evil man, and also to a simple man, for the Word in the letter is according to appearance, because according to the apprehension of natural men. But as angels, who are spiritual, see the truths themselves of the Word, not apparently according to the apprehension of man, but spiritually, therefore with the angels the sense of such expressions is inverted, and this is the internal or spiritual sense, that is, that the infernal love with man is such a fire, and burns even to the lowest hell; and as that fire, that is, that love, destroys all things of the church with man, from the very foundation, therefore it is said that "it shall devour the earth and its produce, and shall set in flames the foundations of the mountains," "the earth" meaning the church, "its produce" everything of the church, "the foundations of the mountains" the truths upon which the goods of love are founded, and these are said "to be set in flames" by the fire of the love of self and the world. In David:

Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered because He was wroth (Psalms 18:7).

The meaning here is similar, but for an explanation of the particulars see above, n. 400. In the same:

God is a refuge for us. Therefore will we not fear when the earth shall be changed, and when the mountains are moved in the heart of the seas; the waters thereof shall be in tumult, they shall foam, the mountains shall quake in the uprising thereof (Psalms 44:1-3).

This, too, may be seen explained above n. 304, where it may be seen what is signified by "the mountains are moved in the heart of the seas," and "the mountains shall quake in the uprising," namely, that the evils of the loves of self and of the world will cause distress according to their increase.

[46] In Isaiah:

The anger of Jehovah is against all nations, and His wrath upon all their host; He hath devoted them, He hath given them to the slaughter, that their slain may be cast forth; and the stink of their carcasses shall come up, and the mountains shall be melted by their blood (Isaiah 34:2-3).

This is said of the Last Judgment; and "the anger of Jehovah is against all nations, and His wrath upon all their host" signifies the destruction and damnation of all who are in evils and their falsities from purpose and from the heart; "nations" signifying these evils, and "host" all falsities therefrom. That such are to be damned and that they will perish is signified by "He hath devoted them, and hath given them to the slaughter." The damnation of those who will perish through falsities is signified by "their slain shall be cast forth;" those are said in the Word "to have been slain" who have perished through falsities; and "to be cast forth" signifies to be damned. The damnation of those who would perish by evils is signified by "the stink of their carcasses shall come up;" those are called in the Word "carcasses" who have perished by evils, and "stink" signifies their damnation; "the mountains shall be melted by their blood" signifies that evils of the loves with such are full of falsities, "mountains" meaning the evils of the loves of self and of the world, and "blood" falsity.

[47] In the same:

I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"To make waste mountains and hills" signifies to destroy all the good of love to the Lord and towards the neighbor; "to dry up every herb" signifies the consequent destruction of all truths, "herb" signifying truths springing from good; "to make the rivers islands, and to dry up the pools" signifies to annihilate all the understanding and perception of truth, "rivers" signifying intelligence which is of truth, "islands" where there is no intelligence, "pools" the perception of truth. The understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

[48] In the same:

Behold, O Jacob, I have made thee into a new threshing instrument having sharp teeth, that thou mayest thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:15-16).

"Jacob" means the external church in respect to good and truth, and thence external good and truth, which are good and truth from the sense of the letter of the Word. Those who are of the external church are in such good and truth. These are compared to "a new threshing instrument having sharp teeth," because a threshing instrument beats out wheat, barley, and other grain from the ears, and these signify the goods and truths of the church (See above, n. 374-375; here therefore because evils and falsities are what are to be crushed and broken up it is said "a threshing instrument having sharp teeth, that thou mayest thresh the mountains and beat them small, and make the hills as chaff," which signifies the destruction of the evils arising from the love of self and the world, and of the falsities therefrom; and it is added "thou shalt disperse them, that the wind may carry them away and the tempest scatter them," which signifies that they shall be of no account; both "wind" and "tempest" are mentioned because both evils and falsities are meant, "wind" having reference to truths, and in the contrary sense to falsities, and "tempest" to the evils of falsity.

[49] In the same:

The mountains shall depart, and the hills be removed, but My mercy shall not depart from with thee (Isaiah 54:10).

"The mountains shall depart, and the hills be removed," does not mean that the mountains and hills that are on the earth are to depart and be removed, but those who are in evil loves and in falsities therefrom, for this chapter treats of the nations from which a new church is to be formed, therefore "mountains and hills" mean, in particular, those of the former church, consequently the Jews with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

[50] In Jeremiah:

For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are laid waste so that no man passeth through (Jeremiah 9:10).

"The mountains" for which there is weeping and wailing, mean evils of every kind springing forth from the two loves just mentioned; and "the habitations of the wilderness" signify falsities therefrom, for "wilderness" signifies where there is no good because there is no truth, and "habitations" where falsities are; so here the "habitations of the wilderness" mean the falsities from the evils above described; that there is no good and truth whatever is meant by "they are laid waste so that no man passeth through." Where vastation is treated of in the Word, it is customary to say, "so that no man passeth through," and it signifies that there is no longer any truth, and consequently no intelligence. It is evident that it is not mountains and habitations of the wilderness for which there is weeping and wailing.

[51] In the same:

My people have been lost sheep; their shepherds have caused them to err, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place (Jeremiah 50:6).

In Ezekiel:

My sheep go astray on all the mountains and upon every exalted hill; and My sheep were scattered upon all the faces of the earth, and there is none that enquireth or seeketh (Ezekiel 34:6).

That "the sheep have gone from mountain to hill," and that "they go astray on all the mountains and upon every exalted hill" signifies that they seek goods and truths, but do not find them, but that evils and falsities are seized upon instead. "The mountains have turned away" signifies that instead of goods there are evils.

[52] In Jeremiah:

Give glory to Jehovah your ⁵ God, before He cause darkness and before your feet stumble upon the mountains of twilight (Jeremiah 13:16).

This signifies that Divine truth must be acknowledged, that falsities and evils therefrom may not break in from the natural man; "to give glory to God" signifies to acknowledge the Divine truth, "glory" in the Word signifying Divine truth, and to acknowledge it and live according to it is the glory which the Lord desires, and which is to be given to Him; "before He cause darkness" signifies lest falsities take possession, "darkness" meaning falsities; "and before your feet stumble upon the mountains of twilight" signifies lest evils therefrom out of the natural man take possession, "the mountains of twilight" meaning the evils of falsity, for "mountains" mean evils, and it is "twilight" when truth is not seen, but falsity instead, and "feet" signify the natural man, for all evils and the falsities therefrom are in the natural man, because that man by inheritance is moved to love himself more than God, and the world more than heaven, and to love the evils adhering to those loves from parents. These evils and the falsities therefrom are not removed except by means of Divine truth and a life according to it; by these means the higher or interior mind of man, which sees from the light of heaven, is opened, and by this light the Lord disperses the evils and the falsities therefrom that are in the natural mind. (That "feet" signify the natural man, see above, n. 65, 69 and Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952)

[53] In the Gospels:

Jesus saith unto the disciples, Have the faith of God; verily I say unto you, Whosoever shall say unto [this] mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him (Mark 11:22-23; Matthew 17:20).

One who is ignorant of the arcana of heaven and of the spiritual sense of the Word, might believe that the Lord said this, not of saving faith, but of another faith that is called historical and miraculous; but the Lord said this of saving faith, which faith makes one with charity and is wholly from the Lord, therefore the Lord calls this faith "the faith of God;" and because it is by this faith, which is the faith of charity from Him, that the Lord removes all evils flowing from the loves of self and of the world and casts them into hell from which they came, so He says, "Whosoever shall say unto this mountain, Be thou taken up and cast into the sea, what he hath said shall he done;" for "mountain" signifies the evils of those loves, and "sea" signifies hell; therefore "to say to a mountain, Be thou taken up," signifies the removal of those evils, and "to be cast into the sea" signifies to be cast into the hell from which they came. Because of this signification of "mountain" and "sea," this came to be a common expression with the ancients when the power of faith was the subject of discourse; not that that power can cast the mountains on the earth into the sea, but it can cast out the evils that are from hell.

Moreover, the mountains in the spiritual world upon which the evil dwell are often overturned and cast down by faith from the Lord; for when the evils with such are cast down, the mountains upon which they dwell are also cast down, as has been several times said before; and this has often been seen by me. That no other faith than the faith of charity from the Lord is here meant is evident from what follows in the Lord's discourse in Mark, where it is said:

Therefore I say unto you, All things whatsoever that praying ye ask for, believe that ye are to receive, and it shall be done for you. But when ye stand praying, forgive, if ye have aught against any, that your Father also who is in the heavens may forgive you your trespasses. But if ye shall not forgive, neither will your Father who is in the heavens forgive your trespasses (Mark 11:24-26).

This makes evident that "the faith of God," of which the Lord here speaks, is the faith of charity, that is, the faith that makes one with charity, and is therefore wholly from the Lord. Moreover, the Lord said these things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves; nevertheless such things are done by faith from the Lord, thus by the Lord (as is also evident from Matthew 17:19, 20, where like things are said).

[54] Because "mountains" signified the goods of celestial love, and "hills" the goods of spiritual love, the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and Zion was upon a mountain, and Jerusalem on mountainous places below it. But that the Jews and Israelites, who were given to idolatry, might not turn Divine worship into idolatrous worship, it was commanded them that they should have their worship in Jerusalem only, and not elsewhere; but because they were idolaters at heart they were not content to have their worship in Jerusalem, but after a custom of the nations derived from the ancients they everywhere held worship upon mountains and hills, and sacrificed and burnt incense thereon; and because this was idolatrous with them, worship from evils and falsities was signified by their worship upon other mountains and hills; as in the following passages. In Isaiah:

Upon a mountain high and lifted up hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices (Isaiah 57:7).

In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills (Hosea 4:13).

In Jeremiah:

Backsliding Israel is gone away upon every high mountain and under every green tree, and thou hast played the harlot (Jeremiah 3:6).

"To play the harlot" signifies to falsify worship; that this was idolatrous, is evident from these words in Moses:

Ye shall destroy the places wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree (Deuteronomy 12:2).

In these passages, therefore, worship upon mountains and hills signifies worship from evils and falsities. From this, also, it came that the nations in Greece placed Helicon on a high mountain, and Parnassus on a hill below it, and believed that their gods and goddesses dwelt there; this was derived from the ancients in Asia, and especially those in the land of Canaan, who were not far away, with whom all worship consisted of representatives.

[55] It is said in the Gospels:

The devil took Jesus up into a high mountain, and showed Him all the kingdoms of the world and their glory, and tempted Him there (Matthew 4:8; Luke 4:5).

This signifies that the devil tempted the Lord through the love of self, for this is what "the high mountain" signifies; for the three temptations described in these passages signify and involve all the temptations that the Lord endured when He was in the world; for the Lord, by temptations admitted into Himself from the hells and by victories then, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. All the Lord's temptations were described so briefly, since He has revealed them in no other way; but yet they are fully described in the internal sense of the Word. (Respecting the Lord's temptations see what is cited in The Doctrine of the New Jerusalem, n. 201, 293, 302.)

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