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Luke Chapter 9

1. BUT having called together His twelve disciples, He gave them power and authority over all daemons, and to cure diseases.
2. And He sent them to preach the kingdom of God, and to heal the sick.
3. And Me said to them, take nothing for [your] journey, neither staves, nor purse, nor bread, nor silver, nor two coats apiece.
4. And into whatever house you enter, there abide, and thence depart.
5. And as many as will not receive you, when you go out of that city, shake off even the dust from your feet for a witness against them.
6. But they departing went through the villages, preaching the Gospel, and healing every where.
7. But Herod the tetrarch heard all things that were done by him, and was perplexed, because it was said by some that John the Baptist was risen from the dead;
8. But by some, that Elias had appeared; but by others, that one of the old prophets was risen again.
9. And Herod said, John I have beheaded; but who is this of whom I hear such things? and he desired to see him.
10. And the apostles returning told him what things they had done; and taking them with Him He retired privately to a desert place of the city called Bethsaida.
11. But the multitudes knowing [it] followed Him, and having received them, he spoke to them concerning the kingdom of God, and healed those who had need of healing.
12. But the day began to decline; but the twelve coming said to Him, discharge the multitude, that departing into the towns and country around, they may repose, and find victuals; for we are here in a desert place.
13. But He said to them, give you them to eat; but they said, we have no more than five loaves and two fishes, unless we should go and buy food for all this people.
14. For they were about five thousand men. But He said to his disciples, make them to lie down by fifties in a company.
15. And they did so, and made them all lie down.
16. But he taking the five loaves and the two fishes, looking up to heaven, blessed them, and broke, and gave to the disciples to set before the multitude.
17. And they did eat, and were all filled, and there was taken up what remained over and above to them of fragments, twelve baskets.
18. And it came to pass as he was praying apart, the disciples came to Him, and He asked them, saying, whom do the multitude say that I am?
19. But they answering said, John the Baptist; but others [say] Elias; and others that one of the old prophets is risen again.
20. But He said to them, but whom do you say that I am? but Peter answering said, the Christ of God.
21. But He charging them commanded to tell this to no one;
22. Saying that the Son of man must suffer many things, and be rejected by the elders, and chief priests, and Scribes, and be put to death, and on the third day rise again.
23. But he said to all, if any one wills to come after me, let him deny himself, and take up his cross daily, and follow me.
24. For whoever wills to save his soul; shall lose it; but whoever shall lose his soul for my sake, he shall save it.
25. For what is a man advantaged, gaining the whole world, but losing himself, or suffering damage?
26. For whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his glory and the Father's, and of the holy angels.
27. But I say to you truly, there are some of those that stand here, who shall not taste death, until they see the kingdom of God.
28. But it came to pass about eight days after these words, that taking Peter and John and James, He went up into a mountain to pray.
29. And it came to pass, that whilst He prayed, the aspect of His countenance was changed, and His clothing white and glistering.
30. And behold two men discoursed with Him, who were Moses and Elias.
31. Who being seen in glory, spoke of His departure, which he was about to accomplish in Jerusalem.
32. But Peter, and they who were with him, were heavy with sleep; but on awaking they saw his glory, and the two men who were standing with him.
33. And it came to pass as they departed from him, Peter said to Jesus, Master, it is good for us to be here, and let us make three tabernacles, one for You, and one for Moses, and one for Elias, not knowing what He said.
34. But as He said these things, there came a cloud, and overshadowed them; but they feared as they entered into the cloud.
35. And there came a voice out of the cloud, saying, this is My beloved Son, hear Him.
36. And during the utterance of the voice, Jesus was found alone; and they were silent, and told no one in those days any of those things which they had seen.
37. But it came to pass on the next day, as they came down from the mountain, much multitude met Him,
38. And behold, a man from the multitude cried out, saying, Teacher, I entreat You, look upon my son, for he is my only [son]
39. And behold, a spirit takes him, and he suddenly cries out; and it throws him into convulsions with foaming, and he hardly departs from him, bruising him.
40. And I entreated your disciples to cast him out, and they could not.
41. But Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring your son to Me.
42. But as he was yet coming, the daemon rent him, and threw him into convulsions; but Jesus rebuked the unclean spirit, and healed the child, and delivered him to his father.
43. And they were all amazed at the greatness of God: But while they all wondered at all things which Jesus did, He said to His disciples,
44. Put these words into your ears; for the Son of Man is about to be delivered into the hands of men.
45. But they were ignorant of this saying, and it was hidden from them, that they did not comprehend; and they feared to ask Him concerning this saying.
46. But there entered into them a reasoning which of them should he greatest.
47. But Jesus seeing the reasoning of their heart, taking a child, set him by himself.
48. And said to them, whoever shall receive this child in My name, receives Me, and whoever shall receive Me, receives Him that sent Me; for he that is least among you all, the game shall he great.
49. But John answering said. Master, we saw one casting out daemons in Your name, and we forbad him, because he follows not with us.
50. And Jesus said to him, forbid [him] not; for whoever is not against us is for us.
51. But it came to pass when the days were accomplished for his being taken up, he set his face steadfastly to go to Jerusalem.
52. And sent messengers before his face, and they going entered into a village of the Samaritans, as to make ready for Him.
53. And they did not receive Him, because his face was going to Jerusalem,
54. But when his disciples James and John saw, they said, Lord, will you that we command fire to come down from heaven, and consume them, even as Elias did?
55. But he turning rebuked them, and said, you know not what manner of spirit you are of;
56. For the Son of Man came not to destroy men's souls, but to save. And they went to another village.
57. But it came to pass, as they went in the way, a certain one said to Him, I will follow You whithersoever you go Lord.
58. And Jesus said to him, foxes have holes, and the birds of the heaven have nests, but the Son of man has not where to lay [his] head.
59. But He said to another, follow Me. But he said, Lord, suffer me first to go and bury my father.
60. But Jesus said to him, let the dead bury their dead; but go you and preach the kingdom of God.
61. And another also said, I will follow You Lord, but suffer me first to bid them adieu who are at my house.
62. But Jesus said to him, no one having put his hand to the plough, and looking to things behind, is fit for the kingdom of God.

Chapter IX. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG,

VERSES 2, 3. And He sent them to preach the kingdom of God, and He said to them, take nothing for your journey, neither staves, nor purse, nor bread, nor silver, nor two coats apiece This same command is thus expressed in Matthew, "Possess not gold, neither silver, nor brass in your purses, nor a script for the way, neither two coats, nor shoes, nor staffs" Matt 10:9, 10; and in Mark thus, "He commanded them that they should take nothing for the way but a staff only, no scrip nor bread, nor brass in purses, but be clad with shoes, and not put on two coats, Mark 6:8, 9. Singular the things contained in these passages are representative of the celestial and spiritual things of the Lord's kingdom, to preach which the Disciples were sent; the reason why they were not to take gold, silver, brass, a scrip, bread along with them, was because those things signified goods and truths, which are from the Lord alone, namely gold good; silver truth thence derived; brass natural good; bread the good of love or what is celestial; but a coat and a shoe signified the truths with which they were clad, and a staff the power of truth from good; and as these latter things ought not to be double, but single, it was forbidden to have two staffs, two pairs of shoes, and two coats; these are the arcana contained in the above command of the Lord, which cannot in any wise be known but from the internal sense. AC 4677.

By the above words was represented that they who are in goods and truths from the Lord possess nothing of good and of truth from themselves, but that they have all good and truth from the Lord; for by the twelve disciples were represented all who are in goods and truths from the Lord, in the abstract sense all the goods of love and the truths of faith from the Lord; goods and truths from self and not from the Lord are signified by possessing gold, silver, brass in girdles, and by a bag; but goods and truths from the Lord are signified by a coat, a shoe, and a staff; by a coat interior truth, or truth from what is celestial; by a shoe exterior truth, or truth in the natural principle; by a staff the power of truth; but by two coats, two shoes, and two staffs, are signified truths and their powers both from the Lord and from self. That they are allowed to have one coat, one pair of shoes, and a staff, is manifest from Mark and from Luke. AC 9942.

Verse 4. And into whatever house you enter, there abide, and thence depart. To enter in into a house, to abide there, and thence go forth, denotes to enjoy heavenly consociation with those, who receive the Lord in faith and love; for in heaven, they who are together in one society are also in one house, and enter in there, and go out, for they are in similar good; but they who are in dissimilar good, cannot do so, and if they enter in, they enter not through the doors, but some other way; he who does not know that such things are signified, cannot know what is involved in the Lord's words to the disciples, that into whatever house they entered in, they should there abide, and thence depart. AC 9927.

Verse 5. And as many as will not receive you, when you go out of that city, shake off even the dust from your feet for a witness against them. In this passage the dust of the feet signifies the like as a shoe, namely what is unclean by reason of what is evil and false, because the sole of the foot is the ultimate natural principle; and whereas at that time they were in representatives, and supposed that heavenly mysteries were stored up in those alone, not in naked truths, therefore it was commanded that they should so do. AC 1748.

Dust denotes what is damned, and the reason is because the places where evil spirits are, to the sides beneath the soles of the feet, appear as earth, and indeed as uncultivated and dry earth, under which earth are certain bells; that earth is what is called damned earth, and the dust there signifies what is damned; occasionally it has been given to see, that the evil spirits there shook off the dust from their feet when they were desirous to damn any one:

Hence then it is that by dust is signified what is damned, and by shaking off dust, damnation. It was m consequence of this signification that the disciples were commanded by the Lord to shake off the dust of the feet, if they were not received. AC 7418.

Verse 17. And they did eat, and were all filled, and there was taken up what remained over and above to them of fragments, twelve baskets. He who does not know that twelve signify all things, cannot know the arcanum which is signified by the twelve baskets of fragments which remained over and above from the five loaves and two fishes, with which the Lord fed 5000 men, besides women and boys, Matt 14:15-21. Mark 6:37-44. Luke 9:12-17. John 6:9-13; singular things are there significative as well as the numbers themselves; five thousand men besides women and boys signify all who are of the Church in truths grounded in good, men those who are in truths, women and boys those who are in goods; loaves signify the goods, and fishes the truths of the natural man; eating signifies spiritual nourishment from the Lord; twelve baskets of fragments signify the knowledges of truth and good thence derived in all abundance and fullness, AE 430.

Verse 13, 14. But they said that we have no more than five loaves, and two fishes, unless we should go and buy food for all this people, for they were about five thousand men. Inasmuch as the number five signify something and all of one part, it hence also signifies a little and a few, when a great quantity designated also by numbers follows or precedes, for in this case the all of one part is respectively few, as in Isaiah, "A thousand shall flee at the rebuke of one, before the rebuke of five shall you flee," Is 30:17; and in the evangelists, "That the Lord fed five thousand men from five loaves and two fishes;" that on this occasion they took up twelve baskets of fragments, signifies what is full, thus full instruction and full benediction. AE 548.

Verse 16. But He taking the five loaves and two fishes, looking up to heaven, blessed them, &c. Blessing on this occasion signified the communication of His Divine [principle], and thereby conjunction with them by goods and truths, which are signified by bread and wine, and also by fishes; bread and wine signify goods and truths in the spiritual man, and fishes goods and truths in the natural man. AE 340.

Verse 23. But He said to all, if any one wills to come after Me, let him deny himself, and take up his cross daily, and follow Me. That to go after the Lord, and to follow Him, is to deny self, is evident, and in deny self is not to be led by self but by the Lord, and he denies self who shuns and is averse from evils because they are sins, from which when man turns away he is led by the Lord, for he does His precepts, not from himself but from the Lord. Similar things are signified by following the Lord also in other passages. From these considerations it may be manifest, that to follow the Lord is to be led by Him, and not by self, and no one else can be led by the Lord but he who is not led by self, and every one is led by self, who does not shun evils because they are against the Word, and thus against God, consequently because they are sins and from hell. Every one, who does not thus shun and turn away from evils is led by himself; the reason is, because evil, which is hereditarily in man, makes his life, inasmuch as it is his self-hood, and man, before those evils are removed, does all things from them, thus from himself. But it is otherwise when evils are removed, as is the case when he shuns them because they are infernal, for then the Lord enters with truths and goods from heaven, and leads him. AE 864.

In the above passage by the cross are understood temptations, and by following the Lord is meant to ac knowledge His divinity, and to do his precepts; the reason why temptations are understood by the cross is, because evils and the falses thence derived, which adhere to man from nativity, infest and thus torment those who are natural whilst they become spiritual; and since evils and the falses thence derived, which infest and torment, cannot be shaken off except by temptations, hence temptations are signified by the cross; therefore the Lord says to his disciples, that they should deny themselves, taking up their cross, that is, that they should reject the things of self-hood, the self-hood of every man being his peculiar cross. AE 893.

Verse 27. But I say to you truly, there are some of those that stand here, who shall not taste death, until they see the kingdom of God. To see the kingdom of God denotes to believe. AC 3363.

Verses 28 to 36. It came to pass about eight days after these words, that taking Peter and John and James, he went up into a mountain to pray, &c. &c. These words relate to the Lord's transformation, and the reason why he took Peter, John and James on the occasion was, because by them was represented the Church as to faith, charity, and the works of charity; the reason why He took them into a high mountain was, because by a mountain is signified heaven; the reason why His face shone as the sun was, because the face signifies the interiors, which, as being Divine, shone as the sun, for the sun is the Divine love. The reason why His clothing became white as light was, because clothing signifies the Divine Truth, proceeding from Him, in like manner also light; the reason why Moses and Elias appeared was, because both signified the word, Moses the historical word, and Elias the prophetical word; the reason why a bright cloud overshadowed them was, because a bright cloud signifies the word in the letter in which is the internal sense; the reason why a voice said from the cloud, this is my beloved Son, in whom I acquiesce, hear him, was, because a voice from the cloud, signifies Divine Truth from the word, and beloved Son his Divine Human [principle]; and because Divine Truth is from Him, and hence every truth of the Church, it was said from the cloud, in whom I acquiesce, hear him. That the Divine Human [principle] of the Lord was thus seen, is evident, because the Divine [principle] itself cannot appear to any one except by the Divine Human, which also the Lord teaches in John, "No one has seen God at any time, the only-begotten Son, who is in the bosom of the Father, He has brought Him forth to view," John 1:18, and in another place, "You have neither heard the voice of the Father at any time, nor seen His shape," John 5:37. AE 64. see also AE 195.

Verse 29. And it came to pass that whilst He prayed the aspect of His countenance was changed, and His clothing white and glistering. Prayer considered in itself is discourse with God, and at such times a certain internal contemplation of those things which are the objects of prayer, to which corresponds a certain similar principle of influx into the perception or thought of the mind of him who prays, so that there is a kind of opening of man's internals towards God, but this with a difference according to man's state, and according to the essence of the thing which is the object of prayer; if the prayer grounded in love and faith, regarding only celestial and spiritual things as its object and ends, then in the prayer there exists somewhat resembling a revelation, which is manifested in the affection of the person praying, as to hope, consolation, or some internal joy. Hence it is that to pray, in the internal sense, signifies to be revealed; in the present case this is more especially signified, because it is said of a prophet, and by a prophet is meant the Lord, whose prayer was nothing else but internal discourse with the Divine [principle], and at the same time revelation. That revelation attended the prayer of the Lord is evident from Luke, "It came to pass, when Jesus was baptized, and prayed, that heaven was opened," Luke 3:21; and again, "It came to pass that Jesus took Peter, James and John, and went up into a mountain to pray; and as He prayed the fashion of His countenance was changed, and His clothing was white and glistering:" So in John, "When He prayed, saying, Father glorify Your name, then came there a voice from heaven, I have both glorified it, and will glorify it again," John 12:27, 28, where it is evident that the prayer of the Lord was discourse with the Divine [principle], and revelation at the time. AC 2535.

The holy [principle] itself of the Lord's Divine Human [principle] was also the clothing, which appeared as light, and as white glistering, when He was transformed, concerning which it is thus written in Matthew, "When Jesus was transformed His face shone as the sun, and His clothing became as light," Matt 17:2: And in Luke, "When Jesus prayed the aspect of His face was changed, and His clothing became white glistering." AC 2576.

Verse 30. And behold two men discoursed with Him, who were Moses and Elias, who, being seen in glory, spoke of His departure, &c. In this passage the Lord showed to Peter, James, and John, His Divine Human [principle], such as it was and appeared in Divine light, and the form in which He was seen on this occasion, exhibited the Word, such as it is in the internal sense, thus such as the Divine Truth is in heaven, for the Word is Divine Truth for the use of the Church. On this account also it was exhibited at the same time that Moses and Elias discoursed with Him, for by Moses is represented the law, by which are meant the books thereof with the historicals, and by Elias are meant the prophets, or the prophetic Word. AC 5922.

From these considerations it may now be manifest what is signified by Moses and Elias, who were seen in glory, and discoursed with the Lord at His transformation, namely the Word, by Moses the historical Word, and by Elias the prophetic Word, which in the internal sense everywhere treats of the Lord, of His coming into the world, and of His departure out of the world; wherefore it is said, that Moses and Elias were seen in glory, for glory is the internal sense of the Word, and cloud its external sense, see preface to chap: xviii. Genesis. AC 9372.

Verse 34. But they feared as they entered into the cloud. Man's own proper life cannot sustain the presence of the Lord, such as the Lord is in Himself, yea such as He is in the inmost principles of His Word; for His Divine Love is altogether as the heat of the sun, which no one can sustain as it is in itself, for he would he consumed. This is meant by what is said that no one can see God and live, Exod 33:20. Judges 13:22. From these considerations it is evident why John, when he saw the Lord in such glory, fell at His feet as dead; also why, when the three disciples saw the Lord in glory, they were oppressed with sleep, and a cloud overshadowed them. AR 54.

That the apostles, before the resurrection of the Lord in the glorified Human [principle], did not see the Lord with the eyes of the body, but in the spirit, is manifest from His transformation before Peter, James, and John, in that they were then heavy with sleep. TCR 777. see also AE 594.

No one has heretofore known what is meant by the clouds of heaven, but it has been made manifest to me, that nothing else is meant but the literal sense of the Word, and that by virtue and glory is meant the internal sense, for in the internal sense of the Word there is glory, since whatever is contained in that sense treats of the Lord and of His kingdom. The same is true of the cloud, which encompassed Peter, James, and John, when the Lord appeared to them in glory: By Moses and Elias, who discoursed with the Lord on that occasion, was represented the word of the Old Testament, which is also called Moses and the prophets, by Moses the historical books, by Elias the prophet, all the prophets. But by Peter, James, and John were represented, as in other places where they are named in the books of the Evangelists, faith, charity, and the works of charity; and by them alone being present on the occasion was signified that no others can see the glory of the Lord which is in His Word, but who are principled in faith, in its charity, and in the good of charity. Others indeed may see, but still they do not see, because they do not believe; with the prophets likewise cloud everywhere signifies the Word in the letter, and glory the Word in life. The lawyers in the time of the Lord were those, who least of all believed that any thing written in the Word had relation to the Lord; the lawyers at this day know indeed, but perhaps of all others least believe, that there is another glory in the Word than what appears in the letter, which letter yet is the cloud wherein is glory. Preface to chap. xviii. Genesis.

That the Word is signified by cloud, and the Lord as to the Word by Him that sits on the cloud, may appear surprising to every one, since by those, who comprehend all things according to the sense of the letter of the Word, nothing else can be seen but that cloud signifies cloud, and not such a spiritual thing as the Word is, because the Word has no appearance of affinity or agreement with a cloud; nevertheless it is Divine Truth in ultimates, such as the Word is in the letter, which is signified, and the reason is, because in the spiritual world Divine Truth flowing down from the superior heavens into the inferior appears as a cloud, which has also been seen by me, and from it, and its variegation, I was enabled to form conclusions concerning the quality of truth which was the subject of discourse amongst the angels of a superior heaven. The like was signified by a cloud which appeared on Mount Sinai, when the law was promulgated; and by the cloud, which was seen every day over the tent of assembly, and which sometimes filled it; also by the bright cloud which overshadowed Peter, James, and John, when Jesus appeared transformed. AE 906.

Verses 46, 47, 48. But there entered into them a reasoning which of them should be greatest, &c. Hence it may be manifest what is the quality of self love, even from this consideration, that it conceals in itself hatred against all who do not subject themselves to it as servants, and by reason of hatred, that it also conceals revenge, cruelty, deceit, and several other abominations. But mutual love, which alone is celestial, consists in this, that it not only says, but acknowledges and believes, that it is most unworthy, and that it is something vile and filthy, which the Lord, out of infinite mercy, continually withdraws and withholds from hell, into which it continually endeavours, yea desires, to plunge itself. The reason why it ought to acknowledge and believe this is, because it is true, not that the Lord, nor any angel wills such acknowledgement and belief to the intent that it may submit itself, but lest it should exalt itself, when still it is of such a quality, which would be like excrement calling itself pure gold, or a fly on a dunghill should call itself a bird of paradise; so far therefore as man acknowledges and believes that he is of such a quality as he really is, so far he recedes from self love and its lusts, and so far he abhors himself; and in proportion as he does this, he receives from the Lord celestial love, that is, mutual love, consisting in a desire to serve all; these are they who are understood by the least, who in the Lord's Kingdom become the greatest. AC 1594.

In the Word mention is made of a suckling, an infant, a child, and by them are signified three degrees of innocence, the first degree by a suckling, the second by an infant, and the third by a child; but whereas with a child innocence is beginning to be put off, therefore by a child is signified that innocent principle which is called guiltless. Inasmuch as three degrees of innocence are signified by the above names, three degrees of love and charity are also signified by the same, by reason that celestial and spiritual love, that is, love to the Lord and charity towards the neighbour, cannot be given except in innocence. It is however to be noted, that the innocence of sucklings, of infants and children, is only external, and that internal innocence is not given with man until he be born anew, that is, be as it were made anew a suckling, an infant, and a child; these states are what are signified in the Word by those names, for in the internal sense of the Word nothing is meant but what is spiritual, consequently spiritual birth, which is called re-birth, and likewise regeneration. That the innocent principle, which is called guiltless, is signified by a child, is manifest in Luke, "Jesus said, whoever does not receive the kingdom of God as a child, he shall not enter into it," Luke 18:17, where to receive the kingdom of God as a child, is to receive charity and faith grounded in innocence. "Whosoever shall receive this child in my name, receives me" Luke 9:47, 48, in which passage by child is represented innocence, which he who receives, receives the Lord, because he is the source of the all of innocence; that to receive a child, in the name of the Lord, is not to receive a child, must be obvious to every one, thus that something celestial was represented thereby. AC 5236.

Verse 48. He that is least among you all, the same shall be great. They who are in the science of knowledges, and not in the life of charity, cannot know that any other delight is given, than what results from pre-eminence, and whereas this is the only delight of which they have any idea, therefore they are altogether ignorant of heavenly delight resulting from humiliation and an affection of being serviceable to others, that is, the delight of love to the Lord and of charity towards their neighbour, consequently of the blessedness and happiness thence derived. This is the reason why the Lord spoke in the way of application to their infirmity, that so they might be excited and introduced to good, both to learn, and to teach, and to practice it; nevertheless He teaches what greatness and pre-eminence in heaven is, Matt 19:30; 20:16, 25-28; Luke 9:48; 13:30. These and such like are the appearances of truth of an inferior degree, it being true in a respective sense, that in heaven all become great, pre-eminent, powerful, and of authority, for one angel has greater power than myriads of infernal spirits, yet not of himself, but from the Lord; and only so far from the Lord, as be believes that he has no power self-derived, and thus that he is least; and this he may believe, so far as be is in humiliation, and the affection of being serviceable to others, that is, so far as he is principled in the good of love to the Lord, and of charity towards his neighbour. AC 3417.

Verse 58. Foxes have holes, and the birds of the heaven have nests, but the Son of Man has not where to lay His head. By this is meant that the Word had no place with the Jews, as the Lord also says, John 8:37, nor abode with them, because they did not acknowledge Him, John 5:38, 39. By the Son of Man is meant the Lord as to the Word. Doc. Lord. LORD 27.

Verse 62. But Jesus said to him, no one having put his hand to the plough, and looking to things behind, is fit for the kingdom of God. These words signify the same with what the Lord says in Matthew, "He that is upon the house, let him not go down to take any thing out of his house, and he that is in the field, let him not return back to take his clothes," Matt 24:17, 18; the sense of which words is, let not him who is in good, take himself thence to those things which relate to the doctrinals of faith, see AC 3652, where the above words were explained. So he who puts his hand to the plough denotes one who is in good, but he who looks backwards denotes one who looks to the doctrinals of faith, and thereby leaves good; it was on this account that Elijah was displeased at Elisha, who ploughing in the field, when he was called, requested that he might first kiss his father and mother; for Elijah said, "Go, return, for what have I done to you" 1 Kings 19:19, 20, 21. In the opposite sense, ploughing signifies evil which destroys good, thus vastation, as in Jeremiah, "Zion shall be a ploughed field, and Jerusalem shall be heaps, and the mountain of the house shall be for heights of the forest," Jer 26:18. Micah 3:12. AC 5895.

Chapter IX. Translator's Notes and Observations.

VERSE 1. He gave them power and authority over all demons, and to cure diseases. It is impossible to see, except from the spiritual sense, what is the distinct meaning of the two terms, power and authority, which here occur. But the spiritual sense teaches that power has more respect to the principle of good, and authority to the principle of truth, thus both combined to the conjunction of good and truth, or the heavenly marriage. It accordingly follows, over all daemons, and to cure discuses, because the expression, over all demons, has reference to evil principles, and the expression, to cure diseases, has reference to false persuasions, and evil principles and false persuasions can only be overcome by the united force of goodness and truth.

Verse 36. And during the utterance of the voice, &c. In the common version of the New Testament, what is here rendered, during the utterance of the voice, is expressed by, when the voice was past, but the original Greek is, en to genethai tge thonen, which words have no reference to the voice being past, but only to its utterance. Besides the voice here spoken of was said in the preceding verse to come out of a cloud, and thus it is a figure of the internal sense of the Word manifesting itself in the external or literal sense, and of this voice therefore it can never, with any propriety, be said that it is past, but rather that it is ever in the act of speaking. Accordingly it follows in the history, that jesus during that voice, was found alone, to instruct us, that the internal sense of the Word, which is here figured by the voice coming out of the cloud, treats only of that great saviour god and of His heavenly kingdom.

Verse 62. And looking to things behind, &c. In the common version of the New Testament, what is here rendered, to things behind, is expressed by the single term, back, but the original Greek is eis ta opiso, which is literally to things behind, in other words, to things external or to worldly things, which, according to a spiritual idea are said to be behind, because opposed to internal or heavenly things, which are said to be in front or before.