Luke Chapter 4

Chapter 4	THE INTERNAL SENSE.
BUT Jesus full of the Holy Spirit returned from Jordan, and was led in the Spirit into the wilderness, Being forty days tempted of the devil; and He did eat nothing in those days; and when they were ended, He afterwards hungred.	When the remains in the lord's human principle were opened to the Divine, it then became subject to temptation combats, which are described 1 to 14, on which occasion an assault is made by infernal spirits on the Divine love of saving mankind communicated to the human principle, vs 1, 2.
And the devil said to Him, if Thou be the Son of God, say to this stone that it be made bread. And Jesus answered him, saying, it is written, that man shall not live on bread alone but on every saying of god.	Under which assault it is suggested, that truth alone is sufficient for man's spiritual nourishment, from whatever source it be derived, vs 3, 4.
And the devil taking Him up into a high mountain, showed Him all the kingdoms of the inhabited earth in a moment of time. And the devil said to Him, all this power will I give You, and the glory of them, for it is delivered to me, and to whomsoever I will, I give it. If you therefore will fall down before me, all shall be Yours. And Jesus answering said to him, get you behind me Satan, for it is written, you shall worship the lord your God, and Him only shall you serve.	And that the love of the world is one principal source of human happiness, vs 5 to 9.
And he led Him to Jerusalem, and set Him on a pinnacle of the temple, and said to Him, if You be the Son of God, cast Yourself down from hence : For it is written, that He shall give His angels charge concerning You, to keep Thee; And in [their] hands they shall bear You up, lest at any time you dash Your foot against a stone. And Jesus answering said to him, it is said, You shalt not tempt the lord your God.	Also the love of self, vs 9 to 13.
And when the devil had ended all the temptation, he departed from Him for a season.	That these temptation-combats were continued to the latest period of the Lord's life in the world, vs 13.
And Jesus returned in the power of the Spirit into Galilee; and there went out a fame of Him through all the region round about. And He taught in their synagogues, being glorified of all.	That when the lord's Human principle, through temptation-combats, was brought to a fuller union with the Divine, it became the medium of communicating truth to the Church in a greater abundance, vs 14, 15.
And He came to Nazareth, where He had been brought up; and according to His custom He went into the synagogue on the Sabbath day, and stood up to read. And there was delivered to him the Book of the prophet Esaiah, and opening the book He found the place where it was written,	As had been predicted, 16 to 20.
The Spirit of the Lord is upon Me, because He has anointed Me to preach the Gospel to the poor; He has sent Me to heal the bruised in heart, to preach dismission to the captives, and to the blind recovering of sight, to send away with remission them that are wounded; To preach the acceptable year of the Lord.	In agreement with which prediction, the poor in spirit were to receive from the Lord the knowledge of the Eternal Truth; they who were made sensible of their natural defilements were to be purified; they who were under the dominion of false persuasions were to be liberated; they who were in ignorance were to be instructed; they who had transgressed were to receive remission; and all were to hear the glad tidings of the lord's Advent, vs 18, 19.
And closing the book, giving it again to the minister, He sat down. And the eyes of all in the synagogue were fastened on Him. But He began to say to them, today is this scripture fulfilled in your ears. And all bare Him witness, and wondered at the words of grace which proceeded out of His mouth. And they said, is not this the son of Joseph?	That the accomplishment of this prediction is at first received with joy, vs 20 to 23.
And He said Unto them, you will surely say to Me this parable, physician heal Thyself; whatever things we have heard brought to pass in Capernaum, do also here in Your country. But He said, verily I say to you, that no prophet is accepted in his own country. But in truth I say to you, many widows were in the days of Elias in Israel, when the heaven was shut up for three years and six months, so that great famine was in all the earth. And to none of them was Elias sent except to Sarepta of Sidon, to a woman a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed except Naaman the Syrian.	Until declaration is made, that none can receive the eternal truth but those, who are in the love of it from a for principle of good, and who also are sensible that of themselves they are defiled with all false principles, vs 23 to 28.
And all in the synagogue were filled with wrath hearing these things. And rising up they cast Him out of the city, and led Him to the brow of the mountain on which their city was built, to throw Him down headlong.	On which occasion, violent opposition is excited in the thoughtless and impenitent, attended with a total rejection of all truth and an attempt to destroy it, vs 28, 29.
But He passing through the midst of them departed.	Insomuch that the truth was entirely hid from them, vs 30.
And he returned to Capernaum a city of Galilee, and taught them on the Sabbaths. And they were astonished at His doctrine; His word was with authority. And in the synagogue was a man having the spirit of an unclean demon; and he cried with a great voice, Saying, Ah! what [is it] to us and to You, Jesus of Nazareth? Art You come to destroy us? I know You who You are, the holy one of God. And Jesus rebuked him, saying, be silent, and come out of him. And the daemon throwing him down in the midst, came out of him, nothing hurting him.	Nevertheless its Divine power was felt by others, and confessed even by the infernals, who yet are not allowed to declare it, but compelled to retire to their own kingdom, vs 31 to 36.
And they were all amazed, and spoke one to another, saying, what word is this! for with authority and power He commands the unclean spirits, and they come out. And the fame of Him went forth into every place of the country round about,	Since this was one great end of the revelation of truth in the person of jesus Christ to remove the powers of darkness from mankind, vs 36, 37.
But arising out of the synagogue, He went into the house of Simon; but Simon's mother-in-law was seized with a great fever, and they besought Him for her. And standing over her, He rebuked the fever, and it left her; but immediately arising she ministered to them.	And to deliver from the love of evil all those who are in the affection of truth, vs 38, 39.
But when the sun was setting, all who had any sick of diverse diseases, brought them to Him; but He laying hands on each of them, healed them. But demons also came out from many, crying and saying, You are the Christ the Son of God. And rebuking them He suffered them not to speak those things, that they knew Him to be Christ. But when it was day, going forth He departed into a desert place, and the multitudes sought Him, and came to Him, and withheld Him that He should not depart from them. But He said to them, I must preach the kingdom of God to other cities also, for therefore am I sent. And He preached in the synagogues of Galilee.	Also to liberate, and render receptive of good and truth, those who are infested with falses, vs 40, 41. With which view the truth at times hides itself, that so a stronger affection may be excited towards it, and it may be manifested in every direction, vs 40 to the end.

Translation

BUT Jesus full of the Holy Spirit returned from Jordan, and was led in the Spirit into the wilderness,
Being forty days tempted of the devil; and He did eat nothing in those days; and when they were ended, He afterwards hungred.
And the devil said to Him, if You be the Son of god, say to this stone that it be made bread.
And Jesus answered him, saying, it is written, that man shall not live on bread alone but on every saying of god.
And the devil taking Him up into a high mountain, showed Him all the kingdoms of the inhabited earth in a moment of time.
And the devil said to Him, all this power will I give You, and the glory of them, for it is delivered to me, and to whomsoever I will, I give it.
If you therefore will fall down before me, all shall be Yours.
And Jesus answering said to him, get you behind me Satan, for it is written, you shall worship the lord your God, and Him only shall you serve.
And he led Him to Jerusalem, and set Him on a pinnacle of the temple, and said to Him, if You be the Son of god, cast Thyself down from here:
For it is written, that He shall give His angels charge concerning You, to keep You;
And in [their] hands they shall bear You up, lest at any time you dash Your foot against a stone.
And Jesus answering said to him, it is said, You shall not tempt the lord your God.
And when the devil had ended all the temptation, he departed from Him for a season.
And Jesus returned in the power of the Spirit into Galilee; and there went out a fame of Him through all the region round about.
And He taught in their synagogues, being glorified of all.
And He came to Nazareth, where He had been brought up; and according to His custom He went into the synagogue on the Sabbath day, and stood up to read.
And there was delivered to him the Book of the prophet Esaiah, and opening the book He found the place where it was written,
The Spirit of the Lord is upon Me, because He has anointed Me to preach the Gospel to the poor; He has sent Me to heal the bruised in heart, to preach dismission to the captives, and to the blind recovering of sight, to send away with remission them that are wounded;
To preach the acceptable year of the Lord.
And closing the book, giving it again to the minister, He sat down. And the eyes of all in the synagogue were fastened on Him.
But He began to say to them, today is this scripture fulfilled in your ears.
And all bare Him witness, and wondered at the words of grace which proceeded out of His mouth. And they said, is not this the son of Joseph?
And He said Unto them, you will surely say to Me this parable, physician heal Thyself; whatever things we have heard brought to pass in Capernaum, do also here in Your country.
But He said, verily I say to you, that no prophet is accepted in his own country.
But in truth I say to you, many widows were in the days of Elias in Israel, when the heaven was shut up for three years and six months, so that great famine was in all the earth.
And to none of them was Elias sent except to Sarepta of Sidon, to a woman a widow.
And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed except Naaman the Syrian.
And all in the synagogue were filled with wrath hearing these things.
And rising up they cast Him out of the city, and led Him to the brow of the mountain on which their city was built, to throw Him down headlong.
But He passing through the midst of them departed.
And he returned to Capernaum a city of Galilee, and taught them on the Sabbaths.
And they were astonished at His doctrine; His word was with authority.
And in the synagogue was a man having the spirit of an unclean demon; and he cried with a great voice,
Saying, Ah! what [is it] to us and to You, Jesus of Nazareth? Art You come to destroy us? I know You who You are, the holy one of God.
And Jesus rebuked him, saying, be silent, and come out of him. And the daemon throwing him down in the midst, came out of him, nothing hurting him.
And they were all amazed, and spoke one to another, saying, what word is this! for with authority and power He commands the unclean spirits, and they come out.
And the fame of Him went forth into every place of the country round about,
But arising out of the synagogue, He went into the house of Simon; but Simon's mother-in-law was seized with a great fever, and they besought Him for her.
And standing over her, He rebuked the fever, and it left her; but immediately arising she ministered to them.
But when the sun was setting, all who had any sick of diverse diseases, brought them to Him; but He laying hands on each of them, healed them.
But demons also came out from many, crying and saying, You are the Christ the Son of God. And rebuking them He suffered them not to speak those things, that they knew Him to be Christ.
But when it was day, going forth He departed into a desert place, and the multitudes sought Him, and came to Him, and withheld Him that He should not depart from them.
But He said to them, I must preach the kingdom of God to other cities also, for therefore am I sent.
And He preached in the synagogues of Galilee.

Chapter IV.

Extracts from the Theological Writings

THE HON. EMANUEL SWEDENBORG.

VERSES 1, 2. But Jesus full of the Holy Spirit returned from Jordan, and was led in the Spirit into the wilderness; being forty days tempted of the devil. That the journeyings of the people in the wilderness all signify a state of the Church combating, and its temptations, in which man falls, but the Lord conquers for him, consequently that they signify the temptations and victories of the Lord, will be shown elsewhere by the Divine mercy of the Lord; and whereas the Lord sustained temptations from His Divine Human [principle], by the wilderness of Paran is in like manner signified the Divine Human [ principle] of the Lord; so likewise by these words, "Afterwards the people journeyed from Hazaroth and encamped in the wilderness of Paran, and Jehovah spoke to Moses saying, send for you men, and let them explore the land of Canaan, which I give to the sons of Israel: And Moses sent them from the wilderness of Paran upon the mouth of Jehovah. And they returned to Moses, and to Aaron, and to all the company of the sons of Israel, to the wilderness of Paran in Kadesh, and brought back word to them, and showed them the fruit of the land," Numb 13:1,2,3, 4, 27, where by journeying from the wilderness of Paran to explore the land of Canaan, is signified that by the Divine Human [principle] of the Lord, they, namely the sons of Israel, that is, the spiritual, explored the heavenly kingdom, which the land of Canaan signifies; but, that on this occasion they also fell, signifies their weakness, and on this account that the Lord fulfilled all things of the law, and endured temptations, and conquered, and thus procured salvation for those who are in the faith of charity, also for those who are in temptations in which the Lord conquers, from His Divine Human [principle]; wherefore also when the Lord was tempted, he was in the wilderness, Matt 4:1, Mark 1:12, 13, Luke 4:1. AC 2714.

By the wilderness is signified what is uninhabited and uncultivated, and in the spiritual sense, where there is no good and truth, also where truth is not yet conjoined with good, thus by the wilderness is signified the state of those with whom conjunction is to be effected; and whereas conjunction is not effected except by temptations, therefore these are signified, but when the number forty is added, whether they be forty years, or forty months, or forty days; for forty signifies temptations and their duration whatever it be; on this account also, when the Lord was tempted, He went into the wilderness and was there forty days. AC 8098.

Inasmuch as a wilderness signifies a state of temptations, and forty, whether years or days, an entire duration from beginning to end, therefore the temptations of the Lord, which were more grievous than all others, and which He endured from childhood even to the Passion of the Cross, are meant by His temptations of forty days in the wilderness; not that it is meant, that the Lord was tempted only forty days, and at the end of those days was tempted by the devil, but that the temptation continued during His whole life, even to the last period, when He suffered intense affliction in Gethsemane, and afterwards on the cross ; for the Lord, by temptations admitted into His Human [principle], which He had from the mother, subdued all the hells, and at the same time glorified His Human [principle]: but concerning these temptations of the Lord, see what is written in the Arcana Coelestia, as it is collected together in the Doctrine of the new jerusalem, NJHD 201; all those temptations of the Lord are signified by the temptations in the wilderness during forty days and forty nights, since a wilderness signifies a state of temptations, and forty days and nights their whole duration. AE 730.

"And the Canaanite was then in the land" - that hereby is signified hereditary evil from the mother in His [the Lord's] external man, may be manifest from what has been said concerning the hereditary principle belonging to the Lord; for He was born as another man, and derived evils with him from the mother, against which he fought and which he overcame; it is a known thing, that the Lord underwent and endured the most grievous temptations, and indeed so grievous, that he fought alone and from his own proper power against all hell; no one can undergo temptations, unless evil adheres to him, for where this is not the case, it is impossible there should be the least temptation, since it is evil which the infernal spirits excite; yet with the Lord there was not any actual or proper evil, as with all men, but hereditary evil from the mother, which is here called the Canaanite then in the land, concerning which see what was said above, AC 1414, namely that there are two hereditary principles which are connate with man, one from the father, the other from the mother; what is from the father remains to eternity, what is from the mother is dispersed by the Lord during man's regeneration; but the Lord's hereditary principle from his Father was Divine, the hereditary principle from the mother was evil, which is here treated of, by which he underwent temptations, concerning which temptations see Mark 1:12, 13. Matt 4:1, Luke 4:1, 2; but, as was said, he had no actual or proper evil, nor any hereditary evil from the mother after that by temptations he overcame hell, wherefore it is here said, that the Canaanite was then in the land. AC 1444.

That the Lord derived hereditary evil from the mother, is very manifest from this consideration, that he underwent temptations; no one can be tempted, who has no evil, since it is the evil belonging to man which tempts, and by which he is tempted. That the Lord was tempted and underwent more grievous temptations than any man can endure as to a ten thousandth part, and that he sustained them alone, and overcame evil, or the devil and all hell, is also manifest. It is impossible for any angel to be tempted by the devil, since, whilst he is in the Lord, the evil spirits cannot approach him, being instantly seized with horror and terror; much less could hell have approached to the Lord, if he had been born divine, that is, without evil adhering from the mother. AC 1573.

In the Word of the Lord's Life, by the Evengelists, no mention is made of any temptation which he endured except the last, and what he endured in the wilderness; more temptations were not discovered to the disciples, and those which were discovered appear so slight according to the sense of the letter, as scarce to amount to any thing, for so to say, and so to reply is not any temptation, when yet it was more grievous than any human mind can conceive or believe; no one can know what temptation is, unless he has been in it; the temptation which is recorded Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13, contains the nature of the Lord's temptations in general, namely that by virtue of love towards the whole race of mankind, he fought against the loves of self and of the world, with which the hells were replete; in every temptation an assault is made on the love in which man is principled, and the degree of the temptation is according to the degree of the love; if no assault is made upon the love, there is no temptation; to destroy any one's love is to destroy his very life, for love is life; the life of the Lord was love towards thc whole human race, and indeed a love so great and of such a nature, that it was nothing but pure love. Against this his Life were admitted continual temptations, as was said, from his earliest childhood to his last hour in the world: the love, which was the very Essential Life of the Lord, is s ignifed by this, "That he hungered, and that the devil said, if you be the Son of God, say to this stone that it be made bread; and Jesus answered, it is written, man shall not live by bread alone, but by every word of God," Luke 4:2, 3, 4. Matt 4:2, 3, 4. That he fought against the love of the world, or against all things relating to the love of the world, is signified by this, "That the devil led him to a high mountain, and showed him all the kingdoms of the earth in a moment of time, and said to him, all this power will I give you and the glory of them, because it is given to me, and to whomsoever I will I give it; if therefore you will worship me, all shall be your; but Jesus answering said to him, get you behind me Satan, for it is written, you shall worship the Lord your God, and Him only shall you serve," Luke 4:5, 6, 7, 8. Matt 4:8, 9, 10. That he fought against self love, and against all things relating to se love, is signified by these words, "The devil took him into the holy city, and set him on a pinnacle of the temple, and said to him, if You be the Son of God, cast Thyself down, for it is written he shall give his angels charge concerning You, and upon their hands they shall carry You, lest at any time You dash your foot against a stone; and Jesus said to him, it is written again, you shall not tempt the Lord your God," Matt 4:5, 6, 7, Luke 4:9, 10, 11, 12. His continual victory is signified by these words, "That after the temptation angels came and ministered to Him," Matt 4:11. Mark 1:13. In short, the Lord from His earliest childhood, even to the last hour of His life in the world, was assaulted by all the hells, which were continually withstood, subdued, and conquered by Him, and this solely by virtue of His love towards the whole human race, from which love it may appear how grievous were His combats, and how great the fierceness of the hells, inasmuch as it was not human but divine love, and temptation is great in proportion to the love: That these things were so, I know of a certainty. AC 1690.

It is a known thing in the Church, that the Lord conquered death, by which is meant hell, and that afterwards He ascended with glory into heaven; but it has not yet been known that the Lord by combats, which are temptations, conquered death or hell, and at the same time by temptations glorified his human [principle], and that the passion of the cross was the last combat or temptation, by which he conquered and glorified. These subjects are much treated in the Prophets and in David, but not so much in the Evangelists; with these latter, the temptations which He endured from childhood are described in a summary way by His temptations in the wilderness, and afterwards from the devil, and the last by what He suffered in Gethsemane and on the Cross; but by those temptations are meant all even to the last; He revealed no more concerning them to the Disciples, for it is said in Isaiah, "He was afflicted, yet He opened not His mouth; As a Lamb at the slaughter, and as a sheep before her shearers, is dumb, He opened not His mouth," Is 53:7. Doc. Lord. 12.

Being forty days tempted of the devil. Plenary temptation is also signified by Moses being forty days and nights on Mount Sinai, and at that time eating no bread and drinking no water, Exod 16:18; in like manner by Jesus being forty days tempted of the devil; from which considerations it may be manifest, that by the number forty in the Word, is signified plenary vastation and consummation, that is, when all the good of the Church is vastated, and evil consummated; also that by the same number is signified plenary temptation, and likewise the establishment of the Church anew or reformation. AE 633.

It is to be noted, that there are two kingdoms, into which the Heavens are distinguished, namely the Celestial kingdom and the Spiritual kingdom, concerning which see the work on heaven and hell, HH 20 to 28; to these two kingdoms correspond two opposite kingdoms, into which the hells are distinguished; to the celestial kingdom corresponds the opposite infernal kingdom, which consists of devils, and is hence called the devil; and to the spiritual kingdom corresponds the opposite infernal kingdom, which consists of satans, and is hence called Satan; and whereas the celestial kingdom consists of angels, who are principled in love to the Lord, the opposite infernal kingdom consists of devils, who are principled in the love of self; hence it is, that from that hell evils of every kind issue forth; and whereas the spiritual kingdom consists of angels who are principled in charity towards the neighbour, the opposite infernal kingdom consists of satans who are principled in falses derived from the love of the world; hence it is that from that hell falses of every kind issue forth. From these considerations it may be manifest what is signified by the Lord being tempted of the devil, namely that He was tempted by the hells whence evils issue forth, thus by the worst hells, for those hells principally fought against the Lord's Divine Love, inasmuch as the ruling love in those hells is the love of self, and this love is opposite to the love of the Lord, thus to the love which is from the Lord. AE 740.

Verse 12. You shall not tempt the Lord your God. That the Son of God, or the Lord as to good in the Human Divine [principle], could not be tempted, is evident from the above reply of the Lord to the tempter. AC 2813.

Verse 13. And when the devil had ended all the temptation, he departed front Him for a season.. That the life of the Lord, from earliest childhood even to the last hour of life in the world, was a continual temptation and continual victory, is manifest from several passages in the word of the Old Testament, and that it did not cease with the temptation in the wilderness, is manifest from the above words in Luke. AC 1690.

Verse 18. The Spirit of the Lord is upon me, because he has anointed me to preach the Gospel to the poor. The reason why kings were called the anointed of Jehovah, and that on that account it was sacrilegious to hurt them, was, because by the anointed of Jehovah is meant the Lord as to the Divine human [principle], although as to the sense of the letter the term is applied to the king who was anointed with oil; for the Lord, when he was in the world, was divine truth itself as to the human [principle], and was Divine good itself as to the very esse of his life, which [esse] with man is called the soul derived from the father, for he was conceived of Jehovah, and Jehovah in the word is the Divine good of the Divine love, which is the esse of the life of all; hence it is, that the Lord alone was the anointed of Jehovah in very essence and in very net, inasmuch as the Divine Good was in him, and the Divine Truth proceeding from that good in his human [principle] when he was in the world, see the passages cited, AC 9194, 9315: But the kings of the earth were not the anointed of Jehovah, but represented the Lord, who alone is the anointed of Jehovah; and on this account it was sacrilegious to hurt the kings of the earth by reason of the anointing: but the anointing of the kings of the earth was effected by oil, whereas the anointing of the Lord was effected by the Divine Good itself of the Divine Love, which the oil represented. Hence it is that He was called Messias and Christ, Messias in the Hebrew tongue signifying anointed, in like manner as Christ in the Greek tongue, John 1:41; chap. 4:25. From these considerations it may be manifest, that where mention is made in the Word of the Anointed of Jehovah, the Lord is meant, as in Isaiah, "The Spirit of the Lord Jehovah is upon me, therefore Jehovah has anointed Me to evangelize to the poor, He has sent Me to bind up the broken in heart, to preach liberty to the captives," Is. 61:1. That the Lord as to the Divine Human [principle] is He whom Jehovah anointed, is manifest from Luke, where the Lord declares this plainly in these words, "The book of the prophet Esaias was delivered to Jesus; and he unfolded the book, and found the place where it was written, the Spirit of the Lard is upon Me, because he has anointed Me to evangelize to the poor, He has sent me to heal the, bruised in heart, to evangelize remission to the bound, and sight to the blind, to send away with remission them that are wounded,, to preach the acceptable year of the Lord; afterwards folding up the book he gave it to the minister, and sat down, but the eyes of all in the synagogue were fastened on Him; and He began to say to them, today is this Scripture fulfilled in your ears," Luke 4:17-21. AC 9954. See also AE 375.

Verse 22. And all bare Him witness, and wondered at the words of grace which proceeded out of His mouth. By grace is signified the delight of truth and of Good; and to those, who are in the Lord's spiritual kingdom, it is given by the Lord to be in the affection of truth for the sake of truth, and this divine [principle], is what is called grace; hence it is that so far as any one is in that affection, so far he is in the divine grace of the Lord; nor is any other divine grace given, as belonging to man, spirit and angel, than to be affected with truth because it is truth, since in that affection they have heaven and blessedness, see THE DOCTRINE OF THE NEW JERUSALEM, 232, 236, 238; and the Treatise on heaven and hell, HH 395 to 414, whether we speak of the affection of truth, or the delight of truth, it is the same thing, for affection, without delight is not given; this is what is specifically meant by grace in the word, as in John, "And the word was made flesh, and dwelt in us, and we saw His glory, as the glory of the only-begotten of the Father, full of grace and truth; of his fullness have we all received grace for grace, because the law was given by Moses, grace and truth was made by Jesus Christ," John 1:14, 16, 17; inasmuch as grace is the affection and delight of truth, therefore it is said grace and truth. And in Luke, "After that the Lord explained the prophecy of Isaiah in the synagogue concerning Himself, thus the Divine Truth, all wondered at the words of grace which carne forth from His mouth;" the Divine Truths, which the Lord spoke, are called Words of Grace coming forth from His mouth, because accepted, grateful and delightful. In general Divine Grace is all that, which is given as a gift from the Lord, and whereas all that has relation to faith and love, and faith is the affection of truth, derived from good, therefore that is specifically meant by Divine Grace, for to be gifted with faith and love, or with the affection of truth derived from good, is to be gifted with heaven, thus with eternal blessedness. AE 22.

Verses 24 to 27. But He said, verily I say to you, that no prophet is accepted in his own country. But in truth I say to you, many widows were in the days of Elias in Israel, &c. &c. By a widow is signified one who is in good without truth, and still desires truth; the reason why this is signified by a widow is, because by a man [vir] is signified truth, and by his woman good, wherefore the woman of a man when made a widow signifies good without truth. But a widow, in a sense still more interior, signifies truth without good, the reason is, because husband in that sense signifies good, and his wife truth, see AC 3236, 4510, 4823. In this sense the Lord from Divine Good is called husband and bridegroom, and His kingdom and Church, from the reception of Divine Truth, which proceeds from the Lord, is called wife and bride, AC 9182; but whereas the subject here treated of is not concerning the Lord's Celestial Church, but the spiritual, by widow is signified one who is in good, and not in truth, and still desires truth; see what is said concerning the signification of widow and orphan in the celestial sense, AC 4844, to which it is allowable to add what the Lord says in Luke concerning the widow of Sarepta, "Verily I say to you, that no prophet is accepted in his own country; in truth I say to you, many widows were in Israel in the days of Elias, when the heaven was shut for three years and six months, whilst there was a great famine over the whole land, yet to none of them was Elias sent except to Sarepta of Sidon, to it woman a widow" Luke 4:25, 26; inasmuch as all things which the Lord spoke were spoken from a Divine principle, therefore they have an internal sense, and in that sense the Lord himself, his kingdom and church are treated of. What therefore is understood in that sense by what the Lord spoke concerning the widow of Sarepta in Sidon, is evident if the words be unfolded: That no prophet is accepted in his own country, signifies that the Lord, and the Divine Truth which is from him, is less received and loved in the heart within the Church, than out of it; for he spoke to the Jews, with whom at that time the Church was instituted; but that the Lord was less received by the Jews than by the Gentiles out of the Church is a known thing. The case is similar with the Church at this day, which from Him is called Christian; in this church indeed the Lord is received in doctrine, but still by few with acknowledgement of the heart, and by still fewer with affection of love. It is otherwise with the converted Gentiles out of the Church, for these worship and adore Him as their only God, and say with the mouth and think with the heart, that they acknowledge him as God because he appeared in a human form, AC 5256.

The case is contrary within the Church, where, because he was born a man, he is with difficulty acknowledged from the heart to be God, inasmuch as his humanity is made like that of themselves, although they know that his Father was Jehovah and not a man. From these considerations it is evident what is meant in the internal sense by no prophet being accepted in his own country. Prophet in that sense is the Lord as to Divine Truth, thus as to the doctrine of the Church: Many widows were in Israel in the days of Elias, in the internal sense signifies the state at that time of the acknowledgement of Divine Truth from the Word in the Church; for widows are those who are in good without truth, as was said above. Elias is the Lord as to the Word; the days of Ellas are states of reception of Divine Truth from the Word at that time; and Israel is the Church. When the heaven was shut for three years and six months, signifies plenary vastation of the internal Church; for heaven is the internal of the Church; three years and six months denote to the full; that heaven is the internal of the Church; see AC 1733, 1850, 3355, 4535. This is said to be shut when it is vastated or exists no longer; that three years and six months denote to the full, is manifest from the signification of 1260 days in the Apocalypse, Rev 11:3, and Rev 12:6, which days make three years and six months as denoting to the full or even to the end. In like manner from the signification of three days and a half, Rev 11:9. 10; also from the signification of a time, times, and half a time, Rev 12:14; and in Daniel 12:7, as denoting to the full, or even to the end. When there was a great famine over the whole earth,, signifies vastation also of the external Church. for famine is a defect and desolation of truth and good, and earth denotes the external Church. Yet to none of them was Elias sent, signifies the Lord as to the word, thus the word of the Lord, not to others, because not elsewhere received; for Elias, as was said above, is the Lord as to the word. Except to Sarepta of Sidon to a woman a widow, signifies except to those who are in good and desire truth; it is said Sarepta of Sidon, because Sidon signifies the knowledges of good and truth, AC 1201; and that a woman a widow denotes one who is in good and desires truth, is hence evident, especially from the things related of her in the 1st Book of kings, where are these words, "Elias came to Sarepta of Sidon to a woman a widow, that she might sustain him; he said to her, fetch me a little water, that I may drink, and afterwards, bring me a morsel of bread in your hand; she said that she had only a little meal in a cask, and a little oil in a jug, that it would only be a cake for herself and her son. Elias said, make me a little cake in the first place, and bring it to me, and make for yourself and your son in the latter place: She did so, and the cask of meal was not consumed, and the jug of oil did not fail," 1 Kings 17:9-15; obedience and the desire of good to truth, is described by her compliance with the command to give water to the prophet, and afterwards by her making a cake for him in the first place out of her own little store, and in the latter place for herself and her son; and that hence she was enriched with the good of truth, signified by the cask of meal not being consumed, and the jug of oil not failing; for water in the internal sense is truth; meal is truth derived from good; oil is the good of love; and a cake made of them is truth conjoined to its good. From these considerations it is clear, that a widow is one who is in good and desires truth; good and its desire to truth is described by charity towards the prophet greater than towards herself and son; prophet is the doctrine of truth, as was shown above. AC 9108. See also AC 4844.

Verse 25. When the heaven was shut up for three years and six months. By time and times and half a time, is signified to the end and beginning, thus whilst the Church. grows from a few to a many even as it was ordained, the like is signified by three years and six months. AR 562.

Verse 36. For with authority and power He commands the unclean spirits and they come out. That power, when, predicated of the Lord, principally regards salvation, is manifest from this and other passages. The Lord also has power over all things, because He is the only God, but the salvation of the human race is the principal [object or end], because for the sake of salvation the heavens and the worlds were created, and salvation is the reception of the Divine. proceeding. AE 293.

Chapter IV.

Translator's Notes and Observations. VERSE 36. For with authority and power he commands the unclean spirits, &c. The intelligent reader will not fail to note in this passage an instance of the heavenly marriage of good and truth, in reference to which the holy Word is written throughout, for the term authority relates to the principle of the divine good, as the term. power relates to that of the divine truth.

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