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Luke Chapter 19

1. AND entering He passed through Jericho:
2. And behold, a man named Zaccheus, and he was the chief Publican, and he was rich.
3. And he sought to see Jesus who He is, and could not for the multitude, because he was little of stature.
4. And running before he climbed up into a sycamore tree, to see Him; for He was about to pass that way.
5. And when he came to the place, Jesus looking up saw him, and said to him, Zaccheus, make haste and come down, for today I must abide at your house.
6. And making haste he came down, and received Him with joy.
7. And when they all saw, they murmured, saying, that He was come in to be a guest with a man that is a sinner.
8. But Zaccheus standing said to the Lord, behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any one by false accusation, I restore him four fold.
9. But Jesus said to him, today is salvation come to this house, for as much as he also is a son of Abraham.
10. For the Son of man is come to seek and to save that which was lost.
11. But when they heard these things, He adding spoke a Parable, because He was near to Jerusalem, and because they thought that the kingdom of God was to be immediately manifested.
12. He said therefore, a certain nobleman went into a far country, to receive for himself a kingdom, and to return.
13. But calling his ten servants, he gave them ten pounds, and said to them, take the management till I come.
14. But his citizens hated him, and sent a message after him, saying, we are not willing that this [man] should reign over us.
15. And it came to pass that when he was returned, having received the kingdom, he commanded these servants to be called to him, to whom he had given the silver, that he might know how every one had managed.
16. But the first came, saying, Lord, your pound has gained ten pounds.
17. And he said to him, Well, you good servant, because you have been faithful in the least, be you ruler over ten cities.
18. And the second came, saying, Lord, your pound has made five pounds.
19. But He said to him, be you also over five cities.
20. And another came, saying, Lord, behold your pound, which I have kept laid up in a napkin.
21. For I feared you that you are an austere man; you take up what you lay not down, and reap what you did not sow.
22. But he says to him, out of your own mouth will I judge you, [you] wicked servant, You knew that I am an austere man, taking up what I laid not down, and reaping what I did not sow.
23. Wherefore then did you not give my silver to the bank, that at my coming I might have required it with increase?
24. And he said to them that stood by, take from him the pound, and give [it] to him that has ten pounds.
25. And they said to him, Lord, he has ten pounds.
26. For I say to you, that to every one that has shall be given; but from him that has not, even that he has shall be taken away from him.
27. Moreover, those mine enemies, which were not willing that I should reign over them, bring here, and slay [them] before me.
28. And saying these things, he went before, going up to Jerusalem.
29. And it came to pass, as He drew near to Bethphage and Bethany at the Mount called [the Mount] of Olives, He sent two of His disciples,
30. Saying, go you into the village opposite, in the which at your entering you shall find a colt tied, on which no man ever sat; loose him, and bring [him here].
31. And if any one ask you, why do you loose [him]? thus shall you say to him, because the Lord has need of him.
32. And they that were sent going away found as He said to them.
33. Bet as they were loosing the colt, the owners thereof said to them, why loose you the colt?
34. But they said, the Lord has need of him.
35. And they brought him to Jesus; and casting their garments upon the colt, they set Jesus thereon.
36. But as He went, they spread their garments in the way.
37. But when He was near now to the descent of the Mount of Olives, the whole multitude of the disciples rejoicing began to praise God with a great voice, for all the mighty works that they had seen,
38. Saying, Blessed he the King that comes in the name of the Lord: Peace in heaven, and glory in the Highest.
39. And some of the Pharisees said to Him, Teacher, rebuke your disciples.
40. And He answering said to them, I tell you if these should be silent, the stones would cry out.
41. And when He was come near, beholding the city He wept over it,
42. Saying, if you hadst known, even you, and indeed in this your day, the things [which belong] to your peace, but now they are hid from your eyes.
43. For days shall come upon you, and your enemies shall cast a rampart about you, and shall compass you round, and shall straighten you on every side;
44. And shall lay you even with the ground, and your children within you, and they shall not leave in you stone upon stone, because you knew not the time of your visitation.
45. And entering into the Temple, He began to cast out them that sold therein; and them that bought;
46. Saying to them, it is written, My house is a house of prayer, but you have made it a den of thieves.
47. And He taught daily in the Temple. But the chief Priests and the Scribes and the chiefs of the people sought to destroy Him;
48. And could not find what they might do; for all the people hung upon Him to hear Him.

Chapter XIX, Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSE 10. For the Son of Man is come to seek and to save that which was lost. It is to be noted, that the Lord operates charity, faith, freewill, repentance, reformation and regeneration with every man, these being the steps to heaven, for the Lord wills the salvation of all, wherefore the salvation of all is to him an end, and he who wills the end, wills also the means. His coming, redemption and passion of the cross, were for the salvation of men, Matt 18:11. Luke 19:10; and whereas the salvation of men was and is to eternity to him an end, it follows that the above operations are mediate ends, and salvation the ultimate end. TCR 142.

Verse 12 and following verses. A certain nobleman went into a far country. A merchant in the Word signifies those who have the knowledges of good and truth, and merchandise signifies those knowledges themselves; in regard to these significations the case is this. All who are reformed and regenerated are gifted with charity and faith from the Lord, but every one according to his faculty and state; for the evils and falses with which man has imbued himself from infancy are the things which render it impossible for one to receive the like gift as another; those evils and falses must be vastated, before man can be regenerated. In proportion to the quantum of celestial and spiritual life which remains after vastation, in the same proportion this quantum may be illustrated by truth, and enriched with good; the remains, which are goods and truths from the Lord stored up with man, are what then receive life. Goods and truths are acquired from infancy even to the time of reformation, with one person more, with another fewer, and these are reserved in his internal man; neither can they be brought forth, until his external man be reduced to correspondence, which is effected principally by temptations, and by several kinds of vastation; for before the corporeal principles which are contrary to them, as are the things of self love and the love of the world, become quiescent, the celestial and spiritual things, which are of the affection of good and truth, cannot flow in. This is the reason why every one is reformed in the way of application to his state and faculty, as the Lord also teaches in the parable concerning the man who "went into a far country, and called his own servants, and delivered to them his goods, and to one he gave five talents, to another two, and a third one, to every one according to his proper faculty. He who received five talents traded with them, and gained other five talents; in like manner he who received two, he also gained other two," Matt 25:14, and following verses; also concerning the ten servants to whom he gave ten pounds, that they might trade with them, Luke 19:12, and following verses. AC 2967.

He who does not know that there is any internal sense of the Word, which does not appear in the letter, will be much surprised at being informed, that numbers in the Word also signify things, principally because he cannot form any spiritual idea of numbers; nevertheless that numbers flow from the spiritual idea, which the angels have, may be seen, AC 5265; but what the ideas are, or what the things are to which numbers correspond, may indeed be known, but what is the ground of that correspondence, is as yet unknown; as what is the ground of the correspondence of twelve with all the things of faith, and of the correspondence of seven with holy things, also of the correspondence of ten, and likewise of five, with goods and truths stored up in the interior man from the Lord, and so forth. Still however it is sufficient to know, that there is a correspondence, and that by virtue of that correspondence all numbers in the Word signify something in the spiritual world, consequently that a Divine [principle] also is inspired and lies concealed in them; as for example, in the following passages where mention is made of five; as in the Lord's parable concerning the man who went abroad," and delivered to his servants their property, to one five talents, to another two, and to a third one ; and he who received five talents, traded with them, and gained other five talents; in like manner he who received two, gained other two; but he who received one, hid his lord's silver in the earth, Matt 25:14 and following verses. He who thinks no further than the literal sense will of necessity conceive that these numbers, namely five, two, and one, are only assumed to give the parable its historical form, and that they involve nothing further; when yet there is an arcanum contained in these very numbers; for by the servant who received five talents are signified those who have admitted goods and truths from the Lord, thus who have received remains; by him who received two are signified those who in advanced age have adjoined charity to faith; and by him who received one are signified those, who maintained faith alone without charity; concerning this latter it is said, that he hid his Lord's silver in the earth, for by the silver, which is predicated of him, in the internal sense, is signified the truth which is of faith, AC 1551, 2954, for faith cannot make gain, or bear fruit, without charity; such are the contents of those numbers.

The case is similar in the other parables, as concerning the man going into a far country to receive for himself a kingdom, in that he gave to his servants ten pounds, and said to them, that they should trade with them until he came; when he returned, the first said, Lord, your pound has gained ten pounds, to whom he said, well done good servant, because you have been faithful in the least, be you [ruler] over ten cities. The second said, Lord, your pound has made five pounds, to whom also he said, be you likewise over five cities; the third had laid up the pound in a napkin, but the Lord said, take from him the pound and give to him who has ten pounds," Luke 19:12, and following verses. In this parable in like manner ten and five signify remains, ten, abundant remains, five, fewer; he who laid up the pound in a napkin denotes those who> procure to themselves the truths of faith, but do not conjoin them to the goods of charity, who thus procure nothing of gain or of fruit. AC 5291.

By city is signified doctrine, and the reason is, because by earth [or land], specifically by the land of Canaan, is signified the Church in its whole complex, and hence by the inheritances, into which the land of Canaan was divided, were signified various things of the Church, and by the cities in them doctrinals. From this signification of city it may be manifest what is meant by cities in the above parable of the Lord, and that they signify doctrinals, or truths of doctrine, and by being rulers over them is to be intelligent and wise, thus to give power over them is to give intelligence and wisdom; ten signify much, and five some; that by trading and gaining is signified to procure to themselves intelligence by the use of their faculties, is evident. AR 194. See also AE 223.

The reason why the numbers ten and five are adopted in the above parable is, because ten signify all and all things, and five some and some things; by the ten servants whom the nobleman, who was going into a far country, called to him, are meant all who are in the world, specifically who were of the Church, for by the nobleman is meant the Lord, and by journeying into a far country is meant His departure out of the world, and on this occasion as it were absence; by the ten pounds which he gave to the ten servants for trading, are signified all the knowledges of truth and of good from the Word, with the faculty of perceiving them, for the pound, which was silver and money, signifies the knowledges of truth and the faculty of perceiving them, and to trade signifies to procure to themselves by those knowledges intelligence and wisdom. They who procured much to themselves are meant by the servant who from the pound gained ten pounds; and they who procured some to themselves are understood by him who from the pound gained five pounds; by the cities which were given them are signified truths of doctrine, and by possessing those cities is signified intelligence and wisdom, and consequent life and happiness; hence it is evident what is signified by ten cities and by five cities. Inasmuch as they who procure to themselves nothing of intelligence are like foolish virgins, who only possess truths in the memory, and not in the life, they are deprived of them after their departure out of the world; but they who possess truths both in the memory and in the life, enrich in themselves intelligence to eternity, therefore it is said that they should take the pound from him who gained nothing by it, and should give it to him who had ten pounds. AE 675.

What had been the qualify of the Jewish nation, is evident from the parable of the man, who gave talents to his servants, on which occasion he who received one talent went and hid it in the earth, Matt 25:14-30. Luke 19:13-16. AC 4314.

It may be expedient briefly to say, what is meant by a full state. Every one, who is either damned or saved, has a certain measure which is capable of being filled; the wicked, or they who are damned, have a certain measure of what is evil and false, whilst the good, or they who are saved, have a certain measure of what is good and true; this measure with every one is filled in the other life; but some have a greater measure, and some again a lesser; this measure is procured in the world by the affections which are of love, by virtue of which every one, who had more cherished the love of what is evil and false, had procured to himself a greater measure; and in proportion as he had more loved what is good and true, he had a greater measure. The limits and degrees of the extension of that measure appear manifestly in the other life, and can not there be extended, but they may be filled, and likewise actually are filled, namely with goods and truths in the case of those who have been in the affection of good and truth, and with evils and falses in the case of those who have been in the affection of what is evil and false; hence it is evident that that measure is the faculty of receiving either what is evil and false, or what is good and true, procured in the world. This state is what is meant by a full state, and is signified by thirty; it is described by the Lord in the parables concerning the talents in Matthew 25:14-31, and concerning the pounds in Luke 19:13-25; and at length in these words in Matthew, "To every one that has shall be given that he may have abundance, but from him who has not, even what he has shall be taken away from him," Matt 25:29; and in Luke, "He said to the bystanders, take from him the pound, and give it to him who has ten pounds. They said to Him, Lord, he has ten pounds; I say to you, that to every one who has shall be given, but from him who has not, even what he has shall be taken away from him," Luke 19:24, 25, 26. AC 7984. See also AE 548.

That unless it appears to man as if he lived from himself, and thus he thinks and wills, speaks and acts as from himself, man would not be man, was fully demonstrated in what has been said above. Hence it follows that unless man, as from his own proper prudence, arranges all things which regard his employment and his life, he cannot be led and governed by the Divine Providence; for he would be as if he stood with his hands hanging down, his mouth open, his eyes shut, and his breath withheld, in expectation of influx, thus he would put off from himself the human principle, which he has from the perception and sensation that he lives, thinks, wills, speaks and acts as of himself, and at the same time, in such case, he would put off from himself those two faculties of his, which are liberty and rationality, by which he is distinguished from the beasts. Wherefore, if you are willing to be led of the Divine Providence, use prudence, as a servant and minister, who faithfully disposes of the goods of his lord. This prudence is the pound which was given to the servants to trade with, of which they were to render an account, Luke 19:13-25. Matt 25:14-31. Prudence itself appears to man as his own, and so long as it is believed to be his own, so long man keeps shut up in himself the most bitter contempt of God and of the Divine Providence which is the love of self; this enemy dwells in the interiors of every man from his birth. If you do not know him, for he is not willing to be known, he dwells securely, and keeps the gate, lest it should be opened by man, and thus he should be cast out by the Lord. That gate is opened by man by shunning evils as sins, and doing this as from himself, with the acknowledgement that it is from the Lord. This is the prudence, with which the Divine Providence acts in unity. DP 210.

Truth is said to be acquired from the proprium, which is believed to be true by induction from principles conceived from the proprium, and yet is not true; such is the truth belonging to those who, without illustration from the light of heaven, explain the Word, that is, who read it not from the affection of truth for the sake of the good of life, for such persons are not illustrated; if this be extinguished after full contemplation, the punishment of death, that is, damnation, does not ensue, because it is not spiritual Divine Truth, but if it be extinguished before full contemplation, damnation ensues, for it is the rejection of the truth of his faith. For what has once been made an article of any one's faith, although it were not true, is not to be rejected, until after full contemplation, since if it be rejected sooner, the beginning of his spiritual life is extirpated; wherefore also the Lord in no case breaks such truth belonging to man, but, as far as is possible, bends it. This case may be illustrated by examples; he who believes that the glory and consequent joy of heaven consists in dominion over many, and in agreement with this preconceived principle explains the Lord's words concerning the servants who gained ten and five pounds, in that they were to have power over ten cities and over five cities, Luke 19:17, 19; also the Lord's words to the disciples, that they should sit on thrones, and judge the twelve tribes of Israel, Luke 22:30; if, before full contemplation, he extinguishes his faith, which is the faith of truth derived from the literal sense of the Word, he occasions the loss of his spiritual life; but if, after full contemplation, he interprets those words of the Lord as meaning, that he who wills to be greatest, must be the least, and he who would be the first, must be the servant of all, in this case, if he extinguishes his faith concerning heavenly glory and joy, as originating in dominion over many, he does not occasion the loss of his spiritual life; for by the cities over which they were to have power, who had gained pounds, are signified the truths of faith, and hence intelligence and wisdom; in like manner by the thrones, on which the disciples were to sit. AC 9039.

They who come into the other life are all brought back into a life similar to what they led in the body, and afterwards with the good, evils and falses are separated, that by goods and truths they may be elevated of the Lord into heaven; but with the wicked, goods and truths are separated, that by evils and falses they may be brought into hell, according to the Lord's words in Matthew, "Whosoever has, to him shall be given, that he may have more abundance; but whoever has not, even that which he has shall be taken away from him," Matt 13:22. Luke 19:24, 25, 26. AC 2449.

The scientifics of truth and of good, belonging to those of the Church, who are acquainted with the mysteries of faith, and yet have lived a life of evil, are transferred to those who are of the spiritual church. This is signified by the Lord's words in Matthew, "The Lord said to him, who went away and hid his talent in the earth, take the talent from him and give it to him that has ten talents," &c. Matt 25:25, 28, 29, 30; see also Luke 19:24, 25, 26. The reason is, because the knowledges of good and truth with the wicked are applied to evil uses; and the knowledges of good and truth with the good are applied to good uses; the knowledges are the same, but the application to uses determines their quality with every one. In this respect the case is as with worldly riches, which with one person are applied to promote good uses, with another to promote evil uses; hence riches with every one acquire a quality according to the uses to which they are applied. AC 7770: see also AC 9330.

It is with difficulty that man, during his abode in the world, can come into the conjunction or union either of good and truth, or of what is evil and false, for so long as he lives in the world, he is kept in a state of reformation and regeneration; but after death every man comes into one or the other, because he can then no longer be reformed or regenerated, remaining then of such a quality as his life had been in the world, that is, of the same quality with his ruling love. Wherefore if his life had been that of the love of evil, every truth is taken away from him, which he had procured to himself in the world from his teachers, from preaching, or from the Word, and when this is taken away he imbues what is false, and in agreement with his own evil, as a sponge imbibes water; but if his life had been a life of good, every false principle is removed, which he had received in the world by hearing and by reading, and had not confirmed in himself, and in its place is given truth, which is in agreement with his good. This is meant by the Lord's words, "Take from him the talent, and give it to him that has ten talents," &c. Matt 25:28, 29. Luke 19:24-26. DP 17.

Unless evil be separated from good, and good from evil, man can neither be in heaven nor in hell, when yet every man must either be in one or in the other, and cannot be in both; unless therefore evil was separated from good, and good from evil, he would at one moment be in heaven, at another in hell, and whilst he was in heaven he would act in favour of hell, and whilst in hell he would act in favour of heaven, thus he would destroy the life of all around him, heavenly life with the angels, and infernal life with the devils. Hence it is that the Lord, after man's decease, when he becomes a spirit or spiritual man, separates good from evil and evil from good; good from evil with those who are interiorly in evil, and evil from good with those who are interiorly in good, agreeable to his own words, "To every one that has shall be given, "&c. &c. DP 227.

Verses 28 to 41. To ride upon a she-ass, was a distinction belonging to a judge, and to ride upon a mule was a distinction belonging to a king; and to ride upon a he-ass was a distinction belonging to the sons of a judge, and on a he-mule was a distinction belonging to the sons of a king, by reason, as was said, because a she-ass represented and signified the affection of natural good and truth, a she-mule the affection of rational truth, a he-ass natural truth itself, and a he-mule, and also the son of a she-ass, rational truth. Hence it is evident what is meant by the prophecies concerning the Lord in Zechariah, "Exult, O daughter of Zion, sing, O daughter of Jerusalem, behold your King shall come to you, just and being saved, lowly and riding upon an ass, and upon a colt the foal of she-asses. His dominion is from sea even to sea, and from the river even to the ends of the earth," Zech 9:9, 10; that the Lord was willing, when he came to Jerusalem, to ride on those [animals], is plainly declared in the Evangelists, as in Matthew, "Jesus sent two disciples, saying to them, go you into the village which is over against you, and immediately you shall find a she-ass tied, and a young one with her, loose them and bring them to me; this was done that it might be fulfilled which was said by the prophets, saying, "Tell the daughter of Zion, behold your King comes to you, meek, sitting on a she-ass, and on a foal the son of one accustomed to the yoke, and they brought the she-ass and the foal, and set their garments on them, and placed him upon them," Matt 21:2, 4, 7. To ride on a he-ass was a significative sign that the natural principle was subordinate, and to ride upon a foal the son of a she-ass, that the rational principle was subordinate; that the son of a she-ass signifies the same as a he-mule, was shown above in the explication of Genesis 49:11; for this reason, and because it was a distinction of a supreme Judge and of a King to ride upon them, and that the representatives of the church at the same time might be fulfilled, this was pleasing to the Lord, as it is thus written in John, "The day following, a great multitude, who had come to the feast, when they had heard that Jesus was coming to Jerusalem, took branches of palms, and went to meet him, and cried, Hosanna, blessed is He who comes in the name of the Lord, the King of Israel. But Jesus finding an ass, sat upon him; as it is written, fear not daughter of Zion, behold your king comes sitting on the foal of a she-ass. But these things his disciples knew not at first, but when Jesus was glorified they then remembered that these things were written of him, and that they had done these things to him" John 12:12-16. Mark 11:1-12. Luke 19:28-41. From these things it is now manifest that all and singular things in the church of that time were representative of the Lord, and hence of the celestial and spiritual things which are in his kingdom, and this even to a she-ass and the foal of a she-ass, by which was represented the natural man as to good and truth; the reason of the representation was that the natural man ought to serve the rational, and this the spiritual, but this the celestial, and this the Lord; such is the order of subordination. AC 2781.

Verse 38. Blessed be the King that comes in the name of the Lord; peace in heaven, and glory in the highest, Blessed be he that comes in the name of the Lord, signifies be glorified, because from him is all Divine truth and Divine good; the name of the Lord signifies every thing by which he is worshiped, and since all that has reference to the good of love and to the truth of faith, therefore these things are signified by the name of the Lord. AE 340.

These things were said by the disciples, when the Lord went to Jerusalem, that by the passion of the cross, which was His last temptation, he might there fully unite his human [principle] to his Divine, and might likewise altogether subdue the hells, and since in this case all Divine good and Divine truth would proceed from Him, they say, blessed be the king who comes in the name of the Lord, by which was signified acknowledgement, glorification, and giving of thanks, because those things were from him. By peace in heaven and by glory in the highest, is signified that those things, which are signified by peace, are from the union of His Divine and Divine Human [principles] and are hence communicated to angels and men by conjunction with the Lord; for when the hells were subdued by the Lord, then peace was made in heaven, and then its inhabitants had Divine truth from the Lord, which is glory in the highest. AE 365.

That by the name of Jehovah, or of the Lord, is not meant the name itself, but all things of love and of faith, is a truth originating in the spiritual world; for in that world the names which are given to persons and things here on earth are not uttered, but the names of the persons of whom they speak are formed from the idea of all things which are known concerning them, which things are connected into one expression; hence it is that names also, in that world, like all other things, are spiritual. Neither is the name, Lord, and the name, Jesus Christ, there uttered as on earth, but instead of those names a name is formed from the idea of all things which are known and believed concerning him, which idea is derived from all things of love and of faith in Him; the reason is, because these things in the complex are the Lord belonging to them; for the Lord is with every one in the good things of love and of faith which are from himself. This being the case, every one is there immediately known as to his quality in regard to love and faith in the Lord, if so be he only utters with a spiritual voice, or spiritual name, the Lord, or Jesus Christ. And hence likewise it is that they who are not principled in any love or in any faith in Him are not able to name Him, that is, to form any spiritual name concerning Him. From these considerations it is now evident from what ground it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word is not meant name, but the all of love and of faith by which he is worshiped.

Lest, therefore, an opinion should prevail, as is too generally the case, that the name alone of Jesus Christ, separate from love and faith in Him, thus separate from the knowledges by which love and faith are acquired, conduces at all to salvation, it may be expedient to produce some passages from the Word, where it is said, for the sake of His name, and in his name, from which passages they who think more deeply on the subject may be enabled to see, that the name alone is not meant; thus, Jesus said, you shall be hated of all for my name's sake," Matt 10:22, 24:9, 10. "Where two or three are gathered together in my name, there am I in the midst of them," Matt 18:20. "As many as received Him, to them gave he power to become the sons of God, believing in His name," John 1:12. "When Jesus was at Jerusalem, many believed in His name" John 2:23. "He that believes not is judged already, because he has not believed in the name of the Only-begotten Son of God" John 3:17, 18. "These things are written that you may believe that Jesus is the Christ the Son of Cod, and that believing, you may have life in His name, John 20:3l. "Blessed is He who comes in the name of the Lord," Matt 21:9; 23:39. Luke 13:35; 19:38. AE 102. Verse 41. And when He was come near, beholding the city He wept over it, saying, if you hadst known, even you, and indeed in this your day, the things [which belong] to your peace, but now they are hid from your eyes. By weeping is signified mercy, when it is predicated of the Lord, for mercy is love grieving; the Divine Love is, therefore, called mercy, because the human race of themselves are in hell; and when man apperceives this in himself he implores mercy. The Jerusalem over which the Lord wept, or on which Me had mercy, and over which he grieved, was not only the city of Jerusalem, but the Church, the last day of which comes when there is no longer any charity, and hence any faith; it was on this account that he wept out of compassion and grief. AC 5480.

They who think of the above words, and of those which immediately follow, from the sense of the letter only, believe, because they see nothing else, that they were spoken by the Lord concerning the destruction of Jerusalem; but all the things which the Lord spoke, being from the Divine [principle], had no respect to temporal and worldly things, but to heavenly and eternal; wherefore by Jerusalem, over which the Lord wept, in this as well as other passages, is signified the Church, which was then so entirely vastated that there was no longer in it any truth, and consequently any good, and thus that there would be eternal destruction. Wherefore He says, if you hadst known, and indeed in this your day, the things [which belong] to your peace, that is, which appertain to eternal life and happiness, which are from the Lord alone; for by peace, as was said, is meant heaven and heavenly joys by conjunction with the Lord. AE 365.

Verse 44. They shall not leave in you stone upon stone, because you knew not the time of your visitation. The day of visitation denotes the Lord's advent, and illustration on the occasion; but in respect to the Jewish nation, because they did not acknowledge Him, it denotes the last time of the representatives of a Church amongst them. AC 6588.

Verse 45. And entering into the temple, He began to cast put them that sold therein, and them that bought. By them that sold and bought are here signified those who make to themselves gain of holy things; by the tables of moneychangers, are signified from holy truths, and by the seats of them that sold doves, are signified from holy goods; wherefore it is afterwards said, that they made the temple a den of thieves, thieves denoting those who make a spoil of the goods and truths of the Church, and hence procure to themselves gain. AE 840.

Verse 46. Saying to them, it is written, My house is the house of prayer, but you have made it a den of thieves. By the house of the Lord is signified the Church, and by prayer worship there; and by a den of thieves profanation of the Church and of worship. From this also it is evident that prayer signifies worship from the good of love and charity. AE 325.

By house in the universal sense is signified the Church; and since worship was performed in the temple at Jerusalem, therefore it is called a house of prayer; that temple signifies the Church, may be seen in the AC 3720; that prayers signify worship, see AE 325; that to be called signifies the same as above, to name my name upon it, AC 3421. AE 410.

Chapter XIX. Translators Notes and Observations.

VERSE 10. Fur the Son of Man is come to seek and to save that which was lost. The intelligent reader will not fail to note in this passage that seeking has reference to the regeneration of mankind by truth, and saving to their regeneration by good;.thus both expressions mark the heavenly marriage.

Verse 18. And the second came, saying, Lord, your pound has made five pounds. It is remarkable that, when the first servant speaks of his profits, he says to his lord, your pound has gained ten pounds, whereas when his second servant describes his profits, he says, your pound has made five pounds. A distinction therefore is here evidently made between gaining and making, which has not been attended to in the common version of the New Testament, when yet doubtless it is of importance with respect to the internal sense of the two expressions.

Verse 21. I feared you that thon are an austere man, you take up what you laid not down, and reap what you did not sow. Another instance here occurs of reference to the heavenly marriage of good and truth, since the expression, you take up what you laid not down, ha s respect to good in the will, whilst the expression, you reap what you did not sow, has respect to truth in the understanding.

Verse 43. For days shall come upon you, and your enemies shall cast a rampart about you, &c. In the common version of the New Testament this passage is rendered, the days shall come upon you that your enemies shall cast a trench, about you, but the original Greek is, Oti exasin emerai epi se, chai oer zalasin oi echthroi sa characha soi, which is literally, for days shall come upon you, and your enemies shall cast a rampart about you, from which it is evident that the term days is here applied to express, not so much any portion of time, as the states and circumstances which would befall the unhappy people who are here treated of.