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Luke Chapter 22

    Chapter 22

THE INTERNAL SENSE.

  1. BUT the feast of unleavened bread drew near, which is called the passover.
  2. And the chief priests and scribes sought how they might take him away, for they feared the people.

THAT at the very time of celebrating representatively their deliverance from damnation by the Divine Human principle of the lord,the Jewish nation seek to destroy that principle, vs 1. 2.

  1. But Satan entered into Judas surnamed Iscariot, being of the number of the twelve.
  2. And going away he communed with the chief priests and captains how he might betray Him to them.
  3. And they rejoiced, and covenanted to give him silver.
  4. And he promised, and sought opportunity to betray Him to them in the absence of the multitude.

Being seduced by infernal spirits who were in the falses of evil, vs 3, 4, 5. 6.

  1. But the day of unleavened bread came, in which the passover must be killed.
  2. And he sent Peter and John, saying, go prepare for us the passover, that we may eat.
  3. But they said to Him, where will You that we prepare?

And this at the time that all things were preparing by the lord for the glorification of His Human principle, and for their liberation thereby from infernal falses, vs 7 to 14.

  1. But he said to them, behold, as you enter into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he enters in.
  2. And you shall say to the master of the house, the Teacher says to you, where is the guestchamber, where I may eat the passover with My disciples?
  3. And he will show you a large upper room furnished; there make ready.
  4. But, as they went, they found as He had said to them; and they made ready the passover.

To which glorification He was conducted by Divine Truth grounded in and leading to Divine Good, vs 10, 11, 12, 13.

  1. And when the hour was come He sat down, and the twelve apostles with Him.
  2. And he said to them, with desire I have desired to eat this passover with you before I suffer.
  3. For I say to you, that I will not any more eat thereof, until it be fulfilled in the kingdom of God.

To the intent that when the glorification was completed, through his final temptation on the cross, He might then impart to His Church the fullness of His Divine Love and wisdom, vs 14, 15, 16.

  1. And taking the cup, giving thanks He said, take this, and divide it among yourselves.
  2. For I say to you I will not drink of the fruit of the vine, until the kingdom of God shall come.
  3. And taking bread, giving thanks He break [it], and gave to them, saying, this is my body, which is given for you, this do for My memorial.
  4. In like manner the cup after supper, saying, this cup is the New Testament in my blood, which is shed for you.
  5. Nevertheless behold, the hand of him that betrays Me is with Me on the table.

Therefore he taught by representatives, that all truth, which leads to good, is from Himself, as is likewise the good to which it leads, and the truth which is in conjunction with that good, vs 17 to 21.

  1. And truly the Son of man goes according to what was determined; but woe to that man by whom He is betrayed!
  2. And they began to enquire among themselves, who of them it was that should do this thing.

Nevertheless He must first be rejected by the Jewish nation, as had been predicted, vs 22, 23,

  1. But there was also a strife among them, which of them should be accounted greatest.
  2. But he said to them, the kings of the nations exercise lordship over them, and they that exercise authority upon them are called benefactors.
  3. But you [shall] not [be] so; but he that is greatest among you, let him be as the younger, and he that is chief as he that serves.
  4. For whether is greater, he that sits at meat, or he that serves? Is not he that sits at meat? But I am in the midst of you as he that serves.

He must also purify His followers from their natural self-love, by teaching them the opposition of such love to the love which prevails in heaven, since this latter love is always humble, and delights to serve others from a principle of love, after the lord's example, vs 24 to 28.

  1. But you are they who have continued with me in my temptations.
  2. And I appoint to you a kingdom, as my Father has appointed to Me.
  3. That you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel.

All such followers therefore, through the Divine power with which they are gifted, enter into combat against their natural evils, and through combat obtain victory, and in conjunction with the lord enjoy the perception of good and of truth, vs 28, 29, 30.

  1. But the Lord said, Simon, Simon, behold, Satan has desired you, to sift you as wheat.
  2. But I have prayed for you that your faith fail not; and when you are converted, strengthen your brethren.

Whereas they who are in faith alone without charity are misled by infernal falses, and are thus like chaff, when yet, it is the Divine intention that all faith should administer to and confirm charity, vs 31, 32.

  1. But he said to him, Lord, I am ready to go with you both into prison and to death.
  2. But he said, I tell you Peter, the cock shall not crow today until you have thrice denied that you know me.

Thus they are in confidence grounded in themselves, and consequently deny the lord, vs 33, 34;

  1. And he said to them, when I sent you without purse, and scrip, and shoes, lacked you any thing? But they said, nothing.
  2. Then said he to them, but now, he that has a purse, let him take [it], and likewise the scrip, and he that has not, let him sell his garment, and buy a sword.
  3. For I say to you, that this that is written must yet be accomplished in me, and he was reckoned amongst the transgressors, for the things concerning me have an end.
  4. But they said, Lord, behold here are two swords. But he said to them, it is enough.

When yet they ought to procure to themselves the knowledges of truth from the Word, by which they might be confirmed respecting the necessity of the lord's temptations, and especially of his last, temptation on the cross, vs 35 to 39.

  1. And going out he went, as he was wont, to the mount of Olives, and his disciples also followed him.
  2. But when he was at the place, he said to them, pray that you enter not into temptation.

That the lord, from His Divine Love, and in conjunction with the goods and truths of the Church, prepares Himself to endure the most grievous temptations,, vs 39, 40.

  1. And he was withdrawn from them about a stone's cast, and kneeling down prayed,
  2. Saying, Father, if you be willing to remove this cup from me, nevertheless not My will, but Yours be done.

And presently, rising above those goods and truths, enters into close union with the Divine Good, through the entire surrender of His Human principle to the Divine, vs 41, 42.

  1. But there appeared an angel from heaven strengthening him.

On which occasion His Human principle receives power from the Divine, vs 43.

  1. And being in an agony, he prayed more earnestly; but his sweat was as drops of blood falling to the earth,

And is thus enabled to endure more intense combats against the powers of darkness, and by those combats to attain a closer union with its Divine principle, and a fuller separation of what was hereditary from the mother, vs 44.

  1. And rising up from prayer, coming to his disciples, he found them sleeping for sorrow.
  2. And said to them why sleep you? arising pray that you enter not into temptation.

And to instruct the Church, no longer to abide in a mere natural state of life, but to arise to a spiritual state, that so they might be protected in temptation combats, vs 45, 46,

  1. But whilst he yet spoke, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss Him.
  2. But Jesus says to him, Judas betray you the Son of man with a kiss?

Nevertheless the lord's Human principle is entirely rejected by the Jewish nation, and this under an external semblance of affection, vs 47, 48.

  1. But they who were about him seeing what would follow, said to Him, Lord, shall we smite with the sword.
  2. And one of them smote a servant of the High Priest and cut off his right ear.
  3. But Jesus answering said, suffer you thus far, and touching his ear, He healed him.

On which occasion, obedience perishes in the lower principles of life, and this of Divine permission, and for the manifestation of the Divine mercy in restoring it, vs 49, 50, 51

  1. But Jesus said to the chief priests and captains of the temple, and the elders which were come to him, are you come out as against a thief with swords and staves?
  2. When I was with you daily in the temple you stretched forth no hands against Me; but this is your hour, and the power of darkness.
  3. Then laying hold of him they led and brought him into the house of the high priest; but Peter followed afar off.

And it is allowed of the Divine Providence that internal evils and errors shall prevail, but not until Divine Truths had been taught for the purpose of counteracting them, vs 52, 53, 54.

  1. And when they had lighted a fire in the midst of the hall, and were sat down together, Peter sat down in the midst of them.
  2. But a certain maid beholding him as he sat by the light, and earnestly looking at him, said, this [man] was also with him,
  3. But he denied him, saying, woman, I do not know him.
  4. And after a little while another seeing him said, you are also of them; but Peter said, man, I am not.
  5. And about the space of one hour after, another confidently affirmed, saying, of a truth this [man] also was with him, for he is a Galilean.
  6. But Peter said, man, I know not what you say: and immediately while he yet spoke, the cock crew.
  7. And the Lord turning looked upon Peter, and Peter remembered the word of the Lord, how he said to him, before the cock crow, you shall deny me thrice.
  8. And Peter went out and wept bitterly.
  9. And the men that held Jesus, mocked him, smiting.
  10. And when they had blindfolded him, they struck him on the face, and asked him, saying, prophecy who it is that smote you.
  11. And many other things blasphemously spoke they against him.
  12. And when it was day, the elders of the people, and the chief priests and scribes assembled, and led him into their council.
  13. Saying, if you be the Christ, tell us. But he said to them, if I tell you, you will not believe.
  14. And if I also ask [you], you will not answer me, nor discharge me.
  15. From now on shall the Son of Man sit on the right hand of the power of God.
  16. But they all said, are you then the Son of God? but he said to them, you say that I am.
  17. But they said, what need we any further witness? for we ourselves have heard out of his own mouth.

And that thus they who are principled in faith alone without charity might be brought to a due sense of their delusion and danger, vs 55 to the end.

Translation

  1. BUT the feast of unleavened bread drew near, which is called the passover.
  2. And the chief priests and scribes sought how they might take him away, for they feared the people.
  3. But Satan entered into Judas surnamed Iscariot, being of the number of the twelve.
  4. And going away he communed with the chief priests and captains how he might betray Him to them.
  5. And they rejoiced, and covenanted to give him silver.
  6. And he promised, and sought opportunity to betray Him to them in the absence of the multitude.
  7. But the day of unleavened bread came, in which the passover must be killed.
  8. And he sent Peter and John, saying, go prepare for us the passover, that we may eat.
  9. But they said to Him, where will You that we prepare?
  10. But he said to them, behold, as you enter into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he enters in.
  11. And you shall say to the master of the house, the Teacher says to you, where is the guestchamber, where I may eat the passover with My disciples?
  12. And he will show you a large upper room furnished; there make ready.
  13. But, as they went, they found as He had said to them; and they made ready the passover.
  14. And when the hour was come He sat down, and the twelve apostles with Him.
  15. And he said to them, with desire I have desired to eat this passover with you before I suffer.
  16. For I say to you, that I will not any more eat thereof, until it be fulfilled in the kingdom of God.
  17. And taking the cup, giving thanks He said, take this, and divide it among yourselves.
  18. For I say to you I will not drink of the fruit of the vine, until the kingdom of God shall come.
  19. And taking bread, giving thanks He break [it], and gave to them, saying, this is my body, which is given for you, this do for My memorial.
  20. In like manner the cup after supper, saying, this cup is the New Testament in my blood, which is shed for you.
  21. Nevertheless behold, the hand of him that betrays Me is with Me on the table.
  22. And truly the Son of man goes according to what was determined; but woe to that man by whom He is betrayed!
  23. And they began to enquire among themselves, who of them it was that should do this thing.
  24. But there was also a strife among them, which of them should be accounted greatest.
  25. But he said to them, the kings of the nations exercise lordship over them, and they that exercise authority upon them are called benefactors.
  26. But you [shall] not [be] so; but he that is greatest among you, let him be as the younger, and he that is chief as he that serves.
  27. For whether is greater, he that sits at meat, or he that serves? Is not he that sits at meat? But I am in the midst of you as he that serves.
  28. But you are they who have continued with me in my temptations.
  29. And I appoint to you a kingdom, as my Father has appointed to Me.
  30. That you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel.
  31. But the Lord said, Simon, Simon, behold, Satan has desired you, to sift you as wheat.
  32. But I have prayed for you that your faith fail not; and when you are converted, strengthen your brethren.
  33. But he said to him, Lord, I am ready to go with you both into prison and to death.
  34. But he said, I tell you Peter, the cock shall not crow today until you have thrice denied that you know me.
  35. And he said to them, when I sent you without purse, and scrip, and shoes, lacked you any thing? But they said, nothing.
  36. Then said he to them, but now, he that has a purse, let him take [it], and likewise the scrip, and he that has not, let him sell his garment, and buy a sword.
  37. For I say to you, that this that is written must yet be accomplished in me, and he was reckoned amongst the transgressors, for the things concerning me have an end.
  38. But they said, Lord, behold here are two swords. But he said to them, it is enough.
  39. And going out he went, as he was wont, to the mount of Olives, and his disciples also followed him.
  40. But when he was at the place, he said to them, pray that you enter not into temptation.
  41. And he was withdrawn from them about a stone's cast, and kneeling down prayed,
  42. Saying, Father, if you be willing to remove this cup from me, nevertheless not My will, but Yours be done.
  43. But there appeared an angel from heaven strengthening him.
  44. And being in an agony, he prayed more earnestly; but his sweat was as drops of blood falling to the earth,
  45. And rising up from prayer, coming to his disciples, he found them sleeping for sorrow.
  46. And said to them why sleep you? arising pray that you enter not into temptation.
  47. But whilst he yet spoke, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss Him.
  48. But Jesus says to him, Judas betray you the Son of man with a kiss?
  49. But they who were about him seeing what would follow, said to Him, Lord, shall we smite with the sword.
  50. And one of them smote a servant of the High Priest and cut off his right ear.
  51. But Jesus answering said, suffer you thus far, and touching his ear, He healed him.
  52. But Jesus said to the chief priests and captains of the temple, and the elders which were come to him, are you come out as against a thief with swords and staves?
  53. When I was with you daily in the temple you stretched forth no hands against Me; but this is your hour, and the power of darkness.
  54. Then laying hold of him they led and brought him into the house of the high priest; but Peter followed afar off.
  55. And when they had lighted a fire in the midst of the hall, and were sat down together, Peter sat down in the midst of them.
  56. But a certain maid beholding him as he sat by the light, and earnestly looking at him, said, this [man] was also with him,
  57. But he denied him, saying, woman, I do not know him.
  58. And after a little while another seeing him said, you are also of them; but Peter said, man, I am not.
  59. And about the space of one hour after, another confidently affirmed, saying, of a truth this [man] also was with him, for he is a Galilean.
  60. But Peter said, man, I know not what you say: and immediately while he yet spoke, the cock crew.
  61. And the Lord turning looked upon Peter, and Peter remembered the word of the Lord, how he said to him, before the cock crow, you shall deny me thrice.
  62. And Peter went out and wept bitterly.
  63. And the men that held Jesus, mocked him, smiting.
  64. And when they had blindfolded him, they struck him on the face, and asked him, saying, prophecy who it is that smote you.
  65. And many other things blasphemously spoke they against him.
  66. And when it was day, the elders of the people, and the chief priests and scribes assembled, and led him into their council.
  67. Saying, if you be the Christ, tell us. But he said to them, if I tell you, you will not believe.
  68. And if I also ask [you], you will not answer me, nor discharge me.
  69. From now on shall the Son of Man sit on the right hand of the power of God.
  70. But they all said, are you then the Son of God? but he said to them, you say that I am.
  71. But they said, what need we any further witness? for we ourselves have heard out of his own mouth.

Chapter XXII. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSES 15 to 19. And he said to them, with desire I have desired to eat this passover with you before I suffer, &c. Inasmuch as by wine is meant Divine Truth nourishing spiritual life, therefore the Lord says to his disciples, "I say to you, I will not drink of the fruit of the vine, until the kingdom of God shall come;" hence it is evident, that it is something spiritual which is meant, for he says that he would drink it with them in the kingdom of God, or in heaven; and that he would also eat with them of the Paschal lamb there, verse 16. AE 329.

Verse 18. I say to you I will not drink of the fruit of the vine until the kingdom of God shall come. That he would not drink wine in the kingdom of God may be manifest to every one, but that the good of love and of faith is signified, which he would give to those who are of his kingdom. AC 6377.

By the fruit of the vine or wine, which the Lord would drink with them new in the kingdom of his father, or when, the kingdom of God should come, is meant that on that occasion, all Divine Truth in heaven and in the Church would flow from his Divine Human [principle], wherefore he calls it new, and likewise calls it the new Testament in His blood, verse 20; for the blood of the Lord signifies the same as wine; and since, after the Lord's resurrection, every thing Divine proceeded from Him, therefore He says that He would drink it with them when the kingdom of God should come, and the kingdom of God then comes when He has reduced all things to order in the heavens and in the hells. AE 376.

By the fruit of the vine nothing else is meant but the truth of the new church and heaven; wherefore the church in many passages in the Word is called a vineyard, Isaiah 5:1, 2, 4. Matt 20:1-13, and the Lord calls Himself the True Vine, and the men who are ingrafted in it, branches, John 15:1, 5. TCR 708.

Verse 19. And taking bread, giving thanks He break it, and gave to them saying this is My body. That the Lord Himself is He who is understood by manna and bread, He Himself plainly teaches, for He says, I am the bread of life which came down from heaven; that it is the Lord as to the Divine Human [principle] He also teaches when He says, the bread which I shall give is My flesh; the Lord teaches the same thing when He instituteth the holy supper in the above words; for to eat of this bread is to be conjoined to Him by love. AE 146.

Verse 19. This do for My memorial. From what has been said it may now be manifest what is meant by the flesh and blood of the Lord, and by bread and wine in a threefold sense, natural, spiritual, and celestial. Every man under the influence of religious principle in Christendom may know, and if he does not know may learn, that there is given natural nourishment and spiritual nourishment, and that natural nourishment is for the body, but spiritual nourishment for the soul, for Jehovah the Lord says in Moses, man does not live by bread alone, but by every thing which comes forth from the mouth of Jehovah does man live, Deut 8:2, 3. But if any one be so simple, that he cannot think of any thing else from the understanding but what he sees with the eye, I advise him to think with himself concerning the holy supper, when he takes the bread and wine, and hears them called the flesh and blood of the Lord, that it is the most holy thing of worship, and let him remember the passion of Christ, and His love for the salvation of men, for He says, Do this for My memorial. TCR 709.

Verse 20. In like manner the cup after supper, saying, this cup is the New Testament in My blood, which is shed for you. Inasmuch as by the blood of the Lord is signified the Divine truth proceeding from Him, and the same is signified by wine, consequently by cup, therefore it is said, this is My blood; and whereas by Divine truth there is conjunction of the Lord with the church, therefore it is said this is the New Testament in My blood, or the New Covenant. AE 960.

It is said the cup, not wine, because wine is predicated of the spiritual church, but blood of the celestial church, although each signifies holy truth proceeding from the Lord, yet in the spiritual church, the holy principle of faith grounded in charity towards the neighbour, but in the celestial church the holy principle of charity grounded in love to the Lord. The spiritual church is distinguished from the celestial in this respect, that the former is in charity towards the neighbour, but the latter in love to the Lord, and the holy supper was instituted that it might signify the Lord's love towards the universal human race, and the reciprocal love of man towards Him. AC 5120.

By the blood of the New Covenant or Testament, nothing else is signified than the Word, which is called a Covenant and Testament, Old and New, thus the Divine truth therein. Inasmuch as this is signified by blood, therefore the Lord gave them wine, saying, this is My blood, and wine signifies Divine truth, wherefore also it is called the blood of the grapes, Gen 49:11. Deut 32:14. AR 379.

Blood is here called the blood of the New Covenant, because blood signifies Divine truth proceeding from the Lord, and covenant signifies conjunction. Inasmuch as the Lord called His blood, by which is meant the Divine truth proceeding from Him, the blood of the new covenant, it may be expedient to say what is meant by the old covenant, and what by the new. By the old covenant is meant conjunction by Divine truth such as was given to the sons of Israel, which was external, and hence representative of Divine truth internal; the sons of Israel had no other Divine truth, because they could not receive any other, since they were external and natural men, and not internal or spiritual, as may be manifest from this consideration, that they who had any knowledge concerning the Lord's advent thought nothing about him but that He was to be a King, who would exalt them above all people in the universe, and who would thus establish amongst them a kingdom on earth, and not in the heavens, and thence on earth amongst all who believe in Him; wherefore the old covenant was conjunction by such Divine truth as is contained in the books of Moses, and was called precepts, judgements, and statutes, in which nevertheless lay inwardly concealed Divine truth such as is in heaven, which is internal and spiritual. This Divine truth was opened by the Lord when He was in the world, and whereas by it alone the Lord has conjunction with men, therefore it is meant by the new covenant, and it is likewise meant by his blood, which is hence called the blood of the new covenant; the like is also understood by wine. AE 701.

Verses 24 to 31. But there was also a strife amongst them, which of them should be accounted greatest, &c. &c. When the Lord came into the world, man was of such a quality, that if any one had told him that the representatives and significatives of the church were not the essentials of Divine worship, but the spiritual and celestial things which they represented and signified, he would entirely have rejected the information, and thus the church would have become no church. This is very evident from the disciples themselves, who were continually attendant on the Lord, and heard so many things concerning His kingdom, and who nevertheless could not as yet perceive interior truths, inasmuch as they could not entertain any notion of the Lord, but such as the Jews have at this day concerning the Messiah whom they expect, namely that, He would exalt that people to dominion and glory above all the nations in the universe. And after that they had heard so many things from the Lord concerning the heavenly kingdom, still they could not conceive otherwise, than that the heavenly kingdom was like an earthly kingdom, and that God the Father was the Supreme there, and after Him the Son, and afterwards the twelve, and thus that they were to rule in order; wherefore also James and John asked to sit, one on his right hand, and the other on the left, Mark 10:35, 36, 37, on which occasion the rest of the disciples were indignant at their wishing to be greater than them, Mark 10:41. Matt 20:24. Wherefore also the Lord, after that He had taught them what it was to be greatest in heaven, still spoke according to their apprehension, namely that they should sit on twelve thrones, and judge the twelve tribes of Israel, Luke 22:24-31. Matt 19:28; for if they had been told that by disciples were not meant themselves, but all those who are in the good of love and of faith, also that in the Lord's kingdom there are no thrones, nor principalities and governments as in the world, and that they could not even judge the smallest principle of one man, they would have rejected the Word, and every one would have left the Lord, and gone to his own business. AC 3857.

From these considerations it may be manifest, what is the quality of those who preside in heaven, namely that they are principled in love and in wisdom more than others, thus that from a principle of love they will what is good to all, and from wisdom know how to provide that good. They who are of such a quality do not domineer and rule, but minister and serve, for to do good to others from the love of good is to serve, and to provide for its being done is to minister; nor do such persons make themselves greater than others, but lesser, since they set the good of society and their neighbour in the first place, but their own good in a lower place, and what is in the first placie is greater, and what is in a lower place is lesser. Nevertheless they have honour and glory, dwelling in the midst of the society, in a greater elevation than others, and likewise in magnificent palaces; they accept also this glory and that honour, yet not for the sake of themselves, but for the sake of obedience; for all in heaven know, that they derive that honour and that glory from the Lord, and on that are to be obeyed. These are the things which are meant by the Lord's words to the disciples, "Whosoever would be great among you, let him be your minister; and whoever would be chief among you, let him be your servant; as the Son of Man came not to be ministered to, but to minister," Matt 20:27, 28. "He that is greatest among you let him be as the least, and he that is chief as he that serves," Luke 22:26. HH 218.

Verses 29, 30. And I appoint to you a kingdom as My Father has appointed to. Me; that you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel That in the Lord's kingdom they do not eat and drink, nor sit at a table there, is evident to every one, thus that by eating and drinking on the Lord's table in his kingdom is signified something else, namely to enjoy the perception of good and of truth. AC 3068.

In regard to the affection of man, the case is with it as with the man himself, that unless it be supported by food, it dies. Man also, as to his interiors, is nothing but affection, a good man being the affection of good and of the truth thence derived, but an evil man being the affection of evil and of the false thence derived. This is especially manifest with man when he becomes a spirit, the sphere of life, which then issues from him, being either of the affection of good or of the affection of evil; on which occasion its nourishment or support is not from natural meat and drink, but from spiritual, which is the false grounded in evil to an evil spirit, and truth grounded in good to a good spirit. The nourishments of human minds, whilst they live in the body in the world, are nothing else, and hence it is that all things relating to food, as bread, flesh, wine, water, and several other things, in the spiritual sense of the Word, signify such things as relate to spiritual nourishment. From these considerations it is also evident what is meant by the Lord's words in Matthew, "Man does not live by bread alone, but by every word that comes forth from the mouth of God," Matt 4:4; also what by His words in Luke, "You shall eat and drink on My table in My kingdom" AC 9003.

To eat and to drink on the Lord's table in the kingdom of God, is to be conjoined to the Lord by love and faith, and to enjoy heavenly blessedness. AE 252.

By eating and drinking is signified spiritually to eat and drink, wherefore by eating in the above passage is signified to receive, to perceive and appropriate from the Lord the good of heaven, and by drinking is signified to receive, to perceive and appropriate the truth of that good, for to eat is predicated of good, because bread signifies the good of love, and to drink is predicated of truth, because water and wine signify the truth of that good. AE 617.

It is impossible to understand, except from the spiritual sense, what is meant in the above words by the Apostles, what by thrones, and what by the tribes of Israel. Yet who cannot know that the Apostles are not to judge, but the Lord alone? For every one is judged according to his life, and no one but the Lord alone knows the life of all, whilst the Apostles do not even know the life of one. But in the spiritual sense by the twelve Apostles are signified all truths derived from good, by sitting on thrones is signified judgement, and by the twelve tribes of Israel are signified all who are of the church; wherefore by the above words is signified that the Lord is to judge all from divine truth, and from its reception in good. AE 431. See also AE 687.

By the above words nothing else can be signified than that the Lord is to judge all according to the goods and truths of the church; for if this was not meant by the above words, but judgement was ascribed to the Apostles themselves, then all in the great city of Babylon, who call themselves the successors of the Apostles, might also claim the privilege to themselves, that they should sit on thrones as numerous as the different orders from the Pope to a monk, and to judge all in the universal orb of earths. AR 798. See also AR 233.

Verse 31, 32. But the Lord said, Simon, Simon, behold, Satan has desired you to sift you as wheat; but I have prayed for you that your faith fail not; and when you are converted, strengthen your brethren. Peter in this passage represents faith without charity, which faith is the faith of what is false, for these things were said to him by the Lord immediately previous to his denial of Him. Inasmuch as he represented faith, therefore the Lord says, I have prayed for you that your faith fail not; but that he represented the faith of what is false, is manifest from this consideration, that the Lord said, when you are converted, strengthen your brethren; inasmuch as the faith of what is false is like chaff before the wind, therefore it is said that Satan desired him, that he might sift him as wheat, for wheat is the good of charity separated from the chaff; hence it is evident why mention is made of Satan. AE 740.

Verses 36, 37, 38. Then said He to them, but now, he that has a purse, let him take it, and likewise a scrip, and he that has not, let him sell his garment, and buy a sword, &c. &c. Sword in this passage denotes truth combating, from which therefore, and for which the Disciples were to fight. AC 2799.

By purse and a scrip are signified spiritual knowledges, thus truths; by garments are signified things proper to man, and by a sword combat. AE 131.

What is meant by the above words is evident from what follows them, namely that what was written must be accomplished in the Lord, thus that He must endure the cross, and since this must of necessity distract the minds of those who lived at the time, and likewise the minds of the Disciples, and induce doubts respecting Him and His kingdom, and thereby lead into temptations, which could not be repelled except by truths, therefore the Lord says, He that has a purse and a scrip let him take it, as if He had said, he who possesses truths from the Word, in which it is predicted that Christ was to suffer such things, let him take heed lest he lose them, for a purse and a scrip signify the same thing as the money which is in them, the knowledges of truth and good from the Word; but he who has not, let him sell his garment, and buy a sword, signifies that they who have no truths must reject the things of self, and procure to themselves truths, with which they may fight against falses; for a sword signifies the combat of truth against what is false, and the destruction of the latter. AE 840.

Verses 40 to 45. But when He was at the place, He said to them, pray that you enter not into temptation, &c. &c. From the contents of these verses it may be manifest, that the Lord's temptations were the most direful of all, and that He was tortured from inmost principles even to bloody sweat, and that on this occasion He was in a state of despair, and that He had consolation. AC 1787.

It is impossible for any angel to be tempted by the devil, since whilst he is in the Lord, evil spirits cannot even come near him, being instantly seized with horror and dread; still less could hell have approached to the Lord if He had been born Divine, that is, without evil adhering from the mother. That the Lord bare the iniquities and evils of the human race, is likewise a form of speech common with preachers; but it would have been impossible for the Lord to derive iniquities and evils into Himself, except by an hereditary way, since what is Divine is not susceptible of evil. Wherefore to the intent that He might conquer evil with his own strength, which no man could or can conquer, and might thus be made justice alone, He was willing to be born as another man. Otherwise there would have been no need of His being born, since the Lord could assume the Human essence without nativity, as He also occasionally assumed it, when He made Himself visible to the most ancient church, and likewise to the prophets; but to the intent that He might also put on evil against which He might fight, and which He might conquer, He came into the world, and thus conjoined in Himself the Human essence to the Divine essence. Nevertheless the Lord had no actual or proper evil, as He Himself says in John, "Which of you convicts Me of sin?" John 8:46. AC 1573.

Verse 43. But there appeared an angel from heaven strengthening Him. By an angel from heaven, in the internal sense, is here meant the Divine [principle] which was in Himself. AC 2821.

Verse 53. This is your hour, and the power of darkness. The Lord spoke these words to the chiefs of the priests, the governors of the temple and the elders, who seized Him by means of Judas; the power of committing this atrocious act is called by the Lord the power of darkness, because they were in the falses of evil, in falses concerning the Lord, and in evils against Him; by darkness also is there meant hell, because such falses of evil reside there. AE 526.

Verse 64. And when they had blindfolded Him, they struck Him on the face; &c: By these words was represented and signified that the Jewish nation were in the externals of the church, of the Word and of worship without internals, for all things in the Word which are related concerning the Lord's passion represent and signify the arcana of heaven and the church, and specifically what the quality of the Jews was as to the Word, the church and worship. AE 412.

Verse 69. From now on shall the Son of Man sit on the right hand of the power of God. In regard to all power being given to the Son of Man in the heavens and in the earths it is to be noted that the Lord had power over all things in the heavens and in the earths before he came into the world, for He was God from eternity and Jehovah, as He himself clearly says in John, "Glorify Me, O Father, with Thyself with the glory which I had with You before the world was" John 17:5; and again, "Verily, verily, I say to you, before Abraham was, I am" John 8:58, for He was Jehovah and the God of the most ancient church which was before the flood, and was seen by them. He was also Jehovah and the God of the ancient church, which was after the flood; and He was the Being whom all the rites of the Jewish church represented, and whom they worshiped; but the reason why he himself says that all power was given to him in heaven and in earth, as if it was then first given, is because by the Son of Man is meant his Human essence, which when it was united to the Divine, was also Jehovah, and had at the same time power, which could not be effected before it was glorified, that is, before his Human essence by unification with the Divine had also life in itself, and thus in like manner was made Divine and Jehovah, as be himself says in John, "As the Father has life in himself, so has He given to the Son to have life in himself," John 5:27. AC 1607.

The Son of Man denotes the Divine truth proceeding from the Lord; to sit on the right hand of power denotes that He has omnipotence, for Divine good has omnipotence by Divine truth; now on signifies that Divine truth was in its omnipotence, when the Lord in the world had conquered the hells, and had reduced all things therein and in the heavens to order. AC 9807. See also AE 687.

Chapter XXII. Translator's Notes and Observations.

VERSE 27. But I am in the midst of you, &c. This is a literal rendering from the original Greek, egom de eimi en mesom umon, which is expressive, not only of the lord's being among the disciples, as it is rendered in the common version of the New Testament, but of his being also in the very centre of their lives, inasmuch as He is the Divine source of all life, especially of the life of heavenly love and wisdom. No words therefore could have more fully expressed the lord's Divinity.

Verse 31. Satan has desired you, to sift you as wheat. It is remarkable that what is here rendered you, is expressed in the original Greek by the plural pronoun umas and is accordingly here rendered by the plural you, but it is not easy to conjecture what is the true ground of this mode of expression, unless Simon be here understood as representing all the truths of faith, which Satan, the great adversary of truth, is ever desirous to falsify.

Verse 44. And being in an agony, he prayed more earnestly. It seems evident from these words, that the intenseness of prayer varied, even in the case of the Lord himself, according to circumstances, and that in a state of extreme temptation it acquired its highest degree, agreeable to the testimony of our enlightened Expositor, E. S, who so constantly testifies that the glorification of the lord's Humanity, or its union with Divinity, was principally effected by temptation combats.

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