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Cornell University 
 Library 
 
 The original of tliis book is in 
 tlie Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029341702 
 
THE GOSPEL 
 
 ACCORDING TO 
 
 MAEK, 
 
 TRANSLATED FROM THE ORIGINAL GREEK, 
 
 AND muSTEATED BY 
 
 EXTRACTS 
 
 FROM THE THEOLOGICAL WRITINGS 
 
 OF 
 
 EMANUEL SWEDENBORG, 
 
 TOGETHEB TVITH 
 
 NOTES AND OBSERVATIONS OF THE TRANSLATOR 
 
 ANNEXED TO EACB CHAP XEB. 
 
 BY THE LATE REV. J. CLOWES, M.A., 
 
 BEOTOB OF ST. JOHN'S OHUROH, MANOHESTEB, AMD FEIiOW OE 
 TBINITY COLLEGE, CAMBEIDOE. 
 
 SECOND EDITION, 
 
 THOKOUOHLY BEVISED, WITH MANY ADDITIONAL EXTBAOTS. 
 "WHOSO EEADETH, LET HIM UNDEESTANB."— Matt. xxiv. 16. 
 
 LONDON: 
 
 W. WHITE, 36, BLOOMSBURY STREET; 
 J. S. HODSON, PORTUGAL STREET, LINCOLN'S INN. 
 
 SOLD IN MANCHESTER, BY L. KENWORTHY, 
 
 CATEATON STREET. 
 
 1858. 
 
}3 S /pj^an 
 
 4. S^i-$;^</6 
 
 MAUCHESTBE : 
 CAVE AND SEYEE, PEIHTEBS, PALATINE BUrLDINGS, HUNT'S BANK. 
 
 
PREFACE. 
 
 Although the Translator 1 of the following' -Gospel iS' decidedly of 
 opinion that' he has already, in tha Prefaces to his translations 
 of the other three Gospels, mdde a swffijoient apology- to the public 
 ioz .Ms •Extracts from tthe Theologiteal Writings of Emantjel 
 SwEDENBOEGi yet he " is still willing to add' '-to iBhat apology, % 
 suggesting some further • considerations tending m to ; confirm the 
 credibility of that 'Wl:iter!s'' testimony, and thus proving hini to 
 be.JwhSit thousands. are now convihced he is, '^a ScHbe instracted^ 
 unto ithe' kingdom of heaven. V: Having already, then, in the above 
 Prefaces?'' endeavoured i to esfeiblsh 'the credit 'ofthis Heaven^ 
 instructed .ScHhe, so far as. it is grounded in the sublime and 
 edifying views presented' in ' his various WritSngs, respecting,^;^ 
 first, the Divinity and Plenary Inspiration of the Sacred 'Scriptures; 
 secondly, respecting, the Divine Character of the Gbbat Savioue, 
 and His Oaeness withithe'EiEBNAL Fathee; ancl thirdly, respect* 
 iog the- truly Christian "Life, as being the result oi' Charity,' Faiths 
 and Good Works united; — ^the Translator' is now eager to add to 
 all ' this, splemdid testimony the doctrine' inculcated by the same 
 Writdr '..concerning a future state, or that invisible ' world ■ of 
 certainties and 'realities, to which 'every human being is introduced- 
 on the removal of ."those material bonds" which at present detain 
 him in a world of shadows and ancertainties. - ' 
 
 This doctrine may be viewed under three . distinct aspects, all of 
 which are in its favour, Las indicative of its origin, its excellence', 
 and 'its blessed tendency. 
 
IV PEEFACE. 
 
 First, As to its full agreement with the documents of Eevealed 
 
 Wisdom, and the persuasions of the most enlightened men, 
 
 on the interesting subject; 
 Secondly, As to the elucidation which it receives from the light 
 
 of metaphysical investigation, made and pursued by the 
 
 enlightened Author; and 
 Thirdly, As to the highly conclusive and confirming evidence 
 
 resulting to it from the Author's own experience, during the 
 
 protracted period of twenty-seven years. 
 
 To begin with the first of these aspects. 
 
 I. It is impossible for any intelligent reader to peruse, with any 
 degree of serious attention, the edifying pages of the Old and 
 New Testament, without being forcibly struck with the conviction 
 that they inculcate, both by implication and positive assertion, the 
 doctrine of a future state of rewards and punishments, in which 
 all good men are admitted to the fuU enjoyment of the good 
 which, during their abode here below, they have made the object 
 of their supreme love, thus of their deliberate choice and practical 
 pursuit; and aU wicked men are left to experience the frightful but 
 necessary effects of that evil which they also, whilst in the body, 
 have made the ruling principle of their affections, thoughts, and 
 actions. In the Old Testament, indeed, this doctrine is not taught 
 so eaypressly as in the New, probably because the people to whom 
 the Old Testament was first delivered, were not in a state to 
 admit the doctrine in all its brightness and purity; and therefore, 
 as in the law resjfecting marriage, an abatement was made to that 
 people of its full requirements, "because of the hardness of their 
 hearts," (Matt. xix. 8; Mark x. 5.) so likewise, and for the same 
 reason, a veil of obscurity might possibly be thrown over the 
 doctrine of a future state, both as to the certainties and the 
 characteristics of such a state. But in the New Testament this 
 veU, we find,, like the veil of the temple at the crucifixion of the 
 Great Rekeemeb, was "rent in twain," (Matt, xxvii. 61.) and 
 when a New Church was to be established here on earth, in the 
 place of that corrupt one which had "filled up the measure of 
 its inquities," a new and eternal world was presented more clearly 
 
PBBFACE. V 
 
 to the view of mortals, marked with its distinct characters of con- 
 solation to the penitent believer, and of woe to the impenitent. 
 For thus we find it written on the interesting occasion, — "When 
 the Son of Man shall come in His glory, and all His holy angels 
 with Him, then shall He sit on the throne of His glory ; and 
 before Him shall be gathered all nations: and He shall separate 
 them one from another, as a shepherd divideth his sheep from the 
 goats; and He shall set the sheep on His right hand, and the 
 goats on the left. Then shall the King say to those on His right 
 hand, Come, ye blessed of My Father, inherit the kingdom prepared 
 for you from the beginning of the world. Then shall He say also 
 to them on the left hand, Depart from Me, ye cursed, into ever- 
 lasting fire, prepared for the devil and his angels. And these shall 
 go away into everlasting punishment: but the righteous into life 
 eternal." (Matt. xxv. 31—34, 41 — 46.) In the parable too of the 
 rich man and Lazarus, we behold a still more particular display 
 both of the comforts and miseries of this new and eternal world, 
 whilst we read how "Lazarus died, and was carried by the angels 
 into Abraham's bosom ; and how the rich man also died, and was 
 buried, and in hell he lifted up his eyes, being in torments, and 
 seeth Abraham afar off, and Lazarus in his bosom." (Luke xvi. 
 19, to the end of the chapter.) Here, then, we find all doubt 
 dissipated respecting the eternal destination of the human race, 
 whilst a final seal ia set by the Aimighty Himself to the certainty 
 of a future state, involving in it a fulness of joy to all His 
 penitent and obedient children, and of misery to the impenitent 
 and disobedient. 
 
 But if such be the important document of Revealed Wisdom, as. 
 we find it written in the Book of God Himself, the impression 
 made by that same Wisdom on the tablet of every human heart 
 is in exact agreement with it. For how else shall we give any 
 rational explanation of the general assent of mankind to the inte- 
 resting doctrine under consideration, or how else shall we account 
 for the persuasions which, in all ages of the world, and amongst 
 all nations, have led pious and enlightened men to assert this full 
 belief, — that "this corruptible must put on incorruption, and this 
 mortal must put on immortality," though possibly not in the same 
 
PEEFACE. 
 
 precise! language, nor in the same fulness of Conviction, with! the 
 Apostle? ' ■ • ' ' ; , i . 
 
 Comparing now the'above testimony of the Sacred Scripture^, 
 and the persuasions of good men in all ages of the world, with the 
 doctrine concerning a fuliiire ^ state, as taught in the Theological 
 Writings of the eidightened SwbIxeijhobg, i we discover an agree- 
 ment and coikcidence greatly in; favour of 'the character of -the 
 Author .of those Writings, i For, do the Sacred Scriptures assert 
 that the impenitent' and unbelieving,' after death, "shall go away 
 into everlasting punishment, and the righte6us into life eternal''? 
 So J does SwEDENBORG. Is there an impression too on the minds 
 of all good men, that, under the covering ' of a material body, 
 man possesses an immaterial and immortal' soul, or spiiit, which 
 survives the dissolutron of its earthly shell, and when liberated 
 from its shackles of clay,' becomes the inhabitant of a world 'better 
 suited to the spirituahty of its. being? Swedbnborg concurs 
 exactly in the same sentiment. But he is not content only in 
 concurring. To the general acknowledgment of a future state 
 of existence, he superadds a thousand interesting particulars, all 
 tending to confirm the general idea,' and by particularising, to 
 complete and substantiate it. The /Miare world thus becomes to 
 the believer a present world, by convincing him not only that it is, 
 but what it is, and especially that it is near to him, and he to it, 
 in agreement with the Divine declaration, — " The kingdom of God 
 is come nigh unto you.'' (Luke x. 9.) The visionary and empty 
 world too {as another world is commonly supposed to be), acquires, 
 from the views presented of it in the Writings of Swedenborg, 
 both reality and fulness, whilst by the indefinite variety of its 
 inhabitants, its objects, its. laws, its customs, &c., it is seen to be 
 a world infinitely surpassing the world of matter in the multiplicity 
 and grandeur of its external manifestations, as well as in the 
 superior activity of the living principles from which they are derived; 
 But what, above' all other considerations, tends to remove all doubtj 
 and thus to establish the well-disposed reader in a satisfactory con- 
 viction of the certainty of the existence, not only of another world, 
 but of its inhabitants, is the edifying Scripture doctrine continually 
 insisted on and confirmed in the Writings of Swedenbokg, that 
 
PEEFACE. :VU 
 
 all' man's inclinations, purposes, thoughts, delights, &c., whether 
 good or evil, ■ originate in that world, — the good, in -the world of 
 Divine order and bliss, called heaven, atid the einl in the world 
 of infernal disorder and misery, called hell. Mankind, - therefore, 
 have only to look into: the little Mngdorfii of their own minds, and 
 to explore there, ^with due attention, the original sources^ of their 
 love, intelligence; ends, of life, &c., and they will then 8ee)the. great 
 realities, of another world, and at the same time the testimony of 
 SwEDENBOKa respecting it, ■■ unfolded r -and confirmed to them > by 
 the most .satisfactory; as well as by. the most edifying of all 
 evidence, .ir ; . -i^ ; ' -■•■.'.■.- ,.- , ■ 
 
 II. But the doctrine of Swedenborg respecting a future state 
 is recommended, not only by its full agreement with the testimony 
 of the Sacred Scriptures, and the persuasions of all good men on 
 the, subject, but by the elucidation which it receives from ■ the light 
 of mMaphysical investigation, as that investigation has been made 
 and pursued by- the illustrious Author of the doctrine. 
 
 The result of this investigation may be comprised in the foUowing 
 summary, coUeoted ;from the Author's voluminous Writings, both 
 philosophical and theological, all tending to prove the following 
 propoSitioEis : — : , , ' ■: :. - 
 
 First, — That the ■ body of man is an organized material form, 
 deriving, both its organization and, its form •from its parent- spul, 
 as: an instrumental cause, and from the life originating in God, as 
 a supreme oailse, operating, by and through the instrumental cause. 
 . Secondly, — That the human soul and body, are thus perfectly 
 distinct from each other, as cai*s« and effect, or as mind and matter 
 are distinct, -both ia essence \aiBiA. in^theide^free of-.their component 
 principles, by virtue of which •distinctness no purity of matter, can 
 possibly approximate to s6uZ,. neither can any grossness of soul be 
 convertible into matter. .-, > '< ■ • , "i 
 
 Thirdly,— -Hh&t th6 somZ of man is the real man,, whether exist- 
 ing in ■ the present world or in the future, and that the material 
 body' is only an appendix or a .covering, which is discarded and 
 put off at death, as a man puts off his .clothes, whilst the soul, 
 or real man, remains and lives as before, either in the world of 
 order and of bliss; which he has made the object of his voluntary 
 
VIU PREFACE. 
 
 choice, or in the world of disorder and of misery, into which his 
 voluntary choice has plunged him, in opposition to that Divine 
 Mercy which was always in the endeavour to elevate him to heaven 
 and its happiness. 
 
 Fourthly, — That therefore what is commonly called death, is 
 nothing but the liberation of man from the shackles of matter, on 
 which occasion the soul of every good man enters immediately, 
 with kindred souls, into the enjoyment of the blessings of good, 
 grounded in the love of God and neighbourly love; and the soul 
 of every wicked man descends, by its own gravitation, not by any 
 arbitrary vengeance of the Almighty, into the miserable abodes of 
 wicked spirits like unto itself. 
 
 Fifthly, — That a future state is thus both the continuation and 
 completion of the present state, without which the present state 
 is involved in inextricable perplexity, utterly irreconcileable with 
 the goodness, wisdom, and power of the Benevolent Father of 
 the universe, since it may reasonably be asked, — Why did this 
 Great and Good Creator gift His creature man with a desire 
 of immortality, if He never intended that this desire should be 
 gratified? Why did He endow this creature, in distinction from 
 all the inferior creatures, with a capacity of knowing and of loving 
 the Divine Author of his being, and of tasting the delights of 
 that knowledge and love, if those delights were to be limited to 
 the short period of his present life ? Why too is temporal joy and 
 prosperity, in many instances, the lot of the wicked in this life, 
 whilst temporal sorrow and adversity is the lot of the righteous, 
 supposing that no other life is to follow, in which the Divine 
 Providence of the Most High is to be justified by the inversion 
 of these lots? Why, in short, was an idea of a future world ever 
 communicated to man, if no such world exists? or indeed, how 
 could it, in such case, be communicated, since an idea of a thing 
 necessarily implies its existence, it being absolutely impossible that 
 man should have a notion, or impression on his mind, of what is 
 not, consequently impossible that he should have a notion of God, 
 if there be no God ; or a notion of heaven and its angels, if there 
 be no heaven and no angels; or a notion of hell and its devils, 
 if there be no such place, and no such inhabitants, 
 
pkefjcce. ix 
 
 Such are tbe results of metUpUysical M'ekiycMon on the itit^res't- 
 ing subject' of a" future' state, -which are to be found in thfe voluminous 
 Writings, both philosophical and theological, of S'rtffiiENBoiiG. Who 
 then will eyer refuse to that Author the credit so justly due to hfim 
 for his reseatehfes, by which he not onT;^ asteefts the doctrine <jf the 
 Sacred Scriptures respecting the soul's fminortality and a life after 
 death, but also illusttates and con'firms ft by such a light and fort^ 
 of rational argument, as to secure it against the sceptical reasonings 
 of the infidel, the doubts of the half- convinced believer, and th^ 
 denial of the impious and profane. 
 
 III. But if agreement with the testimony of Divine Revelaition 
 and the persuasi6ns of all good men, on the doctrine of a ftiture 
 state, and a confirma,tion of that testimony and of those persuasions 
 by metaphysical investigation, must be allowed to have due weight 
 in favour of our Author's character as an expositor of truth, the 
 Author's 6wn experience on the sulij^'^t' especially when continued 
 to the protracted period of twenty-seven years, cannot surely be 
 denied its share of importance, particiilarly When it is in perfect 
 harmony both with the declarations of Holy Writ, the siirmises 
 of good meh, and the Conclusions of rational inquiry. 
 
 And here the Translator wishes' to observe that' it cannot,' and 
 indeed ought not t6 be 6onceaiIea,' that the Aiithor of the following 
 Extracts (quoted from his voluminous works to ex]f)lairi th6 true 
 and spiritual meaning of, the Gospel of St. Mabk), made no scruple 
 of confessing that, during the last. twenty-seven yea^s of his Kfe, 
 the interiors of his mind or spirit were opened by the Almighty, 
 so as ttf enable him to have communication with aingels: and spirits 
 in the spiritual world, and at the same time with men in the 
 natural, worid, and thus to acquire an indefinite variety Of informa'- 
 tion respecting both the, heavenly and infernal world,- such as was 
 never before vouchsafed to any human being. This inform'ation 
 too he has thought proper t6 f)ublish at large, especially in his 
 interesting Work on ".Heaven and Hell," and also occasionally in 
 his other Writings, from the whole 6f which the reader is supplied 
 ■with imjJortaiit docuntents, not only confirming the esdstence of 
 another world apd its various inhabitants, but likewise unfolding the 
 quality ol the keaitenly principles necessary to introduce ma'n into 
 
PREFACE. 
 
 the kingdom of eternal" bliss, and the quality too of the infernal 
 principles which have a tendency to plunge him into the opposite 
 regions of everlasting sorrow. 
 
 It is accordingly an important article in the enlightened Author's 
 testimony respecting both the joys and miseries of the other life, 
 that they are not grounded in any arbitrary appointments either of 
 Divine Mercy or Divine Judgment, but in the ruling disposition 
 of the parties concerned, inasmuch as it is an eternal law of 
 Divine Order that, without heavenly love, which is the love of God 
 and of our neighbour, there can be no admission into heaven, since 
 heaven is heaven by virtue of that love. From the same eternal 
 law too (according to our Author) it follows, that infernal love, 
 which is the inordinate love of self and of the world, necessarily 
 precipitates man into the kingdom of misery and darkness, in spite 
 of all the will and endeavour of the Meeciftjl Crbatoe to elevate 
 him into light and joy, inasmuch as infernal love is directly opposed 
 to heavenly love, and consequently the subjects of the former love 
 cannot possibly dwell together with the subjects of the latter, but 
 shun them as tormentors, comparati'eely as a wicked man on earth 
 feels interior pain in the society of the good and well-disposed. 
 
 Having established then this fact — that the principle of heavenly 
 love and charity is the sole qualification for admittance hereafter 
 into the kingdom of bliss, and that the want of such love and 
 charity has a necessary tendency to shut the doors of heaven 
 against the thoughtless and impenitent — the enlightened Author 
 next proceeds to unfold thfe operation both of this principle, and 
 of the want of it, by pointing out its twofold effects, — first, on 
 the internal man; and secondly, on the external. He teaches, 
 therefore, that in whatsoever mind this principle has been made 
 the ruling principle, it produces hereafter, in the internal man, a 
 sensation of joy, grounded in divine innocence and peace, and in 
 the external man an exquisite delight, arising from a variety of 
 gratifications adapted to that man, such as result from the enjoy- 
 ment of social intercourse, of useful employment, of recreating 
 scenery, of garments, habitations, gardens, &c., exaptly adapted to 
 the peculiar temper and taste of each heavenly inhabitant. For 
 thus the Author writes on the interesting subject from his own 
 
PBEFACE. XI 
 
 experience: — "The things which exist in the heavens do not exist 
 in like manner with those which exist in the earths, all things in 
 the heavens existing from the Loed, according to their corres- 
 pondence with the interiors of the angels ; for the angels have both 
 interiors and exteriors, and the things which are in the interiors 
 have all of them reference to love and faith, thus to will and 
 understanding as their receptacles. But the exteriors correspond 
 to the interiors, as may be Ulustrated by what was said above 
 concerning the heat and light of heaven, viz., that the angels have 
 heat according to the quality of their love, and light according 
 to the quality of their wisdom. The case is similar in regard to 
 all other things which appear before the senses of the angels." — 
 (Treatise on Heaven and Hell, n. 173.) 
 
 And again : — " Inasmuch as the angels are men, and live one 
 amongst another as men on earth live, therefore they have garments, 
 habitations, and several other like things; yet, with a difference, 
 that all things with them are more perfect, because in a more 
 perfect state." (n. 177.) And as the principle of heavenly love 
 and charity, in the interiors of the angels, is thus productive 
 of corresponding delightful things in the exteriors, so likewise the 
 want of this principle, in the interiors of the infemals, is shewn 
 by the Author's experience to give birth to correspondent effects 
 in the exteriors, and of course to produce an external manifestation 
 of objects the most deformed, filthy, and disgusting. 
 
 It is plain to see (and no one saw ^t plainer than the Author 
 himself) how all this information was likely to be received by a 
 world immersed in all the pollution and darkness of scepticism 
 respecting the great realities of another life. The testimony was 
 accordingly rejected by some as visionary, ridiculed by others as 
 nonsensical, and' doubted by almost all as groundless, so that the 
 pious and enlightened Author, instead of receiving from his fellow- 
 mortals the tribute of the praise and thanks due to him for being 
 the favoured messenger of glad tidings from above, was exposed 
 to all that virulence of censure and accusation with which the 
 Geeat Savioue Himself had before been assailed by the thoughtless 
 multitude, when they exclaimed in their folly and perverseness, — 
 "He hath a devil, and is mad; why hear ye Him?" (John x. 80.) 
 
XM PEEFACE. 
 
 But pugb,t mt this example .of haaty find unjust jmigment in 
 th,e .f.ew? '.of oW to Jiave operated as an everlasting caution to 
 Christians, to secure them against the impiety and delusion of 
 becoming the miserable dnpes of a similar infatuation? For do 
 not all Christians profess their full belief in the testimony of the 
 Sacred Scriptures, or Woed of God? And yet, in that testimony, 
 how many instances are recorded cf holy men who have been 
 admitted to the sacred privilege and distinguished honour of having 
 their spiritual eyes opened to behold jthe great realities of the 
 eternal world, and Iheir spiritual ears to hear the edifying language 
 of its inhabitants] For to say nothing of what is related con- 
 cerning Peteb, (Acts X.) and also concerning Paub, (2 Cor. xji.) 
 of the Prophets too in the Qld Testament, particularly Ezekiel, 
 Daniel, and Zechaeiah, -vyjio were, each of them, favoiu:ed with 
 views of .various objects in the spiritual world, what shall we itjnnk, 
 or say, of the blessed John in the Apocalypse, who himself testifies 
 in the most solemn manner, that he " saw the Son of Man in 
 the midst of seven candlesticks;" that he also saw "a tabernacle, 
 a temple, an ark, and an altar in heaven ; a book, too, sealed with 
 seven seals, the book opened, and the consequent going forth of 
 four horses ; four animals around the throne ; .twelve thousand 
 chosen out of ^ach of the tribes of Israel; locusts ascending from 
 the bottomless pit; a woman bringing forth a man-child, and flying 
 into a wilderness by reason of a dragon ; two beasts, one ascending 
 out of the sea, the other iirom the earth; an angel flying in the 
 midst of heaven, having the everlasting Gospel ; a glassy sea mixed 
 with fire ; seven angels having seven plagues ; vials poured out by 
 them on the earth, on the sea, on the rivers, on the sun, on the 
 throne of the beast, on Euphrates, and on the air ; a woman sitting 
 on a scarlet beast; a di;agon cast out into a lake of fire and sulphm:; 
 a white horse; a great supper; a new heaven and a new earth; 
 the holy Jerusalem coming down from ^eaven, described as to its 
 gates, its walls, and foundations; also a river of the water of life, 
 and trees of life bearing fi:uit every month," with many things 
 besides, which were all seen by the Apostle, whilst as to his spirit 
 he was in the spiritual world, or heaven. (See the Apocalypse 
 thvoughout.) 
 
ppiiF^j;. xui 
 
 It i| evident, then, th?,! ijj former ages it hag plea,seql the 
 Almighty, in ijis adorable mercy, and in agreement with His 
 gracious purposes of blessing to His people, to appoint some of 
 His chosen pervants fcere jbelow, to fee tb,e favoured spectators 
 an,(J (Jiel^gaiied witnesses pf ytat J3 passing in His kingdom, and 
 amoflgst its l?less.e4 inhabitants above. Ylhq, th,en -svjll have 4he 
 holdfte.?^ .tp s?iy thsi.t .this ,d^ .pf h.ply rjeyeliatjip^ is for .eyer past, pr 
 that the hwd of %§ Almigbpt is fioyf .shoriteped that He cannot, 
 or His mercy so gpne '#is,t He will mt, open ;the door of His 
 invisible kingdom tP Hi5 childKen of the present generation, as 
 He is .acknowledged tp have done to- Hi§ children of the past ? 
 Shall a Christian, more especiallyj .be chargeable with this l?oldness ? 
 With the Book OE' .G-o]? in his hand, testifying the Divine willing- 
 ness and ability to unveil to mortals such things as "eye hath 
 npt seen," unless opened by Him of whom it is written — "He 
 openeth, and no man shutteth; and shutteth, and no man openeth," 
 (Rev. iii. 7.) will he venture to ,set a hn^it in his heart ' to this 
 opening .power of the God of heaven? For is it not possible that 
 this Gbeat and Meecibul I'ather may (Uscover, in His children 
 of the present generation, some pecuhar necessity, or at least 
 expediency, for a more particular manifestation of the certainties 
 and comforts of His heavenly kingdom, than has been heretofore 
 vouchsafed? Is it not possible that a belief in a future state 
 may, at this day, have become so weak and unsettled in men's 
 minds, and at the same time so obscure and confused, as no 
 longer to be sufficient to stem the torrent of modern Sadducism, 
 and thus to elevate man above its destructive waves, by convincing 
 him of his immortality? Shall a professor of Christianity, then, 
 denying those possibilities, take upon him to decide on necessities 
 and expediencies known only to the Omniscient? Or rather, 
 would it not better become him on an occasion of such vast 
 importance, to distrust his own judgment, and in the spirit of 
 fervent prayer and Christian humility to examine attentively the 
 nature and tendency of the testimony concerning another world, 
 as delivered by the honourable Author, and if he finds that its 
 grand object is to elevate the love and affections of man to an 
 
xiv PREFACE. 
 
 Eteenal Ekd, thus to God and Heaven, then to adopt it 
 accordingly for the regulation of his life and conduct? 
 
 The Translator of the following Gospel has now only to obserre, 
 in reference to his Translation, that he has endeavoured, as in the 
 other Gospels, "to make it as correct as possible, by consulting 
 the best and most approved commentators, and that whensoever 
 he has felt himself under the obligation to adopt a sense differing 
 from what is expressed in the authorised version, it has always 
 been with regret, on account of the commendation so justly due 
 to that version for its general accuracy and correctness. He has 
 accordingly thought it right to give his reasons for his occasional 
 deviations from that version, which reasons may be found in the 
 notes and observations annexed to each chapter." 
 
 It only remains, then, that both the Gospel itself, and also the 
 accompanying extracts, notes, and observations, may be perused 
 by the reader in that spirit of humility, prayer, and the sincere 
 love of Truth for its own sake, which led the Psalmist of old 
 to address himself to his Heavenly Father in these interesting 
 words,-^" Open Thou mine eyes, that I may behold wondrous 
 things out of Thy law." (Psalm cxix. 18.) 
 
 That such may he the mind and temper of the reader, and such 
 the blessed end of his reading, is the devout prayer of 
 
 J. CLOWES. 
 
PREFACE TO THE SECOND EDITION. 
 
 The Gospels, it is well known, form so important a portion of 
 God's Word, that the entire system of Christianitj' is founded 
 upon the divine Truths revealed hy the Lobd Himself in these 
 most holy Eecords. A right understanding of the Gospels is 
 consequently of infinite moment to a right understanding of the 
 Doctrines of Christianity. If these doctrines, hy a false or 
 fallaciouB interpretation of the Gospels, are misunderstood, the 
 entire system of Christian doctrine founded on such a misinter- 
 pretation will be ftJlacious and false, and by no means Evangelical, 
 or in agreement with the pure Truth revealed in the Gospels. 
 
 Again, it may be afiirmed that the more truly and spiritually 
 the Gospels are interpreted and understood, the more will the 
 church, founded on such an interpretation, partake of the "spirit 
 and the life of the Lord's word," (John vi. 63.) and the more 
 efiectual will it become as the medium of enlightening and saving 
 the human race. But to adduce only one, out of innumerable 
 instances that might be quoted, of the uncertainty and contra- 
 diction with which the prevailing theology interprets the Loed's 
 sayings, we will refer to chapter ix. verse 49, of this Gospel, — 
 "Every one shall be salted with fire." 
 
 Whitby supposes this to mean that — 
 
 " Every man shall be seasoned with fire itself, so as to become 
 inconsumable, and shall endure for ever to be tormented, and 
 therefore may be said to be ' salted with fire,' in allusion to that 
 property of salt which is to preserve things from corruption." 
 
 This is the interpretation of this celebrated commentator. 
 
 We wiU now adduce the interpretation of the equally celebrated 
 commentators, Lightfoot and Doddeidge, who say that the "man 
 salted with fire" means — 
 
 "That he who is a true sacrifice to God shall be seasoned 
 with the salt of grace to the incorruption of glory." 
 
XVI PEEFACE. 
 
 Here the meaning of being "salted with fire" is supposed to 
 be that of being " seasoned with the salt of grace," quite opposed 
 to Whitby's interpretation, which is that of "being salted with 
 the fire of hell." 
 
 Lastly, we wiU quote the celebrated commentators, Beza and 
 Gilpin, who suppose that this passage means — 
 
 " That every Christian is purified by the difiicult and fieiy trials 
 of life, in the same manner as every sacrifice was purified with 
 salt."* 
 
 Now, what can deliver us from such a conflict of opinions 
 founded on misinterpretations of the Lobd's words, but a true 
 system of Scriptural Interpretation according to the Doctrine of 
 Correspondences between things spiritual and natural ? This system 
 SwEDENBORO was, of the Loed's mercy, the means of making 
 known to mankind, and it requires but little study and attention 
 to see how uniform and beautiful the meaning of the Go^els 
 becomes when interpreted according to the doctrine of corres- 
 pondences, and how impossible it is to come to any luminous and 
 satisfactory interpretation without this " key of knowledge." 
 
 Everything relating to God's Word, and especially to the Divine 
 Gospels, will grow in the esteem and love of mankind as genera- 
 tions come on in uninterrupted succession. This is not the case 
 with most other books; they become antiquated, obsolete, and are 
 replaced by others better adapted to the more developed state of 
 the human mind. But it is not so with the Word of God; 
 this must, as ages roll on, be held in a constantly increasing 
 veneration. The great condition indeed of true mental progress, 
 is the degree in which the Truths of the Divine Word are 
 understood, loved, and practised. This progress is synonymous 
 with regeneration, which is the only true progress of man. The 
 more interiorly, spiritually, clearly, and rationally the Word is 
 understood, the greater will be the elevation and power of the 
 human mind, and the more exalted its wisdom and happiness. 
 
 With this object in view, the Editors of the new editions of 
 the Gospels of Matthew, Luke, and John, published within these 
 
 * These statements are taken from Bagster's Comprehensive Bible. See the 
 notes on the passage in qiiestittn. 
 
PREFACE. XVU 
 
 last few years, have thought it worthy of every effort not only to 
 supply a translation as correct as possible, but to furnish every 
 illustration they could find in the voluminous works of Swedenboeg 
 of the divine Text of the Gospels. 
 
 The present edition of the Gospel of Mark has for some time 
 past been expected and desired by the public, but owing to the 
 illness and subsequent infirmities of one of the Editors, the late 
 Rev. D. HowAETH, the work was unavoidably delayed. The present 
 Editor, after the decease of his beloved friend and coadjutor in 
 the editing of these Gospels, devoted his time and study to the 
 work, taking into consideration the references of his late friend as 
 far as available for the purpose. 
 
 The version has been carefully collated with the Greek, and 
 has been brought more closely to the original, expressing in some 
 instances more correctly the inspired words, so that the corres- 
 pondences may be more clearly and readily perceived. Thus in 
 chap. iv. 39, instead of "Peace, be still!" it is rendered "Be 
 silent, be dumb ! " from which expressions, taken from the human 
 frame, the correspondence to the subjugation of the infernal powers 
 denoted by the tempestuous sea is distinctly seen, but not so from 
 the common version, nor from the former edition of this work. 
 Other instances of this kind might be adduced. The rendering 
 also of the aorist participles has been attended ,to, and their 
 peculiar force conveyed in English, as far as the genius of the 
 two languages will admit. 
 
 The explanation of the Text has been enriched with about 180 
 additional and copious Extracts from the Works of Swedenboeg, 
 which render this new edition, as to the spiritual exposition of this 
 Divine Gospel, so complete as to leave but little to be desired. 
 
 J. H. SMITHSON. 
 
 Manchestek, April, 1868. 
 
EXPLANATION 
 
 Oj the Abbreviated Titles of the Works of Emanuel Swedenboeq, 
 referred to in the foregoing pages. 
 
 A. 0. — Arcana Coelestia. 
 
 A. E. — Apocalypse Explained. 
 
 A. R. — Apocalypse Revealed. 
 
 C. L. or C. S. L. — The Delights of Wisdom concerning Conjugial 
 
 Love, and the Pleasures of Insanity concerning Scortatory 
 Love. 
 
 D. Influx. — The Doctrine of Influx. 
 
 D. Life. — ^Doctrine of Life for the New Jerusalem. 
 
 D. L. or D. Lord. — Doctrine of the New Jerusalem concerning the 
 Lord. 
 
 Z). P. — ^Angelic Wisdom concerning Divine Providence. 
 
 Div. Wisdom. — On the Divine Wisdom, at the end of A. E. 
 
 H. B. or H. D. N. J. — The Heavenly Doctrine of the New Jerusalem. 
 
 H. H. — Treatise concerning Heaven and HeU. 
 
 L. J. — Treatise concerning the Last Judgment. 
 
 S. S. — Doctrine of the New Jerusalem concerning the Sacred Scrip- 
 tures. 
 
 Spir. Diary. — Swedenhorg's Spiritual Diary. 
 
 r. 0. R. — True Christian Religion. 
 
 ERRATA. 
 
 Page 84, line 4 from bottom, for 1940 read 1941. 
 
 " 87, " 9 " read yivaxxKa for yivouKa. 
 
 " 169, " 18 " dele e in principles. 
 
 " 312, Internal Sense, at verse 1 dole 3, and in the 
 next verse for 3 read 2. 
 
 CiVi Sc SiTBE, Printers, Palatine BuildingB, Hunt's Bank, Manchester. 
 
THE GOSPEL ACCORDING TO 
 
 MARK, 
 
 CHAPTER I. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. The Beginning of the 
 Gospel of Jesus Christ, the 
 Son of God. 
 
 2. As it is written in the 
 Prophets, Behold, I send My 
 Messenger [Angel] before Thy 
 face, who shall prepare Thy 
 way before Thee. 
 
 3. The voice of one crying 
 in the wilderness, Prepare ye 
 the way of the Lord, make 
 His paths straight. 
 
 4. John was baptizing in 
 the wilderness, and preach- 
 ing the baptisna of repentance 
 for the remission of sins. 
 
 5. And all the country of 
 Judea went out to him, and 
 they of Jerusalem, and were 
 all baptized by him in the 
 river Jordan, confessing their 
 sins. 
 
 That Jehovah, according 
 to prediction, was manifested 
 in the flesh, and under that 
 manifestation was called Jesus 
 Christ, and the Son of God. 
 (Verses 1, 2.) 
 
 That the Jewish Church 
 was in a state of vastation 
 at that time, so that there 
 remained in it no longer any 
 good or any truth, and in 
 this state was instructed from 
 the Word to shun all evils 
 as sins against God, and to 
 believe in the Lord's Divine 
 Human principle, since other- 
 wise the evil of sin can never 
 be removed. (Verses 3, 4.) 
 
 That this instruction was 
 received by the humble and 
 the penitent, who were thus 
 admitted into the Church, 
 being made sensible that of 
 themselves they are nothing 
 but evil. (Verse 5.) 
 1 
 
2 
 
 THE GOSPEL ACCORDING 
 
 [chap. I. 
 
 6. And John was clothed 
 with camel's hair, and with 
 a girdle of a skin about his 
 loins, and he did eat locusts 
 and wild honey ; 
 
 7. And preached, saying. 
 There cometh one mightier 
 than I after me, the latchet 
 of whose shoes I am not 
 worthy to stoop down and 
 unloose. 
 
 8. I indeed have baptized 
 you in water, but He shall 
 baptize you in the Holy 
 Spirit. 
 
 9. And it came to pass in 
 those days, [that] Jesus came 
 from Nazareth of Galilee, 
 and was baptized by John 
 in Jordan. 
 
 10. And straightway com- 
 ing up out of the water. He 
 saw the heavens rent, and the 
 Spirit like a dove descending 
 upon Him. 
 
 11. And there was a voice 
 from the heavens, [saying] 
 Thou art My beloved Son, 
 in Whom I am well pleased. 
 
 12. And immediately the 
 Spirit sendeth Him forth into 
 the wilderness. 
 
 13. And He was there in 
 the wilderness forty days, 
 tempted by Satan ; and was 
 with the wild beasts ; and 
 the Angels ministered unto 
 Him. 
 
 The ultimates of the "Word, 
 which are natural, are figura- 
 tively described. (Verse 6.) 
 
 "Which ultimates testify that 
 they can only effect external 
 purification, whereas the "Word 
 itself, by and through its in- 
 ternal sense, is effective of 
 internal purification, which is 
 regeneration, by Divine Truth 
 and Good. (Verses 7, 8.) 
 
 That the Lord as to His 
 Human essence, siibmits to 
 be initiated into the external 
 truths of the Word, because 
 He thus became the Word in- 
 its ultimates, as He was the 
 Word in its first principles, 
 and because also He glori- 
 fied His Humanity, or made 
 it Divine, as He regenerates 
 man, and makes him spiritual. 
 (Verse 9.) ' ■ 
 
 Yet ascending rapidljr out 
 of external truths. He enters^ 
 into the interior truths and 
 goods of the Word, even to 
 the Divine Truth and Good 
 in Himself. (Verses 10, 11.) 
 
 And is thus admitted, as to 
 His Humanity, into tempta- 
 tions, which are nothing else 
 but the assaults of infernal 
 spirits, seeking to destroy 
 what is true by what is false^ 
 and what is good by what is 
 evil. (Verses 12, 13.) 
 
 But these assaults are sue- 
 
CHAP. I.] 
 
 TO MARK. 
 
 l!!i 
 
 14. Now after John was 
 deliyered to custody, Jesus 
 came into Galilee, preaching 
 the Gospel of the Kingdom 
 of God; 
 
 15. And saying, That the 
 time is fulfilled, and the 
 Kingdom of God is near ; 
 Repent ye, and believe the 
 Gospel. 
 
 16. But walking near the 
 sea of Galilee, He saw Simon, 
 and Andrew his brother, cast- 
 ing a net into the sea; for 
 they were fishers. 
 
 17. And Jesus said to theifl. 
 Come ye after Me, and I will 
 make you to become fishers 
 of men. 
 
 18. And immediately leav- 
 ing their . nets, they fallowed 
 Him. 
 
 19. And going a little fur- 
 ther thence, He saw James 
 [the son] of Zebedee, and 
 John his brother, who also 
 were in the ship, mending 
 the nets. 
 
 20. And immediately He 
 called them, and leaving their 
 father Zebedee in the ship 
 with the hired servants, they 
 went after Him. 
 
 21. And they went to 
 Capernaum, and immediately 
 on the Sabbaths He went into 
 the Synagogue, and taught. 
 
 22. And they were aston- 
 ished at His doctrine, for He 
 taught them as one that had 
 power, and not as the Scribes. 
 
 ceeded by victory, attended 
 with divine peace and con- 
 solation. (Latter part of 
 verse 13.) 
 
 Whence a greater measure 
 of Diving power was com- 
 municated, to the Lord's 
 Humanity., to announce the 
 descent and nearness of Di- 
 vine Truth and Good, calling 
 man to forsake all evil as sin 
 against God, and to believe 
 in the manifestation of God 
 in the flesh. (Verses 14, 15.) 
 
 Which annunciation was 
 first received by those who 
 were in the investigation of 
 scientific and rational truth, 
 and who were thus led to the 
 pursuit and acquirement of 
 spiritual; and celestial truth. 
 (Verses. 16—20.) . 
 
 Renovmciflg the concupi- 
 scences of self-love,. and ador- 
 ing the Lord as the Divine 
 source of all that is good and 
 wise arid blessed. (Verses 
 18—20.) 
 
 Who teacheth Truth from 
 the Divine Good of the Di- 
 vine LovCj in which all Truth 
 originates, and not from any 
 end of worldly reputation and 
 gain. (Verses 21, 22.) 
 
THE GOSPEL ACCORDING 
 
 [chap. I. 
 
 23. And there was in their 
 Synagogue a man with an 
 unclean spirit; and he cried 
 out, 
 
 24. Saying, Ah ! What have 
 we to do with Thee, Jesus of 
 Nazareth ! Art Thou come 
 to destroy us ? I know Thee 
 who Thou art, the Holy One 
 of God. 
 
 25. And Jesus rehuked him, 
 saying, Be silent, and come 
 out of him. 
 
 26. And the unclean spirit 
 having torn him, and cried 
 with a great voice, came out 
 of him. 
 
 27. And they were all 
 amazed, so that they ques- 
 tioned among themselves, say- 
 ing. What thing is this? What 
 new doctrine is this? For with 
 power He commandeth even 
 the unclean spirits, and they 
 obey Him. 
 
 28. And the fame of Him 
 went forth immediately into 
 all the region round about 
 Galilee. 
 
 29. And straightway when 
 they had come out of the 
 Synagogue, they entered into 
 the house of Simon and 
 Andrew, together with James 
 and John. 
 
 30. But Simon's wife's 
 mother lay sick of a fever, 
 and immediately they tell 
 Him of her. 
 
 31. And He came and 
 raised her up, having taken 
 hold of her hand, and the 
 fever instantly left her, and 
 she ministered unto them. 
 
 And who by that truth 
 cleanseth man from his natu- 
 ral evils, and thus casteth out 
 the infernal spirits who are 
 in connection with those evils, 
 and who yet are principled in 
 heavenly knowledge, but not 
 in the life of such knowledge. 
 (Verses 23—27.) 
 
 So that inquiry is hence 
 excited respecting the Lord's 
 Humanity, which thus proves 
 its Divinity by the subjuga- 
 tion of the powers of dark- 
 ness, and by the brightness 
 of the Divine Truth which it 
 teaches. (Verses 27, 28.) 
 
 And also by its omnipo- 
 tence in delivering the affec- 
 tion of truth in the Church 
 from the infestation of the 
 love of evil. (Verses 29—32.) 
 
CHAP. I.] 
 
 TO MARK. 
 
 32. But in the evening, 
 when the sun did set, they 
 brought unto Him all that 
 were diseased, and them that 
 were possessed with devils. 
 
 33. And all the city was 
 gathered together at the door. 
 
 34. And He healed many 
 that were sick of divers 
 diseases, and cast out many 
 devils; and suffered not the 
 devils to speak, because they 
 knew Him. 
 
 35. And in the morning, 
 when the night was far ad- 
 vanced, rising up He went 
 out, and departed into a desert 
 place, and there prayed. 
 
 36. And Simon and they 
 that were with him followed 
 Him. 
 
 37. And when they had 
 found Him, they say unto 
 Him, All [men] seek Thee. 
 
 38. And He saith unto 
 them, Let us go into the 
 neighbouring towns, that I 
 may preach there also, for 
 therefore came I forth. 
 
 39. And He preached in 
 their Synagogues throughout 
 all Galilee, and cast out devils. 
 
 40. And there came a leper 
 to Him, beseeching Him, and 
 kneeling down to Him, and 
 saying unto Him, If Thou wilt, 
 Thou canst make me clean. 
 
 41. And Jesus, moved with 
 compassion, put forth His 
 hand, touched him, and saith 
 to him, I will, be thou clean. 
 
 42. And having spoken, 
 immediately the leprosy de- 
 parted from him, and he was 
 cleansed. 
 
 And in likewise liberating 
 those who were infested with 
 evil and false persuasions, and 
 who, in consequence of such 
 liberation, became receptive 
 of Truth and Good. (Verses 
 32—35.) 
 
 But the Humanity of the 
 Lord can of itself do nothing 
 but through union with its 
 Divinity, and therefore it is 
 occasionally let into tempta- 
 tion, that by the labour of 
 combat it may attain a fuller 
 union, and thus a greater 
 measure of power to impart 
 instruction, and to deliver 
 mankind from infernal influ- 
 ence. (Verses 35 — 40.) 
 
 And especially to check 
 the profanation of truth in all 
 those who, through prayer and 
 humiliation, and the acknow- 
 ledgment of the Lord's Divi- 
 nity, sought to be cleansed 
 from their sins. (Verses 
 40—43.) 
 
THE GOSPEL ACCORDING 
 
 tCHAP. 
 
 43. And He strictly charged 
 him, and forthwith sent him 
 away. 
 
 44. And saith to him, See 
 thou say nothing to any 
 man, but go, shew thyself to 
 the priest, and offer' for thy 
 cleansing those things which 
 Moses commanded for a testi- 
 mony unto them. 
 
 45. But he, having gone 
 out, began to preach many 
 things, and to publish the 
 saying, insomuch that He 
 [Jesus] could no more openly 
 enter into the city, but was 
 without in desert places; and 
 they came to Him from every 
 quarter. 
 
 To whoixi instrUetioft is 
 given, that truth, when res- 
 cued from profanation, ought 
 to open itself to the reception 
 of the heavenly good of love 
 and charity, by acknowledging 
 that it thence derives its li^ 
 and qilality. (Verses 43, 44.) 
 
 In which case truth ac- 
 quires .a greater power of 
 making itself known, yet not 
 in connection with its Divine 
 Good, =which is still in a state 
 of persecution. (Verse 46.) 
 
CHAP. 1.] TO MARK. 
 
 EXPOSITION; 
 
 BEING EXTRACTS 
 
 From the Theological Writings of Emanuel Swedenborg. 
 
 CHAPTER I. 
 
 Verse 1. The beginning of the Gospel of Jesus Christ. 
 Gospel (evangelium) signifies glad tidings; wherefore by 
 preaching the Gospel, or glad tidings, is signified to announce 
 the Lord's advent; hence by the Gospel, in this supreme 
 sense, is signified the Lord Himself as to His advent, as to 
 Judgment, and as to the Salvation of the faithful. This is 
 evident from various passages, see Mark viii. 3 ; ix. 29, 30 ; 
 xvi. 15. A.E, 612. See also Exposition, verse 14. 
 
 Jesus Christ. — When these names are pronounced, few have 
 any other idea than that they are proper names, and almost 
 like the names of another man, but more holy. The learned 
 indeed know that Jesus signifies Saviour, and Christ the 
 Anointed, and hence they conceive some more interior idea. 
 But still this is not what the angels in heaven perceive from 
 those names, their perceptions extending to things still more 
 divine ; for by Jesus, when the nam& is pronounced by a man 
 in reading the Word; they perceive the Divine Good, and by 
 Christ the Divine Truth-; and by both the divine marriage 
 of Good and Truth, and of Truth and Good, consequently of 
 all- that is Divine in the heavenly marriage, which is heaven. 
 That Jesus in the internal sense denotes Divine Good, and 
 that Christ denotes Divine Truth, may be evident from many 
 passages in the AVord. The ground and reason why Jesus 
 denotes Divine Good is, because it signifies safety, salvation, 
 and Saviour ; and, in consequence of such signification, it sig- 
 nifies Divine Good, inasmuch as all salvation is from Divine 
 Good, which is of the Lord's love and mercy, and thus by the 
 reception thereof. The ground and reason why Christ denotes 
 Divine Truth is, because it signifies Messiah, Anointed, and 
 King, for that these> terms denote Divine Truth, will appear 
 from what follows. J. C. 3004—3006. 
 
8 THE GOSPEL ACCORDING [CHAP. I. 
 
 The Lord is called a Priest from Divine Good, and a King 
 from Divine Truth ; the latter, viz., Divine Truth, is involved 
 in the name Christ, and Divine Good in the name Jesus. 
 J. C. 8625. ^ , 
 
 iSon of God.— No other opinion is held by the church than 
 that the " Son of God " is a separate Person of the Godhead, 
 perfectly distinct from the Person of the Father ; which has 
 given rise to the belief that the Son of God was born from 
 eternity. In consequence of the general prevalence of this 
 notion, and because it relates to God, no liberty is allowed, in 
 thinking about it, to make use of the understanding, not even 
 upon the meaning of the expression, "born from eternity." 
 And indeed were any one intellectually to reflect upon it, all 
 that he could say would be — "It transcends my powers of 
 comprehension, but still I affirm and believe it, because others 
 do the same." Let it however be well noted, that there is 
 no Son from eternity, yet that the Lord is from eternity. 
 When an accurate knowledge of the Lord and of the Son is 
 obtained, then, and not before, can we think intellectually 
 of the Triune God. That the Human principle of the Lord, 
 conceived of Jehovah the Father, and born of the Virgin Mary, is 
 the " Son of God," is very manifest from the following passages, 
 as in Luke : — "The angel Gabriel was sent from God to a city 
 of Galilee, named Nazareth, to a virgin betrothed to a man 
 whose name was Joseph, &c., and said unto her. Thou shalt 
 conceive in thy womb, and shalt bring forth a Son, and shalt 
 call his name Jesus. He shall be great, and shall be called 
 the Son of the Highest. But Mary said to the angel. How 
 shall this thing be, seeing I know not a man ? And the angel 
 answering said to her. The Holy Spirit shall come upon 
 
 THEE, AND THE PoWER OF THE HIGHEST SHALL OVERSHADOW 
 
 THEE ; therefore also the Holy Thing which shall be born 
 of thee shall be called the Son of God." (i. 26—35.) It is 
 here said, " Thou shalt conceive and bring forth a Son, He 
 shall be great, and shall be called the Son of the Highest " and 
 again, " The Holy Thing which shall be born of thee shall be 
 called the Son of Gad," whence it is evident that the Human 
 principle, conceived of God, and born of the Virgin Mary, 
 is what is called the Son of God. So in Isaiah, " The Lord 
 Himself gives a sign, behold a virgin shall conceive and bring 
 forth a Son, and shall call His name, God with us." (vii. 14.) 
 That the Son born of the virgin, and conceived of God, is He 
 who shall be called "God with us," thus who is the Son of God, 
 is evident. So again in the same prophet, — "A Child is born 
 unto us, a Son is given unto us ; upon whose shoulder is the 
 
CHAP. I.] TO MARK. 9 
 
 government ; and He shall call His name Wonderful, Coun- 
 sellor, God, Hero, the Father of Eternity, the Prince of 
 Peace ;" (ix. 5, 6.) where the same thing is asserted, for it is 
 said, "A Child is born unto us, a Son is given unto us," who 
 is not a Son from eternity, but the Son born in the world, 
 which is also evident from the words of the prophet at verse 6, 
 and from the words of the angel Gabriel to Mary, (Luke i. 
 S2, 33.) which are of like import. So in David, "I will 
 announce concerning the statute, Jehovah hath said. Thou 
 ART My Son, to-day have I begotten Thee. Kiss ye the Son, 
 lest He be angry, and ye perish in the way." (Psalm ii. 7, 12.) 
 Iri which passage is not meant a Son from eternity, but the 
 Son born in time, for it is a prophecy concerning the Lord 
 who was about to come, wherefore it is called " a statute," 
 concerning which Jehovah announced to David; "to-day" does 
 not denote from eternity, but in time. From these passages 
 it is manifest that Jesus was conceived of Jehovah God, and 
 born of the Virgin Mary; so that the Divinity was in Him, and 
 was His souii. Since, then. His soul was the very Divinity 
 of the Father, it follows that His body or Humanity must 
 have been made Divine also ; for where the one is Divine, the 
 other must necessarily be so too : thus, and no otherwise, can 
 the passages be true which say that the " Father and the Son 
 are one." jD. L. 19 and 29. See also A. C. 2798. 
 
 Verse 2. As it is written in the Prophets, &c. — By the 
 Testimony of Jesus being the spirit of Prophecy, (Rev. xix. 10.) 
 is signified that it is the all of the Word and of Doctrine 
 deduced from it. For the Word in a universal sense treats 
 only of the Lord, and of a life according to His command- 
 ments. Hence it is that the Lord is the Word, (John i. 14.) 
 because the Word is from Him, and, in the supreme sense, 
 treats of Him alone. A.R. 819. 
 
 Verse 3. The voice of one crying in the ■ivilderness, &c. — 
 By these words is signified that the church, at that time, was 
 altogether vastated, so that there was no longer any thing good, 
 nor any thing true, which is manifest from this consideration, 
 that no one knew, "at that time, that man hath any internal 
 principle, nor that there is any internal principle in the Word; 
 thus neither that the Messiah, or Christ, was about to come to 
 save them for ever. Hence also it is evident what is signified 
 by John being in the "deserts" till the day of his appearing 
 to Israel^ (Luke i. 80.) and by preaching in the " wilderness of 
 Judea," (Matt. iii. 1, and following verses.) and by baptizing 
 " in the wilderness," (Mark i. 4.) for thereby he also repre- 
 sented the state of the church. Froid the signification of a 
 
 2 
 
10 THE GOSPEL ACCORDING [cHAP. I. 
 
 wilderness it may also be manifest why the Lord so frequently 
 retired into a " wilderness," as Matt, iv, 1 ; xv. 32, to the end. 
 Mark i. 12, 13, 35—40, 45; vi. 31—36. Luke iv. 1 ; v. lb; 
 ix. 10, and following verses. John xi. 54. J. C. 2708. 
 
 Prepare ye the way of the Lord, &c.— That the church, 
 which acknowledges faith alone, hath extinguished the essen- 
 tial truths respecting the Divine Human of the Lord, is a 
 known thing, for what member of that church believes the 
 Lord's Human to be Divine ? Doth he not rather hold such 
 a tenet in aversion ? "When yet in the ancient churches it was 
 believed that the Lord, who was to come into the world, was 
 a Divine Man, and He likewise, when seen by them, was called 
 Jehovah, as is evident from several passages in the Word. For 
 the present, however, let the following passage from Isaiah 
 suffice : — " The voice of one crying in the wilderness, Prepare 
 ye the way of [or for] Jehovah, make smooth in the desert a 
 path for our God." (xl. 3.) That these things were said con- 
 cerning the Lord, and that a way was prepared, and a path 
 smoothed for Him by John the Baptist, is manifest from the 
 Evangelists, Matt. iii. 3; Mark i. 3; Luke iii. 4; John i. 2, 3; 
 and moreover from the Lord's words themselves, that " He 
 was One with the Father," and that " the Father was in Him, 
 and He in the Father;" also that "all power was given to 
 Him in the heavens and on earth ;" and likewise that "judg- 
 ment is committed to Him ;" for a very slight knowledge 
 concerning power in heaven and on earth, and concerning 
 judgment, may be sufficient to convince any one that they 
 are nothing, unless He was Divine even as to His Human. 
 A. C. 4727. See also D. L. 30. 
 
 Verse 4. John was baptizing in the wilderness, and preach- 
 ing the doctrine of repentance, &c. — Inasmuch as with the 
 Jewish nation all things of the Word were adulterated, and 
 there was no longer any Truth amongst them, because there 
 was no longer any Good, therefore John the Baptist was in 
 the wilderness, by which was represented the state of that 
 church, concerning which it is thus written in the Evangelists, 
 "John the Baptist was in the deserts until the days of his 
 appearing to Israel;" (Luke i. 80.) that "he preached in the 
 wilderness of Judea;" (Matt. iii. 1 — 3; Mark i. 2 — 4; Luke 
 iii. 2, 4, 5.) and in Isaiah, " The voice of one crying in the 
 wilderness, Prepare a way for Jehovah, make smooth in the 
 desert a path for our God." (xl. 3.) On which account the 
 Lord said concerning Jerusalem, "Your house shall be left 
 desolate," [or desert] (Luke xiii. 35.) where a desert house 
 signifies a church without truths, because without soods. 
 A.E. 730. ^ 
 
CHAP. I.] TO MARK. 11 
 
 From what is said in the Word of the Old Testament con- 
 cerning washing, it is evident what was signified by John's 
 " baptizing in Jordan ;" (Matt, iii.; Mark i. 4—13.) and what 
 by the following words of John concerning the Lord — " He 
 shall baptize with the Holy Spirit and with fire ;" (Luke iii. 
 16 ; John i. 33.) and concerning himself, that " he baptizeth 
 with water;" (John i. 26.) by which is to be understood, that 
 the Lord washeth or purifieth man by Divine Truth and 
 Divine Good, and that John by his baptism represented those 
 things ; for the Holy Spirit is Divine Truth ; fire is Divine 
 Good ; and Water is a representative of those principles ; for 
 water signifies the truth of the Word, which truth is made 
 good by a life according to it. A. R. 378. 
 
 John the Baptist being ^ent before to prepare a people for 
 the reception of the Lord, was by baptism, for baptism repre- 
 sented and signified purification from evils and falses, and 
 likewise regeneration by the Word from the Lord, and unless 
 this representation had preceded, the Lord could not have 
 manifested Himself, taught, and tarried in Judea and Jeru- 
 salem ; because the Lord was the God of heaven and the God 
 of earth under a human form, who could not dwell together 
 with a nation which was in mere falses as to doctrine, and 
 in mere evils as to life ; wherefore unless a representative of 
 purification from evils and falses by baptism had prepared 
 that nation for the reception of the Lord, the nation would 
 have perished by diseases of every kind at the presence of the 
 Divine Being Himself; this, therefore, is what is signified by, 
 " Lest I come and smite the earth with a curse ;" (Mai. iv. 6.) 
 that this would have been the case, is very well known in the 
 spiritual world, for in that world all who are in falses and evils 
 are dreadfully tormented, and spiritually die, at the Lord's 
 presence. The reason why the baptism of John could produce 
 that effect was, because the Jewish church was a representative 
 church, and all conjunction of heaven with members of that 
 church was by representatives, as may likewise be manifest 
 from the washings enjoined in that church, as that all who were 
 made unclean should wash themselves and their garments, and 
 hence they were reckoned as clean ; in like manner that the 
 Priests and Levites should wash themselves before they entered 
 the tent of assembly, and afterwards, when they entered into 
 the temple to perform holy duties; in like manner that Naaman 
 was cleansed of his leprosy by washing in Jordan ; the washing 
 itself and the baptism did not indeed purify them from falses 
 and evils, but only represented and thence signified purification 
 from them, which yet was accepted in heaven, as if themselves 
 
12 THE GOSPEl- ACCORDING [CB^P, I. 
 
 were purified ; thus heaven was conjoined with the people of 
 that church by the baptism of John, and when heaven was so 
 conjoined with them, the Lord, who was the God of heaven, 
 could there manifest Himself, teach, and abide. A. E. 724. 
 
 Verse 4. And preaching the baptism of repentance for the 
 remission of sins. — As to the necessity of repentance, it is 
 received as a doctrine in all Christian churches, that a man, 
 before he approaches the Holy Supper, should examine him- 
 self, should see and acknowledge his own sins, and should 
 perform repentance, desisting from his sins, and rejecting 
 them, because they are from the devil, or from hell, and that 
 no otherwise can his sins be remitted, and that unless he does 
 this, he is in a state of damnation. The English, although in 
 the doctrine of Faith only, do, nevertheless, in their address at 
 the Holy Communion, openly teach the necessity of examina- 
 tion, and the acknowledgment and confession of their sins, also 
 of repentance and newness of life ; and they threaten those who 
 do not do this, in these words, that otherwise the devil will 
 enter into them as he entered into Judas, and fill them with 
 all iniquity, and destroy both their body and their soul. The 
 Germans, Swedes, and Danes, who are also in the doctrine of 
 Faith only, in their address at the Holy Communion, teach 
 similar things, threatening also that otherwise they will make 
 themselves guilty of infernal punishments, and of eternal 
 damnation, because of mixing together what is holy and 
 profane. These things are read by the clergyman with a loud 
 voice before all those who come to the Holy Supper, and are 
 heard by them in the full acknowledgment that it is so. 
 Notwithstanding all this true plain declaration, the very same 
 persons when, on the same day, they hear a sermon on 
 Salvation by Faith only, and that the Law doth not condemn 
 them, because the Lord hath fulfilled it for them, and that of 
 themselves thej' can do no good except what is meritorious, 
 and that works have consequently nothing of salVation within 
 them, but faith only, they return home with an entire forget- 
 fulness of their former confession, and reject it in so far as 
 they think from the sermon on Faith only. Which now is 
 true, this or that.** Two things contrary to each other cannot 
 be true, as that without examination, knowledge, acknow- 
 ledgment, confession, and rejection of sins, thus without 
 repentance, there can be no remission of sins, consequently 
 no salvation, but eternal damnation ; or that such things con- 
 tribute nothing to salvation, because a plenary satisfaction for 
 all the sins of mankind has been made by the Lord through 
 the passion of the cross, for those who are in the faith, and 
 
CHAP. I.] TO MARK. 13 
 
 that those who are in the firm belief that it is so, and in 
 confidence respecting the Lord's merit, are without sin, and 
 that they appear before God as being washed and their faces 
 shining. From this it is evident that the common religion of 
 all churches in the Christian world is — that a man should 
 examine himself, should see and acknowledge his sins, and 
 afterwards should desist from them, and that otherwise there 
 can be no salvation, but damnation. That this is also the 
 Divine Truth itself, is evident from those passages in the 
 Word where man is commanded to repent, as from the fol- 
 lowing: — Jesus said, " Bring forth fruit worthy of repentance; 
 and now also the axe is laid to the root of the trees, every 
 tree therefore which bringeth not forth good fruit is hewn 
 down and cast into the fire." (Luke iii. 8, 9.) " Jesus said, 
 Except ye repent, ye shall all likewise perish." (Luke xiii. 
 3, 5.) " Jesus preached the Gospel of the kingdom of God, 
 saying. Repent ye, and believe the Gospel." (Mark i. 14, 15.) 
 " Jesus sent forth His disciples, who went forth and preached 
 that men should repent." (Mark vi. 12.) Jesus said unto the 
 apostles that they should " preach repentance and remission of 
 sins in His name, among all nations." (Luke xxiv. 47.) John 
 preached the "baptism of repentance for the remission of sins." 
 (Mark i. 4; Luke iii. 3.) Think (my reader) of this from some 
 degree of intellect, and if you have any religion, you will see 
 that repentance from sins is the way to heaven, and that faith 
 separate from repentance is no faith, and that those who are 
 in no faith from no repentance, are on the way to hell. 
 D.P. 114. 
 
 The sins which man commits are inscribed on his very 
 life, and constitute it; on which account no one is delivered 
 from them unless he receives new life from the Lord, which 
 is effected by regeneration. That man from himself cannot 
 do what is good, nor think what is true, but from the Lord, 
 is manifest from these words — " A man cannot receive any 
 thing unless it be given him from heaven ;" (John iii. 27.) 
 "He that abideth in Me, and I in him, the same beareth 
 much fruit, since without Me ye cannot do any thing." (John 
 XV. 5.) Hence it is evident that no one can withdraw a 
 man from sins, thus remit them, but the Lord alone. The 
 Lord continually flows in with man with the good of love and 
 with the truths of faith, but they are received diiferently by 
 different persons; by those who are regenerated, well, but 
 otherwise by those who do not suffer themselves to be rege- 
 nerated. They who are regenerated, are held continually by 
 the Lord in the good of faith and of love, and in this case are 
 
14 THE GOSPEL ACCORDING [CHAP. I. 
 
 withheld from evils and falses ; but they who do not suffer 
 themselves to be regenerated by the Lord, are withheld also 
 from evil, and held in good, for from the Lord there is a 
 continual influx of good and truth with every one; but the 
 infernal loves, which are the loves of self and of the world, 
 in which the unregenerate are principled, oppose and turn the 
 influx of good into evil, and of truth into the false. Fronj 
 these considerations it is manifest, that remission of sins con- 
 sists in the ability of being held by the Lord in the good of 
 love and the truths of faith, and of being withheld from evils 
 and falses; and that to shun, on this occasion, what is evil 
 and false, and to hold it in aversion, is repentance. But such 
 remission and repentance are not given, except with those 
 who by regeneration have received new life from the Lord. 
 A. C. 9444—9449. 
 
 Verse 5. Judea. — That Judea, in the internal sense of the 
 Word, does not signify Judea, may appear from many passages 
 in the Word. In the Word it is not so often named Jud$a, 
 as the land of Judah, and by the " land of Judah," as by the 
 " land of Canaan," is signified the Lord's kingdom, conse- 
 quently also the church, for the church is the Lord's kingdom 
 in the earth. A. C. 3654. 
 
 In the opposite sense, as in Matt. xxiv. 16, Judea signifies 
 the church devastated. A. C. 795. 
 
 Jerusalem. — By Jerusalem is understood the church with 
 respect to doctrine, inasmuch as at Jerusalem in the land of 
 Canaan, and in no other place, there was the temple, the altar, 
 the sacrifices, and of consequence all divine worship. Where- 
 fore those festivals were likewise celebrated there every year, 
 to which every male throughout the land was commanded to 
 go. This then is the reason why by "Jerusalem," in the spiri- 
 tual sense, is signified the church with respect to worship, or, 
 what is the same thing, with respect to doctrine ; for worship 
 is prescribed by doctrine, and is performed according to it. 
 H. D. N. J. 6. 
 
 yerse 5. And were all baptised by him in Jordan, &c. — By 
 "Jordan" is signified initiation into the knowledges of truth 
 and good, the ground of which signification is, because it was 
 a boundary of the land of Canaan; and that all the boundaries 
 of that land signified those principles which are the first and 
 last of the Lord's kingdom, also which are the first and last of 
 the church, thus which are the first and last of things celestial 
 and spritual, which constitute the Lord's kingdom and church, 
 may be seen, n. 1585, 1866, 4116, 4240; hence "Jordan," as 
 being a boundary, signified initiation into the knowledges of 
 
CHAP. I.] TO MARK. 15 
 
 good and truth, these being the first principles, and at length, 
 when man becomes a church or kingdom of the Lord, they 
 become the last. That "Jordan" hath this signification, may 
 be manifest also from other passages in the Word, as from 
 David — " My God, my soul boweth itself upon me, therefore 
 I will remember Thee from the land of Jordan, and from 
 the little mountain of Hermon ;" (Psalm xlii. 7.) where to 
 "remember from the land of Jordan" denotes from what is 
 last, or ultimate, thus from what is lowly. So again, " Judah 
 was made his sanctuary, Israel his dominion ; the sea saw and 
 fled, Jordan turned itself backwards " (Psalm cxiv. 2, 3, 5.) 
 where "Judah" denotes the good of celestial love, and "Israel" 
 the good of spiritual love, n. 3634; "the sea" denotes the 
 knowledges of truth, n. 28; "Jordan" denotes the knowledges 
 of good, which are said to turn themselves backwards when 
 the good of love obtains the dominion, for in such case know- 
 ledges are viewed from that good, but not good from them, 
 as hath been often shewn above. So in the Book of Judges, 
 *' Gilead abode in the passage of Jordan, and why shall Dan 
 sojourn in ships?" (v. 17.) where "Gilead" denotes sensual 
 good, or what is pleasant, by which man is first initiated when 
 he is regenerating, n. 4117, 4124; to "abide in the passage 
 of Jordan" denotes in those things which are initiaments, thus 
 which are the first and last of the Lord's church and kingdom. 
 These things were also represented by Jordan, when the sons 
 of Israel entered into the land of Canaan ; (Joshua iii. 14, 
 to the end; iv. 1, to the end;) for by "the land of Canaan" 
 was represented the Lord's kingdom, and by "Jordan being 
 divided, and the sons of Israel passing through on the dry 
 [ground]," was signified the removal of evils and falses, and 
 the admission of those who are principled in goods and truths. 
 The like was signified by the waters of Jordan being divided 
 by Elijah, when he was taken up into heaven, {2 Kings ii. 8.) 
 and by Elisha, when he entered upon the prophetic office in 
 the place of Elijah, (v. 14.) Naaman being cured of his 
 leprosy, by " washing seven times in Jordan according to the 
 command of Elisha," {2 Kings v. 1 — 14.) represented baptism, 
 for baptism signifies initiation into the church, and into those 
 things which are of the church, thus regeneration and the 
 things of regeneration ; not that any one is regenerated by 
 baptism, but that it is a sign of regeneration which ought to be 
 remembered. And whereas those things which relate to the 
 church are signified by "baptism," and the like by "Jordan," 
 as was said above, therefore John baptized in Jordan, (Matt. 
 iii. 6 ; Mark i. 5.) an^ the Lord also was willing that Himself 
 
16 THE GOSPEL ACCORDING [CHAP. I. 
 
 should be baptized there by John. (Matt. iii. 13—17.) Inas- 
 much as "Jordan" signifies those things which are tlie first 
 and last of the Lord's kingdom and church, such as are the 
 knowledges of good and truth, for by them man is introduced ; 
 therefore also "Jordan" is mentioned as the boundary of the 
 new earth, or holy land, in Ezek. xlvii. 18. A. C. 4255. 
 
 Verse 5. Confessing their sins. — To " confess sins" is to 
 become acquainted with evils, to see them in one's self, to 
 acknowledge them, to make one's self guilty, and to condemn 
 one's self on account of evils ; when this is done before God, 
 confession of sins is made. A. C. 8388. 
 
 It is not sufficient therefore for any one to say in general, 
 " 1 am a sinner, I was bprn in sins ; there is nothing sound in 
 me from head to foot; I am nothing but evil; O good God! 
 be merciful to me, pardon me, purify me, save me ; make me 
 to walk in purity, and in the way of what is just," and the 
 like ; since if he doth not explore himself, and consequently 
 doth not know any evil, he is still in his sins, inasmuch as 
 no one can shun, still less fight against, what he doth not 
 know; thus, howsoever he believes himself after confession to 
 be clean and washed, he is still unclean and unwashed from 
 the crown of the head to the soles of the feet; for general 
 confession is general drowsiness, which terminates in blindness, 
 being like a whole destitute of parts, which hath no existence. 
 D. P. 278. See also T. C. R. 510. 
 
 Verse 6. But John was clothed with camel's hair, and with 
 a girdle of a skin about his loins, and he did eat locusts and 
 wild honey. — Inasmuch as John the Baptist represented the 
 Lord as to the Word, which is Divine Truth in the earth, in 
 like manner as Elias, n. 2762, 5247, therefore he was the Elias 
 who was to come before the Lord ; (Mai. iv. 5 ; Matt. xvii. 
 10 — 12; Mark ix. 11 — 13; John i. 17.) on which account his 
 raiment and food were significative. " Raiment of camel's hair" 
 signified the Word, such as is its literal sense as to truth, which 
 sense is a clothing for the internal sense, as being natural, for 
 what is natural is signified by " hair," also by " camels ;" and 
 the food, which was " locusts and wild ,honey,'' signified the 
 Word, such as is its literal sense as to good ; its delight is 
 signified by " wild honey." A. C. 5620. 
 
 By "clothing," or "garment," when predicated of the Word, 
 is signified Truth Divine therein in the ultimate form ; by a 
 "leathern girdle" is signified an external bond connecting and 
 holding in order all interior things; by "food" is signified 
 spiritual nourishment derived from the knowledges of truth 
 and of good from the Word ; by "locusts" are signified 
 
CHAP. U] TO MARK. 17 
 
 ultimate or most general truths, and by "wild honey" their 
 pleasantness. A. C. 9372. See also n. 7643. 
 
 John the Baptist represented the like with Elias, wherefore 
 also it is said that "Elias was come," by whom is meant John. 
 Elias represented the Lord as to the Word, or the Word 
 which is from the Lord, in like manner John; and whereas 
 the Word teacheth that Messiah, or the Lord, was to come, 
 therefore John was sent before, to preach concerning the 
 coming of the Lord, according to the predictions in the Word. 
 And whereas John represented the Word, therefore the ulti-' 
 mates of the Word, which are natural, were represented by 
 John by his raiment, and also by his food, viz., by raiment of 
 camel's hair, and by a leathern girdle about his loins; "camel's 
 hair" signifying the ultimates of the natural man, such as are 
 the exteriors of the Word, and "a leathern girdle about the 
 loins" signifying their external bond and connection with the 
 interiors of the Word, which are spiritual. Similar things are 
 signified by "locusts" and "wild honey;" by locusts the truth 
 of the natural man, and by wild honey the good thereof; 
 whether we say the truth and good of the natural man, or 
 natural truth and good, such as the Word is in its ultimate 
 sense, which is called the sense of the letter, or natural sense, 
 it is the same thing, for John represented it by his raiment 
 and food. A. E. 619. 
 
 Verse 7. And preached, saying, There cometh one mightier 
 than I after me, the latchet of whose shoes I am not worthy to 
 stoop down and unloose. — In the Word, the " sole of the foot" 
 and "the heel" signify the ultimate natural principle, as was 
 shewn above, n, 259 ; the shoe is what invests the sole of the 
 foot and the heel, wherefore the "shoe" signifies the natural 
 principle still lower, thus the very corporeal principle, and 
 this being the signification of a shoe, it was hence adopted in 
 common language to express the least and vilest of all things 
 [or principles], since the ultimate, natural, and corporeal 
 principle is the vilest of all things appertaining toman, which 
 was meant by John the Baptist, when he said, "There cometh 
 one mightier than I, the latchet of whose shoes 1 am not 
 worthy to unloose." ^. C. 1748. 
 
 Verse 8, / indeed have baptized you in water, but He shall 
 baptize you in the Holy Spirit.— Thiii the Lord regenerates 
 man by means of faith and charity, is signified by these words 
 of John the Baptist, "I baptize you in water unto repentance, 
 but He that cometh after me shall baptize you in the Holy 
 Spirit and with fire." (Matt. iii. 1 1 ; Mark i. 8 ; Luke iii. 16.) 
 T© " bapitize in the Holy Spidt and with fire," is to regenerate 
 
 o 
 
18 THE GOSPEL ACCORDING [CHAP. I, 
 
 by Divine Truth which is of faith, and by Divine Good which 
 is of charity. The same is signified by these words of the 
 Lord — " Except a man be born of water and of the spirit, he 
 cannot enter into the kingdom of God," (John iii. 5.) By 
 " water" here, as in other parts of the Word, is signified truth 
 in the natural or external man, and by " spirit," truth derived 
 from good in the spiritual or internal man. T. C. R. 144. 
 
 By the above words is meant, that John only inaugurated 
 them into knowledges derived from the Word concerning the 
 Lord, and thereby prepared them to receive the Lord, but 
 that the Lord Himself regenerates man by the Divine Truth 
 and the Divine Good proceeding from Him ; for John repre- 
 sented the like as Elias, viz., the Word ; the " waters with 
 which John baptized," signified truths introducing, which are 
 knowledges concerning the Lord derived from the Word ; the 
 "Holy Spirit" signifies the Divine Truth proceeding from the 
 Lord, and "fire" signifies the Divine Good proceeding from 
 Him, and " baptism " signifies regeneration effected of the 
 Lord, by Divine Truths derived from the Word. He who 
 believes that baptism contributes any thing to the salvation of 
 man, unless he be, at the same time, principled in the truths of 
 the church, and in a life according to them, is much mistaken ; 
 for baptism is an external ceremony, which, without an internal 
 principle, is of no effect to salvation, but is of effect where 
 what is external is conjoined with what is internal. The 
 internal of baptism is, that by truths derived from the Word 
 of the Lord, and by a life according to them, falses and 
 evils may be removed by the Lord, and thereby man may be 
 regenerated, as the Lord also teaches. Matt, xxiii. 26, 27. 
 A. E. 475. 
 
 To "baptize" is to regenerate; "with the Holy Spirit" is 
 by Divine Truth; and "with fire" is from the Divine Good 
 of the Divine Love. A. C. 9818. 
 
 Verse 9. And it came to pass in those days, [that] Jesus 
 came from Nazareth of Galilee, and was baptized hy John 
 in Jordan. — The reason why the Lord Himself was baptized 
 by John was, that He might not only institute baptism as a 
 future rite, and establish it, by His own example, but also 
 because He glorified His Humanity and made it Divine, as He 
 regenerates man, and makes him spiritual. T. C, R. 684. 
 
 Verse 10. And straightway coming out of the water, He saw 
 the Heavens rent, and the Spirit like a dove descending upon 
 Him. — The reason of this was, because "baptism" signifies 
 regeneration and purification, as doth also a " dove." Who 
 cannot perceive that the Dove was not the Holy Spirit, nor 
 
CHAP. I.] TO MARK. 19 
 
 was the Holy Spirit in the Dove ? Doves often appear in 
 heaven, and the angels know, when they observe them, that 
 they are correspondences of the affections and thoughts relating 
 to regeneration and purification in some persons not afar off. 
 Wherefore when they approach those persons, and converse 
 with them on a subject foreign to what was in their thoughts 
 when that appearance was presented, the doves instantly 
 vanish. The case was the same with respect to many things 
 which appeared to the prophets, as when John saw a lamb on 
 Mount Sion, (Rev. xiv.) and in other places. How plain is it 
 to see that the Lord was not that lamb, nor was He in the 
 lamb, but the lamb was a representative of His innocence. 
 Hence the error of those is manifest, who, from the appear- 
 ance of the Dove, when the Lord was baptized, and from the 
 voice then heard from heaven, "This is my beloved Son," con- 
 clude that the Trinity consists of three Persons. T. C.R. 144. 
 That by a "dove" are signified the truths and goods of faith 
 appertaining to a person about to be regenerated, is manifest 
 from the signification of a dove in the Word, especially from 
 the dove which appeared over Jesus when He was baptized, 
 on which occasion the "dove" signified nothing else but the 
 holy principle of faith, "baptism" itself denoting regeneration. 
 Hence in the New Church, which was to be established, it 
 signified the truth and good of faith, which was to be received 
 by regeneration from the Lord. Similar things were repre- 
 sented by and involved in the young doves or turtles, which 
 were offered in sacrifice, and for burnt-offerings, in the Jewish 
 church, concerning which see Lev. i. 14, to the end; v. 7 — 10; 
 xii. 6; xiv. 21, 22; xv. 15, 29, 30; Numb. vi. 10, 11; Luke 
 ii. 22 — 24; which may be manifest from each of those passages. 
 That such things were significative, may be obvious to every 
 one from this single consideration, that they must of necessity 
 be representative of something, since otherwise, they would 
 have no meaning, still less any divine meaning : the external 
 of the church is somewhat inanimate, but it derives life from 
 what is internal, and what is internal derives life from the 
 Lord. That a "dove" in general signifies the intellectual 
 things of faith, is also manifest from the prophets, as in Hosea, 
 "Ephraim shall be as a foolish dove, without heart; they call 
 to Egypt, they go to Assyria;" (vii. 11.) again in the same 
 prophet, "Ephraim shall be afraid, as a bird out of Egypt, and 
 a dove from the land of Assyria;" (xi. 11.) where "Ephraim" 
 denotes one who is intelligent, "Egypt" one who is scientific, 
 "Assyria" one who is rational; "dove" denotes those things 
 which regard the intellectuals of faith ; where, also, th« 
 
20 THE GOSPEL AOCOKDING [CHAP. I, 
 
 regeneration of the spiritual church is treated of. So in David, 
 " Oh Jehovah, give not the soul of thy turtle dove to the wild 
 beast;" (Psalm Ixxv. 19.) where "wild beast" denotes those 
 who have no charity; the "soul of a turtle dove" denotes the 
 life of faith. A. C. 870. 
 
 Verse 11. And there was a voice from the Heavens, [saying] 
 Thou art my beloved Son, in whom I am well pleased. — In the 
 Jewish church, by the Son of God was meant the Messiah, 
 whom they expepted, and of whom they knew that He was 
 to be born in Bethlehem. That by the "Son of God" they 
 understood the Messiah, is evident from the following passages : 
 " Peter said, we believe and acknowledge that Thou art the 
 Christ, the Son of the living God" (John vi. 69.) again, in 
 the same Evangelist, " Thou art the Christ the Son of God, 
 who was to come into the world ;" (xi. 27.) and in Matthew, 
 "The high Priest asked Jesus, whether He was the Christ 
 the Son of God? Jesus said, I am." (xxvi. 63; Mark xi. 27.) 
 And in John, " These things are written, that ye may believe 
 that Jesus is the Christ the Son of God." (xx. 31 ; also Mark 
 i. 1.) Christ is a Greek word, and signifies anointed; in like 
 manner Messiah in the Hebrew tongue; wherefore John saith, 
 " We have found the Messiah, which is, being interpreted, 
 the Christ " (i. 41.) and in another place, " The woman said, 
 I know that Messias cometh, who is called Christ." (iv. 25.) 
 That the law and the prophets, or the whole Word of the 
 Old Testament, treats of the Lord, was shewn in the first 
 article, wherefore no other can be meant by the " Son of God 
 who was to come," than the Human [principle] which the Lord 
 assumed in the world. Hence it follows, that this principle was 
 meant by Him who was called Son by Jehovah out of heaven, 
 at the time of the Lord's baptism, when it is said, " This is 
 my beloved Son, in whom I am well pleased;" (Matt. iii. 17; 
 Mark i. 11; Luke iii. 22.) for His Human [principle] was 
 baptized ; and when He was transfigured, " This is my beloved 
 Son, in whom I am well pleased, hear ye Him." (Matt. xvii. 
 5; Mark ix. 7; Luke ix. 35; see also other passages, as Matt, 
 viii. 29 ; xiv. 33 ; xxvii. 43, 54 ; Mark iii. II; xv. 39 ; John 
 i. 18, 34, 50; iii. 18; v. 25; x. 36; xi. 4.) 
 
 Inasmuch as by the " Son of God" is meant the Lord as to 
 the Human which He assumed in the world, which is the 
 Divine Human, it is evident what is meant by what the Lord 
 so often said, that He was " sent of the Father into the 
 world," and that He " came forth froin the Father." By 
 being "sent of the Father into the world," is meant, that He 
 was conceived of Jehovah the Father. That nothing else is 
 
CHAP. I.] TO MARK. 21 
 
 meant by being "sent of the Father," is manifest from all 
 the passages, where also it is said, that He did the will of the 
 Father and His works, which will and works were, that He 
 overcame the hells, glorified His Humanity, taught the Word, 
 and established a New Church ; which things could not have 
 been done but by the Humanity conceived of Jehovah, and 
 born of a Virgin, that is, unless God had been made a Man, 
 
 Many at this day entertain no other thought concerning the 
 Lord, than as of a common man, like unto themselves, because 
 they think only of His Human and not of His Divine [prin- 
 ciple] at the same time, when yet His Divine and Human 
 [principles] cannot be separated; for the Lord is God and 
 Man, and God and Man in the Lord are not two, but one 
 Person, so altogether one as soul and body are one man, 
 according to the doctrine received throughout the Christian 
 world, which is derived from councils, and is called the 
 Athanasian Creed. Lest therefore man, henceforth, should 
 separate in thought what is Divine and Human in the Lord, 
 let him read, I pray, the passages above adduced from Luke, 
 also these words from Matthew — " The birth of Jesus Christ 
 was on this wise : when His mother Mary was betrothed to 
 Joseph, before they came together, she was found with Child 
 of the Holy Spirit. Then- Joseph, her husband, being a just 
 man, and not willing to make her a public example, was 
 minded to put her away privily. But while he thought on 
 these things, behold, the Angel of the Lord appeared unto 
 him in a dream, saying, Joseph, son of David, fear not to 
 take unto thee Mary, thy wife, for that which is begotten 
 in her is of the Holy Spirit: and she shall bring forth a Son, 
 and thou shalt call His name Jesus, for He shall save His 
 people from their sins. And Joseph, being raised from sleep, 
 did as the angel had bidden him, and took unto him his 
 wife: and knew her not until she had brought forth her 
 first-born Son, and he called His name Jesus." (i. 18 — 25.) 
 From these words, and from what is written in Luke con- 
 cerning the Lord's Nativitj-, it is manifest, that the " Son of 
 God" is Jesus conceived of Jehovah the Father, and born of 
 the Virgin Mary, of whom the prophets and the law prophesied 
 even to John. D. L. 19—22. 
 
 Verses 12 and 13. And immediately the spirit sendeth Him 
 forth into the wilderness : and He was there in the wilderness 
 forty days, tempted of Satan, and was with the wild beasts, 
 and the Angels ministered unto Him. — By a " wilderness" is 
 signified a place uninhabited and uncultivated ; in a spiritual 
 sense, a mind destitute of Good and of Truth, also a mind 
 
g2 THE GOSPEL ACCORDING [CHAP.-!. 
 
 in which Truth is not yet conjoined with Good ; thus, by a 
 " wilderness" is signified the state of those with whom con- 
 junction will be effected; and whereas conjunction is not 
 effected except by temptations, these are also signified, but 
 only when the number forty is added, whether they be forty 
 years, or forty months, or forty days; for "forty" signifies 
 temptations, and their duration howsoever long. These things 
 are signified by the journeys of the sons of Israel in the wilder- 
 ness forty years ; the temptations also which they underwent, 
 are described. That they were led into the wilderness, to the 
 intent that they might undergo those temptations, and might 
 thus represent them, is evident from these words of Moses — 
 "Thou shalt remember all the way in which Jehovah thy God 
 led thee these forty years in the wilderness, that He might 
 afflict thee, that He might try thee, that He might know what 
 was in thine heart. He fed thee with manna in the wilder- 
 ness, which thy fathers knew not, that He might afflict thee, 
 that He might try thee, to do thee good in thy latter end." 
 (Deut. viii. 2, 16.) 
 
 Inasmuch as by forty were signified temptations and their 
 durations, and by a wilderness the state of those who undergo 
 them, therefore also the Lord when He was tempted, " went 
 out into a wilderness, and was there forty days." (Matt. iv. 
 1, 2, and following verses; Luke iv. 1, 2, and following verses; 
 Mark i. 12, 13.) ^. C. 8098. 
 
 The Lord, by being in the wilderness forty days, repre- 
 sented the duration of all the temptations which He Himself 
 underwent, and sustained to a degree of intensity far surpass- 
 ing the temptations of all men in the universal earth ; for by 
 "forty days" is signified the entire period and duration of 
 temptations, thus, not that He was tempted only at that parti- 
 cular time, but that He was tempted from childhood, even to 
 the last period of His life in the world. A. E, 650. 
 
 And He was with the wild beasts. — The last temptation 
 which He underwent was in Gethsemane, for by temptations 
 He subdued all the hells, and also glorified His Human 
 [principle] ; and whereas temptations exist by evil spirits and 
 genii who are from hell, thus, by the hells, whence arise 
 evils and false principles, with their lusts and concupiscences, 
 therefore by the wild beasts in the wilderness, with whom 
 He was, are not meant " wild beasts," but the hells and evils 
 thence arising. A. E. 650. 
 
 Tempted of Satan. — Hell is called the devil and Satan, and 
 by the hell which is called the " devil," are n\eant those who 
 are in evils, properly those who are principled in self-love ; 
 
CHAP. I.] TO MARK. 23 
 
 and by the hell which is called " Satan," are meant those who 
 are in false principles, properly those who are in the pride of 
 their own intelligence. A. R. 97. 
 
 Those who are in evil by derivation from the understanding, 
 are called Satans, but those who are in evil by derivation from 
 the will, are called devils; it is on account of this universal 
 distinction that mention is made in the Word of Satan and 
 the devil. C. L. 492. 
 
 And Angels came and ministered unto Him. — By the " Angels 
 who ministered unto Him" are not meant Angels, but Divine 
 Truths, by which, from His own proper power. He conquered 
 and subdued the hells. That by "Angels" in the Word are 
 signified Divine Truths, may be seen above, n. 130, 200, 502, 
 593. ^.£.650. 
 
 After every spiritual temptation come illustration and affec- 
 tion, thus pleasantness and delight; pleasantness by illustration 
 of Truth, and delight by the affection of Good; the reason 
 is, because by temptations, Truths and Goods are implanted 
 and conjoined; hence man, as to his spirit, is introduced more 
 interiorly into heaven, and to the heavenly societies with which 
 he had before been associated. When temptation is finished, 
 communication with heaven is opened, which before had been 
 in part closed ; hence come illustration and affection, conse- 
 quently pleasantness and delight, for on such occasions the 
 Angels, with whom communication is given, enter in by the 
 influx of Truth and of Good. A. C. 8367. 
 
 The Lord's combat with hell may be compared, but yet 
 imperfectly, with a combat against all the wild beasts through- 
 out the whole world, and with their slaughter and complete 
 subjugation, so that not one of them dares to stir out of his 
 den^ and attack any man that is in the Lord : the consequence 
 is, they are afraid to shew their teeth, and suddenly check 
 in themselves every hostile attempt, as if they felt a vulture 
 at their bosom, endeavouring to eat his way to their hearts. 
 Infernal spirits are also described in the Word by wild beasts, 
 and are signified particularly by those amongst which the 
 Lord is said to have been forty days. (Mark i. 13.) It may 
 be compared also with an opposition to the whole body of the 
 ocean, when it defies all restraint, and deluges whole countries 
 and cities with its waves. The reducing of hell to subjection 
 by the Lord, is also signified by His power over the sea, when 
 He said—" Peace, be still ;" (Mark iv. 38, 39 ; Matt. viii. 26; 
 Luke viii. 23, 24.) for by the sea there, as in other passages, 
 is signified hell. 
 
g4 THE GOSPEL ACCORDING [cHAP. I- 
 
 The Lord, by the same divine power, fights at this day 
 against hell, in every particular person who is made_ rege- 
 nerate ; for hell rises up against every sueli person, with all 
 its diabolical fury, and unless the Lord opposed and subdued 
 it, man must of necessity fall an easy prey to its tyranny. 
 For hell is like a single gigantic monster, or like a huge lion, 
 with which it is also compared in the Word; and consequently, 
 unless the Lord kept that lion, or that monster, bound hand 
 and foot, it must of necessity come to pass that man, though 
 rescBed from one evil, would of himself fall into another, and 
 so on into an infinity, without end or number. T. C.H. 123. 
 
 Verses 14 and 15. But after that John was delivered to 
 custody, Jesus came into Galilee, preaching the Gospel of the 
 Kingdom of God; and saying. That the time is fulfilled, 
 and the Kingdom of God is near,- Repent ye, and believe 
 the Gospel, — That redemption and the passion of the cross 
 are two distinct things, which ought by no means to be 
 confounded together, and that the Lord, by both, acquired 
 the power of regenerating and saving mankind, was shewn 
 in the chapter on Redemption. From the prevailing faith 
 of the present church concerning the passion of the cross, 
 as constituting the sum and substance of redemption, have 
 arisen legions of horrible falsities, respecting God, Faith, 
 Charity, and other subjects connected with those three in a 
 regular chain, and dependent upon them ; as for instance, 
 respecting God, that He passed the sentence of condemna- 
 tion on all the human race, and was willing to become again 
 merciful and propitious towards them, in consequence of that 
 sentence being laid on His Son, or received by the Son, in 
 Himself, and that they alone are saved who are gifted with 
 the merit of Christ, either by the Divine Providence, or pre- 
 destination. This fallacy has also given birth to another tenet 
 belonging to that faith, that all such as are gifted with that 
 faith, are instantly regenerated, without any regard to their 
 own cooperation, yea, that they are thus delivered from the 
 curse of the law, and are no longer under the law, but under 
 grace, notwithstanding what the Lord declared, that " He 
 would not take away one jot or tittle from the law;" (Matt. 
 V. 18, 19; Luke xvi. 17.) and also that He commanded His 
 disciples to "preach repentance for the remission of sins;" 
 (Luke xxiv. 47; Mark vi. 12.) and likewise Himself said, — 
 " The Kingdom of God is at hand ; repent ye, and believe 
 the Gospel." (Mark i. 15.) By the Gospel is. meant, that 
 they bad the power to be regenerated, and thereby saved, 
 which power they could not have had, unless the Lord had 
 
Chap, i.] to mark. 25 
 
 wrought redemption, that is, unless He had deprived hell of 
 its power, by His combats against it, and victories over it; 
 and unless He had glorified His Human [principle], that is, 
 bad made it Divine. 
 
 Consult your own reason, and tell me what sort of creatures-, 
 in your opinion, would men become, supposing the faith of 
 the present church were to continue, which teaches that they 
 were redeemed solely by the passion of the cross, and that 
 such as are gifted with the merit of Christ, are not under 
 the curse of the law; and further, that this faith, of whose 
 abiding in him, man is altogether ignorant, remits sins, and 
 regenerates, and that man's cooperation in its act, that is, 
 whilst it is given, and entereth into him, would destroy that 
 faith, and make salvation void, inasmuch as man, in such case, 
 would mix his own merit with the merit of Christ.' Consult, 
 I say, your own reason, and tell me whether the whole Word 
 must not of necessity be thus rejected, which insists princi- 
 pally on regeneration, by a spiritual cleansing from evils, and 
 by exercises of charity. Supposing this faith alone to rege- 
 nerate man, without any regard to repentance and charity, 
 what then is the internal man, which is his spirit that liveth 
 after death, but like a city reduced to ashes, the rubbish of 
 which forms the external man ? Or like a field or a garden, 
 eaten up by canker-worms and locusts ? Such a man appears 
 in the sight of the angels like a person who cherishes a serpent 
 in his bosom, whilst he covers it with his garments to pi-event 
 its being seen ; or like a person who lies down to rest under a 
 fine wrought coverlid, in a garment wrought of spider's webs. 
 T.C.R. 581,582. 
 
 The time is fulfilled. — The "fulness'' [or fulfilling] of the 
 states and times of the church signifies their end ; the church 
 resembling, in this respect, the ages of man, the first of which 
 is infancy, the second is youth, the third is adult age, the 
 fourth is old age, which last is called the fulness or end. It 
 resembles also the times and states of the year, the first of 
 which is spring, the second is summer, the third is autumn, 
 and the fourth- is winter, which last is the end of the year; it 
 resembles also the times and states of the day, the first of 
 which is morning, the second is mid-day, the third is evening, 
 and the fourth is night, and when this last comes it is the 
 fulness or end. In the Word, the states of the church are 
 compared both to the former and the latter, and are signified 
 by the same, because by " times" are signified states, n. 2625, 
 2788, 2837. The principles of goodness and truth, apper- 
 taining- tO" those who are of the church, are thus wont to 
 
26 THE GOSPEL ACCORDING [CHAP. I. 
 
 decrease, and when there is no longer any Good and T'^'^*^* 
 or as it is said, any faith, that is, any charity, then the church 
 comes to its old age, or to its winter, or to its night; and its 
 time and state, in such case, is called [in the Word] decision, 
 consummation, and fulfilling : see n. 1857. When it is said of 
 the Lord, that He came into the world in the "fulness of 
 time," or when there was fulness, the same thing is signified, 
 for then there was no longer any Good, not even natural Good, 
 consequently not any Truth. ^. C. 2905. 
 
 The providence of the Lord is principally exercised in pre- 
 venting the profanation of Divine Good and Truth, and this 
 prevention is especially effected by this, that the man who is 
 of such a quality that he cannot be withheld from profanation, 
 is withheld, as far as possible, from the acknowledgment and 
 belief of what is True and Good ; for, as was said, no one 
 can profane what he hath not first acknowledged and believed. 
 This was the reason why internal truths were not discovered 
 to the posterity of Jacob, the Israelites and Jews, nor was it 
 even openly said that there was any internal principle in man, 
 thus that there was any internal worship, and scarcely any thing 
 concerning a life after death, and concerning the heavenly 
 kingdom of the Lord, or of the Messiah wiiom they expected. 
 The reason was, because they were of such a quality that it 
 was foreseen, in case those things had been discovered to them, 
 they could not have been restrained from profaning them, since 
 earthly things were the sole objects of their affection. This 
 likewise was the reason why the Lord did not come into the 
 world, and reveal the internal things of the Word, until no 
 Good whatsoever, not even natural Good, remained amongst 
 them, for, in this case, they could no longer receive any Truth, 
 even to internal acknowledgment, since the principle of Good 
 is what receives: thus they could no longer profane. Such 
 was the state which is meant by the fulness of times, and by 
 the consummation of the age, also by the last day, so fre- 
 quently spoken of by the prophets; the same also is the reason 
 why the Arcana of the internal sense of the Word are now 
 revealed, because at this day there is scarcely any faith, in 
 consequence of there being no charity, thus in consequence of 
 its being the "consummation of the age," on which occasion 
 those Arcana may be revealed without danger of profanation, 
 because they are not interiorly acknowledged. A. C. 3398. 
 
 There have existed on this earth several churches, all of 
 which, in process of time, have come to their consummation, 
 and then have been succeeded by new ones, and so on to 
 the present time. The consummation of the church comes to 
 
CHAP. I.] TO MARK. 27 
 
 pass when there remains no Divine Truth but what is falsified 
 and rejected, in which case there cannot remain any genuine 
 Good, inasmuch as the whole quality of good is formed by 
 truths, good being the essence of truth, and truth being the 
 form of good, and no quality can exist without a form. Good 
 and truth can no more be separated than will and under- 
 standing, or what is the same thing, than affection of love 
 and thought thence originating; wherefore whensoever truth 
 comes to its consummation in the church, good also comes to 
 its consummation at the same time, and when this is the case, 
 the church is at an end, that is, comes to its consummation. 
 T. C. R. 753. 
 
 And the Kingdom of God is near. — By the " Kingdom of 
 God," in the universal sense, is meant the universal heaven ; 
 in a sense less universal, the true church of the Lord ; in a 
 particular sense, every one who is of a true faith, or who is 
 regenerated by the life of faith, wherefore he also is called 
 heaven because heaven is in him ; he is called also a kingdom 
 of God, because the kingdom of God is in him, as the Lord 
 Himself teaches in Luke : — "Jesus being asked by the Phari- 
 sees when the Kingdom of God cometh, answered them and 
 said. The Kingdom of God cometh not with observation : 
 neither shall they say, Lo here ! or, Lo there ! for, behold, 
 the Kingdom of God is within you." (xvii. 20, 21.) J. C. 29. 
 Every regenerate man is a kind of little heaven, or an effigy 
 or image of the universal heaven, wherefore also, in the Word, 
 his internal man is called heaven ; such is the order in heaven, 
 that the Lord, by things celestial ruleth things spiritual, and 
 by these, things natural, and thus the universal heaven, as one 
 man, wherefore heaven is also called the Grand Man. Such 
 order also has place with every one who is in heaven ; when 
 man likewise is in such a quality, then in like manner he is a 
 little heaven, or what is the same thing, is a kingdom of the 
 Lord, because the kingdom of the Lord is in him. A. C. 911. 
 Repent ye. — To repent [or to do the work of repentance] 
 is to desist from sins, and to lead a new life, according to the 
 precepts of faith, when confession has been made respecting 
 sins, and supplication has been offered up from an humble 
 heart for their remission. He who only acknowledges in 
 general that he is a sinner, and makes himself guilty of all 
 evils, and does not explore himself, that is, discover his sins, 
 makes confession, but not the confession of repentance, for 
 he lives afterwards as before. He who leads an active life of 
 faith, doelh daily the work of repentance, for he reflects on 
 the evils appertaining to himself, he actoowledges them, he is 
 
^ THE GOSPEL ACCORDING [CHAP. I. 
 
 watchful against them, he supplicates the Lord for help; for 
 man, of himself, is continually falling, but is continually raised 
 up by the Lord; of himself he falls, when his will inclines 
 him to think what is evil, and he is raised up by the Lord, 
 when he resists evils, and in consequence of such resistance 
 does not commit evil : such is the state of all who are prin- 
 cipled in good. But they who are principled in evil, are 
 continually falling, and likewise are continually elevated by 
 the Lord, but the elevation is only into a milder hell, and. 
 thus to prevent their falling into the deepest hell, into which, 
 of themselves, they are continually plunging with all their 
 might. Repentance of the lips, and not of the life, is not 
 repentance ; by repentance of the lips, sins are not remitted, 
 but by repentance of the life. Sins are continually remitted 
 to man by the Lord, for He is mercy itself; but sins adhere 
 to man, howsoever he thinks they are remitted, nor are they 
 removed from him, except by a life according to the precepts 
 of faith ; so far as he lives according to those precepts, so 
 far sins are removed ; and so far as they are removed, so far 
 they are remitted. For man is withheld from evil by, the 
 Lord, and is held in'good; and he is so far capable of being 
 withheld from evil in the other life, as he had resisted evil 
 in the life of the body; and he is so far capable of being 
 held in good at that time, as, during his life in the body, 
 he had done good from affection ; hence it may be manifest 
 what the remission of sins is, and what is its source. He is 
 much mistaken who believes that sins arfe remitted in any 
 other way. When a man has explored himself, and acknow- 
 ledged his «ins, and done the work of repentance, he must 
 remain steady in good even to the end of life ; for if he 
 relapses thence to his former life of evil, and cherishes it, 
 in such case he is guilty of profanation, for in such case he 
 conjoins evil with good ; hence his latter state becomes worse 
 than his first, according to the Lord's words, — "When the 
 unclean spirit is gone out of a man, he walketh through dry 
 places, seeking rest, but doth not find ; then he saith, I will 
 return to mine house whence I came out ; and when he is 
 come, and findeth it empty, swept, and garnished, then goeth 
 he and adjoineth to himself seven other spirits more wicked 
 than himself, and entering in they dwell there : and the latter 
 things of that man are worse than thefirst.^' (Matt, xii, 43 — 45.) 
 il. C. 8389—8394. See above, verse 4, Exposition. 
 
 And believe the Gospel. — By "preaching the Gospel" is 
 meant the preaching of all things which in the Word treat 
 of the Lord, and all things which represented Him in worship ; 
 
CHAP. I.] TO MARK. 29 
 
 for preaching the Gospel is annunciation concerning the Lord, 
 concerning His Advent, and concerning those things from Him 
 which relate to salvation and eternal life. And since all things 
 of the Word in its inmost sense, treat of the Lord alone, and 
 also things of worship represented Him, therefore the whole 
 Word is the Gospel, in like manner all worship which was 
 performed according to those things which are commanded in 
 the Word. A.C. 9925. 
 
 And I heard a great voice saying in heaven, Now is come 
 salvation and power, and the kingdom of our God, and the 
 power of His Christ. — By these words is signified that mankind 
 are now saved by the Divine power of the Lord, because the 
 Lord alone reigneth in heaven and in the church. This is 
 meant by the Gospel of the Kingdom, and by the Kingdom 
 of God. A. It. 553. 
 
 Mention is made of believing in God, and of believing those 
 things which are from God. To believe in God is the faith 
 which is saving, but to believe the things which are from 
 God is a faith which, without the former, is not saving ; for 
 to believe in God, is to know and to do ; but to believe the 
 things which are from, God, is to know and yet not to do. 
 They who are true Christians both know and do, thus they 
 believe in God ; but they who are not true Christians, know 
 and do not ; the latter are called by the Lord foolish, but the 
 former prudent. (Matt. vii. 24, 26.) The faith [or belief], 
 which is meant by believing those things which are from God, 
 that is, the truths which are derived from the Word, has no 
 place with tliose who are in evils grounded in the love of 
 self or of the world ; for the love of self or of the world 
 either rejects, or extinguishes, or perverts the truths of faith. 
 A. C. 9239—9244. 
 
 Verses 16 — 21. But walking near the sea of Galilee, He 
 saw Simon and Andrew his brother, casting a net into the sea, 
 for they were fishers. And Jesus said to them, Come ye after 
 Me, and I will make you to become fishers of men, &c. — When 
 it is known that there is an internal man and an external, and 
 that truths and goods from the Lord flow in from the internal 
 man, or through the internal man to the external man, although 
 it does not so appear, then those truths and goods, or the know- 
 ledges of truth and good which appertain to man, are stored 
 up in his memory, and have their place among scientifics ; for 
 whatsoever is insinuated into the memory of the external man, 
 whether it be natural, or spiritual, or celestial, remains there 
 as a scientific, and is thence called forth by the Lord ; those 
 knowledges are the waters gathered together to one place. 
 
30: THE GOSPEL ACCORDING [cHAP. I. 
 
 and are called seas. That "waters" signify knowledges and 
 scientifics, is an idea most generally prevalent in the Word, 
 and hence that "seas" signify their gathering together, as in 
 Isaiah :— " The earth shall be full of the knowledge of Jehovah, 
 as the waters which cover the sea ;" (xi. 9.) and in the same 
 prophet, speaking of the defect of knowledges and scientifics, — 
 " Waters from the sea shall fail, the river shall be dried up 
 and wasted, and the streams shall recede, (xix. 5, 6.) A.C. 
 27, 28. 
 
 The reason why the creatures of the sea, or "fishes," signify 
 scientifics, is, because the "sea" signifies the natural man ; hence 
 "fishes in the sea" signify the scientifics themselves, which are 
 in the natural man. The reason why "fishes" have this signi- 
 fication, is grounded in correspondence; for spirits who are 
 not principled in spiritual truths, but only in natural truths, 
 which are scientifics, appear in the spiritual world to be in seas, 
 whilst they are viewed by those who are above them, thus they 
 appear as fishes, since the thoughts which proceed from the 
 scientifics appertaining to them, present such an aspect. For 
 all the ideas of thought, both of angels and spirits, are turned 
 into various representatives of objects out of them. When they 
 are turned into objects of the vegetable kingdom, they assume 
 the aspect of trees and fruits of various kinds ; but when into 
 objects of the animal kingdom, they assume the aspect of. 
 animals of the earth, and fowls of various kinds, thus the 
 aspect of lambs, of sheep, of goats, of heifers, of horses, of 
 doves, and of several species of beautiful birds ; but the ideas 
 of the thought of those who are natural, and who think from 
 mere scientifics, are turned into the forms of fishes; hence 
 also in the seas there appear several species of fishes, which 
 it has frequently been given me to see. It is from this ground 
 that by "fishes" in the Word are signified scientifics, as in the 
 following passages: — "At my rebuke I dry up the sea, I make 
 the rivers a wilderness : ihevc fish stinketh, because there is no 
 water, and dieth for thirst;" (Isaiah 1. 2.) where by the "rebuke 
 of Jehovah" is meant the destruction of the church, which takes 
 place when there is no longer any knowledge of Truth and of 
 Good, or no longer any living knowledge, because no percep- 
 tion. By " drying the sea," is signified to deprive the natural 
 man of scientific truths, and hence of natural life, grounded in 
 spiritual life. By "making the rivers a wilderness," is signified 
 to deprive the rational man in like manner, whence there is no 
 longer any intelligence. By "their fish stinking because there 
 is no water, and dying of thirst," is signified that there is no 
 longer any living scientific, because there is no truth ; "fish" 
 
CHAP. I.] TO MARK. 31 
 
 denotes what is scientific ; " water" denotes truth ; to "stink" 
 denotes to die as to spiritual life. So in Ezekiel, — " Thus 
 saith the Lord God, Behold, I am against thee, Pharaoh, king 
 of Egypt, the great whale that lieth in the midst of his rivers, 
 which hath said. My river is mine own, and I have made 
 myself; therefore I will put hooks in thy jaws, and I will 
 cause the fish of thy rivers to stick unto thy scales, and I will 
 bring thee up out of the midst of thy rivers, and all the fish 
 of thy rivers shall stick unto thy scales ; and I will leave thee 
 in the wilderness, thee and all the fish of thy rivers." (xxix. 
 3 — 5.) By " Pharaoh" is here signified the same thing as by 
 "Egypt," since king and people have a similar signification, 
 denoting the natural man and the scientific principle in that 
 man; wherefore also he is called a "great whale," for by a 
 " whale," or a large sea-fish, is signified the scientific principle 
 in general, on which account it is said that he "should be 
 drawn out of the river," and in such case " the fish shall stick 
 to his scales," by which is signified that all intelligence will 
 perish, and that science, which shall succeed in its place, will 
 be in the sensual man without life ; for in the sensual man, 
 which is the lowest natural man, most nearly connected with 
 the world, there are fallacies, and consequently false prin- 
 ciples, which is signified by " the fish sticking to the scales of 
 the whale." That the natural man, and the scientific principle 
 therein, will be without life derived from any intelligence, is 
 signified by the words, " I will leave thee in the wilderness, 
 and all the fish of thy rivers ;" and that such effects will come 
 to pass because the natural man attributes to himself all intelli- 
 gence, is signified by the words, " Because he said. My river 
 is my own, I have made myself;" where the "river" denotes 
 intelligence. Again in Isaiah, — " The fishes shall mourn, and 
 all they that cast a hook into the river shall lament, and they 
 that spread nets upon the waters shall languish ;" (xix. 8.) in 
 which passage by " fishers casting a hook into the river, and 
 spreading out a net," are meant those who are willing to 
 procure to themselves knowledges, and by them intelligence, 
 denoting in this case that they are not able to procure them, 
 because the knowledges of truth are not any where to be 
 found. So in Habakkuk,— " Why makest thou a man like the 
 fishes of the sea, as the creeping thing which hath no ruler ? 
 Let every man draw it out, and gather it into his net. Shall 
 he therefore empty his net, and not spare continually to slay 
 the nations?" (i. 14, 15, 17.) These words were spoken of 
 the nation of Chaldea, wasting and destroying the church ; by 
 which nation is signified the profanation of truth and the 
 
32 THE GOSPEL ACCORDING [CHAP. I. 
 
 vastation of the church. To " make men as the fishes of the 
 sea, and as the creeping thing which hath no ruler," signifies 
 to make man so natural that his scientifics are without spiri- 
 tual truths, and his delights without spiritual good; for in the 
 natural man there are scientifics which are the materials of 
 thought, and delights which give birth to affections, over which, 
 if there be no spiritual principle to rule, both the thoughts 
 and affections are vague, and thus man is without intelligence 
 to guide and rule him ; that in such case every false and evil 
 principle may draw them aside, and thus altogether destroy 
 them, is signified by the words, "Let every one (jraw and 
 gather them into his net, and afterwards let him slay;" where 
 " to draw," is to draw away from good and truth ; " into his 
 net," denotes into what is false and evil; and " to slay," is to 
 destroy. And in Amos, — " The day shall come in which they 
 shall draw you out with prickles, and your posterity with fish- 
 hooks ;" (iv. 2.) by which is signified, that by acute reasonings 
 grounded in false principles and fallacies, they will be led away 
 and alienated from truths ; those words are spoken of those 
 who abound in knowledges, because they have the Word and 
 the prophets. A.E.5\3. 
 
 From the above passages it may now be manifest what is 
 meant Yiyjishers, hy fishes, and by nets, which are so often men- 
 tioned in the New Testament, as in the following passage's: — 
 "Jesus seeing two brethren, Simon called Peter, and Andrew 
 his brother, casting a net into the sea, for they were fishers, 
 said unto them. Come after Me, and I will make you fishers 
 of men;" (Matt. iv. 18, 19; Mark i. 16, 17.) and in another 
 place, — "Jesus entered into the ship of Simon, and taught the 
 multitude ; and after said to Simon, that he should let down 
 his nets for a draught, and they enclosed a great number of 
 fishes, and they were ready to sink : and all wei'e astonished 
 at the draught of the fishes; and Jesus said to Simon, Fear 
 not, from henceforth thou shalt catch men." (Luke v. S — 10.) 
 In these words also there is a spiritual sense, similar to that 
 which is in the other parts of the Word; for by the Lord 
 choosing those fishers, and saying that they should " become 
 fishers of men," was signified that they should gather men 
 together to the church ; by the " nets which they spread 
 out, and in which they enclosed a great number of fishes, so 
 that the ships were ready to sink," was signified the reforma- 
 tion of the church by them; for by "fishes" are there signified 
 the knowledges of truth and good by which reformation was 
 effected, also the multitude of men who were to be reformed. 
 Similar things are also signified by the fishes caught by the 
 
CHAP. I.] TO MARK. 33 
 
 disciples after the Lord's resurrection, on which subj«ct it is 
 thus written in John : — "Jesus said, on manifes'ting Himself to 
 the disciples who were fishing, that they should cast their net 
 on the right side of the ship, and they cast it, so that they 
 were not able to draw the net for the multitude of fishes. 
 Afterwards they went to land, where they saw a fire of coals 
 and a little fish lying upon it, and bread; and Jesus gave them 
 the bread and also the little fish." (xxi. 2—\3.) The reason 
 wby the Lord manifested Himself to the disciples when they 
 were fishing, was, because " to fish " signified . to teach the 
 knowledges of Truth and of Good, and thus to reform. By 
 His commanding them to "cast their net out on the right side 
 of the ship," was signified that they should do all from the 
 good of love and charity, for the "right side" signified that 
 good under the influence of which they were to act ; for in 
 proportion as knowledges are grounded in good, in the same 
 proportion they live and are multiplied. The disciples also 
 said that "they had laboured all the night and taken nothing," 
 by which was signified that nothing can be effected by man 
 himself, or by what is proper to himself, but all from the 
 Lord; the like was also signified by the "fire of coals, on 
 which was a little fish," and by "bread;" for by "bread" was 
 signified the Lord, and the good of love from Him; and by 
 the "little fish on the fire of coals," the knowledge of truth 
 grounded in good; by a "little fish" the knowledge of truth ; 
 by "ifire" the principle of good. A.E. 514. 
 
 Verse 21. Andithey went to Capernaum, and immediately 
 on the Sabbaths He went into the synagogue, and taught. — 
 The "Sabbath" amongst the children of Israel was the Holy 
 of Holies, because it represented the Lord, six days being 
 significative of His labours and combats with the hells, and 
 the seventh of His victory over them, and of the rest which 
 He thereby attained ; and whereas that day was representative 
 of the close and period of the whole act of redemption which 
 the Lord accomplished, therefore it was esteemed very and 
 essential holiness. But when the Lord came into the world, 
 and inconsequence thereof made all representations of Himself 
 to cease, that day was then made a day of instruction in Divine 
 things, and thus also a day of rest from labours, and of medita- 
 tion on subjects which concern salvation and eternal life, and 
 also a day for the exercise of love towards our neighbour. That 
 it was made a day of instruction in Divine things, is evident 
 from this circumstance, that the Lord on that day taught in 
 the temple, and in the synagogues ; (Mark i. 21 ; vi. 2 ; Luke 
 iv. 16, 31,32; xiii. 10.) and that He said to^the man that was 
 
 5 
 
34 THE GOSPEL ACCORDING [CHAP. I. 
 
 healed — " Take up thy bed and walk;" and to the Pharisees, 
 that "it was lawful for His disciples on the Sabbath day to 
 gather the ears of corn and eat;" (Matt, xii. 1—9; Mark ii. 23, 
 to the end; Luke vi. 1 — 6; John v. 9 — 19.) by which parti- 
 culars are signified, in a spiritual sense, to be instructed in 
 doctrinals. That that day was also made a day for the exercise 
 of love towards our neighbour, is evident from what the Lord 
 both did and taught on the Sabbath day. (Matt. xii. 10 — 14; 
 Mark iii. 1—9; Luke vi. 6—12; xiii. 10—18; xiv. 1—7; 
 John v. 9—19; vii. 22, 23; ix. 14, 16.) From these and the 
 foregoing passages it is evident why the Lord said that He is 
 " Lord also of the Sabbath ;" (Matt. xii. 8 ; Mark ii. 28 ; Luke 
 vi. 5.) and from this His declaration it follows, that the Sabbath 
 day was representative of Him. T. C. R. 301. 
 
 Synagogues. — By a "synagogue" is signified doctrine, because 
 doctrine was taught in the synagogues, and also because difier- 
 ences in doctrinal subjects were there decided. A.E. 120. 
 
 Verse 22. jind they were astonished at His doctrine, for He 
 taught them as one that had power, and not as the Scribes. — 
 By "power" is signified salvation, inasmuch as all Divine Power 
 hath respect unto salvation as an end; for man, by virtue of 
 Divine Power, is reformed, and is afterwards introduced into 
 heaven, and is there withheld from what is evil and false, and 
 kept in what is good and true, which cannot be efiected by 
 any one but by the Lord alone. They who claim to themselves 
 that power, are altogether ignorant of what salvation means, 
 for they do not know what reformation is, nor what heaven is, 
 as appertaining to man : to claim to themselves the power of 
 the Lord, is to claim power over the Lord Himself, which 
 power is called the " power of darkness." (Luke xxii. 53.) 
 That power, when predicated of the Lord, principally respects 
 salvation, is manifest from the following passages : — " Jesus 
 said, Father, Thou hast given to the Son power over all fiesh, 
 that He may give eternal life to those whom Thou hast given 
 Him." (John xvii. 2.) Again in the same Evangelist, — " As 
 many as received, to them gave He power to become the sons 
 of God, believing in His name." (i. 12.) Again, — " I am the 
 vine, ye are the branches: he that abideth in Me, and I in 
 him, the same beareth much fruit, since without Me ye cannot 
 do any thing." (xv. 5.) And in Mark, — " They were astonished 
 at His. doctrine, for He taught them as one that had power" 
 (i. 22.) And in Luke, — " With power and authority He com- 
 mandeth the unclean spirits, and they come out;" (iv. 36.) 
 besides other passages. The Lord also has power over all 
 things, because He is the only God ; but the salvation of the 
 
CHAP. 1.] TO MARK. 35 
 
 human race is the chief power, since on that account the 
 heavens and the worlds were created, and salvation is the 
 reception of the Divine proceeding [principle]. A. E. 293. 
 
 Verse 23. And there was in their synagogue a man with an 
 unclean spirit, &c. — An "unclean spirit" denotes the unclean- 
 ness of life appertaining to man, and it likewise denotes the 
 unclean spirits attendant on him, for unclean spirits dwell in 
 the uncleanness of the life of man. A. C. 4744. 
 
 Verse 24. Jesus of Nazareth. — The Nazarites represented 
 the Lord as to the divine natural principle, which is the 
 external divine Human. The Nazariteship, in Hebrew, is 
 hair; hence it was that the Nazarites had this representation. 
 A. C. 6437. [Hence also it was that the Lord dwelt in 
 Nazareth, and was called a Nazarene. Matt. ii. 23.] 
 
 Verse 24. The Holy One of God. — As Divine Truth pro- 
 ceeding from the Lord is understood by the term Holy, 
 therefore in the Word the Lord is called the " Holy One," 
 the « Holy One of God," the " Holy One of Israel," the 
 " Holy One of Jacob." A. C. 204. 
 
 Verse 30. Sick of a fever. — A "burning fever" denotes the 
 lust of evil. A. C. 8364. 
 
 All the infernals induce diseases, but with a difference, by 
 reason that all the hells are in the lusts and concupiscences of 
 evil, which was thus confirmed by experience : — There exhaled 
 from hell a molesting heat, arising from lusts of various kinds, as 
 from haughtiness, lasciviousness, adulteries, hatreds, revenges, 
 and contentions ; when this heat acted into my body, it occa- 
 sioned in a moment a disease like that of a burning fever, but 
 when it ceased to flow in, instantly the disease ceased. There 
 are also spirits who infuse unclean colds, such as are those of 
 a cold fever [or ague], which it has been granted also to know 
 by experience. A. C. 5713, 5715, 5716. 
 
 Verses 32 and 34. And when it was evening, when the sun 
 did set, they brought unto Him all that were diseased, and 
 them that were possessed with demons ; and He healed many 
 that were sick of divers diseases, &c. — By "disease" is signified 
 evil, and the reason is, because "diseases," in the internal sense, 
 signify such things as affect spiritual life, which things are evils, 
 and are called lusts and concupiscences. Faith and charity 
 constitute spiritual life, which life sickens when what is false 
 takes place of the truth which is of faith, and when evil takes 
 place of the good which is of charity; for what is false and evil 
 brings that life to death, which is called spiritual death, and is 
 damnation, as diseases bring natural life to its death ; hence it 
 is, that by "disease," in the internal sense, is signified evil. 
 
36 THE GOSPEL ACCORDING [CHAP. I. 
 
 Inasmuch as diseases represented the iniquities and evils of 
 spiritual life, therefore by the "diseases which the Lord healed," 
 is signified deliverance from the various kinds of evil and false 
 principles which infested the church and the human race, and 
 which wereabout to produce spiritual death; for divine miracles 
 are distinguished from otlier miracles by this, that they involve 
 and have respect to states of the church and of the kingdom of 
 heaven. On this account the Lord's miracles consisted prin- 
 cipally in the healings of diseases; this is what is meant by 
 the Lord's words to the disciples sent by John, — " Tell John 
 the things which ye hear and see ; the blind see, and the lame 
 walk ; the lepers are cleansed, and the deaf hear ; the dead are 
 raised up, and the poor hear the Gospel." (Matt. xi. 4, 5.) 
 Hence it is, that it is so often said that the Lord " healed 
 every disease and sickness." (Matt. iv. 23; ix. 35; xiv. 14, 
 35, 36; Luke iv. 40; v. 15; vi. 17; vii. 21; Mark i. 32, 34; 
 iii. 10.) A. C. 8364. 
 
 Verses 40 — 43. ^nd there came a leper to Him, beseeching 
 Him, and kneeling down to Him, and saying unto Him, If 
 Thou wilt. Thou canst make me clean, &c. — In the historical 
 Word, much mention is made of the leprosy, of its various 
 appearance in the skin, of the judgment thence to be formed 
 of its quality, of the leper, that he was either to be shut up, 
 or excluded from communion, or to be liberated, and of the 
 leprosy in garments, in vessels, and in the very houses. The 
 reason why so much mention is made of the " leprosy," is not 
 on account of the leprosy, as a disease, but because it signified 
 the profanation of truth, thus on account of the spiritual sense, 
 and because the Jews and Israelites were capable of profaning 
 truth more than other people; for if they had been acquainted 
 with the internal things of the Word, and with the essential 
 truths, represented by the rituals of the church appertaining 
 to them, and had believed therein, and yet had lived according 
 to their own inclinations, viz., in the love of self and the world, 
 in hatred and revenge one amongst another, and in cruelty 
 towards other nations, they must of necessity have profaned 
 the truths in which they had once believed. For to believe 
 truths, and to live contrary to them, is to profane them ; 
 wherefore also they were withheld, as far as was possible, 
 from the knowledges of internal truth, insomuch that they did 
 not know that they were to live after death ; neither did they 
 believe that the Messiah was to come to save souls to eternity, 
 but only to exalt that nation above all others in the universe ; 
 and whereas that nation was of such a qualityj and likewise is 
 of such a quality at this day, they are therefore still withheld 
 
CHAP. I.] TO MARK. 37 
 
 from a true faith, although they live in the midst of Chris- 
 tendom : hence now it is, that the leprosy was so particularly 
 described as to its quality. That the "leprosy" signifies the 
 profanation of truth, is evident from the statutes respecting 
 the leprosy in Leviticus xiii. 1, to the end, in which description 
 is contained, in the internal sense, every quality of the pro- 
 fanation of truth ; as, what its quality is, if it be recent, what, 
 if it be old, what, if it be interiorly in man, what, if it be also 
 exteriorly, what, if it is capable of being healed, what, if it 
 cannot be healed, what are the means of healing, and several 
 things besides, none of which can be known to any one except 
 by the internal sense of the Word. A. C. 6963. 
 
 Verse 41. And Jesus, moved with compassion, putting forth 
 His hand, touched him, &c. — By " touching with the hand," 
 is signified to communicate and to transfer to another what 
 appertains to a man himself, and likewise to receive from 
 another ; and when it relates to the Lord, as in the present 
 case, it denotes to communicate and transfer to another the 
 life, such as they enjoy, who are in illustration, and see and 
 hear such things as are in heaven. The reason why " touch- 
 ing with the hand" denotes to communicate and transfer to 
 another, is, because all the power of man is transferred from 
 the body to the hands, wherefore what the mind willeth that 
 the body should do, the arms and hands do it ; hence it is, 
 that by "arms" and "hands" in the Word, is signified power, 
 but this power is a natural power, and communication by it is 
 the exertion of bodily strength ; but spiritual power consists 
 in willing the good of another, and in willing to transfer, as 
 far as possible, to another what a man possesses in himself; 
 this power is what is signified by "hand" in the spiritual sense, 
 and its communication and translation by " touching with the 
 hand." From these considerations it may be manifest what is 
 signified by the Lord touching, and touching with the hand, in 
 several passages of the Word. A. E. 79. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER L 
 
 Verses 2 and 3. As it is written in the Prophets, Behold, 
 I send My messenger before Thy face, who shall prepare Thy 
 way before Thee. The voice of one crying in the wilderness, 
 
38 THE GOSPEL ACCORDING TO MARK. [CHAP. I. 
 
 Prepare ye the way of the Lord. — It is remarkable in these 
 words that two different expressions are employed, in the 
 original Greek, to denote what is here rendered alike by the 
 English term prepare, the former expression being derived 
 from KoracrKevaa-a, and the latter from eroijiaa-a, but it is difBeult 
 to say what is the distinct and precise idea intended to be 
 suggested by each expression. 
 
 Verse 10. And straightway coming up out of the water. He 
 saw the heavens rent. — In the common English Version of the 
 New Testament, what is here rendered " rent" is expressed by 
 "opened,"-but the original G reek is (rxiCofievmis, which properly 
 signifies rent or split, and not improbably has reference to the 
 three heavens, which, on this occasion, were seen in a state of 
 distinction from each other, and thus more ready to descend 
 by their operation into the souls of men. 
 
 Verse 35. Jnd in the morning, when the night was far 
 advanced, &c. — What is here rendered, " when the night was 
 far advanced," is expressed in the common English Version of 
 the New Testament by " a great while before day," but the 
 original Greek is Ew/uxov Xiok, which literally means far in the 
 night, or, as it is here rendered, " when the night was far 
 advanced," having respect, no doubt, to the night of spiritual 
 darkness which was then passing away. 
 
MAEK. 
 
 CHAPTER II. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. And again He entered 
 into Capernaum, after [some] 
 days; and it was heard that 
 He was in the house. 
 
 2. And immediately many 
 were gathered together, inso- 
 much that there was no room, 
 not even about the door ; and 
 He spake the Word unto 
 them. 
 
 3. And they came unto 
 Him, bringing one sick of the 
 palsy, borne of four. 
 
 4. And when they could 
 not come nigh unto Him 
 because of the crowd, they 
 uncovered the roof where He 
 was, and breaking it up they 
 let down the couch on which 
 the sick of the palsy lay. 
 
 5. But Jesus seeing their 
 faith, saith to the sick of 
 the palsy. Son, thy sins are 
 remitted to thee. 
 
 6. But there were certain 
 of the Scribes sitting there, 
 and reasoning in their hearts, 
 
 That the Lord, as to His 
 Humanity, again consults the 
 doctrine of Truth and Good, 
 and thence instructs in the in- 
 teriors of the Word. (Verses 
 1, 2.) 
 
 So that they in whom truth 
 and good are not fully con- 
 joined, and who are yet in 
 integrity of life, seek by that 
 doctrine to attain the conjunc- 
 tion of those principles, which 
 yet cannot be effected but by 
 the removal of evil and false 
 persuasions, and an elevation 
 to the interior things of love 
 and charity. (Verses 3, 4.) 
 
 Since the removal of what 
 is evil and false is one and 
 the same thing with the con- 
 junction of what is good and 
 true. (Verse 5.) 
 
 But the perverse church is 
 not willing to allow that the 
 Lord, in His Humanity, has 
 
40 
 
 THE GOSPEL ACCORDING 
 
 [chap. II. 
 
 7. Why doth this [Man] 
 thus speak blasphemies? Who 
 can remit sins but God only? 
 
 8. And Jesus immediately 
 knowing in His spirit that 
 they so reasoned within them- 
 selves, said unto them, Why 
 reason ye these things in your 
 hearts ? 
 
 9. Whether is it easier to 
 say to the sick of the palsy. 
 Thy sins are remitted to thee, 
 or to say, Arise, and take up 
 thy couch, and walk ? 
 
 10. But that ye may know 
 that the Son of Man hath 
 power to remit sins on the 
 earth, (He saith to the sick 
 of the palsy,) 
 
 11. I say unto thee, Arise, 
 and take up thy couch, and 
 go to thy house. 
 
 12. And immediately he 
 arose, and taking up the couch, 
 went forth before them all ; 
 insomuch that they were all 
 amazed, and glorified God, 
 saying, We never saw it thus. 
 
 13. And He went forth 
 again by the sea-side, and all 
 the multitude came to Him, 
 and He taught them. 
 
 14. And as He passed, He 
 saw Levi the [son] of Alpheus, 
 sitting at the place where 
 custom is received, and said 
 unto him, Follow Me ; and 
 rising up he followed Him. 
 
 15. And it came to pass, 
 that, as He sat in his house, 
 many publicans and sinners 
 sat also together with Jesus 
 and His disciples; for there 
 were many, and they followed 
 Him. 
 
 any power to remove what is 
 evil and false, insomuch as 
 this power belongs only to 
 Divinity. (Verses 6, 7.) 
 
 Therefore they are instructed 
 that the Lord's Humanity is 
 not like the humanity of other 
 men, but is a Divine Huma- 
 nity, since it has the power 
 both of conjoining what is 
 good and true in the human 
 mind, and of removing what 
 is evil and false, and thus of 
 elevating the doctrine of Truth 
 to conjunction with the life of 
 Truth. (Verses 6—13.) 
 
 That rational good, being 
 required to obey the Lord, 
 obeys, and that thus the affec- 
 tions and thoughts which had 
 been perverted by evils and 
 falses, are restored to commu- 
 nication with goods and truths 
 from the Lord. (Verses 14, 
 15.) 
 
CHAP. II.] 
 
 TO MARK. 
 
 41 
 
 16. And the Scribes and 
 Pharisees seeing Him eating 
 with publicans and sinners, 
 said unto His disciples. How 
 is it that He eateth and 
 drinketh with publicans and 
 sinners ? 
 
 17. And Jesus having heard, 
 saith to them, They that are 
 whole have no need of a physi- 
 cian, but they that are sick: 
 I came not to call the just, but 
 sinners, to repentance. 
 
 18. And the disciples of 
 John and of the Pharisees 
 used to fast, and they come 
 and say to Him, Why do the 
 disciples of John and of the 
 Pharisees fast, but Thy dis- 
 ciples do not fast? 
 
 19. And Jesus said unto 
 them. Can the sons of the 
 bridechamber fast while the 
 Bridegroom is with them ? So 
 long as they have the Bride- 
 groom with them they cannot 
 fast. 
 
 20. But the days will come 
 when the Bridegroom shall be 
 taken away from them, and 
 then shall they fast in those 
 days. 
 
 21. And no one seweth a 
 piece of unwrought cloth on 
 an old garment : else the new 
 piece that filled it up taketh 
 away from the old, and the 
 rent is made worse. 
 
 22. And no one putteth 
 new wine into old bottles: 
 else the new wine doth burst 
 the bottles, and the wine is 
 spilled, and the bottles will 
 be marred; but new wine 
 must be put into new bottles. 
 
 Which communication is 
 offensive to such as are in 
 hypocritical good, but this 
 without cause, since the end 
 of the Lord's coming in the 
 flesh, was not to save the 
 celestial, or those who were 
 in orderly love, but the spiri- 
 tual, or those who were in 
 disorderly love, with whom 
 there nevertheless remained 
 the affection of truth. (Verses 
 16, 17.) 
 
 And who, by receiving the 
 internal truths of the church 
 in that affection, were blessed 
 and happy so long as good 
 was conjoined to their truths, 
 but unblessed and unhappy 
 when they are in truths with- 
 out good. (Verses 18 — 21.) 
 
 That these things were un- 
 known in the Jewish church, 
 which was a church represen- 
 tative of spiritual things, and 
 therefore the truths of that 
 church do not accord with 
 the truths of the Christian 
 church, which are spiritual 
 truths themselves. (Verses 
 2], 22.) 
 
THE GOSPEL ACCORDING 
 
 [chap. II. 
 
 S13. And it came to pass, 
 that He went through the 
 corn fields on the Sabbath 
 day; and His disciples began, 
 as they went, to pluck the 
 ears of corn. 
 
 24. And the Pharisees' said 
 unto Him, Beliold, why do 
 they on the Sabbath day that 
 which is not lawful? 
 
 25. And He said i^nto 
 them. Have ye never read 
 what David did, when he had 
 need, and hungered, he, and 
 they that were with him ? 
 
 26. How he went into the 
 house of God in the days of 
 Abiathar the high priest, and 
 did eat the shewbread, which 
 is not lawful to eat ^ut for 
 the priests, and gave also to 
 them that were with him? 
 
 27. And He said unto 
 them, The Sabbath was made 
 for man, not man for the 
 Sabbath. 
 
 28. Therefore the Son of 
 Man is Lord also of the 
 Sabbath. 
 
 The Lord teacheth by re- 
 presentatives, that when spi- 
 ritual good and truth are 
 conjoined, which conjunction 
 is the true Sabbath, then the 
 church may enter into the 
 appropriation and enjoyment 
 of all natural goods and 
 truths. (Verse 23.) 
 
 Which liberty is condemned 
 as contrary to order by those 
 who are in the mere repre- 
 sentative church, and thus 
 only in the literal sense of the 
 word Sabbath. (Verse 24.) 
 
 But the Lord teacheth that 
 it is agreeable to the internal 
 sense of the word Sabbath, 
 which sense teaches that by 
 the Sabbath is meant the 
 union of the Lord's Divinity 
 and Humanity, also His con- 
 junction with heaven and the 
 church, and lastly, every con- 
 junction of heavenly good and 
 truth, and thus that the Lord 
 Himself is the Sabbath in the 
 supreme sense. (Verse 25, to 
 the end of the chapter.) 
 
 EXPOSITION. 
 
 CHAPTER II. 
 
 Verse 3. Sick of the palsy. — For the meaning of diseases, 
 see above, chap. i. 30, 32, 34. 
 
 Verses 5, 9, 11, 12. Jesus said to the sick of the palsy, Son, 
 thy sins are remitted to thee, And He said to the Scribes, 
 
CHAP. II.] TO MARK. 43 
 
 Which is easier to say, Thy sins are remitted to thee, or to 
 say. Take up thy couch {or bed] and walk? &c. — That in this 
 passage the term "couch" is significative, is evident, because 
 Jesus said — " Which is easier to say. Thy sins are remitted to 
 thee, or to say. Take up thy couch and walk?" By a "couch" 
 is signified doctrine, and the ground of this signification is 
 from correspondence, since, as the body lies down in its couch 
 [or bed], so the mind, in its doctrine; but by a "couch" is 
 signified the doctrine which every one procures to himself, 
 either from the Word or from his own intelligence, for in that 
 doctrine his mind rests, and as it were sleeps. ' The couches 
 [or beds] which are slept in, in the spiritual world, are from 
 no other origin, every one having a couch [or bed] there 
 according to the quality of his science or intelligence; the 
 wise sleeping in magnificent beds, the unwise in worthless 
 beds, and they who are in false principles in filthy beds. 
 Hence by "carrying a couch and walking," is signified to 
 meditate in doctrine. So it is understood in heaven. ^. R. 
 137. See also ^.^. 163. 
 
 Verse 10. The Son of Man hath power to remit sins, &c. — 
 It should be well known that man, in doing the work of 
 repentance, ought to look up to the Lord alone. If he looks 
 up to God the Father only, he cannot be purified ; nor if to 
 the Father for the sake of the Son; nor if to the Son as a 
 man only; for there is one God who is the Lord, for His 
 Divine and Human Essence constitutes one Person, as is shewn 
 in " The Doctrine of the New Jerusalem concerning the Lord." 
 In order that every one in the work of repentance might look 
 to the Lord alone. He instituted the Holy Supper, which 
 confirms, to those who repent, the remission of sins ; and it 
 confirms it because in that Supper or Communion every one 
 is kept looking to the Lord only. Z). P. 122. 
 
 Verses 15, 16. ^nd it came to pass, as He sat in his house, 
 many publicans and sinners sat also together with Jesus and 
 His disciples. And the Scribes and Pharisees seeing Him 
 eating with publicans and sinners, said unto His disciples, 
 How is it that He eateth and drinketh with publicans and 
 sinners ? — The reason why the Lord did " eat with publicans 
 and sinners," at which the Jews murmured and were offended, 
 is, because the Gentiles, who were meant by publicans and 
 sinners, received the Lord, imbibed His precepts, and IJyed 
 according to them, by virtue of which the Lord appropriated 
 to them the good things of heaven, which is signified in the 
 spiritual sense by " eating with them." That by " eating and 
 drinking" in the Word is also signified spiritually to eat and 
 drink, which is, to be instructed, and by instruction and life 
 
44 THE GOSPEL ACCORDING [CHAP. II. 
 
 to imbue and appropriate what is good and true, consequently 
 intelligence and wisdom, may be manifest from the Word 
 throughout, where mention is made of eating and drinking. 
 ^.£.617. 
 
 Verse 17. I came not to call the just, but sinners, to repent- 
 ance. — The "just" are the celestial, and the "sinners" are the 
 spiritual, who could not be raised to heaven until the Lord's 
 advent. 
 
 In the things contained in this verse, namely, " I am come 
 down to deliver them out of the hand of the Egyptians," 
 (Exodus iii. 8.) there is a great mystery which has never as 
 yet been known in the church, wherefore it shall be made 
 known. They are called spiritual, who are such as cannot be 
 regenerated except only as to the intellectual-part, but not 
 as to the will-part ; in whose intellectual-part therefore a new 
 will is implanted by the Lord, which will is according to the 
 doctrinals of faith peculiar to their church, — these, viz., such 
 spiritual persons, were only saved by the Lord's coming into 
 the world. The reason is, because the Divine [principle] 
 passing through heaven, which was the Divine Human [prin- 
 ciple] before the Lord's coming, could not reach to them, 
 inasmuch as the doctrinals of their church were for the most 
 part not true, and hence the good which is of the will was 
 not good, n. 6427. Because these could only be saved by the 
 coming of the Lord, and thus were incapable of before being 
 elevated into heaven ; therefore in the mean time they were 
 kept in the lower earth, in places there which in the Word 
 are called pits, which earth was obsessed around by the hells 
 abounding with falses, by which at that time they were much 
 infested ; nevertheless they were still guarded by the Lord. 
 But after the Lord came into the world, and made the Human 
 in Himself Divine, then He delivered those who were there 
 in pits, and elevated them to heaven ; and out of them He 
 also formed a spiritual heaven, which is the second heaven : 
 this is what is meant by the descent of the Lord to those that 
 are beneath, and by the deliverance of those who were bound. 
 This is the mystery which in the internal sense is also 
 described in this verse, and in the following. See what was 
 shewn above concerning those spiritual persons, viz., that the 
 spiritual are in obscurity as to the truth and good of faith, 
 n. 2708, 2715. That their obscurity is illuminated by the 
 Lord's Divine Human [principle], n. 2716, 4402; whereas 
 they are in obscurity as to the truth and good of faith, they 
 are greatly assaulted by the hells, but that the Lord con- 
 tinually protects them, n. 6419. That the spiritual cannot be 
 
CHAP. II.J TO MARK. 45 
 
 regenerated as to the will-part, but only as to the intellectual- 
 part, and that a new will is there formed by the Lord, n. 863, 
 875. That the spiritual were saved by the coming of the 
 Lord into the world, n. 2833, 2834, 3969. In the prophetic 
 Word throughout, mention is made of the bound, and of those 
 that are bound in a pit, and that they were delivered by the 
 Lord ; by which bound are specifically meant those who are 
 here spoken of, as in Isaiah, — " I Jehovah have called thee in 
 justice, and will take hold of thy hand, for I will guard thee, 
 and will give thee for a covenant to the people, for a light of 
 the Gentiles ; to open the blind eyes, to bring forth out of 
 prison him that is bound, out of the house ofinclosure them that 
 sit in darkness." (xlii. 6, 7.) Again in the same prophet, — 
 "I have kept thee, and given thee for a covenant of the people, 
 to restore the earth, to divide the wasted inheritances, to say 
 to the bound, Go ye forth; to them who are in darkness, Be ye 
 revealed. They shall feed on the ways, and in all hills shall 
 be their pasture ;" (xlix. 8, 9.) speaking manifestly of the 
 Lord; where the "bound" specifically denote those who were 
 detained in the lower earth, even to the Lord's coming, and 
 who were then elevated into heaven ; and in general all those 
 who are in good, and are kept as it were bound by falses, from 
 which nevertheless they are desirous to be delivered. And in 
 Zechariah, — "By the blood of thy covenant, I will send forth 
 thy hound out of the pit." (ix. 11.) And in Isaiah, — "Gatlier- 
 ing they shall be gathered together, the hound in a pit, and 
 shall he closed in an inclosure ; after a multitude of days they 
 shall be visited ;" (xxiv. 22.) where the " bound in a pit" has 
 the same signification. ^. C. 6854. 
 
 Verses 18, 19, 20. And the disciples of John and of the 
 Pharisees were fasting, and they come and say to Him, Why 
 do the disciples of John . and of the Pharisees fast, but Thy 
 disciples do not fast ? and Jesus said unto them. Can the sons 
 oj the bridechamber fast while the Bridegroom is with them ? 
 &c. — They are called the sons of the bridephamber, who are 
 in the truths of the church, and receive good, for the good 
 which is from the Lord is the bridegroom. The reason why 
 the sons of the bridechamber do not mourn so long as the 
 bridegroom is with them is, because they are in a blessed and 
 happy state, thus are with the Lord when they are in truths 
 conjoined to good. Their fasting when the bridegroom is 
 taken from them, denotes that they are in an unhappy state 
 wlien good is no longer conjoined to truths. A. C. 9182. 
 
 The Lord here calls Himself the Bridegroom, and the men 
 of the church He calls the sons of the bridechamber ; by 
 
46 THE GOSPEL ACCORDING [CHAP. 11. 
 
 "fasting" is signified to mourn on account of the defect of 
 truth and good. ^.^.1180. B.E.lOl. C.L. 117. 
 
 Verse 21. And no one seweth apiece of unwrought \pr new] 
 cloth on an old garment, &c. — Inasmuch as a "garment" sig- 
 nifies truth, therefore the Lord compares the truths of the 
 former church,, which was a church representative of spiritual 
 things, to the piece of an old garment, and the truths of the 
 New Church, which were spiritual truths themselves, to (he 
 piece of a new garment ; in like manner He compared those 
 truths to bottles of wine, because by "wine" in like manner 
 is signified truth, and "bottles" are the knowledges which 
 contain it. J.£. 193. 
 
 Verse 22. And no one putteth new wine into old bottles, 
 &c. — Inasmuch as all comparisons in the Word are grounded, 
 in correspondences, so likewise is this comparison, and by , 
 "wine" is signified truth: by "old wine," the truth of theold 
 or Jewish Church, and by " bottles " are signified those things 
 which contain, by "old bottles" the statutes and judgments 
 of the Jewish Church, and by "new bottles" the precepts 
 and commandments of the Lord. That the statutes and judg- 
 ments of the Jewish Church, which related principally to 
 sacrifices and representative worship, do not accord with the 
 truths of the Christian Church, is meant by the words, " No 
 one putteth new wine into old Ijottles, else the new wine doth 
 burst the bottles and the wine is spilled ; but new wine must 
 be put into new bottles." That they whcT were born and 
 educated in the external things of the Jewish Church, could 
 not be brought immediately into the internal things of the 
 Christian Church, is signified by what is said in another 
 place — " No one having drunk old wine immediately desireth 
 new, for he saith the old is better." A.E. 376. See also 
 A.E.195. 
 
 That the New Jerusalem, that is, the New Church, cannot 
 descend from heaven in a moment, but in proportion as the 
 false principles of the former church are removed (for what is 
 new cannot enter where false principles have before had birth, 
 unless they be eradicated), the Lord teaches when He says — 
 "No one putteth new wine into old bottles," &c. T. C. R. 784. 
 
 New wine is the Divine Truth of the New Testament, thus 
 of the New Church, and old wine is the Divine Truth of the 
 Old Testament, thus of the Old Church. J.M. 316. 
 
 Verse 23. Corn-fields — Sabbath day. — See chap. i. 21, 
 Exposition ; algo what is meant by " plucking the ears of 
 corn and eating them ;" that is, to be instructed and nourished 
 in things spiritual by the Lord. See above, p. 34. 
 
CHAP. II.] TO MARK. 47 
 
 Verses 27, 28. And He said unto them, The Sabbath was 
 made for man, not man for the Sabbath. Therefore the Son 
 of Man is Lord also of the Sabbath. — He who does not know 
 what the Sabbath represented, and hence what it signified, 
 cannot know why it was accounted the most holy of all things ; 
 but the reason why it was so accounted was, because in the 
 supreme sense it represented the union of the Divinity and 
 Divine Humafaity in the Lord, and in the respective sense the 
 conjunction of the Lord's Divine Humanity with the human 
 race. Hence the Sabbath was most holy. And whereas it 
 represented those things, it also represented heaven as to the 
 conjunction of good and of truth, which conjunction is called 
 the heavenly marriage ; and since the conjunction of good and 
 of truth is from the Lord alone, and nothing of it from man, 
 and inasmuch as it is eiFected in a state of peace, therefore 
 man was forbidden under the most severe penalty to do any 
 work on that day, insomuch that the soul was to be cut off 
 which did it, according to what is thus written in Moses, — 
 " Ye shall keep the Sabbath, because it is holy unto you ; he 
 who profaneth it, dying shall die, because the soul of every 
 one who doeth work on it shall be cut off from the midst of 
 his people :" (Exod. xxxi. 14.) on this account the man was 
 stoned who only gathered sticks on that day : (Numb. xv. 
 32 — 37.) therefore also the precept concerning the Sabbath 
 is tlie fourth commandment in the Decalogue, immediately 
 following the former commandments respecting the holy 
 worship of Jehovah : (Exod. xx. 8.) and therefore the Sab- 
 bath is called an eternal covenant, (Exod. xxxi. 16.) for by 
 covenant is signified conjunction. From these considerations 
 it is evident that the Lord is the Lord of the Sabbath, 
 according to His words in Matthew, xii. 1 — 9 ; and in Mark 
 ii. 28: and why the Lord performed so many cures on the 
 Sabbath days : (Matt. xii. 10—14 ; Mark iii. 1—9 ; Luke iv. 
 6 — 12.) for the diseases which were cured by the Lord, 
 involved spiritual diseases, which are from evil. A. C. 8495. 
 
 The celestial man is the seventh day, and since the Lord 
 operated during six days, it is called His work ; and whereas 
 in such case combat ceases, the Lord is said to rest from all 
 His work ; wherefore the seventh day was sanctified, and was 
 called the Sabbath, from rest. This is manifest from what 
 the Lord said, — "The Son of Man is Lord also of the 
 Sabbath," (Mark ii. 27.) which words involve, that the Lord 
 is Very Man, and the Very Sabbath. His kingdom in the 
 heavens and in the earth is called by Him the Sabbath, or 
 eternal peace and rest. A. C. 10360. 
 
48 THE GOSPEL ACCORDING TO MARK. [CHAP. II. 
 
 The reason why the "Sabbath," in the supreme sense, 
 signifies the Divine Human of the Lord is, because the Lord, 
 when He was in the world, fought from His Human against 
 all the hells, and subdued them, and at the same time reduced 
 the heavens into order, and after this labour united His 
 Human to the Divine, and also made it divine Good. Hence 
 on this occasion He had rest, for the hells do not snarl against 
 the Divine itself. Hence now it is that by the " Sabbath" 
 in the supreme sense is meant the Divine Human of the 
 Lord. A.C. 10367. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER II. 
 
 Verse 10, But that ye may know that the Son of Man 
 hath power to remit sins on the earth. — In the common version 
 of the New Testament, these words are thus rendered: — 
 " But that ye may know that the Son, of Man hath power on 
 earth to forgive sins," as if the expression, on earth, had 
 reference to the Son of Man, whereas it is evident from the 
 original Greek, that it has reference rather to the sins 
 remitted. 
 
 [What is said above, at pages 44, 45, in illustration of 
 verse 17, plainly shews us what is meant by 1 Peter iii. 19, 
 where the apostle speaks of the Lord, after his resurrection, 
 " going and preaching to the spirits in prison." These spirits 
 were denoted by those "bound in the pit," (Zech. ix. 11.) 
 and in the " lower earth" of the world of spirits, who could 
 be delivered after the Lord's resurrection and glorification, 
 which deliverance is signified by His " going and preaching" 
 to them.] 
 
MARK. 
 
 CHAPTER III. 
 
 THE WORD. 
 
 I. And He entered again 
 into the Synagogue, and there 
 was a man there who had a 
 withered hand. 
 
 2. And they watched Him, 
 whether He would heal him 
 on the Sabbath, that they 
 might accuse Him. 
 
 3. And He saith to the 
 man who had the withered 
 hand, Stand up in the midst. 
 
 4. And He saith to them, 
 Is it lawful to do good on the 
 Sabbath days, or to do evil ? 
 to save life or to kill ? But 
 they were silent. 
 
 5. And looking round about 
 them with anger, being 
 grieved at the hardness of 
 their hearts. He saith to the 
 man. Stretch forth thy hand ! 
 And he stretched it forth ; 
 and his hand was restored 
 whole as the other. 
 
 6. And the Pharisees went 
 forth immediately and took 
 counsel with the Herodians 
 
 THE INTERNAL SENSE. 
 
 That the truth of the 
 church, which had been sepa- 
 rated from its good, is res- 
 tored to conjunction, through 
 the union of the Lord's 
 Divinity with His Humanity. 
 (Verses 1 — 6.) 
 
 Which restoration, being 
 effected on the Sabbath day, 
 is thought to be contrary to 
 the sanctity of the Sabbath 
 by those in the representative 
 church, who are not aware 
 that the conjunction of good 
 and truth is the very essence of 
 that sanctity. (Verses 2 — 6.) 
 
 That the Lord initiates 
 His Humanity into the sci- 
 entifics of the church, and 
 
 7 
 
50 
 
 THE GOSPEL ACCORDING 
 
 [chap. hi. 
 
 against Him, how they might 
 destroy Him. 
 
 7. And Jesus withdrew with 
 His disciples to the sea ; and 
 much multitude followed Him 
 from Galilee, and from Judea ; 
 
 8. And from Jerusalem, 
 and from Idumea, and from 
 beyond Jordan ; and they 
 about Tyre and Zidon, much 
 multitude, having heard how 
 many things He did, came 
 unto Him. 
 
 9. And He said to His 
 disciples that a boat should 
 wait on Him, because of the 
 multitude, lest they should 
 crowd Him. 
 
 10. For He had healed 
 many, insomuch that they 
 pressed upon Him for to touch 
 Him, as many as had plagues. 
 
 11. And unclean spirits, 
 when they saw Him, fell 
 down before Him, and cried 
 out, saying, Thou art the Son 
 of God. 
 
 12. And He earnestly 
 charged them, that they 
 should not make Him mani- 
 fest. 
 
 13. And He goeth up into 
 a mountain, and calleth to 
 Him whom He willed, and 
 they came to Him. 
 
 14. And He ordained 
 twelve, that they might be 
 with Him, and that He 
 might send them forth to 
 preach, 
 
 15. And to have power to 
 heal sicknesses, and to cast 
 out devils. 
 
 16. And Simon He sur- 
 named Peter ; 
 
 His Omnipotence in the re- 
 moval of evils and falses ma- 
 nifests itself in every direc- 
 tion, so that people of all 
 descriptions seek communica- 
 tion with Him, and the in- 
 fernals themselves confess His 
 Divine Power. (Verses 6 — 
 12.) 
 
 Yet He refuses to accept 
 infernal testimony. (Verse 12.) 
 
 And entering, from His 
 Divine Love, into reciprocal 
 conjunction with those who 
 are principled in the goods 
 and truths of His church. 
 He commits to them the tes- 
 timony of His Divinity, and 
 gives them power over all 
 infernal evils and falses. 
 (Verses 13—16.) 
 
 The distinct qualities of 
 these goods and truths are 
 
CHAP. Ill,] 
 
 TO MARK. 
 
 51 
 
 17. And James the [son] 
 of Zebedee, and John the 
 brother of James, and He 
 surnamed them Boanerges, 
 which is. The sons of thunder: 
 
 18. And Andrew, and 
 Philip, and Bartholomew, and 
 Matthew, and Thomas, and 
 James the [son] of Alpheus, 
 and Thaddeus, and Simon the 
 Canaanite, 
 
 19. And Judas Iscariot, 
 who also betrayed Him : and 
 they went into an house. 
 
 20. And the multitude 
 Cometh together again, so that 
 they could not so much as 
 eat bread. 
 
 21. And when His kins- 
 folk heard of it, they came 
 forth to lay hold of Him, 
 for they said. He is beside 
 Himself. 
 
 22. And the Scribes who 
 came down from Jerusalem 
 said. He hath Beelzebub, and 
 in the Prince of the devils 
 He casteth out devils. 
 
 23. And calling them [to 
 Him], He said to them in 
 parables. How can Satan cast 
 out Satan ? 
 
 24. And if a kingdom be 
 divided against itself, that 
 kingdom cannot stand. 
 
 25. And if a house be di- 
 vided against itself, that house 
 cannot stand. 
 
 26. And if Satan rise up 
 against himself, and be di- 
 vided, he cannot stand, but 
 hath an end. 
 
 enumerated, from which it 
 appears, that truth grounded 
 in good is the first principle 
 of the church, and that this is 
 succeeded by truth grounded 
 in celestial good. (Verses 
 16—20.) 
 
 For no good can be appro- 
 priated to man until truths 
 are duly arranged in him, 
 and they cannot be arranged 
 except from good. (Verse 
 20.) 
 
 But this arrangement of 
 truths from good is regarded 
 by the natural man as un- 
 necessary and inconsistent. 
 (Verse 21.) 
 
 And the consequent remo- 
 val of evils and falses is im- 
 puted by those of the perverse 
 church to infernal agency. 
 (Verse 22.) 
 
 When nevertheless it is an 
 eternal truth, that infernal 
 falses have no power, and 
 that neither truths, nor goods, 
 nor falses, can endure, except 
 there be unanimity. (Verses 
 23—27. 
 
52 
 
 THE GOSfEL ACCORDING 
 
 [chap. hi. 
 
 27. No one can enter into 
 a strong man's house and spoil 
 his goods, unless he first bind 
 the strong man, and then he 
 will spoil his house. 
 
 28. Verily I say unto you. 
 All sins shall be remitted to 
 the sons of men, and blas- 
 phemies, wherewith soever 
 they shall blaspheme; 
 
 29. But he that shall blas- 
 pheme against the Holy Spirit 
 hath never remission, but is 
 exposed to eternal damnation: 
 
 30. Because they said. He 
 hath an unclean spirit. 
 
 31. Then came His breth- 
 ren and mother, and, standing 
 without, sent to Him, calling 
 Him. 
 
 S2. And the multitude sat 
 about Him ; and they said to 
 Him, Behold, Thy mother and 
 Thy brethren without seek 
 Thee. 
 
 33. And He answered them, 
 saying. Who is My mother, or 
 My brethren ? 
 
 34. And looking round on 
 those who sat about Him, He 
 saith. Behold My mother and 
 My brethren ! 
 
 35. For whosoever shall do 
 the will of God, the same is 
 My brother, and My sister, 
 and mother. 
 
 Consequently, unless Divine 
 Power be communicated for 
 the subjugation of infernal 
 falses, it is impossible that 
 evils with their concupiscences 
 can be subdued; whereas if 
 the dominion of infernal falses 
 be put down, in this case the 
 dominion of evil and its con- 
 cupiscences cannot long en- 
 dure. (Verse 27.) 
 
 Whosoever therefore denies 
 the power of the Divine Truth 
 proceeding from the Lord's 
 Divine Humanity, that is, 
 the Word, and adulterates its 
 essential goods, and falsifies 
 its essential truths, must of 
 necessity separate himself from 
 all conjunction with the Lord 
 and His kingdom. (Verses 
 28, 29, 30.) 
 
 For in heaven all are con- 
 sociated according to spiritual 
 relationships, which are of the 
 good of love and of faith, and 
 hence by "brethren" are sig- 
 nified all who are in the good 
 of charity from the Lord ; by 
 "sisters" those who are in 
 truths derived from that good ; 
 and by "mother" is signified 
 the church grounded therein. 
 (Verse 31, to the end of the 
 chapter.) 
 
CHAP, m.] TO MARK. 53 
 
 EXPOSITION. 
 
 CHAPTER III. 
 
 Verse 1. Synagogue, — See above, Exposition, chap. i. 21. 
 
 Verses 2, 4. — The reason why healings and cures were 
 effected on the Sabbath days, see above. Exposition, chap, 
 i. 21. 
 
 Verse 5. Being grieved at the hardness of their hearts. — 
 " Hardness" is predicated of the confirmed state of what is 
 false derived from evil. A. C. 6359. 
 
 That "hardness" denotes the obduracy and obstinacy of 
 those who are principled in the falses of evil, see A. C. 7272, 
 7305. 
 
 As to " hardness of heart,'' or aversion from the Lord and 
 the divine things of His kingdom, I will here briefly explain 
 how the case is. All those who are in externals separate from 
 an internal principle, avert themselves from the Lord, or from 
 the Divine Being, for they look outwards and downwards, and 
 not inwards and upwards ; for man looks inwards or upwards, 
 when the internal is open, thus when it is in heaven ; but he 
 looks outwards or downwards, when his internal is closed and 
 only the external open, for this latter is in the world ; where- 
 fore when the external is separated from the internal, man 
 cannot be elevated upwards. For that principle, into which 
 heaven should operate, is not present, because it is closed ; 
 hence it is that all things of heaven and of the church are to 
 them thick darkness ; wherefore also they are not believed by 
 them, but are denied in heart, by some also with the mouth. 
 When heaven operates with man, as is the case when the 
 internal is open, it withdraws him from the loves of self and 
 of the world, and from the falses therein originating; for when 
 the internal is elevated, the external is also elevated, since the 
 latter is then kept in a similar direction of its views with the 
 former, because it is in subordination ; but when the internal 
 cannot be elevated, because it is closed, then the external 
 looks in no other direction than to itself and the world, for 
 the loves of self and of the world reign. This also is called 
 looking downwards, because to hell, for those loves reign there, 
 and the man who is in them is in consort with those who dwell 
 there, although he is ignorant of it ; as to his interiors also he 
 
54' THE GOSPEL ACCORDING [CHAP. III. 
 
 actually averts himself from the Lord, for he turns the back to 
 Him, and the face to hell. This cannot be seen in man, whilst 
 he lives in the body; but whereas his thought and will produce 
 this effect, it is his spirit which -thus turns itself, for the spirit 
 is what thinks and wills in man. That this is the case, is 
 manifestly apparent in the other life, where spirits turn them- 
 selves according to their loves ; they who love the Lord and 
 the neighbour, look continually to the Lord, yea, what is 
 wonderful, they have Him before the face in every turning of 
 their body ; for in the spiritual world, there are not quarters, 
 as in the natural world, but the quarter is there determined 
 by the love of every one, which turns him. But they who 
 love themselves and the world above all things, turn away the 
 face from the Lord, and turn themselves to hell, and every one 
 to those there who are in a similar love with himself, and this 
 also in every turning of their body; hence it may be manifest 
 what is meant by averting themselves from the Divine Being; 
 also what is properly signified by averting themselves in the 
 Word, as in Isaiah, — " They avert themselves backwards, con- 
 fiding in a graven thing;" (xlii. 17.) and in David, — "The 
 heart hath averted itself backwards ;" (Psalm xliv. 18.) and 
 in Jeremiah,-^" Their prevarications are multiplied, and their 
 aversions are made strong." (v. 6.) Again, — " They, avert 
 themselves, that they do not return ; this people have averted 
 themselves ,• Jerusalem perpetuates things averted, they refuse 
 to return." (viii. 4, 5.) Again, — " They have averted them- 
 selves, they have let themselves down into the deep to dwell ;" 
 (xlix. 8.) and in many other passages, yi. C. 10,420. 
 
 Verses 7, 9. He withdrew with His disciples to the sea, and 
 entered into a boat or ship. — This was done, because by the 
 " sea," and by the " lake of Genesareth," when spoken of the 
 Lord, are signified the knowledges of Truth and Good in the 
 aggregate, and by a "ship," doctrine; hence by "teaching 
 from a ship," was signified that He taught from doctrine. 
 J.E. 514. 
 
 Judea and Jerusalem. — See above. Exposition, chap. i. 5. 
 
 Verse 8. Tyre and Sidon. — Tyre and Sidon were the ulti- 
 mate borders of Philistia, and were near the sea, and therefore 
 by "Tyre" are signified interior knowledges, and by "Sidon" 
 exterior knowledges, and this of things spiritual, as also appears 
 from the Word. A. C. 1201. 
 
 Verses 10, 11. He healed as many as had plagues, and 
 unclean spirits, when they saw Him, &c. — By "plagues" and 
 "evil spirits" are understood obsessions and calamitous states 
 inflicted on men, in such case by evil spirits, all which, 
 
CHAP. III.] TO MARK. 55 
 
 nevertheless, signified correspondent spiritual states; for all 
 the healings of diseases effected by the Lord, signified spiritual 
 healings, hence the Lord's miracles were divine. A. E, 584. 
 
 Verses 13, 14, 16. And He goeth up into a mountain, and 
 calleth to Him whom He willed, and they came to Him ; and 
 He ordained twelve, that they might be with Him, and that 
 He might send them forth to preach. And Simon He siirnamed 
 Peter. — The reason why the Lord so often went up into a 
 mountain, and especially to the Mount of Olives, was, because 
 " mountains," amongst the most ancient people, signified the 
 Lord, because it was their practice to worship Him on moun- 
 tains. Forasmuch as mountains are the highest parts of the 
 earth, hence "mountains" also signified things celestial, which 
 they also called the highest things, consequently love and 
 charity, thus the good things of love and charity which are 
 celestial. A. C. 795, 2708. 
 
 In the Word of the Evangelists, by the Apostle Peter is 
 understood truth grounded in good, which is from the Lord, 
 and likewise in the opposite sense truth separate from good. 
 And whereas truth is of faith and good is of charity, by him 
 also is understood faith grounded in charity, and likewise faith 
 separate from charity ; for the twelve apostles, like the twelve 
 tribes of Israel, represented the church as to all things belong- 
 ing to it, thus as to truths and goods, for all things of the 
 church have reference to those two principles as to faith and 
 love ; for truths are of faith, and goods are of love. In general, 
 Peter, James, and John, represented faith, charity, and the 
 works of charity; wherefore those three followed the Lord 
 more than the rest, and therefore it is said of them in Mark^ — 
 " He did not permit any one to follow Him, except Peter, 
 James, and John." (v. 37.) And whereas truth grounded in 
 good which is from the Lord, is the first principle of the church, 
 therefore Peter was first called by Andrew his brother, after- 
 wards James and John, as is manifest in Matthew: — "Jesus 
 walking at the sea of Galilee, saw two brethren, Simon, called 
 Peter, and Andrew, his brother, casting a net into the sea, for 
 they were fishers ; and He said unto them. Follow Me, and I 
 will make you fishers of men : and immediately leaving their 
 nets, they followed Him." (iv. 18, 19, 20.) And in John, — 
 " Andrew found his brother Simon, and saith unto him. We 
 have found the Messiah, which is, being interpreted, the Christ; 
 he leads him therefore to Jesus; and Jesus, beholding him, 
 saith unto him. Thou art Simon the son of Jonah: thou shalt 
 be called Cephas, which, being interpreted, is Peter." (i. 41, 
 42, 43.) And in Mark, — " Jesus going up into a mountain. 
 
56 THE GOSPEL ACCORDING [CHAP. III. 
 
 calleth to Him whom He willed, first Simon, whom He sur- 
 named Peter; afterwards James the son of Zebedee, and John 
 the brother of James." (iii. 13, 16, 17.) The reason why Peter 
 was the first of the apostles, was, because truth grounded in 
 good is the first principle of the church ; for man acquires no 
 knowledge from the world concerning heaven and hell, nor 
 concerning a life after death, nor even concerning God; his 
 natural lumen teaches nothing but what enters by the eyes ; 
 tlms nothing but what relates to the world and himself; his 
 life likewise is thence derived, and so long as man is solely in 
 those principles, he is in hell : it is therefore necessary for the 
 purpose of his being brought out thence, and introduced into 
 heaven, that he learn truths which may not only teach that 
 there is a God, that there is a heaven and a hell, and that 
 there is a life after death, but may also teach the way to 
 heaven. Hence it may be manifest that truth is the first 
 principle by which the church is implanted in man ; this truth 
 however must be grounded in good, since truth without good 
 is merely the knowledge that a thing is so, and knowledge 
 alone has no effect but to make man capable of becoming a 
 church ; but he does not become a church until he lives 
 according to knowledges, in which case truth is conjoined to 
 good, and man is introduced into the church. Truths also 
 teach how man ought to live ; and when on such occasion he 
 is affected with truths, for the sake of truths, as is the case 
 when he loves to live according to them, he is then led of the 
 Lord, and conjunction with heaven is granted to him, and he 
 becomes spiritual, and after death an angel of heaven. It is 
 nevertheless to be noted, that truths do not produce these 
 effects, but good by truths, and good is from the Lord. Inas- 
 much as truth grounded in good, which is from the Lord, is 
 the first principle of the church, therefore Peter was first 
 called, and was the first of the apostles ; he was also named 
 by the Lord, Cephas, which is a rock [Petra], but that it 
 might be the name of a person, it is pronounced Peter 
 [Petrus]. By "rock," in the supreme sense, is signified the 
 Lord as to Divine Truth, or Divine Truth proceeding from 
 the Lord, hence in the respective sense by "rock" is signified 
 truth grounded in good which is from the Lord, and the like 
 by Peter. ji.E. 820. 
 
 Verse 17. And James the son of Zebedee, and John the 
 brother of James ; and He surnamed them Boanerges, which 
 is, The sons of thunder. — By "sons of thunder" are signified 
 truths grounded in celestial good. The reason why those 
 truths are signified by " thunders" in the "Word, is, because 
 
CHAP. III.] TO MARK. 57 
 
 in the spiritual world are also heard thunders, which exist 
 from truths grounded in celestial good, whilst they descend 
 from the superior heavens into the inferior ; the light of truth 
 grounded in good, on such' occasions, appears as lightning, 
 the good itself as thuwder, and the truths themselves thence 
 derived as variations of sound. Hence it is that in the Word 
 throughout, mention is made of " lightnings," of " thunders," 
 and "voices," hy which those things are signified. The reason 
 why good is there heard as thunder, is, because good, which is 
 of the affection or love of mali, also whidh is of his will, does 
 not speak, but only utters a sound, whe'reas truth, which is of 
 the Understanding, and thence of the thought of man, articu- 
 lates that sound by expression of words ; celestial good is the 
 same thing with the good of love in the will and in the act, nor 
 is it celestial good until this is the case, and this is what produces 
 truths by thought and the speech thence derived. From these 
 considerations it is evident ft om what ground it is that James 
 and John were called "sons of thunder;" A.E, 821. 
 
 Verses 24, 25, 27. And if a kingdom, be divided against 
 itself, that kingdom cannot stand; and if a house he divided 
 against itself, that house cannot stand. No one can enter into 
 a strong man's house, and spoil his goods, unless he first bind 
 the strong man, and then he will spoil his goods. — " House," in 
 the internal sense, is the natural mind, for the natural mind, 
 as also the rational mind, is like a house, in which the husband 
 is good', the wife is truth, the daughters and sons are affections 
 of good and of truth, also the goods and truths which are 
 derived from them as parents; the maid-servants and men- 
 servants are pleasures and sciehtifics, which minister and con- 
 firm. That the natural mind and the rational mind of man 
 is' called a "house," is evident from the following passage in 
 Luke: — "When the unclean spirit, is gone out of a man, he 
 wanders through dry places, seeking rest; and finding- none, 
 he saithi I will return to my house whence I came forth ; and 
 when he cometh, he findeth it swept and garnished: then 
 goeth' he, and taketh seven other spirits worse than the first, 
 and entering in they dwell there." (xi. 24, 25, 26.) In this 
 passage "house" denotes the natural mind, which is called an 
 " empty house and swept," when there are in it no goods and 
 truths, which are husband and wife, nor the aflfections of good 
 and of truth, which are daughters and sons, nor such things 
 as confirm, which are maid-servants and .men-servants. Man 
 himself is the Aom«c, because the natural mind and the rational 
 make the man, and without them, that is, without goods aud 
 truths, and their affections, and the ministry of these affections, 
 
 8 
 
58 THE GOSPEL ACCORDING [CHAP. III. 
 
 he is not a man but a brute. The mind of man is also meant 
 by a house in these words, in the same Evangelist,—" Every 
 kingdom divided against itself is brought to desolation, and a 
 house against a house falleth." (xi. 17.) And in Mark, — " If 
 a kingdom be divided against itself, that kingdom cannot stand; 
 and if a house be divided against itself, that house cannot stand. 
 No one can enter into a strong man's house, and spoil his goods, 
 unless he first bind the strong man, and then he will spoil his 
 house." (iii. 24, 25, 27.) By "kingdom" in this passage is 
 signified truth, n. 1672, 2547, 4601; and by "house" good, 
 n. 2233, 2234, 3710, 4982. A.C. 5023. 
 
 Verses 28, 29. Verily I say unto you, All sins shall be 
 remitted unto men, and blasphemies wherewith soever they 
 shall blaspheme; but he that shall blaspheme against the 
 Holy Spirit hath never remission, but is exposed to eternal 
 judgment. — What is signified by " sin and blasphemy against 
 the Holy Spirit," and by a " word against the Son of Man," 
 has not yet been known in the church, and this by reason of 
 its not having been known what is properly meant by the 
 Holy Spirit, and what properly by the Son of Man. By the 
 " Holy Spirit" is meant the Lord as to Divine Truth, such 
 as it is in the heavens, thus the Word such as it is in the 
 spiritual sense, for this is Divine Truth in heaven ; and by the 
 "Son of Man" is meant Divine Truth such as it is in the 
 earths, thus the Word such as it is in the natural sense, for 
 this is the Divine Truth in the earths. When it is known 
 what is signified by the "Holy Spirit," and what by the 
 " Son of Man," it is known also what is signified by " sin and 
 blasphemy against the Holy Spirit," and what by a "word 
 against the Son of Man ;" it may also be known why the sin 
 and blasphemy against the Holy Spirit cannot be remitted, 
 and why a word against the Son of Man can be remitted. 
 For "sin and blasphemy against the Holy Spirit" consist in 
 denying the Word, also in adulterating its essential goods, and 
 falsifying its essential truths ; but a " word against the Son of 
 Man" consists in interpreting the natural sense of the Word, 
 which is the sense of its letter, according to appearances. 
 The reason why a denial of the Word is a sin which cannot 
 be remitted in this age, nor in that which is to come, or to 
 eternity, and why it exposes to eternal judgment, is, because 
 they who deny the Word, deny a God, deny the Lord, deny 
 a heaven and a hell, and deny the church and all things apper- 
 taining to it ; and they who deny those things are Atheists, 
 who, although they say with their lips that the creation of 
 the universe is the work of some Highest Being, Deity, or 
 
CHAP. III.] TO MARK. 59 
 
 God, yet in heart they ascribe it to Nature; such persons, 
 inasmuch as by denial they have loosened every bond of con- 
 nection with the Lord, must of necessity be separated from 
 heaven, and conjoined to hell. The reason why the adultera- 
 tion of the essential goods of the Word, and the falsification 
 of its essential truths, is blasphemy against the Holy Spirit, 
 which also cannot be remitted, is, because by the Holy Spirit 
 is meant the Lord, as to Divine Truth, such as it is in the 
 heavens, thus the Word such as it is in the spiritual sense, as 
 was said above. For in the spiritual sense are genuine goods 
 and genuine truths, but in the natural sense are the same 
 goods and truths as it were clothed, and not naked except 
 here and there, wherefore these are called apparent goods and 
 truths ; these are what are adulterated and falsified, and they 
 are said to be adulterated and falsified when they are explained 
 contrary to genuine goods and truths, for in such case heaven 
 removes itself, and man is put asunder from it, by reason that 
 genuine goods and truths, as was said above, constitute the 
 spiritual sense of the Word, in which the angels of heaven are 
 principled. As for example : — If the Lord and His Divinity 
 be denied, as was done by the Pharisees, who said that the 
 Lord wrought miracles from Beelzebub, and had an unclean 
 spirit, this is to commit sin and blasphemy against the Holy 
 Spirit, because it is against the Word. Hence also it is that 
 Socinians and Arians, who, although they do not deny the 
 Lord, still deny His Divinity, are out of heaven, and cannot 
 be received by any angelic society. To take another example. 
 They who exclude the good of love and the works of charity 
 from the means of salvation, and assume faith exclusively as 
 the only means, and confirm themselves in this idea, not only 
 by doctrine, but also by life, saying in their hearts, — " Goods 
 do not save me, neither do evils condemn me, because I have 
 faith ;" these also blaspheme the Holy Spirit, for they falsify 
 the genuine goods and truths of the Word, and this in a 
 thousand passages, where love and charity, deeds and works, 
 are named. Moreover, as was said above, in all and singular 
 things of the Word, there is a marriage of good and truth, 
 thus of charity and faith, wherefore when good or charity is 
 taken away, that marriage perishes, and adultery is committed 
 in its place; hence it is, that neither are such persons received 
 into heaven. The reason also is, because in the place of 
 heavenly love they have earthly love, and in the place of good 
 works they have evil works, inasmuch as they proceed from 
 earthly love, which, separate from heavenly love, is infernal 
 love. But it is otherwise with those who indeed believe from 
 
60 THE GOSPEL ACCORDING [CHAP. III. 
 
 the doctrine of the church, and from teachers, that faith is the 
 only means of salvation, or who know, and do not interiorly 
 affirm or deny, and still live well, under the guidance of the 
 Word, that is, because it is commanded by the Lord in the 
 Word : these do not blaspheme the Holy Spirit, for they do 
 not adulterate the goods of the Word, nor falsify its truths, 
 wherefore they have conjunction with the angels of heaven ; 
 few of them also know that faith is any thing else than to 
 believe the Word; the doctrine of justification by faith alone 
 without the works of the law they do not comprehend, because 
 it transcends their understanding. These two examples are 
 adduced to the intent that it may be known what is meant by 
 " sin and blasphepiy against the Holy Spirit," and that sin against 
 the Holy Spirit consists in denying the Divine Truth, thus the 
 Word, and that blasphemy against the Holy Spirit consists in 
 adulterating the essential Goods of the Word, and in falsifying 
 its essential Truths. The reason why a "word against the Son 
 of Man" signifies to interpret the natural sense of the Word, 
 which is the sense of its letter, according to appearances, is, 
 because by the " Son of Man " is meant the Lord, as to Divine 
 Truth, such as it is in the earths, thus such as it is in the natural 
 sense; and the reason why this "word" is remitted to man, is, 
 because most things in the natural sense, or in the sense of the 
 letter of the Word, are goods and truths clothed, and only some 
 naked, as in its spiritual sense; and goods and truths clothed are 
 called appearances of truth. For the Word in the ultimates is 
 as a man clad in raiment, who yet as to the face and hands is 
 naked, and where the Word is thus naked, there its goods and 
 truths appear naked as in heaven, thus such as they are in the 
 spiritual sense ; wherefore it can never come to pass but that 
 the doctrine of genuine good and genuine truth, derived from 
 the sense of the letter of the Word, may be seen by those 
 who are enlightened of the Lord, and be confirmed by those 
 who are not enlightened. The reason why the Word is such 
 in the sense of the letter, is, that it may be a basis for the 
 spiritual sense ; hereby also it is accommodated to the appre- 
 hension of the simple, who can only perceive those things 
 which are so said, and when they perceive, can believe and 
 do them. And whereas Divine Truths, in the sense of the 
 letter of the Word, are most of them appearances of truth, 
 and the simple in faith and heart cannot be elevated above those 
 appearances, hence it is not sin and blasphemy to interpret the 
 Word according to appearances, if so be principles are not 
 formed from them, and these confirmed even to the destruction 
 of Divine Truth in its genuine sense. A.. E. 778. 
 
CHAP. III.] TO MARK. 61 
 
 By "saying a word against the Holy Spirit" is meant to 
 speak well and to think ill, and to do well and to will ill, 
 respecting those things which relate to the Lord, His kingdom 
 and church, and also which relate to the Word, for thereby a 
 false principle lies concealed inwardly in the truths which are 
 spoken, and in the goods which are done, which false principle 
 is hidden poison, whence they are called an offspring of vipers. 
 In the other life it is allowed to an evil spirit to speak what is 
 evil and false, but not what is good and true, inasmuch as all 
 in that life are compelled to speak from the heart, and not to 
 divide the mind; they who do otherwise are separated from 
 the rest, and are immersed deep in hells, from which they can 
 never come forth. That such are they who are meant by 
 " saying a word against the Holy Spirit," is manifest from the 
 Lord's words on the occasion, — " Either make the tree good 
 and the fruit good, or make the tree corrupt and the fruit 
 corrupt ; how can ye speak what is good when ye are evil ?" 
 (Matt. xii. 33, 34.) The « Holy Spirit" is the Divine Truth 
 proceeding from the Lord, thus the Holy, Divine Principle 
 Itself, which is thus principally and materially blasphemed. 
 The reason why it will not be remitted to them is, because 
 hypocrisy or deceit about holy Divine things infects the inte- 
 riors of man, and destroys the all of spiritual life appertaining 
 to him. A. a 9013. See also, 882, 9264, 9818. Also, 
 i). P. 98, 231. Also, r. C. iJ. 299. 
 
 " Blasphemy against the Holy Spirit" is blasphemy against 
 the Lord's Divinity, and "blasphemy against the Son of Man" 
 is something against the Word, by giving a wrong interpreta- 
 tion of its meaning; for the "Son of Man" is the Lord as to 
 the Word, as was shewn above. D. Lord, 50. 
 
 Verses 31 — 35. Then came His hrethrermand mother, and, 
 standing without, sent to Him. And looking round on those 
 who sat about Him, He saith, Behold My mother and My 
 brethren J For whosoever shall do the will of God, the same 
 is My brother, and My sister, and mother. — That a "servant" 
 denotes the Humanity appertaining to tlie Lord, before it was 
 mad« Divine, may be manifest from several passages in the 
 Prophets; the reason is, as has been occasionally observed 
 above, that the Humanity appertaining to the Lord was 
 nothing else but a servant, before He put it off and made it 
 Divine. For the Humanity appertaining to Him was from 
 the mother, thus an infirm Humanity, having with it an 
 hereditary principle thence derived, which He conquered by 
 temptation-combats, and altogether expelled, insomuch that 
 there remained nothing of the infirm and hereditary principle 
 
62 THE GOSPEL ACCORDING [CHAP. III. 
 
 derived from the mother ; yea, at length, nothing at all from 
 the mother, so that He totally put off the maternal principle, 
 in such a manner as to be no longer her son. To this purpose 
 He Himself also says in Mark, — " They said to Him, Behold, 
 Thy mother and Thy brethren, standing without, seek Thee ; 
 and He answered them, saying. Who is My mother or My 
 brethren ? And looking round about on them who sat near 
 Him, He said, Behold My mother and My brethren; for 
 whosoever shall do the will of God, the same is My brother, 
 and My sister, and My mother." (iii. 32—35; Matt. xii. 
 46—49; Luke viii. 20, 21.) And when He put off this 
 Humanity, He put on a Divine Humanity, from which He 
 called Himself the Son of Man, as on several occasions in 
 the "Word of the New Testament, also the Son of God; and 
 by the "Son of Man" was signified the essential Truth, and 
 by the "Son of God" the essential Good, which His Human 
 Essence had when made Divine. The former state was that 
 of the Lord's humiliation, but the latter of His glorification, 
 concerning which, see above, n. 1999. In the former state, 
 viz., of humiliation, when as yet He had an infirm Humanity 
 appertaining to Him, He adored Jehovah as one distinct from 
 Himself, regarding Himself as a servant, for the Humanity 
 respectively is nothing but a servant. A. C. 2159. 
 
 It is to be noted that the Lord successively and continually, 
 even to the last moment of life, when He was glorified, sepa- 
 rated from Himself, and put off what was merely Human, viz., 
 what He derived from the mother, until at length He was no 
 longer her son, but the Son of God, not only as to conception, 
 but also as to nativity, and thus One with the Father; tfiid 
 Himself Jehovah. That He separated from Himself, and put 
 off all the Humanity which He had from the mother, so that 
 He was no longer her son, is manifest from the Lord's words 
 in Matthew, — "A certain person said. Behold, Thy mother 
 and Thy brethren stand without, seeking to speak with Thee; 
 but Jesus answering, said. Who is My mother, and who My 
 brethren ? And stretching forth His hands over His disciples. 
 He said. Behold My mother and My brethren ! for whosoever 
 shall do the will of My Father who is in the heavens, the same 
 is My brother, and sister, and mother." J[, C. 4649. 
 
 My brethren. — The reason why the Lord calls those His 
 " brethren " who do the will of His Father, is, because in 
 heaven no other afiinities are given but such as are spiritual, 
 thus no other fraternities ; for in heaven they do not become 
 brethren by virtue of any natural nativity, and they too, who 
 have been brethren in the world, do not there know each 
 
CHAP. III.] TO MARK. 63 
 
 other, but every one knows another from the good of love ; 
 they who are most conjoined in that good, are as brethren, 
 and the rest, according to conjunction by good, are as relations 
 and also as friends. Hence it is that by "brother," in the 
 Word, is signified the good of love. That in heaven all are 
 consociated according to spiritual relationships, which are of 
 the good of love and of faith, and that they know each other 
 as relations, see the " Treatise on Heaven and Hell," 205, and 
 A. C. 685, 917, 2739, 3815, 4121. That hence by "brethren" 
 in the Word are meant those who are conjoined by good, see 
 A. C. 2360, 3303, 3803, 10,490. A. E. 46. 
 
 By the "disciples," over whom the Lord stretched forth 
 His hand, are signified all who are of His church ; by His 
 "brethren" are signified those who are in the good of charity 
 from Him ; by " sisters" those who are in truths derived from 
 that good ; and by " mother" is signified the church consisting 
 of such. A.E. 746. See also A. C. 685, 917, 2739, 3816. 
 H.D. 9. 
 
 Verse 35. Whosoever shall do the will of God, &c. — By 
 " doing the will of God," is understood to do His precepts, or 
 to live according to them from the afiection of love or charity. 
 The "will of the Lord" is, in the Old Testament, called His 
 good pleasure, and in like manner signifies the Divine Love ; 
 and to "do His good pleasure," or "His will," signifies to love 
 God and our neighbour, thus to live according to the Lord's 
 precepts. A. E. 295. 
 
MARK. 
 
 CHAPTER IV. 
 
 THE WORD. 
 
 1. And again He began to 
 teach, bj the sea-side, and 
 much multitude was gathered 
 together to Him, so that He 
 entered into a ship,; to sit in 
 the sea ; and the whole multi- 
 tude, was by the sea on the 
 land. 
 
 2. And He taught them 
 many, things in parablesj and 
 said to them in His doctrine, 
 
 3. Hearken ; Behold, A 
 sower went forth to sow. 
 
 4. And it came to pass, as 
 He sowed, some fell by the 
 way-side, and the fowls of 
 the heaven came and devoured 
 it. 
 
 5. But other fell on stony 
 ground, where it had not 
 much earth, and immediately 
 it sprang up, because it had> 
 not depth of earth. 
 
 6. But when the sun arose, 
 it was scorched, and because 
 it had no root, it withered 
 away. 
 
 7. And other fell among 
 thorns, and the thorns grew 
 up, and choked it, and it did 
 not yield fruit. 
 
 THE INTERNAL SENSE. 
 
 From the knowledges of 
 good and truth, and the 
 doctrine thence derived, the 
 Lord teaches, that the re- 
 ception of His Word is foar- 
 fold. (Verses 1—9.) 
 
 First, as it is received by 
 those who have no real con- 
 cern about truth, being in 
 phantasies and false persua- 
 sions which pervert it. (Verse 
 
 *•) . . . , 
 
 Secondly, as it is received 
 
 by those who have a concern 
 
 about truth, but not for its 
 
 own sake, thus not interiorly, 
 
 therefore the truth perishes, 
 
 being adulterated by the lusts 
 
 of self-love. (Verses 5, 6.) 
 
 Thirdly, as it is received 
 by those who are in the 
 concupiscences of evil, which 
 suffocate the- truth. (Verse 7.) 
 
CHAP. IV.J THE GOSPEL ACCORDING TO MARK. 
 
 65 
 
 8. And other fell upon 
 good earth, and yielded fruit, 
 springing up and increasing, 
 and brought forth, some 
 thirty, and some sixty, and 
 some a hundred. 
 
 9. And He said unto them. 
 He that hath ears to hear, 
 let him hear. 
 
 10. But when He was 
 apart, they that were about 
 Him with the twelve, asked 
 of Him the parable. 
 
 U. And He said unto 
 them. To you it is given 
 to know the mystery of the 
 kingdom of God, but to them 
 that are without, all things 
 are done in parables; 
 
 12. That seeing they may 
 see, and not perceive ; and 
 hearing they may hear, and 
 not understand, lest at any 
 time they should be con- 
 verted, and [their] sins should 
 be remitted to them. 
 
 13. And He saith unto 
 them, Know ye not this 
 parable ? and how will ye 
 know all parables ? 
 
 14. The Sower soweth the 
 Word. 
 
 15. But these are they by 
 the way-side, where the Word 
 is sown ; and when they have 
 heard, Satan cometh, and 
 taketh away the Word that 
 was sown in their hearts. 
 
 16. And these are they 
 likewise that are sown on 
 stony ground, who, when they 
 
 Fourthly, as it is received 
 by those who, from the Lord, 
 love the truths which are in 
 the Word, and from Him do 
 them. (Verse 8.) 
 
 Which four-fold reception 
 of the Word ought to be well 
 attended to, both as to doc- 
 trine and practice, by all who 
 are of the church. (Verse 9.) 
 
 Otherwise the Word will be 
 understood only according to 
 its literal or external sense, 
 and not according to its spiri- 
 tual and internal sense, which 
 latter sense is revealed to those 
 who are in the good of charity 
 and the truth of faith from the 
 Lord, but not to others, lest 
 they should profane it. (Verses 
 10,11,12.) 
 
 And if this four-fold recep- 
 tion of the Word be not under- 
 stood, it is impossible for the 
 spiritual and internal sense of 
 the Word to be seen. (Verse 
 13.) 
 
 Thus it cannot be seen that 
 when the Word is received by 
 those who have no concern 
 about the eternal truth, it is 
 immediately darkened and de- 
 prived of life by infernal spirits 
 who are in falses, so that it 
 produces no effect on the love 
 and life. (Verses 14, 15.) 
 
 And when it is received by 
 those who have a concern 
 about truth, but not for its 
 9 
 
66 
 
 THE GOSPEL ACCORDING 
 
 [chap. IV. 
 
 have heard the Word, imme- 
 diately receive it with joy ; 
 
 17. And have not root in 
 th'feinselves, hut endure for a 
 time; afterward when afflic- 
 tion or persecution ariseth 
 because of the Word, imme- 
 diately they are offended. 
 
 18. And these are they that 
 are sown among thorns, such 
 as hear the Word ; 
 
 19. And the cares of this 
 world, and the deceitfulness of 
 riches, and the lusts of other 
 things entering in, choke the 
 Word, and it becometh un- 
 fruitful. 
 
 20. And these are they 
 which are sown on good 
 ground, such as . hear the 
 Word, and receive it, and 
 hear fruit, some thirty, and 
 some sixty, and some a 
 hundred fold. 
 
 21. And He said to them. 
 Is a candle brought to be 
 put under a bushel, or under 
 a bed ? and not to be set on 
 a candlestick? 
 
 22. For there is nothing 
 hid which shall not be mani- 
 fested ; neither was any thing 
 kept secret but that it should 
 come to open view. 
 
 23. If any one hath ears 
 to hear, let him hear. 
 
 24. And He said to them. 
 Take heed what ye hear. 
 With what measure ye mete, 
 it shall be measured to you; 
 
 own sake, thus not interiorly, 
 it excites indeed external 
 delight, arising from external 
 affection, but whereas it has 
 no place in the will, it cannot 
 stand the assault of evils and 
 falses. (Verses 16, 17.) 
 
 And that when it is received 
 by those who are in the con- 
 cupiscences of evil, it is suffo- 
 cated and rendered unfruitful 
 by worldly anxieties and the 
 lust of gain. (Verses 18, 19.) 
 
 But that when it is received 
 by those who, from the Lord, 
 love the truths which are in 
 the Word, it affects first the 
 will, and thence the under- 
 standing, and thus the life, in 
 each according to reception. 
 (Verse 20.) 
 
 That the light of truth 
 therefore ought not to be sub- 
 jected to the things of man's 
 natural will, but to be exalted 
 by affection in the intellectual 
 mind, and thus to guide and 
 direct the things of the will. 
 (Verse 21.) 
 
 Inasmuch as all evils and 
 falses must, sooner or later, 
 be manifested to those who 
 are in them, and likewise all 
 goods and truths to those who 
 are in them. (Verse 22.) 
 
 Which circumstance ought 
 to be well attended to. (Verse 
 23.) 
 
 Caution also is necessary 
 respecting the reception of 
 truth and good in the will, 
 since those heavenly principles 
 
CHAP. IV.] TO MARK. 
 
 and unto you that hear, more 
 shall be added. 
 
 67 
 
 25. For whosoever hath, to 
 him shall he given ; and he 
 that hath not, from him shall 
 be taken even that which he 
 hath. 
 
 26. And He said. So is 
 the kingdom of God, as if 
 a man should cast seed into 
 the earth. 
 
 27. And should sleep, and 
 rise, night and day, and the 
 seed should spring and grow 
 up, he knoweth not how. 
 
 28. For the earth bringeth 
 forth of its own accord, first 
 the blade, then the ear, then 
 the full corn in the ear. 
 
 29. But when the fruit is 
 ripe, immediately he putteth 
 in the sickle, because the 
 harvest is at hand. 
 
 30. And He said. To what 
 shall I liken the kingdom of 
 God? or with what compari- 
 son shall we compare it? 
 
 31. [It is] as a grain of 
 mustard seed, which, when it 
 is sown in the earth, is less 
 than all the seeds that are 
 sown in the earth. 
 
 are imparted to man from the 
 Lord, in proportion as man 
 exercises them towards others. 
 (Verse 24.) 
 
 The same heavenly prin- 
 ciples also are multiplied and 
 increased, in the other life, 
 with those who have cherished 
 them in this life, whilst they 
 are taken away from those 
 who, through the love of what 
 is evil and false, have not 
 cherished them. (Verse 25.) 
 
 For heaven is implanted in 
 all who receive truths and 
 goods, not from themselves, 
 but from the Lord, yet who 
 cooperate in this reception as 
 if it was from themselves, 
 since without such coopera- 
 tion there can be no reception. 
 (Verses 26—30.) 
 
 Every man, therefore^ in 
 the course of regeneration, 
 is alternately in a state of 
 natural thought and spiritual 
 thought, and his regeneration 
 is accomplished whilst he is 
 unconscious of its progress, 
 being effected by scientifics, 
 by the truths of faith, and by 
 the goods of charity conjointly. 
 (Verses 27, 28.) 
 
 Thus the church is im- 
 planted in man, both in 
 general and in particular. 
 (Verse 29.) 
 
 Beginning from a little spi- 
 ritual good by truth, because 
 at that time man thinks to 
 do good from himself, but as 
 truth is conjoining to love, it 
 increases, and when it is con- 
 joined, then things intellectual 
 are multiplied in scientifics. 
 (Verses 30, 31, 32.) 
 
68 
 
 THE GOSPEL ACCORDING 
 
 [chap. IV. 
 
 32. And when it is sown, 
 it groweth up, and becometh 
 greater than all herbs, and 
 maketh great branches, so 
 that the fowls of heaven may 
 lodge under the shadow of it. 
 
 33. And with many such 
 parables spake He the Word 
 to them, as they were able 
 to hear. 
 
 34. But without a parable 
 spake He not to them; and 
 privately He explained all 
 things to His disciples. 
 
 35. And He saith to them 
 in that day, when it was 
 evening. Let us pass over to 
 the other side. 
 
 36. And dismissing the 
 multitiude, they took Him 
 as He was into the ship: 
 and there were also with 
 Him other little ships. 
 
 37. And there arose a great 
 storm of wind ; but the waves 
 beat into the ship, so that it 
 was now full. 
 
 38. And He was in the 
 hinder part of the ship, sleep- 
 ing on a pillow : and they 
 awake Him, and say unto 
 Him, Teacher, carest Thou 
 not that we perish ? 
 
 39. And awaking, He re- 
 buked the wind, and said to 
 the sea. Be silent, be dumb! 
 And the wind ceased, and 
 there was a great calm. 
 
 40. And He said unto them. 
 Why are ye so fearful ? how is 
 it that ye have no faith ? 
 
 41. And they feared with 
 a great fear, and said one to 
 another. Who indeed is this, 
 that even the wind and the 
 sea obey Him? 
 
 Which increase of truth lies 
 concealed under the letter of 
 the Word, and is not revealed 
 to those who are in evils 
 and falses, but only to those 
 who are in goods and truths. 
 (Verses 33, 34.) 
 
 That when the men of the 
 church are in a natural state, 
 and not yet in a spiritual one, 
 the natural affections, which 
 are the various lusts arising 
 from self-love and the love of 
 the world, are in uproar, and 
 present various emotions of 
 the mind. (Verses 35, 36, 37.) 
 
 On which occasion it appears 
 as if the Lord was absent, 
 but when they come from a 
 natural state into a spiritual 
 one, then these emotions cease, 
 and the mind is rendered tran- 
 quil, the tempestuous emotions 
 of the natural man being ap- 
 peased by the Lord. (Verses 
 38, 39.) 
 
 Thus the men of the church 
 HTe instructed not to be fearful, 
 but to put their whole trust in 
 the Lord, and adore Him, wlio 
 thus subdues hell and its con- 
 cupiscences. (Verses 40, 41.) 
 
CHAP. IV.] TO MARK. 69 
 
 EXPOSITION. 
 
 CHAPTER IV. 
 
 Verse 1. He began to teach iy the sea-side; and He 
 entered into a ship, &c. — As to the meaning of the "sea," 
 and of a " ship," and teaching thence, see above, Exposition, 
 chap. iii. 7, 9. 
 
 Verses 3 — 8. A Sower went forth to sow, &c. — It cannot 
 be understood how the case is in regard to multiplication and 
 fructification in man's rational principle, unless it be known 
 how the case is with respect to influx, concerning which it 
 may be observed in general, that with every individual man, 
 there is an internal man, there is a rational man, who is an 
 intermediate, and there is an external man. The internal man 
 is that which is his inmost principle, by virtue of which he is 
 a man, and by which he is distinguished from brute animals, 
 which have not such an inmost principle ; this principle too is 
 as the gate or entrance of the Loi'd, that is, of the celestial 
 or spiritual things of the Lord into man. What is transacting 
 in this principle cannot be apprehended by man, because it is 
 above the all of his rational principle, by which he thinks ; to 
 this inmost or intern^al man is subjected the rational principle, 
 which appears as man's own or proper principle, into which, 
 through that internal man, the celestial things of love and of 
 faith flow in from the Lord, and through this rational principle 
 into the scientifics, which are of the external man. But the 
 things which flow in are received according to every one's state : 
 unless the rational principle submits itself to the goods and 
 truths of the Lord, then the things which flow in are either 
 suffocated, or rejected, or perverted by the rational principle, 
 and still more when they flow in into the sensual scientific prin- 
 ciples of the memory. These are the things which are meant 
 by the seed either falling on the "way-side," or on "stony 
 ground," or " among thorns," as the Lord teaches in Matthew, 
 xiii. 3—7; Mark iv. 3—8; Luke viii. 5— 7; but when the 
 i-ational principle submits itself, and believes in the Lord, that 
 is, in His Word, then the rational principle is as good ground, 
 or earth, into which the seed falls, and brings forth much fruit. 
 A.C. 1940. 
 
 It is truth which is understood by "seed in a field," concern- 
 ing which the Lord says — "A sower went forth to sow," &c. 
 Tke */ Sower" in this case is the Lord, and the " seed" is His 
 
70 THE GOSPEL ACCORDING [CHAP. IV. 
 
 Word, thus truth ; the " seed on the way," denotes those who 
 have no concern about truth; the "seed on stony ground," 
 denotes those who have a concern about truth, but not for 
 its own sake, thus, not interiorly ; the " seed in the midst of 
 thorns," denotes those who are in the concupiscences of evil ; 
 but the " seed on the good ground," denotes those who, from 
 the Lord, love the truths which are in the Word, and do 
 them, thus, bring forth fruits. From these considerations it 
 is evident, that the truth of the Word cannot take root with 
 those who have no concern about truth; nor yet with those 
 who love the truth exteriorly and not interiorly ; nor yet with 
 those who are in the concupiscences of evil ; but with those 
 with whom the concupiscences of evil are dispersed by the 
 Lord : with these latter the seed takes root, that is, truth in 
 their spiritual mind. D. Life, 90. See also A.E. 401. 
 
 The subject treated of in this parable is concerning a four- 
 fold kind of earth or of ground in a field, that is, in the church. 
 That the " seed" here spoken of is the Word of the Lord, or 
 the truth which is said to be of faith, and that the "good 
 earth," or "ground," is the good which is of charity, is evident, 
 for it is the principle of good in man which receives the Word ; 
 the "way-side" denotes what is false; the "stony ground" 
 denotes the truth, which hath no root in good; the "thorns" 
 are evils. A.C.BSIQ. 
 
 Verse 4. The fowls of the heaven came, and devoured it. — 
 By "fowls" [or birds] in general, are signified things rational, 
 also things intellectual, which are of the internal man. That 
 "fowls" [or birds] signify things rational and intellectual, is 
 manifest from the prophets, as in Isaiah, — " Calling a bird 
 from the east, a man of my council from a remote land." 
 (xlvi. 11.) And in Jeremiah, — " 1 saw, and lo, no man, and 
 every bird of the heavens was fled." (iv. 25.) And in 
 Ezekiel, — "I will plant a twig of a high cedar, and it shall 
 lift up its branch, and shall bear fruit, and it shall become 
 a magnificent cedar : and under it shall dwell every bird of 
 every wing; they shall dwell in the shade of its branches." 
 (xvii. 23.) And in Hosea, speaking of the New Church, or 
 of a regenerate person, — " In that day I will make a covenant 
 for them, with the wild beast of the field, and with the fowl 
 of the heavens, and with the creeping thing of the ground ;" 
 (ii. 18.) in which passage, it must be evident to every one 
 that a " wild beast" does not signify a wild beast, nor " fowl," 
 fowl, because the Lord never makes a covenant with them. 
 A. C. 40. 
 
 Inasmuch as the "fowls of the heavens" signify intellectual 
 truths, thus thoughts, they also signify things contrary, as 
 
CHAP. IV.] TO MARK. 71 
 
 phantasies, or false principles, which, as belonging to man's 
 thought, are also called fowls or birds, as that " the wicked 
 should be given for meat to the fowls of heaven, and to wild 
 beasts," denoting phantasies and lusts. (Isaiah xviii. 6 ; Jer. 
 vii. 33; xvi. 4; xix. 7; xxxiv. 20; Ezek. xxix. 5; xxxix. 4.) 
 The Lord Himself also compares the phantasies and persua- 
 sions of what is false to fowls [or birds], where He says — 
 " The seed which fell on the way-side was trodden down, 
 and the fowls of heaven devoured it;" where the "fowls of 
 heaven" are nothing else than false principles. A. C. 778. 
 
 Verses 7, 18. And other fell among thorns, and the thorns 
 grew up and choked it, &c. — That " thorns" denote the false 
 principles of concupiscence, is manifest from the following 
 passages : — "Upon the land of my people shall come up thorns 
 and briars;" (Isaiah xxxii. 13.) where "land" denotes the 
 church; "thorns and briars" denote false principles and the 
 evils thence derived. Again, — " As to your spirit, the fire 
 shall consume you, thus the people shall be burnt to lime : as 
 thorns cut up which are burned in the fire ;" (xxxiii. 12.) 
 where " thorns which are burned in the fire," denote the false 
 principles which catch the flame, and consume truths and 
 goods. And in Ezekiel, — " There shall be no longer in the 
 house of Israel a prickly briar, and grieving thorn ;" (xxviii. 
 24.) where a "prickly briar" denotes the false principle of 
 the concupiscences of self-love. A "thorn" denotes the false 
 principle of the concupiscences of worldly love. The false 
 principles of concupiscences, which are signified by " thorns," 
 are the false principles confirming those things which are of 
 the world and its pleasures, for these false principles, more 
 than others, catch fire and burn, because they are derived 
 from concupiscences of the body, which are felt, on which 
 account they also close the internal man, so that he has no 
 relish for any thing which regards the salvation of the soul 
 and eternal life. A. C. 9144. 
 
 There are some persons who love the world above all things, 
 and do not admit any truth which would draw them away from 
 iany false principle of their religion, saying to themselves, — 
 " What is this to me ? it is no concern of mine ;" thus they 
 reject it instantly on hearing it, and if they hear, they sufib- 
 cate it. Persons of this description are similarly affected when 
 they hear sermons, retaining no more of what they hear than 
 some expressions, and not any thing substantial. Inasmuch 
 as they thus deal with truths, therefore they do not know 
 what good is, for goods and truths act in unity, and evil is not 
 known from the good which is not grounded in truth, unless 
 that it also may be called good, which is effected by reasonings 
 
72 THK GOSPEL ACCORDING [cHAP. IV. 
 
 from false principles. These are they who are understood by 
 the "seeds which fell among thorns," of whom the Lord says — 
 " Other seeds fell among thorns ; and the thorns came up and 
 choked them. These are they who hear the Word, but the 
 cares of this world and the deceitfulness of riches choke the 
 Word, that it becometh unfruitful." B. P. 278. 
 
 Verse 8. And other fell on good earth, and yielded fruit, 
 springing up and increasing, and brought forth, sortie thirty, 
 and some sixty, and some a hundred. — The case is similar in 
 respect to goodness and truth [and their insemination], as it is 
 in respect to seeds and ground. Interior Good is as the seed 
 which brings forth, but only in good ground. Exterior Good 
 and Truth is as ground in which the seed brings forth, namely, 
 interior good and truth which cannot otherwise be rooted. 
 Hence it is that man's rational principle is first of all regene- 
 rated, for therein are seeds ; and afterwards the natural prin- 
 ciple, which may serve as ground, see above, n. 3286. And 
 whereas the natural principle is as ground. Good and Truth is 
 capable of being made fruitful and multiplying in the rational 
 principle, which could not be the case unless it had ground 
 wherein as seed to fix its root. From this comparison, as in a 
 mirror, it may be seen how the case is with regeneration, and 
 with several arcana relating thereto. To understand what is 
 Good and True, and to will them, belongs to the rational 
 principle ; the perceptions of Good and Truth thence derived 
 are as seeds ; and to know them, and to bring them into act, 
 belongs to the natural principle. Scientifics and works are as 
 ground, and when man is aifected with the scientifics which 
 confirm Good and Truth, and especially when he perceives 
 delight in bringing them into act; in this case seeds are 
 therein, and grow as in their proper ground. Hence Good is 
 made fruitful, and Truth is multiplied, and both continually 
 spring up or ascend from that ground into the rational prin- 
 ciple, and perfect it. The case is otherwise when man under- 
 stands what is Good and True, and also inwardly perceives 
 somewhat of inclination of the will thereto, but yet doth not 
 love to know, and still less to do them ; for in this case Good 
 cannqt be made fruitful, nor Truth be multiplied, in the 
 rational principle. A.C. 3671. 
 
 By " thirty," is signified something of combat, thus, a little 
 of combat, and the reason is, because that number, by multi- 
 plication, is compounded of "five," by which is signified some 
 little, and of "six," by which is signified labour or combat. 
 Hence also that number, wheresoever it is mentioned in the 
 Word, signifies something little respectively, as in Zechariah, — 
 
CHAP. IV.] TO MARK. 73 
 
 " I said unto them, If it be good in your eyes, give me hire ; 
 and if not, forbear. And they weighed out my hire, thirty 
 pieces, of silver. And Jehovah said to me, Cast it to the 
 potter : a goodly price that I was prized at of them. And I 
 took the thirty pieces of silver, and cast them into the house of 
 Jehovah to the potter j" (xi. 13, 13.) denoting the little value 
 which they set on the Lord's merit, and on the redemption 
 and the salvation wrought by Him. The "potter" denotes 
 reformation and regeneration. " Thirty " also denotes what is 
 little, in Mark, where it is written, — " The seed which fell 
 into good earth, yielded fruit,, springing up and increasing, 
 and brought forth, some thirty, and some sixty, and some 
 a hundred;" where "thirty" denotes little produce, and that 
 there was little labour. Those nunibers would not have 
 been marked, unless they had involved things significative. 
 A. C. 2276. 
 
 What the number "sixty" involves, may be manifest from 
 the simple numbers from which it is composed, viz., five and 
 twelve, for five times twelve make sixty; and what is meant 
 by "five," may be seen, n. 649, 1686; and what by " twelve," 
 n. 3272; also "six" and "ten," for six times ten make sixty, 
 and what is meant by "six," may be seen, n. 720, 737, 900; 
 and what by " ten," n. 576, 2284, 3107; also from " two" and 
 " thirty," for twice thirty make sixty, and what is signified by 
 "two," may be seen, n. 720, 900, 1335, 1686, and what by 
 "thirty," n. 2276. Inasmuch as the, number "sixty" is com- 
 pounded of the above numbers, it involves those things in 
 their order, which all relate to states, whether respecting the 
 glorification of the Lord's Humanity, or the regeneration of 
 man ; those things are presented before the angels in a clear 
 light by the Lord, but they cannot be explained before man, 
 especially before one who does not believe that numbers in 
 the Word contain in them some secret mystery, and this, not 
 only on account of incredulity, but because so many contents 
 cannot be reduced to a series adequate to the apprehension. 
 J. C. 3306. 
 
 By a "hundred" is signified a fuir state of the Unition of 
 the Lord's Divinity with His Humanity, but what this state 
 is, cannot be so well explained to the apprehension ; still 
 however it may be illustrated by those things relating to man 
 which are called a full state, during reformation and regenera- 
 tion ; for it is a known thing that man cannot be regenerated 
 except in adult age, because he then first acquires the powers 
 of reason and judgment, and is thus capable of receiving good 
 and truth from the Lord. Previous to his coming into that 
 
 10 
 
74 THE GOSPEL ACCORDING [CHAP. IV. 
 
 state, he is prepared of the Lord by this, that such things are 
 insinuated into him, as may serve him for ground to receive 
 the seeds of truth and of good, which are several states of 
 innocence and charity, also the knowledges of good and truth, 
 and hence thoughts, which is effected during several years 
 before regeneration. When man is imbued with those know- 
 ledges, and is thus prepared, his state is then said to be full, 
 for then the interiors are so disposed as to become receptive. 
 That the number a "hundred" signifies what is full, may also 
 be manifest from other passages in the Word, as in Isaiah, — 
 " There shall be no more thence an infant of days, nor an 
 old man that hath not filled his days : for the child shall die 
 a hundred years old; and the sinner, being a hundred years 
 old, shall be accursed ;" (Ixv. 20.) where it is manifest that a 
 "hundred" denotes what is full, for it is said — "There shall 
 no more be an infant of days, and an old man who hath not 
 filled his days, and a child and sinner of a hundred years," 
 that is, when his state is full. And in Matthew, — "Every one 
 who shall leave houses, or brethren, or sisters, or father, or 
 mother, or wife, or children, or lands, for My name's sake, 
 shall receive an hundred fold, and shall inherit eternal life ;" 
 (xix. 29.) where a " hundred fold" denotes what is full, or 
 "good measure, pressed down, shaken together, and running 
 over." (Luke vi. 38.) And in Mark,—" Other seed fell on 
 good earth, and brought forth fruit a hundred fold " (iv. 20; 
 Matt. xii. 8, 23; Luke viii. 8.) where a "hundred" denotes 
 also what is full, which number would not have been men- 
 tioned unless it had been significative. In like manner where 
 the Lord speaks in the parable concerning debtors, that "one 
 owed a hundred measures of oil, and another a hund/red mea- 
 sures of wheat;" (Luke xvii. 5, 6, 7.) and so likewise in other 
 passages where mention is made of a hundred. A. C. 2636. 
 
 Verse 9. He that hath ears to hear, let him hear. — The 
 above words were spoken to the intent that every one who is 
 of the church may know, that to know and understand the 
 truths and goods of faith, or doctrinals, and likewise the 
 Word, does not make the church, but to hearken, that is, to 
 understand and to do, for this is signified by " having an ear 
 to hear." J. E. 108. 
 
 Verse 12. That seeing they may see, and not perceive ; and 
 hearing they may hear, and not understand : lest at any time 
 they should be converted, and sin should be remitted to them. — 
 The reason why the Jews persevere in a denial of the Lord, 
 is, because they are of such a quality that if they received and 
 acknowledged the Divinity of the Lord, and the holy things 
 
CHAP. IV.J TO MARK. 75 
 
 of His church, they would profane them, wherefore the Lord 
 says concerning them, — " He hath blinded their eyes. He hath 
 closed their heart : that they may not see with their eyes, and 
 understand with their heart, and be converted, and I should 
 heal them." (John xii. 40; Matt. xiii. 15; Mark iv. 12; Luke 
 viii. 10; Isaiah vi. 9, 10.) It is said, — "Lest they should be 
 converted, and I should heal them," because if they had been 
 converted and healed, they would have been guilty of profana- 
 tion ; and it is according to a law of Divine Providence, con- 
 cerning which see above, n. 221 — 233, that no one shall be 
 interiorly let into the truths of faith and the goods of charity 
 by the Lord, only so far as he can be kept in them, even to 
 the end of life, since if he was let in, he would profane holy 
 things. Z).P. 260. See also iS. iS. 60. ^.C. 10,155. 
 
 Verse 15. And when they have heard, Satan cometh, and 
 taketh away the seed that was sown in their hearts. — "What is 
 here said of Satan, is in Luke said of the devil, by reason 
 that the "seed which fell by the way-side," signifies truth 
 from the Word, which is only received in the memory, and 
 not in the life ; and since this is taken away both by what is 
 evil and by what is false, therefore mention is made of the 
 devil and Satan, because by the "devil" is signified the hell 
 from whence come evils, and by "Satan" the hell from whence 
 come false principles. A. E. 740. 
 
 Verse 17. Afterward, when affliction or persecution ariseth 
 because of the Word, immediately they are offended. — That by 
 " affliction," in the above passage, is signified temptation, may 
 be manifest from several passages in the Word, as in Isaiah, — 
 "I will purify thee, and not with silver; I will select thee in the 
 furnace of affliction " (xlviii. 10.) where "affliction" denotes 
 temptation. And in Moses, — "Thou shalt remember all the 
 way which Jehovah thy God led thee these forty years, to 
 afflict thee and to try thee" (Deut. viii. 2.) where to "afflict," 
 manifestly denotes to tempt. Temptations are also called by 
 the Lord, "afflictions," where He says — "Afterwards, when 
 affection and persecution ariseth because of the Word, imme- 
 diately they are offended;" (Mark iv. 17.) where "affliction" 
 manifestly denotes temptation. "Not having root in them- 
 selves," denotes the want of charity, for in charity faith is 
 rooted, and where this root is wanting, men sink in tempta- 
 tions. A. C. 1846. 
 
 Verse 21. Is a candle brought to be put under a bushel? 
 &c. — By a "candle," or a "lamp," is signified in general. 
 Truth derived from Good, and intelligence thence. A.E. 
 
76 THE GOSPEL ACCORDING [CHAP. IV. 
 
 Verse 22. For there is nothing hid which shall not he mani' 
 Jested; neither was any thing kept secret, hut that it should 
 come to open view. — That the wicked, before they are con- 
 demned and let into hell, undergo various states of vastation, 
 is altogether unknown to the world ; it is believed that a man 
 is instantly either condemned or saved, and that this is done 
 without any process. But the case is otherwise, inasmuch as 
 justice reigns in the other world, and no one is condemned 
 until he himself knows, and is inwardly convicted, that he is 
 in evil, and that he cannot in any wise be in heaven ; his evils 
 are likewise opened to him, according to the Lord's words in 
 Luke, — "There is nothing hidden, which shall not be revealed; 
 or concealed, which shall not be known. Therefore what- 
 soever things ye have said in darkness, shall be heard in light ; 
 and what ye have spoken into the ear in closets, shall be pro- 
 claimed upon the housetops;" (xii. 2, 3, 9; Matt. x. 26; Mark 
 iv. 22.) and what is more, they are dlso admonished to desist 
 from evil; but when they cannot do this by reason of the 
 dominion of evil, they are then deprived of the ability to do 
 evil by falsifications of truth, and pretences of good, which is 
 eifected successively, from one degree to another, and at length 
 follows damnation and the letting down into hell; this is the 
 case with every one when he comes into the eVil of his life. 
 Evil of life, is the evil of the will and of the thought thence 
 derived ; thus it is the man, such as he is interiorly, and such 
 as be would be exteriorly, if not opposed by laws, and also 
 by the fear of the loss of gain, of honour, of reputation, and 
 likewise of life ; that is, the life which follows every one after 
 death; but not the external life, unless what proceeds from 
 the internal ; for man in externals assumes a contrary aspect, 
 wherefore when he is vastated after death as to external things, 
 it then becomes evident what his quality was, both in will and 
 thought; to this state every wicked man is reduced by degrees 
 of vastation ; for all vastation in the other life has its progress 
 from externals to internals. A. C. 7795. See H. H. 462. 
 
 Verse 23. If any one hath ears to hear, &c.— See above, 
 verse 11, Exposition. 
 
 Verse 24. Take heed what ye hear, &c. — It is to be noted, 
 that it is according to the laws of order that no one ought to 
 be persuaded instantaneously concerning truth, that is, that 
 truth should instantaneously be so confirmed as to leave no 
 doubt at all concerning it ; the reason is, because the truth 
 which is so impressed, becomes persuasive truth, and is without 
 any extension, and also without any yielding ; such truth is 
 represented in the other life as hard, and as of such a quality as 
 
CHAP. IV.] TO MARK. 77 
 
 not to admit good in it, that it may become applicable ; hence 
 it is that as soon as any truth is presented before good spirits 
 in the other life by manifest experience, there is presently 
 afterwards presented some ppposite, .which causes doubt; thus 
 it is given ithem to think and consider whether it be so, and to 
 collect reasons, and thereby to bring that truth rationally into 
 their mind. Hereby the ispiritual sight hath extension as to 
 that truth, even to oppositea; hence it sees and perceives in 
 understanding every (quality of truth, and hence ;can admit 
 influx from heaven (according ito the statesqf things, for truths 
 receive various forms accprding to circumstances. This also ;is 
 the reason why it was allowed the magicians to, do the like as 
 to what Aaron did; for thereby doubt was excited amongst the 
 sons of Israel concerning the miracle, whether it was Divine, 
 and thus opportunity was given them of thinking and con- 
 sidering whether it was Divine, and . at length , of confirming 
 themselves that it was so. A. C. 7298. 
 
 Verse 24. — The truths which are called truths ofjfaith enter 
 by an external way with man, and the goodiwhich is of charity 
 and love- enters by. an internal way. The external way is by (or 
 through) the hearing into the memory, and from the, memory 
 intoihis understanding, for the understandingiis man's internal 
 sight; by (or through), this, way the, truths enter which are to 
 be truths of faith, to the endi that, they may be. introduced into 
 the will, and thereby be appropriated i to the man. The good 
 which flows in from^ the Lord, by (or through) the internal way, 
 flows in into the will, for the will is the internal principle of man ; 
 the good which is from the Lord, in the confines,. .therei meets 
 the truths which have entered by (or through) the external 
 way, and by conjunction effects that the truths become good, 
 and so far as this is effected, so far the order is inverted, 
 that is, so far man is not led by truths but by good ; conse- 
 quently so far he is led of the. Lord. From these considerations 
 it may be manifest how man is elevated from the world; into 
 heaven, when he is regenerating; for all things, which enter by 
 the hearings enter from the world, and those things which are 
 stored up in the memory, and in the memory appear before 
 the understanding, appear in the light of the iworld,; which, is 
 called natural lumen; biut the things which enter the will, or 
 which become of the will, are in the light of heaven, which 
 light is the Truth of Good from the Lord. When these things 
 come into act, they return into the light of the world, but 
 in this life they then appear altogether under another, form, 
 for heretofore in singular things the world was within, but 
 afterwards in singular things heaven is within. From these 
 
78 THE GOSPEL ACCORDING [CHAP. IV. 
 
 considerations it is also evident why man is not in heaven until 
 he doeth truths from willing them, thus from the affection of 
 charity. A. C. 9227. 
 
 Verse 24. With what measure ye mete, it shall be measured 
 to you,' and unto you that hear, more shall be added. — By 
 these words is described charity towards the neighbour, or the 
 spiritual affection of truth or of good, denoting, that according 
 to the quantity and quality of that charity in any one, or of 
 that affection, during man's abode in the world, in the same 
 degree he comes into it after death. That this will be the 
 case with those who exercise charity, is meant by its being 
 " added to those that hear," where the " hearing " signify the 
 obedient and those who do. A. E. 629. See A. C. 6478. 
 
 Verse 25. For whosoever hath, to him shall be given; and 
 he that hath not, from him shall be taken even that he hath. — 
 They who come into the other life are all brought back into 
 a life similar to what they had in the body ; and afterwards, 
 all evil and false principles are separated in the case of those 
 who are good, that by goods and truths they may be elevated 
 by the Lord into heaven; but with the wicked, goods and 
 truths are separated, that by evil and false principles they may 
 be brought into hell, see n. 2119, according to the words of the 
 Lord in Matthew, — " Whosoever hath, to him shall be given, 
 that he may have more abundance ; but whosoever hath not, 
 even what he hath shall be taken away from him." (xiii. 22.) 
 And in another place in the same Evangelist, — " To every one 
 who hath shall be given, that he may abound ; but from him 
 who hath not, what he hath shall be taken away from him." 
 (xxv. 29; Luke viii. 18; xix. 24, 25, 26; Mark iv. 24, 25.) 
 ^.C. 2449. 
 
 Verse 25. — All who have procured to themselves intelligence 
 and wisdom in the world, are accepted into heaven and become 
 angels, every one according to the quality and quantity of his 
 intelligence and wisdom ; for whatsover a man acquires to 
 himself in the world, this remains, and he carries it along with 
 him after death, and it is also increased and filled, but within 
 the degree of his affection and desire of truth and its good, 
 but not beyond it. They who have had little of affection and 
 desire receive little, but still as much as they can receive 
 within that degree ; but they who have had much of affection 
 and desire receive much. The degree itself of affection and 
 desire is as the measure which is increased to the full, more 
 therefore to him whose measure is great, and less to him 
 whose measure is small. This is meant by the Lord's words — 
 " To every one that hath, shall be given," &c. H. H. 349. 
 
CHAP. IV.] TO MARK. 79 
 
 The reason of the separation of evil and false principles 
 with those who are good, is, lest they should hang between 
 evils and goods, and that by goods they may be elevated into 
 heaven ; and the reason of the separation of goods and truths 
 with the wicked, is, lest by any goods appertaining to them, 
 they should seduce the well-disposed, and that by evils they 
 may retire amongst the wicjjed who are in hell. For such is 
 the communication of all ideas of thought and of affections 
 in the other life, that goods are communicated with the good, 
 but evils with the evil, wherefore unless they were separated, 
 innumerable mischiefs would ensue, A. C. 2449. See D. P. 
 16, 17, 227, 331 ; and J. C. 4149, 7502. 
 
 That by " a man asking of his companion, and a woman of 
 her companion, vessels of silver and vessels of gold," (see 
 Exod. xi. 1, 2, 3.) is signified that the scientifics of truth and 
 of good, taken from the wicked who were of the church, were 
 to be ascribed to the good, is manifest from the signification 
 of "vessels of silver" and "vessels of gold," as denoting the 
 scientifics of truth and of good. That "silver" denotes truth, 
 and "gold," good, maybe seen, n. 1551, 1552, 2954, 5658, 
 6112; and that "vessels" denote scientifics, n. 3068, 3079. 
 Scientifics are called vessels of truth and of good, because 
 they contain those principles. It is believed that the scientifics 
 of truth and of good are the very truths and goods themselves 
 which are of faith ; but this is not the case, since the affections 
 of truth and of good are what constitute faith, which affections 
 flow into scientifics, as into their vessels. That to " ask those 
 things of the Egyptians," is to take them away, and appro- 
 priate them to those who ask it, is evident. How this case is, 
 may be seen in the explication at chap. iii. 22, Exodus, from 
 which it may be manifest, that the scientifics of truth and of 
 good, which appertained to those of the church who were 
 acquainted with the mysteries of faith, and yet lived evil lives, 
 are transferred to those who are of the spiritual church, the 
 manner of which transfer may be seen, n. 6914. These things 
 are signified by the Lord's words in Matthew, — " Take from 
 him the talent, and give it to him who had ten talents ; for to 
 every one that hath shall be given, that he may abound : but 
 from him who hath not, even what he hath shall be taken 
 away." (xxv. 25, 28, 29, 30; in like manner in Mark, iv. 
 24, 25.) The reason is, because the knowledges of good and 
 of truth appertaining to the evil are applied to evil uses ; and 
 the knowledges of good and of truth appertaining to the good 
 are applied to good uses ; the knowledges are the same, but 
 application to uses constitutes their quality with every one. 
 
80 THE GOSPEL ACCORDING [CHAP. IV. 
 
 These riches are like worldly riches, which, with one, are 
 applied to good uses, with another to evil uses ; hence riches 
 with every one have a quality, according to the uses to which 
 they are applied. From this consideration it is also evident 
 that the same knowledges, like the same riches, which had 
 appertained to the wicked, may appertain to the good, and 
 serve to promote good uses. Hence it may be manifest what 
 is represented by the command that the sons of Israel should 
 borrow from the Egyptians vessels of silver and vessels of 
 gold, and should thus plunder and spoil them, which com- 
 mand would never have been given by Jehovah, unless it had 
 represented such things in the spiritual world. A. C. 7771. 
 See also Z>. P. 17,227. 
 
 Verses 26 — 30. And He said. So is the kingdom of God, as 
 if a man should oast seed into the earth, and should sleep, and 
 rise, night and day, and the seed should spring and grow up, 
 he knoweth not how, &c. — By the "kingdom of God," is meant 
 the church of the Lord in the heavens and on the earth ; that 
 this church is implanted in all who receive truths and goods, 
 not from themselves, but from the Lord, is described by the 
 above words, each of which has a spiritual correspondence and 
 signification, as that a man should cast seed upon the earth, 
 that he should afterwards sleep and rise, night and day; 
 that the seed spring eth and groweth up, whilst he is ignorant 
 of it. For by "seed" is signified the Divine Truth; by 
 "casting it into the earth," is signified the operation of 
 man ; by " sleeping and rising, night and day," and at length 
 "putting in the sickle," is signified in every state. The 
 other parts of the parable signify the Lord's operation, and 
 the "harvest" the implantation of the church, in particular 
 and in general ; for it is to be noted, that although the Lord 
 operates all things, and man nothing from himself, still He 
 wills that man, so far as it cometh to his perception, should 
 operate as from himself, since without the cooperation of 
 man as from himself, there would be no reception of good 
 and of truth, thus no implantation and regeneration ; for the 
 Lord gives man to will, and whereas this appears to man as 
 from himself. He gives him to will as from himself. Inasmuch 
 as such things are signified by " harvest," therefore two festi- 
 vals were established among the sons of Israel, one of which 
 was called the " feast of weeks," which was of the first-fruits 
 of the harvest, and the other the "feast of tabernacles," which 
 was of the gathering together of the fruits of the earth, the 
 former of which signified the implantation of truth in good, 
 and the latter the production of good, thus regeneration ; but 
 
CHAP. IV.] TO MARK. 8J 
 
 by the "feast of unleavened bread," or of the "passover," 
 which preceded, was signified deliverance from the falses of 
 evils, which also is the beginning of regeneration. A.E. 911. 
 
 Every man who is regenerating, receives good from the Lord 
 as from a new father, which good is interior good, whereas the 
 good which he derives from parents is exterior ; the former, 
 which he receives from the Lord, is called spiritual good, but 
 the latter, which he derives from parents, is called natural 
 good. This latter good, viz., which he derives from parents, 
 serves first of all for his reformation, for by it, as by some- 
 thing pleasant and delightful, scientifics are introduced, and 
 afterwards the knowledges of truth ; but when it has served 
 as a medium for this use, it is separated thence, on which 
 occasion the spiritual good comes forth and manifests itself. 
 This may be evident from much experience, and from this 
 consideration alone, that when a child is first instructed, he is 
 afiected with the desire of knowing something, at first, not for 
 the sake of any end manifest to himself, but for a certain plea- 
 sure and delight connate and from other sources; afterwards as 
 he grows up, he is afiected with the desire of knowing, for the 
 sake of some end, viz., that he may excel others, or his rivals; 
 in the next place, for the sake of some end in the world. But 
 when he is about to be regenerated, he is affected from the 
 delight and pleasantness of truth; and when he is regenerating, 
 as is the case in adult age, he is aflfected fromi the love of truth, 
 and next from the love of good. In this case the ends which 
 had preceded, together with their delights, are by degrees sepa- 
 rated, and are succeeded by the interior good which is from 
 the Lord, and which manifests itself in its affection. Hence 
 it is evident that the former delights, which, in an external 
 form, appeared as goods, have served as means [or mediums] ; 
 such succession of means [or mediums] are continual, being 
 comparatively like a tree, which in its first age, or first spring, 
 adorns its branches with leaves, afterwards, as its age or spring 
 advances, it decorates them with flowers, and in the next place, 
 about the time of summer, produces the first germinations of 
 fruits, which afterward become fruits, 'and at length it deposits 
 seeds in them, in which it has similar new trees, and an entire 
 garden, in potency, and if the seeds are sown, in act. Such 
 are the comparative things in nature, which likewise are repre- 
 sentative, since universal nature is a theatre representative of 
 the Lord's kingdom in the heavens, hence in the Lord's kingdom 
 on the earth, or in the church, and hence of the Lord's kingdom 
 with every regenerate person. From these considerations it is 
 evident in what manner natural or domestic good, although a 
 
 11 
 
82 THE GOSPEL ACCORDING [cHAP. IV. 
 
 mere external delight, and indeed a worldly delight, serves as 
 a mean [or medium] of producing the good of the natural prin- 
 ciple, which may conjoin itself with the good of the rational 
 principle, and may thus become regenerate or spiritual good, 
 that is, good which is from the Lord. J. C. 3518. 
 
 The Lord keeps man in the freedom of thinking, and so 
 far as external bonds, which are the fear of the law, and its 
 penalties, also the fear of the loss of reputation, of honour, 
 and of gain, do not restrain. He keeps him in the freedom 
 of doing; but by freedom He bends him from evil, and by 
 freedom bends him to good, leading him so gently and tacitly, 
 that man has no idea but that all proceeds from himself: thus 
 the Lord, in freedom, inseminates good, and roots it, into the 
 very life of man, which good remains to eternitj'. This the 
 Lord thus teaches in Mark, — " The kingdom of God is as a 
 man who casteth seed into the earth, which seed springs up 
 and grows, man knoweth not how; the earth bringeth forth of 
 its own accord." (iv. 26, 27, 28.) The " kingdom of God " is 
 heaven appertaining to man, thus the good of love and the 
 truth of faith. A. C. 9587. 
 
 What the difference is between those who are in the Lord's 
 celestial kingdom, and those who are in His spiritual kingdom, 
 we will here explain. The cause of the difference is, because 
 the former turn the truths of the church immediately into 
 goods, by living according to them, whereas the latter abide 
 in truths, and prefer faith to life. They who turn the truths 
 of the church immediately into goods by living according to 
 them, thus who are of the celestial kingdom, are described by 
 the Lord in Mark, iv. 26 — 29, and in several other passages. 
 A. C. 10,125. 
 
 The reason why the "ears of corn" signify scientifics, is, 
 because "corn" signifies the good of the natural principle, for 
 scientifics are the continents of the good of the natural prin- 
 ciple, as ears of corn are the continents of corn; for,- in general, 
 all truths are vessels of good, so likewise are scientific truths, 
 but these are lowest truths. Lowest truths, or truths of the 
 exterior natural principle, are called scientifics, because they 
 are in the natural or external memory of man, and because 
 they partake for the most part of the light of the world, and 
 hence may be presented to view, and represented before others, 
 by forms of expressions, or by ideas formed into expressions, 
 by such things as are of the world and its light; but the things 
 which are in the interior memory, are not called scientifics, but 
 truths, so far as they partake of the light of heaven, neither 
 are they intdligible but by that light, or utterable but by forms 
 
CHAP. IV.] TO MARK. 83 
 
 of expressions, or by ideas formed into expressions, by such 
 things as are of heaven and its light. A comparison with the 
 blade, the ear, and the corn, involves also the re-birth of man 
 by scientifics, by the truths of faith,. and by the goods of charity, 
 where it is said in Mark, — " So is the kingdom of God, as if 
 a man should cast seed into the earth," &c. The "kingdom 
 of God," which is compared to a blade, to an ear, and to corn, 
 is heaven appertaining to man by regeneration, for he who is 
 regenerate, has in himself the kingdom of God, and becomes in 
 image a kingdom of God, or heaven ; the " blade " is the first 
 scientific principle, the "ear" is the scientific of truth thence 
 derived, and the " corn" is the consequent good. A. C. 5212. 
 
 In the Word frequent mention is made of earth, ground, 
 field, seed-time, harvest, standing-corn, a barn, corn, wheat, 
 barley, and by these terms such things are there signified as 
 relate to the establishment of the church, and to the regenera- 
 tion of man, who is in the church, thus which have reference 
 to the truth of faith and to the good of love, from which the 
 church is formed. The ground of such signification is from 
 correspondence, since all things which are on the earth, also 
 which are in its vegetable kingdom, correspond to the spiritual 
 things which are in heaven, as is very manifest from the appear- 
 ances there; for in heaven there appear fields, grounds prepared 
 for seed, plains, flower-gardens, crops of corn, shrubberies, and 
 similar things, such as are on earth, and it is there a known 
 thing, that in such a manner, the things which are of heaven, 
 thus which are of the church, appear before their eyes. He who 
 reads the Word, believes that such things in it are mere com- 
 parisons, but let him know that they are real correspondences, 
 as these words in Isaiah, — " Hearken, and hear my voice : 
 Doth a ploughman plough the whole day to sow? doth he 
 open and dung his ground ? Wlien he hath made plain the 
 face thereof, doth he not cast abroad the fitches, and scatter 
 the cummin, and cast in the principal wheat, and the appointed 
 barley, and the determined spelt ? Thus his God doth instruct 
 him to judgment, and teacheth him." (xxviii. 23 — 26.) These 
 words appear comparisons, but they are real correspondences, 
 by which is described the reformation and regeneration of the 
 man of the church, on which account also it is said — " Thus 
 his God instructeth him to judgment, and teacheth him ;" 
 where to " instruct to judgment," is to give him intelligence, 
 for by "judgment" is signified the intelligence of truth, 
 n. 2235 ; and to " teach him," when spoken of God, is to 
 give him wisdom. Hence it may be manifest what is meant 
 by ploughing, dunging, casting abroad the Jitches, scattering 
 
84 THE GOSPEL ACCORDING [CHAP. LV. 
 
 the cummin, casting in the wheat, the barley, and the spelt, 
 viz., that to "plough" is to implant truth in good; "fitches" 
 and "cummin" are scientifics, since these are the first things 
 which are learnt, that man may receive intelligence; that 
 "wheat" denotes the good of love of the internal man, see 
 n. 7605; that "barley" denotes the good of love of the 
 external man, see n, 7602; that "spelt" denotes its truth, 
 see n. 7605. A. C. 10,669. 
 
 Verses 30, 31, 32. Jnd He said, To what shall I liken the 
 kingdom of God ? or with what comparison shall we compare 
 it ? It is as a grain of mustard seed, which, when it is sown 
 in the earth, is less than all the seeds that are sown in the 
 earth. And when it is sown, it groweth up, and becometh 
 greater than all herbs, and maketh great branches, so that 
 the fowls of heaven may lodge under the shadow of it. — The 
 "grain of mustard seed" denotes the good of man before he 
 is spiritual, because he thinks to do good from himself, and 
 what is from himself is nothing but evil ; but whereas he is in 
 a state of regeneration, there is something of good, but " the 
 least of all ;" at length, in proportion as faith is conjoining to 
 love, it becomes greater, and a " herb ;" lastly, when it is con- 
 joined, it becomes a "tree," and then the "fowls of heaven," 
 which are here truths, or things intellectual, "make their nests 
 in its branches," which are scientifics. A. C. 55. 
 
 With man who is principled in good, that is, in love and 
 charity, seed from the Lord is so fructified and multiplied, 
 that it cannot be numbered for multitude; not so whilst he 
 lives in the body, but in the other life incredibly ; for so long 
 as man lives in the body, the seed is in corporeal ground, and 
 amongst things therein twisted and dense, which are scientifics 
 and pleasures, also cares and solicitudes ; but when these are 
 put ofi", as is the case when he passes into the other life, the 
 seed is loosened from them, and grows, as the seed of a tree is 
 wont to do, when it springs out of the ground to grow into a 
 shrub, also into a great tree, and next to be multiplied into 
 a garden of trees. For all science, intelligence, and wisdom, 
 with their delights and happinesses, thus fructify and are 
 multiplied, and thereby increase to eternity, and this from 
 the least seed, as the Lord teaches respecting the grain of 
 mustard seed, which may be sufficiently manifest from the 
 science, intelligence, and wisdom of the angels, which, at the 
 time when they were men, was to them inejSable. A. C, 1940. 
 
 By a "tree" from a grain of mustard seed, is signified a 
 man of the church, and also the church, beginning from a 
 little spiritual good, by truth, for if only a little spiritual good 
 
CHAP. IV.] TO MARK. 85 
 
 has taken root in man, it grows as seed in good ground ; and 
 inasmuch as by the "tree," thence produced, is signified a man 
 of the church, it follows, that by the "fowls of heaven," which 
 "make their nests in its branches," are signified the knowledges 
 of truth and the thoughts thence derived. ^.E. 1100. 
 
 It is_ impossible for any one who is unacquainted with the 
 nature and quality of the Word, to discover by any stretch of 
 thought, that there is an infinity in all its particular parts, 
 that is, that they all contain innumerable things, which the 
 angels themselves cannot fathom or exhaust. Every single 
 content of it may be compared to a seed, which has a capacity, 
 if it be sown in the ground, of growing into a large tree, 
 and producing, an abundance of other seeds, from which again 
 similar trees may be produced, and of these a garden formed, 
 and from its seeds other gardens, and so on to infinity. Such 
 is the Word of the Lord, in all its parts, and particlarly in the 
 Decalogue, which, as it teaches love towards God, and love 
 towards our neighbour, is a brief summary of the whole 
 Word. That the Word is of such a nature, is evident from 
 the following similitude which the Lord made use of: — " The 
 kingdom of God is like unto a grain of mustard seed," &c. 
 (Matt. xiii. 31, 32; Mark vi. 31, 32; Luke xiii. 18, 19; 
 compare also Ezek. xvii. 2 — 8.) That such is the infinity of 
 spiritual seeds, or of truths derived from the Word, is evident 
 from the wisdom of angels, which is all from the Word, and 
 which increaseth in them to all eternity, whilst they, in pro- 
 portion as they grow wiser, see more clearly that no limit can 
 be set to wisdom, and that they themselves are but in its outer 
 court, and can never, in the smallest degree, attain to the 
 Divine wisdom of the Lord, which they call an abyss. Now, 
 since the Word is derived from this abyss, in consequence of 
 coming from the Lord, it is plain that there is a kind of 
 infinity in all its parts. T. C. It. 290. See also n. 499. 
 
 Verse 34. £ut without a parable spake He not to them. — 
 The reason why the Lord spake by parables was, that the Jews 
 might not understand the Word, lest they should profane it ; 
 for when the church is vastated, as it was at that time amongst 
 the Jews, if they had understood, they would have profaned, 
 'wherefore also the Lord "spake in parables," on this account, 
 as He Himself teaches in Matthew, xiii. 13, 14, 15; Mark iv. 
 11, \2; Luke viii. 10; for the Word cannot be profaned by 
 those who are not acquainted with its mysteries, but by those 
 who are acquainted with them, and more so by those who 
 appear to themselves learned, than by those who appear to 
 themselves unlearned. A. C. 3898. 
 
86 THE GOSPEL ACCORDING [CHAP. IV. 
 
 Verses 36 — 39. And dismissing the multitude, they took 
 Him as He was into the ship : and there arose a great storm 
 of wind, but the waves beat into the ship. And He was in 
 the hinder part of the ship, sleeping on a pillow; and awaking, 
 He rebuked the wind, and said to the sea, Be silent, be dumb! 
 And the wind ceased, and there was a great calm. — By this 
 was represented the condition of the men of the church, when 
 they are in a natural state, and not yet in a spiritual one, — in 
 which state the natural affections, which are the various lusts 
 arising from self-love and the love of the world, are in uproar, 
 and present various commotions of the mind ; in this state it 
 appears as if the Lord was absent, which apparent absence is 
 signified by the Lord "sleeping;" but when they come from 
 a natural state into a spiritual one, then those commotions 
 cease, and the mind is rendered tranquil, for the tempestuous 
 commotions of the natural man are appeased by the Lord, when 
 the spiritual mind is opened, and the Lord by or through it 
 flows into the natural mind. Inasmuch as the affections which 
 are of self-love and the love of the world, together with the 
 thoughts and reasonings thence derived, are from hell, [for 
 they are concupiscences of every kind, which rise up thence 
 into the natural man,] therefore these also are signified by 
 " the wind and the waves of the sea ;" and hell itself by the 
 "sea," in the spiritual sense. A.E. 514, See also T.C.R. 
 123, 614. 
 
 . By " sea," in this passage, is signified hell ; and by " wind," 
 influx thence. A. R. 343. 
 
 Verse 40. How is it that ye have no faith ? — As to a true 
 faith and its efficacy, see below. Exposition, chap. xi. 22. 
 
 Verse 41. And they feared with a great fear, &c. — Holy 
 fear, which sometimes is joined witli a sacred tremor of the 
 interiors of the mind, and sometimes with horripilation, or 
 erection of the hair, supervenes, when life enters from the 
 Lord instead of man's proper life. The proper life of man is 
 to look from himself to the Lord ; but life from the Lord, is 
 to look from the Lord to the Lord, and yet as if from himself ; 
 when a man is in this latter life, he sees that he himself is not 
 any thing, but only the Lord. In this holy fear Daniel was 
 when he saw the " man clothed with linen, and his face like 
 lightning," &c. (Dan. x. 5 — 12.) In a similar fear were the 
 disciples, when they saw the Lord transfigured. (Matt. xvii. 
 5,6,7.) A.E. 56. 
 
CHAP. IV.] TO MARK. 87 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER IV. 
 
 Verse 8. And other fell upon good earth, and yielded 
 fruit, springing up and increasing. — By " springing up," 
 according to the spiritual idea, is to be understood elevation 
 to things interior, thus ascent from merely natural and 
 external things, to things spiritual and internal; and it is here 
 coupled with increasing, for the purpose probably of incul- 
 cating the important idea of the heavenly marriage, springing 
 wp, or ascending, having relation to the principle of heavenly 
 good, or love, as increasing lias relation to the principle of 
 heavenly truth, or wisdom. 
 
 Verse 12. That seeing they may see, and not perceive. — 
 What is here rendered "seeing" and "see" is from the 
 Greek ^6)r(B, but what is rendered "perceive" is from the 
 Greek etSa>, thus proving that there are different degrees of 
 mental light, and that the term eiSa expresses a more interior 
 degree than the term ^Xejro*. 
 
 Verse 13. And He saith unto them, Know ye not this 
 parable ? And how will ye know all parables ? — The term 
 know, as applied in the former of these questions, is expressed 
 in the original Greek by a term derived from the root oiSa, 
 whereas the same term, as applied in the latter question, is 
 from the Greek yivoa-Ka. Thus it appears that the term yivoa-na 
 involves in it a more interior knowledge than the term oi8a>. 
 
 Verse 24. And He said to them, Take heed what ye hear, — 
 What is here rendered " Take heed" is expressed in the 
 original Greek by the term ^Xcirere, which properly signifies 
 " See ye," thus, according to the spiritual idea, " understand 
 ye," consequently denoting that what is heard, or allowed to 
 affect the will, should first be well considered and digested in 
 the " 
 
MAKK. 
 
 CHAPTER V. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. And they came to the 
 other side of the sea, to the 
 courltry of the Gadarenes. 
 
 2. And when He was come 
 out of the ship, immediately 
 there met Him out of the 
 tombs, a man with an unclean 
 spirit ; 
 
 3. Who had his dwelling in 
 the tombs, and no one could 
 bind him with chains ; 
 
 4. Because that he had 
 been often bound with fetters 
 and with chains, and the 
 chains had been plucked as- 
 under by him, and the fetters 
 broken in pieces ; and no one 
 could tame him. 
 
 5. And alwaj's night and 
 day he was in the moun- 
 tains and in the tombs, cry- 
 ing, and cutting himself with 
 stones. 
 
 6. But having seen Jesus 
 afar off, he ran and wor- 
 shipped Him. 
 
 7. And having cried with 
 a great voice he said, What 
 have I to do with Thee, Jesus 
 thou Son of God Most High ? 
 I adjure Thee by God, tor- 
 ment me not. 
 
 That man is subject to 
 the infestation of infernal 
 spirits, who are principled in 
 falses derived from evil, by 
 which they would destroy the 
 genuine goods and truths of 
 the church. (Verses 1, 2.) 
 
 Which infestation cannot 
 be checked by any power 
 merely human, but for a time 
 infuses into man defiled affec- 
 tions and false persuasions. 
 (Verses 3—6.) 
 
 Nevertheless it is con- 
 strained to submit to the 
 Divine presence and power 
 of the Lord, which the in- 
 fernals cannot endure, be- 
 cause it adds to their torment. 
 (Verses 6, 7, 8.) 
 
CHAP, V.j THE GOSPEI< ACCORDING TO MARK. 
 
 8. For He said unto him, 
 Come out, thou unclean spirit, 
 out of the man. 
 
 9. And He asked him. 
 What is thy name ? And he 
 answered, saying, My name 
 is Legion ; for we are many, 
 
 10. And he entreated Him 
 much that He would not send 
 them away out of the country. 
 
 11. Now there was there 
 near to the mountains a great 
 herd of swine feeding. 
 
 12. And all the devils en- 
 treated Him, spying, Send us 
 into the swine, that we may 
 enter into them, 
 
 13. And immediately Jesus 
 allowed them ; and the un- 
 clean spirits having gone out, 
 entered into the swine; and 
 the herd ran violently down a 
 steep place into the sea (but 
 they were about two thousand), 
 and they were choked in the 
 sea. 
 
 14. But they who fed the 
 swine fled, and told in the 
 city and in the country; and 
 they went out to see what 
 was donei. 
 
 15. And they come to Jesus, 
 and behold him who was pos- 
 sessed with the devil, and had 
 the legion, sitting, and cjothed, 
 and in his right mind : and 
 they were afraid. 
 
 16. And they that saw tol^ 
 them how it befel him th^t 
 was possessed with the devil, 
 and about the :&win^. 
 
 On the exploration too of 
 the quality of such infesting 
 spirits, it is discovered that the 
 false principles by which they 
 are governed, are manifold, 
 and that thus the infesting 
 spirits do not operate singly, 
 but in societies, (Verse 9.) 
 
 They are also unwilling to 
 be separated from man, and 
 when they are so separated, 
 their unclean lusts, especially 
 of avarice, plunge them into 
 their infernal abodes. (Verses 
 10—14.) 
 
 Nevertheless the informal 
 tion respecting the separation 
 of the powers of darkness 
 from man, which ought to 
 prove the Divine power of 
 the Lord, has no other efiPectt 
 on the thoughtless and im- 
 penitent, than to lead them 
 to reject all Divine influence. 
 (Verses 14—18.) 
 
 12 
 
90 
 
 THE GOSPEL ACCORDING 
 
 [chap. V. 
 
 17. And they began to 
 entreat Him to depart out 
 of their coasts. 
 
 18. And when He was 
 come into the ship, he that 
 was possessed with the devil 
 entreated that he might be 
 with Him. 
 
 19. Yet Jesus did not allow 
 him, but saith unto him. Go 
 to thy house, to thy own, and 
 tell them how great things the 
 Lord hath done for thee, and 
 hath had mercy on thee. 
 
 20. And he departed, and 
 began to preach in Decapolis 
 how great things Jesus had done 
 for him : and all wondered. 
 
 21. And when Jesus had 
 passed over again by ship unto 
 the other side, much people 
 gathered unto Him : and He 
 was nigh unto the sea. 
 
 22. And, behold, there 
 Cometh one of the rulers of 
 the Synagogue, Jairus by 
 name ; and having seen Him, 
 he fell at His feet, 
 
 23. And entreated Him 
 much, saying, My little 
 daughter lieth at the point of 
 death: come, lay Thy hands 
 on her, that she may be 
 healed; and she shall live. 
 
 24. And He went with him : 
 and much people followed 
 Him, and crowded Him. 
 
 25. And a certain woman, 
 who had an issue of blood 
 twelve years, 
 
 But it is otherwise with 
 those who have experienced 
 the separation in themselves, 
 since these are led to declare 
 unto others the effects of 
 that Divine mercy and power 
 which have been shown to 
 themselves. (Verses 18 — 21.) 
 
 That supplication is made 
 for the affection of truth, that 
 through communication with 
 the Lord's Humanity, it 
 might no longer be immersed 
 in unclean lovps, but might 
 be exalted to heavenly love. 
 (Verses 21—23.) 
 
 Which supplication is heard 
 by the Lord. (Verse 24.) 
 
 Spiritual love also is com- 
 municated to those who were 
 in natural love, separate from 
 spiritual, and thus in the pro- 
 fanation of good, which com- 
 munication is effected through 
 the ultimates of the Word. 
 (Verses 25—35.) 
 
CHAP, v.] 
 
 TO MARK. 
 
 91 
 
 26. And had suffered many 
 things of many physicians, 
 and had spent all that she 
 had, and was nothing better, 
 but rather grew worse, 
 
 27. When she had heard of 
 Jesus, she came in the crowd 
 behind, and touched His gar- 
 ment. 
 
 28. For she said, If I may 
 touch but His garments, I 
 shall be whole. 
 
 29. And immediately the 
 fountain of her blood was 
 dried up, and she perceived 
 in her body that she was 
 healed of the plague. 
 
 30. And Jesus perceived 
 immediately in Himself that 
 virtue had gone out of Him, 
 turned about in the crowd, 
 and said. Who touched My 
 garments ? 
 
 31. Aiid His disciples said 
 unto Him, Thou seest the mul- 
 titude thronging Thee, and say- 
 est Thou, Who touched Me ? 
 
 32. And He looked round to 
 see her that had done this thing. 
 
 33. But the woman, fear- 
 ing and trembling, knowing 
 what was done in her, came 
 and fell down before Him, 
 and told Him all the truth. 
 
 34. But He said unto her. 
 Daughter, thy faith hath saved 
 thee; go into peace, and be 
 made whole of thy plague. 
 
 35. While He yet spake, 
 there came [some] from the 
 ruler of the Synagogue, say- 
 ing. Thy daughter is dead ; 
 why dost thou yet trouble the 
 Teacher ? 
 
 And could not be effected 
 by any other means, though 
 often attempted, but by faith 
 in those ultimates, and con- 
 junction thus wrought with the 
 Lord's Humanitv. (Verses 
 26—29.) 
 
 This faith too being im- 
 parted by and from the Lord, 
 is perceived in its return to 
 the Lord, and excites His 
 tender regard and compassion. 
 (Verses 30—32.) 
 
 And this regard and com- 
 passion produces deep humilia- 
 tion in those who are delivered 
 from the profanation of good, 
 and through humiliation con- 
 ducts to the blessing of peace. 
 (Verses 33, 34.) 
 
 The affection of truth alsOj 
 which was immersed in un- 
 clean loves, is delivered from 
 its uncleanness through faith 
 in the Lord. (Verses 35 — 43.) 
 
 Though this was thought 
 impossible by the unbelieving. 
 (Verse 35.) 
 
92 
 
 THE GOSPEL ACCORDING 
 
 [chap. V. 
 
 36. But Jesus, as soon as 
 He heard the word that was 
 spoken, saith to the ruler of 
 the Synagogue, Be not afraid, 
 only believe. 
 
 37. And He allowed no 
 one to follow Him, except 
 Peter, and James, and John 
 the brother of James. 
 
 38. And He cometh to 
 the house of the ruler of 
 the Synagogue, and seeth the 
 tumult, — them that wept and 
 wailed much. 
 
 39. And entering in. He 
 saith unto them. Why are you 
 thus tumultuous, and weep? 
 the damsel is not dead, but 
 sleepeth. 
 
 40. And they laughed at 
 Him; but He, putting them 
 all out, taketh the father and 
 mother of the damsel, and 
 them that were with Him, 
 and entereth in where the 
 damsel was lying. 
 
 41. And having taken the 
 damsel by the hand, He saith 
 to her, Talitha cumi; which 
 is, being interpreted. Damsel, 
 I say unto thee, arise. 
 
 4-2. And immediately the 
 damsel arose, and walked, for 
 she was twelve years old; and 
 they were astonished with a 
 great astonishment. 
 
 43. And He charged them 
 straitly that no one should 
 know this; and He said that 
 something should be given her 
 to eat. 
 
 Who are therefore instructed 
 that all things are possible, pro- 
 vided the Lord be approached 
 in the spirit of faith, of cha- 
 rity, and the works of charity. 
 (Verses 36, 37.) 
 
 Otherwise the mind is dis- 
 turbed by mere natural affec- 
 tions, which make light of 
 the Divine operation, so that 
 no deliverance from unclean 
 loves can be wrought until 
 those affections are removed. 
 (Verses 38—40.) 
 
 But on their removal, com- 
 munication is opened with the 
 Divine Omnipotence, and the 
 affection of truth is elevated 
 out of all impure loves to new 
 ness of life, so that the Divine 
 Omnipotence is acknowledged. 
 (Verses 41, 42.) 
 
 Yet all are not in a state 
 to make this acknowledgment, 
 until the affection of truth is 
 united with the affection of 
 good. (Verse 43.) 
 
CfHAP. V»] TO MARK. 93 
 
 EXPOSITION. 
 
 CHAPTER V. 
 
 Verses 2— >14. AnA when He was come out of the ship, 
 hnmediately there met Him out of the tombs a man with an 
 unclean Spirit^ who had his dwelling in the tombs, &c.— By 
 "tombs" are signified things uncleaii, consequently also infernal, 
 and hfence it is evident why the possessed by devils were in the 
 tombs, viz., because they who possessed them during their 
 abode in the Wisrld, had been in false principles derived from 
 evil, or in knowledges derived from the Word, which they 
 made dead by applying them to confirm evil, also to destroy 
 the genuine truths of the church, especially the truths con- 
 cerning the Lord, concerning the Word, and concerning the 
 life after death, which dead knowledges are in the Word called 
 traditions; hence it was that they who were possessed by such, 
 were in the tombs, and the devils were afterwards cast out into 
 the swine, who ran headlong into the sea. The reason why 
 they were "cast out into the swine" was, because, whilst they 
 lived in the world, they were in sordid avarice, for such avarice 
 corresponds to swine; the reason why they "ran headlong into 
 the sea" was, because the sea there signifies hell. A.E. 659. 
 
 The life which evil spirits have, and which they love exces- 
 sively, is the life of the lusts of self-love and the love of the 
 world, whence comes the life of hatred, of revenge, and cruelty 
 of various kinds, whilst they suppose that no delight is given 
 in any other life ; they are as men, for they have been men, 
 and from the life which they had as men, they retain this 
 principle. But what the quality is of the life which they 
 love, is manifest from such spirits in the other life, where it 
 is turned into what is filthy and excrementitious, and what is 
 wonderful, they perceive the greatest delight in that filth, as 
 may be manifest from the facts related, n, 820, 954; in like 
 manner as the devils, who, when they were cast out by the Lord 
 from the man who was possessed, through fear of destruction 
 requested to be sent into the swine. (Mark v. 7 — 13.) That 
 they were such as in the life of the body had been addicted to 
 filthy avarice, may be manifest from this consideration, that 
 spirits of such a quality, in the other life, seem to themselves 
 
94 THE GOSPEL ACCORDING [CHAP. V. 
 
 to dwell amongst swine, inasmuch as the life of swine corres- 
 ponds to avarice, and is therefore delightful to them, as is 
 evident from what is related from experience, n. 939. A. C. 
 1742. 
 
 The removal of sins, which is called their remission, may be 
 compared with the casting out of all unclean things from the 
 camp of the children of Israel into the wilderness that lay 
 around it, for their camp represented heaven, and the wilder- 
 ness hell. It may also be compared with the removal of the 
 nations from the children of Israel in the land of Canaan, and 
 of the Jebusites from Jerusalem, who were not cast out, but 
 separated. It rnay be compared too with a legion of devils, 
 permitted by the Lord to enter into the herd of swine, which 
 afterwards were drowned in the sea, where, by the sea is 
 signified hell. T. C. R. 614. 
 
 Verse 13. And the herd ran violently down a steep place 
 into the sea, and they were choked in the sea. — By the "sea" 
 is here signified hell, where and whence are the false principles 
 of evil, by reason that the spirits, who were there during 
 their lives in the world, were in those false principles ; they 
 appear to dwell in the bottom, as of seas, and at a greater 
 depth there, in proportion as the evil was more grievous, from 
 which the false principle was derived. A. JE. 538. 
 
 Verses 15, 16, 18. Possessed with the devil, &c. — "Devils" 
 [or demons] signify concupiscences or lusts of evil, and also 
 the lusts of falsifying truths. But devils, like lusts, are of 
 many kinds. The worst are those who are lusts of exercising 
 dominion from the burning incitement of self-love over the 
 holy things of the church, and over heaven. And inasmuch 
 as this love of dominion reigns in their hearts, they are also 
 lusts of profaning the truths of heaven from the spurious zeal 
 of that love. And whereas thay, when they become devils, 
 as is the case after death, know that the Lord only rules over 
 heaven and earth, they become hatreds against Him, insomuch 
 that after the lapse of an age they cannot endure to hear Him 
 named. Hence it is evident that by Babylon being become 
 " the habitation of devils," is signified that their hells are the 
 hells of the lust of dominion originating in the burning 
 incitement of self-love and of the lust of profaning the truths 
 of heaven originating in the spurious zeal of that love. It 
 is not known in the world that all after death become afiec- 
 tions of the love which reigns within them. Those who have 
 looked up to the Lord and to heaven, and at the same time 
 have shunned evils as sins, become good affections, but they 
 who have looked only to themselves and the world, and have 
 
CHAP, v.] TO MARK. 95 
 
 shunned evils not because they were sins, but because they 
 were injurious to their honour and reputation, become evil 
 aiFections, which are lusts or concupiscences. These affections 
 appear to the life, and are perceived in the spiritual world, 
 whereas only the thoughts which proceed from the affections 
 appear in the natural world. Hence it is that man does not 
 know that hell is in the affections of the love of evil, and heaven 
 in the affections of the love of good; and the reason why he does 
 not know this is, because the lusts of the love of evil possess 
 this property in consequence of being hereditary, that in the 
 will they are delightful, and hence pleasant to the under- 
 standing, and that which is delightful and pleasant man does 
 not reflect upon, because this delight carries his mind along, 
 just as the current of a river carries along a ship. Wherefore 
 those who have plunged themselves into those delights and 
 pleasures, can no otherwise arrive at the delights and plea- 
 sures of the affections of the love of good and truth, than 
 after the manner of those who with a strong arm ply their 
 oars against the tide ; but it is otherwise with those who have 
 not plunged themselves in so deeply. A. R, 756. 
 
 Verses 25 — 35. And a certain woman, who had an issue of 
 blood twelve years, when she had heard of Jesus, coming in 
 the crowd behind, touched His garment, for she said, if I 
 mag touch but His garments, I shall be whole. Sec. — By an 
 "issue of blood" is signified the profanation of the good of 
 love; by a "leprosv" the profanation of the truth of faith. 
 A. a 9014. 
 
 What is meant by touching the hem or border of the Lord's 
 garment, see below. Exposition, chap. vi. 56. 
 
 That by "touching" is signified communication, translation, 
 and reception, is manifest from several passages in the Word, 
 of which it is allowed to adduce the following : — " Thou 
 shalt anoint the tent of assembly, and the ark of the tes- 
 timony, and the table and all its vessels, and the candle- 
 stick and its vessels, and the altar of incense, and the altar 
 of burnt-offering and all its vessels, and the laver and 
 its basis, and thou shalt sanctify them, that they may be 
 the Holy of Holies: every one who toucheth them shall be 
 sanctified." (Exod. xxx. 26 — 29.) Again, — "Every thing 
 which shall touch the i;esidue of the meat-offering, and' the 
 residue of the flesh of the sacrifices, which are for Aaron and 
 his sons, shall be sanctified." (Lev. vi. 18 and 27.) And in 
 Daniel, — " The angel touched Daniel, and set him on his station, 
 and lifted him up on his knees, and touched his lips, and opened 
 his mouth, and again touched him, and strengthened him." 
 
96 THE GOSPEL ACCORDING [CHAP. V. 
 
 (X. 10, 16, 18.) And in Isaiah,— "One of the Seraphim touched 
 my mouth with a coal, saying, Lo ! this hath touched thy lips, 
 therefore thine iniquity is departed, and thy sin is expiated." 
 (vi. 7.) And in Matthew, — " Jesus stretching out His hand 
 to the leper, touched him, saying, 1 will ; be thou clean. And 
 immediately his leprosy was cleansed." (viii. 3.) And iu 
 Luke, — " A woman who had an issue of blood, touched the 
 hem of Jesus' garment, and immediately the issue of blood 
 was staunched. Jesus said. Who is it that hath touched Me ? 
 I perceive that virtue is gone out of Me." (viii. 44'^48.) 
 A. C. 10,130. 
 
 Verse 23. My dcmghier Ueth at the point of t^^a^A.— Inas- 
 much as death is from no other source than from sin, and sin 
 is all that which is contrary to divine order, it is from this 
 ground that evil closes the smallest and altogether invisible 
 vessels of tie human body, of which the next greater vessels, 
 which are also invisible, are composed. For the smallest and 
 altogether invisible vessels are continufid to man's interiors 5 
 hence comes the. first and inmost obstruction, and hence the 
 first and inmost vitiation of the blood ; this vitiation, when it 
 increases, causes disease, and at length death. But if man 
 had lived the life of good, in this case his interiors would be 
 open to beaven, and through heaven to the Lord ; thus also 
 the smalles^t and invisible vasculav (it is allowable to call the 
 delineaments of the first stamina vaacula, or little vessels, by 
 reason of correspondence) would he open also, and hence man 
 would be without disease, and would only decrease to ultimate 
 old age, until he became altogether an infant ; and when in 
 such case the body could no longer minister to its internal 
 man or spirit, he would pass without disease out of his 
 earthly body into a body such as the angels have, thus out of 
 the world immediately into heaven. A, C. 5726. 
 
 Verse 36. ^e not afrmd.-^By being " afraid," or timid, is 
 signified to be in no faith. A.E. 1300. 
 
 Be not afraid, only believe [or ham faitK\. — It was often 
 said by the Lord, when the sick were healed, that they 
 should have faith, and that it should be done unto them 
 acconding to their faith, as in Matt. viii. 10 — 13, ix. 2, 22, 
 27, 28, 29, and in many other passages. The reason why He 
 so said, was because the first of all things is to acknowledge 
 that the Lord is the Saviour of the world, and to have faith 
 in Him, for without that acknowledgment and faith, no one 
 can receive anythmg of Truth and Good from heaven, thus 
 no faith, and because this is the first and most essential of all 
 things, therefore that the Lord might be acknowledged when 
 
CHAP, v.] XO MARK. 97 
 
 He came into the world, and when .He ihealed the; siofcy: He 
 a^ked tliem about faith, afld they- who had faith were healed ; 
 the faith was that He was the Son of God, and that. He'; had 
 the power of healing and savings . All the healing of diseases 
 by the Lord, when He was in the world, signified the healings 
 of the spiritual life, thus the things which jhelongfto salvation. 
 Because the acknowledgment 6f the Lord.js the first principle 
 of the spiritual- life, and the njost essential ;principle, of the 
 church, and because without that no one can receive .any 
 thing; of the truth of faith and of the; good of love from 
 heaven, therefore the Lord ailso often said* that be vvho 
 believes in Him hath eternal life!; and that he) who doeis not 
 ibelieye hath not eternal life,i as in John L 1, 4,, 12, 13; iii. 
 14, 15, 16, 36, and in many other passages. At the same 
 time He also teaches that they only hav'eVfaith in Him who 
 live according to His precepts, so that life thii's enters into 
 their faith. These things are said to illustrate arid confirm 
 the fact, that the acknowledgment of the Lord, and that from 
 Him is all salvation, is the first principle of life from the 
 Divine Being with man. ^.C 10,083. . ,.> • 
 
 Verse 37. And He allowed no one to follow Him,)4xcept 
 Peter, and JameS, and John the brother of James. — By Peter, 
 in the Word of the Evangelists, is meant truth grbiinded in 
 good which is from the Lord, and likewise in the opposite 
 sense, [as when he denied the Lord, Mark xiv. 70.] truth 
 separate from good; and since truth is of faith and good is 
 of charity, by Peter is also meant faith grounded in charity, 
 and likewise faith separate from charity ; for the " twelve 
 apostles," like the " twelve tribes of Israel," represented the 
 church, as to all things proper to it, thus as to truths and 
 goods, for all things of the church have reference to those 
 two principles, as to faith and love, for truths are of faith, 
 and goods are of love. In general, Peter, James, and John, 
 represented faith, charity, and the works of charity, on which 
 account they three followed the Lord liiore than the rest; of 
 whom therefore it is said in Mark, — " He sufiered no man to 
 follow Him, except Peter, James, and John." A.E. 820. 
 
 Verse 40. ArUl they laughed at Him. — "Laughing," or 
 laughter, arises from an affection of the rational principle, 
 and indeed from an affection of what is true or of what is 
 false in the rational principle ; hence comes all laughter. ' So 
 long as such an affection is in the rational principle, which 
 puts itself forth in laughter, so long there is something 
 corporeal or worldly, consequently somewhat merely human 
 therein. Celestial and spiritual good does not laugh, but 
 
 13 
 
98 THE GOSPEL ACCORDING TO MARK. [CHAP. V. 
 
 expresses its delight and cheerfulness in the countenance, in 
 the speech, and in the gesture, after another manner. For 
 in laughter there are many principles contained, as for the 
 most part something of contempt, which, although it does not 
 appear, still lies concealed under that outward expression, and 
 is easily distinguished from cheerfulness of mind, which also 
 produces somewhat similar to laughter. A. C. 2216. 
 
 Verse 41. And taking the damsel by the hand, &c. — A 
 "damsel," or virgin, signifies the afieclion of good, or of 
 truth. For there are, in general, two afiections which con- 
 stitute the church. The affection of good constitutes the 
 celestial church, and is called in the Word, "the daughter 
 of Zion," and also " the daughter, the virgin of Zion ;" but 
 the affection of truth constitutes the spiritual church, and 
 is called in the Word, " the daughter of Jerusalem," as in 
 Isaiah, — "The daughter, the virgin of Zion, hath despised 
 thee, and laughed thee to scorn ; the daughter of Jerusalem 
 hath shaken her head behind thee;" (xxxvii. 22.) and in many 
 other passages, ji. C. 2362. 
 
 Verse 42. She was twelve years old. — The number " twelve" 
 signifies fulness of instruction as to the knowledges of truth 
 and good, and also as to remains. A. C. 2089. See also 1925, 
 3129, 3354. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER V. 
 
 Verse 34. Go into peace. — In the common version of the 
 New Testament, what is here rendered "into," is expressed by 
 the preposition " in," so that the passage is rendered, " Go in 
 peace;" but the original Greek is viraye eis eipijvijv, which literally 
 means go into peace, and thus implies an entrance into a new 
 state of life, in consequence of the faith she had manifested 
 towards the Lord. 
 
MARK. 
 
 CHAPTER VI. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. And He went out from 
 thence, and came into Bis 
 own country ; and His dis- 
 ciples follow Him. 
 
 2. And when it was the 
 Sabbath, He began to teach 
 in the Synagogue ; and many 
 hearing were astonished, say- 
 ing. From whence hath this 
 man these things? and what 
 wisdom is this which is given 
 unto Him, that even such 
 mighty works are wrought by 
 His hands? 
 
 3. Is not this the carpenter, 
 the son of Mary, the brother 
 of James, and Joses, and of 
 Judah, and Simon? and are 
 not His sisters here with us ? 
 And thev were offended at 
 Him. 
 
 4. But Jesus said unto them, 
 A prophet is not without 
 honour, except in his own 
 country, and among kinsfolk, 
 and in his own house. 
 
 5. And He could there do 
 no mighty work, except that 
 laying hands on a few sick 
 people, He healed [them]. 
 
 That doubt is excited in 
 the church respecting the 
 origin of the Lord's wisdom 
 and power, (Verses 1 — 3.) 
 
 The reason of which is 
 shown to be this, that the 
 Lord, and the Divine Truth 
 which is from Him, is less 
 in heart received and loved 
 within the church than out 
 of it, so that the Divine 
 Omnipotence is limited in its 
 operation. (Verses 4, 5») 
 
100 
 
 THE GOSPEL ACCORDING 
 
 [chap. VI. 
 
 6. And He marvelled be- 
 cause of their unbelief. And 
 He went round about the 
 villages, teaching. 
 
 7. And He called the 
 twelve, and began to send 
 them out by two and two, 
 and gave them power over 
 unclean spirits; 
 
 8. And exhorted them that 
 they should take nothing for 
 their journey, except a staif 
 only; no scrip, no bread, no 
 money in the purse ; 
 
 9. But be shod with san- 
 dals, and not put on two 
 coats. 
 
 10. And He said unto them. 
 Wheresoever ye enter into a 
 house, there remain until ye 
 depart thence; 
 
 1 1 . And^fhOsoever will not 
 receive youj nor hear you, 
 when ye depart thence, shake 
 off the dust from under your 
 feet for a testimony against 
 them. Verily I say unto you. 
 It shall be more tolerable for 
 Sodom and Gomorrah in the 
 dajr of judgment; than for 
 that tity. 
 
 12. And having departed^ 
 the^ preached that men should 
 repent; 
 
 13. And they cast out many 
 djsvil^j and anointed with oil 
 many that wete sick, ^nd 
 healed them. 
 
 14. And Herod the king 
 heard, for His name was made 
 public : and he said that John 
 the Baptist was risen from the 
 
 Nevertheless it is necessary 
 that Divine Truth should be 
 made known in the church, 
 for which purpose all who are 
 principled in goods and truths 
 are gifted with power from the 
 Lord's Divine Human prin- 
 ciple over all opposing evils 
 and falses. (Verses 6, 7.) 
 
 And are instructed that all 
 goods and truths are not from 
 themselves, but from the Lord 
 alone; and since Divine Truth 
 is only one, viz., what is from 
 the Divine Good, therefore 
 they are to, procure from that 
 source both interior and exte- 
 rior truth, and not to ascribe it 
 partly to the Lord and partly 
 to themselves. (Verses 8, 9,) 
 
 And if the truths which 
 they teach be not received in 
 the will-principle, the loss of 
 eternal life must be announced 
 as the necessary consequence, 
 since they who are in evil of 
 life, and at the same time in 
 ignorance of truth, are more 
 excusable than those whoknow 
 the truth, and yet cherish evil. 
 (Verses 10, IL) 
 
 For the essential life of 
 truth consists in renouncing 
 evil love; and thus in reject- 
 ing infernal influenpcj and ad- 
 mitting the .good of heavenly 
 love in the place of that which 
 is disorderly. (Verses 12^ 13;) 
 
 That they who are princi- 
 pled in what is evil and false, 
 are instructed concerning the 
 Lord, and externally confess 
 
CHAP. 
 
 VI.] 
 
 TO MARK. 
 
 101 
 
 dead, 
 works 
 him. 
 15. 
 Elias. 
 it is i 
 
 and 
 are 
 
 therefore mighty 
 accomplished by 
 
 Others said, that it is 
 But others said, that 
 prophet, or as one of 
 the prophets. 
 
 16. But when Herod heard, 
 he said. It is John whom I 
 beheaded : he is risen from 
 the dead. 
 
 17. For Herod himself hav- 
 ing sent forth, had laid hold 
 upon John, and bound him in 
 prison, on account of Herodias, 
 his brother Philip's wife : be- 
 cause he had married her. 
 
 18. For John said to Herod, 
 It is not lawful for thee to 
 have thy brother's wife. 
 
 19. Therefore Herodias bare 
 him spite, and was desirous to 
 kill him ; and was not able : 
 
 20. For Herod feared John, 
 knowing that he was a just 
 man and holy, and protected 
 him ; and hearing him^ he did 
 many things^ and heard him 
 gladly. 
 
 21. And when a festive day 
 was comej that Herod On his 
 birthday made a supper to his 
 grandees, and chief captains, 
 and principal people of Gralileej 
 
 22i And when the daughter 
 of the said Herodias came in; 
 and dancedi and pleased Herod 
 and them that sat with him^ 
 the king said to the damse]> 
 Ask of me whatsoever thou 
 wilti and I will give thee* 
 
 2S. And he sware unto her. 
 Whatsoever thou shalt ask of 
 me, I will give thee, to the 
 half of my kingdom. 
 
 Him to be the Word, and to be 
 endowed with Omnipotence. 
 (Verses 14, 15, 16.) 
 
 When yet they had before 
 done violence to the Word, 
 because it reproved their evil 
 concupiscences. (Verses 17, 
 18, 19.) 
 
 Nevertheless in their under- 
 standings they acknowledged 
 the sanctity of the Word, and 
 had an external delight in its 
 precepts. (Verse 20.) 
 
 Until the affection of what 
 is false, operating on natural 
 delights^ leads them astray, 
 and thus tempts them tb 
 deny the Word, and thereby 
 destroy it. (Verses SI'— 29.) 
 
102 
 
 THE GOSPEL ACCORPING 
 
 [chap. VI. 
 
 24. But she departing, said 
 to her mother, What shall I 
 ask ? And she said, The head 
 of John the Baptist. 
 
 25. And having come in 
 immediately with haste to the 
 king, she asked, saying, I will 
 that thou give me by and by 
 in a charger the head of John 
 the BaptistT 
 
 26. And the king being very 
 sorry, on account of his oath, 
 and them that sat with him, 
 was unwilling to reject her. 
 
 27. And the king sending 
 immediately one of his guards, 
 he ordered his head to be 
 brought : and he went and 
 beheaded him in the prison. 
 
 28. And he brought his 
 head in a charger, and gave it 
 to the damsel; and the damsel 
 gave it to her mother. 
 
 29. And when his disciples 
 heard it, they came and took up 
 his corpse, and laid it in a tomb. 
 
 30. And the apostles gath- 
 ered themselves together unto 
 Jesus, and told Him all things 
 which they had done, and 
 which they had taught. 
 
 31. And He said to them. 
 Come ye apart into a desert 
 place, and rest awhile : for 
 there were many coming and 
 going, and they had no leisure 
 to eat. 
 
 32. And they departed into 
 a desert place by ship privately. 
 
 33. And the multitude saw 
 them departing ; and many 
 knew Him, and ran thither 
 on foot out of all cities, and 
 outwent them, and came toge- 
 ther to Him, 
 
 But they, on the contrary, 
 who are principled in what is 
 good and true, apply the Word 
 to the regeneration of their 
 hearts and lives, and thus have 
 approach to and communica- 
 tion with the Lord. (Verses 
 29, 30.) 
 
 Yet these are instructed that 
 the heavenly good of love and 
 charity cannot be appropriated 
 but by the apparent desolation 
 of truth. (Verses 31, 32.) 
 
 On which occasion the affec- 
 tion of truth is excited anew, 
 and with it the Divine mercy 
 towards all who are in that 
 affection. (Verses 33, 34.) 
 
CHAP. VI.j 
 
 TO MARK. 
 
 103 
 
 34. And Jesus coming out, 
 saw much multitude, and was 
 moved with compassion to- 
 wards them, because they 
 were as sheep not having a 
 shepherd : and He began to 
 teach them many things. 
 
 35. And when the day was 
 now far spent, His disciples 
 coming to Him, said. This is 
 a desert place, and the hour 
 is now far advanced: 
 
 36. Send them away, that 
 going into the country and 
 villages round about, they 
 may buy themselves bread: 
 for they have nothing to 
 eat. 
 
 37. But He answering said 
 unto them. Give ye them to 
 eat. And they say to Him, 
 Shall we go and buy two 
 hundred pennyworth of bread, 
 and give them to eat ? 
 
 38. But He saith to them. 
 How many loaves have ye? 
 go and see. And when they 
 knew, they said. Five, and 
 two fishes. 
 
 39. And He commanded 
 them to make all sit down by 
 companies on the green grass. 
 
 40. And they sat down in 
 ranks, by hundreds, and by 
 fifties. 
 
 41. And taking the five 
 loaves and the two fishes. He 
 looked up to heaven, and He 
 blessed and brake the loaves, 
 and gave them to His disciples 
 to set before them : and the 
 two fishes He divided amongst 
 them all. 
 
 42. And they did all eat, 
 and were satisfied. 
 
 So that in states of spiritual 
 obscurity and desolation the 
 Lord provides for their sup- 
 port by the communication of 
 truth and good from Himself. 
 (Verses 35, 36, and part of 37.) 
 
 Which to the natural man 
 appears impossible. (Verse 
 37, latter part.) 
 
 Nevertheless through explo- 
 ration of himself, operating 
 to the right arrangement of 
 interior goods and truths, 
 and through benediction at 
 the same time from the 
 Divine Good, communication 
 is opened with the {natural 
 man. (Verses 38—43.) 
 
104 
 
 THE GOSPEL ACCORDING 
 
 [chap. VI. 
 
 43. And they took up twelve 
 baskets full of thq fragments, 
 and of the fislies. 
 
 44. And they that did eat 
 of the loaves were about five 
 thousand men. 
 
 45. And immediately He 
 constrained His disciples to 
 get into the ship,, and to go 
 before to the other side to 
 Bethsaida, while He dismissed 
 the multitude. 
 
 46. And when He had bid 
 them adieu, He departed into 
 a mountain to pray. 
 
 47. And when evening had 
 come, the ship was in the 
 midst of the sea, and He 
 alone on the land. 
 
 48. And He saw them toil- 
 ing in rowing: for the wind 
 was contrary to them : and 
 about the fourth watch of. the 
 night He cometh to them, 
 walking upon the sea, and 
 would have, passed by them. 
 
 49. But when they saw 
 Him walking on the sea, they 
 supposed it to be a phantom, 
 and cried out : 
 
 50; For they all saw Him, 
 and were troubled. And im- 
 mediately He spake with them, 
 and saith to them, Take cou- 
 rage : it is I ; be not afraid. 
 
 51. And He went up unto 
 them into the ship ; and the 
 wind ceased: and they were 
 above measure amazed in 
 themselves, and wondered. 
 
 52, For they were not 
 attentive to [the miracle of] 
 the loaves : for their heart 
 was hardened. 
 
 And heavenly good and 
 truth are appropriated in all 
 fulness to all those who are 
 in truths derived from good. 
 (Verses 43, 44.) 
 
 Who are instructed to ac- 
 quire the knowledges of (ruth 
 and good for the better restora- 
 tion of order from the Lord's 
 Divine Human [principle] in 
 inferior principles. (Verse 45.) 
 
 Since when this is effected, 
 a fuller communication and 
 conjunction with the Divine 
 Good has place. (Verse 46.) 
 
 So that the presence and 
 influx of the Lord are im- 
 parted to those who are in 
 the ultimates of the church, 
 and thereby in an unpaciflc 
 state. (Verses 47 — 51.)' 
 
 Thus they who are in the 
 knowledges of. truth and 
 good, have conjunction with 
 the Lord, and are restored 
 to tranquillity, notwithstand- 
 ing the weakness of their 
 faith. (Verses 51, 52.) 
 
CHAP. VI.] 
 
 TO MARK. 
 
 105 
 
 53. And when they had 
 passed over, they came to 
 the land of Gennesaret, and 
 drew to the shore. 
 
 54. And when they came 
 out of the ship, they imme- 
 diately knew Him, 
 
 55. [And] ran through that 
 whole region round about, 
 and began to carry about on 
 couches those that were sick, 
 where they heard He was. 
 
 56. And wheresoever He 
 entered, into villages, or cities, 
 or country, they laid the sick 
 in the streets, and besought 
 Him that they might touch 
 if it were but the border of 
 His garment : and as many as 
 touched Him [or it], were 
 made whole. 
 
 So that evils and falses are 
 more wrought upon, and puri- 
 fication is eiFected by com- 
 munication with the Lord in 
 lowest principles^ (Verse 53, 
 to the end of the chapter.) 
 
 EXPOSITION. 
 
 CHAPTER VI. 
 
 Verse 2. It was the Sabbath, &c. — As to the meaning of 
 the Sabbath, see above. Exposition, chap. i. 21. 
 
 Verse 4. But Jesus said unto them, A prophet is not without 
 honour, except in his own country, and among his kinsfolk, and 
 in his own house. — By these words is signified that the Lord, 
 and the Divine Truth which is from Him, is less in heart 
 received and loved within the church, than out of it. He 
 spake to the Jews, amongst whom the church then was ; and 
 that He was there less received than by the Gentiles who 
 were out of the church, is a known thing. The case is the 
 same at this day in the church, which from Him is called 
 Christian; in this church, indeed, the Lord is received in 
 
 14 
 
106 THE GOSPEL ACCORDING [CHAP. VI. 
 
 doctrine, but still by few in acknowledgment of the heart, 
 and bj still fewer from affection of love. It is otherwise with 
 the converted Gentiles out of the church; these worship and 
 adore Him as their one only God, and say with the mouth 
 aud think with the heart, that they acknowledge Him to be 
 God, because He appeared in a human form, n. 5256. The 
 contrary is the case within the church, where, because He was 
 born a man, the men of the church hardly acknowledge Him 
 from the heart to be God ; — making His Humanity like their 
 own, 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." In that sense a "prophet" is the Lord as 
 to Divine Truth, thus as to the doctrine of the church. That 
 a "prophet" is one who teaches, and in the abstract sense, 
 what is taught, and when spoken of the Lord, that it means 
 the Divine Truth, or the Word, may be seen above, n. 9188. 
 ^.C. 9198. 
 
 Verse 5. Laying hands on a few sick people. — By the Lord 
 " laying His hands on the sick," and also by the " touch," is 
 meant the communication and reception of His divine virtue, 
 as is evident from chap. v. 27. See Exposition. A. C. 10,023. 
 
 Verses 7, 8, 9. And He called the twelve, and began to send 
 them out hy two and two, and gave them power over unclean 
 spirits ; and exhorted them that they should take nothing for 
 their journey, except a staff only ; no scrip, no bread, no money 
 in their purse ; but be shod with sandals, and not put on two 
 coats. — Inasmuch as Divine Truth is only One, viz., what is 
 from the Divine Good, command was also given to the twelve 
 disciples, when they were sent to preach the Gospel of the 
 kingdom, that they should not have two coats; concerning 
 which it is thus written in Luke: — "Jesus sent the twelve 
 disciples to preach the Gospel of the kingdom, and said to 
 them. Take nothing for the journey, neither staves, nor a purse, 
 nor bread, nor silver; neither have two coats apiece." (ix. 2, 3.) 
 And in Mark, — " He commanded them that they should take 
 nothing for the journey, except a staff only ; no purse, no 
 bread, no money in their purse; but be shod with sandals, 
 and not put on two coats." (vi. 8, 9.) And in Matthew, — 
 "Provide neither gold, nor silver, nor brass in your purses, 
 nor scrip for your journey ; neither two coats, neither shoes, 
 nor staves." (x. 9, 10.) In the above passages singular things 
 are representative of the celestial and spiritual things of the 
 Lord's kingdom, to preach which they were sent. The reason 
 why they were not to take with them gold, silver, brass, a 
 
CHAP. VI.] TO MARK. 107 
 
 scrip, and bread, was, because those things signified goods 
 and truths, which are from the Lord alone; "gold" signify- 
 ing good, n. 113, 1551, 1552; but "silver" the truth thence 
 derived, n. 1551, 2954; " brass," natural good, n. 425, 1551; 
 "bread," the good of love, or celestial good, n. 276, 680, 2165, 
 2177, 3478; but the "coat" and the "shoes" signified the 
 truths with which they were to be clothed, and the "staff" 
 the power of truth grounded in good ; that a " staif " is that 
 power, may be seen, n, 4013, 4015. That a "shoe" denotes 
 the lowest natural principle, see n. 1748 ; on that occasion, as 
 to truth ; a " coat" denotes interior natural truth ; and since 
 these things were not two-fold, but single one, it was forbidden 
 to take two staves, two pairs of shoes, and two coats. These 
 are the arcana contained in the above command of the Lord, 
 which cannot in anywise be known except from the internal 
 sense. All and singular the things which the Lord spake were 
 representative of divine things, consequently of the celestial 
 and spiritual things of His kingdom, and were thus adequate 
 to the comprehension of men, and at the same time to the 
 understanding of spirits and angels ; wherefore the things 
 which the Lord spake filled and do fill the universal heaven. 
 Hence also it is evident of what importance and concern it is 
 to be acquainted with the internal sense of the Word; without 
 that sense, also, every one may confirm from the Word what- 
 soever dogma he pleases, and since the Word appears of such 
 a quality to those who are in evil, they therefore make a mock 
 of the Word, and think it incredible that it should be Divine. 
 A. C. 4677. 
 
 By the above words was represented that they who are 
 principled in goods and truths from the Lord, possess nothing 
 of goods and truths from themselves, but that all the Good 
 and Truth which they have, is from the Lord. For by the 
 " twelve disciples" were represented all who are principled in 
 goods and truths from the Lord ; in the abstract sense, all the 
 goods of love and the truths of faith from the Lord, n. 3488, 
 3858, 6397; goods and truths from self, and not from the 
 Lord, are signified by possessing " gold, silver, brass in their 
 girdles," and by a "scrip;" but truths and goods from the 
 Lord are signified by a " coat," a " shoe," and a " staff;" by a 
 " coat," interior truth, or truth from a celestial principle ;' by 
 a "shoe," exterior truth, or truth in the natural principle, 
 n. 1748, 6844; by a "staff," the power of truth, n. 4876, 
 4936 ; but by " two coats, two shoes, and two staves," truths 
 and their powers both from the Lord and from self. That 
 the disciples were allowed to have one cOat, one pair of shoes. 
 
108 THE GOSPEL ACCORDING [CHAP. VI. 
 
 and one staff, is manifest from Mark vi, 8, 9, and from Luke 
 ix. 2, 3. A. C. 9942. 
 
 A shoe is what invests the sole of the foot and the heel, 
 wherefore a "shoe" signifies the lowest natural principle, thus 
 the very corporeal principle; the signification of a "shoe" is 
 according to the subjects of which it is predicated ; when it is 
 predicated of the good, it is taken in a good sense, but when 
 of the evil, in a bad sense. A, C, 1748. 
 
 Verse 10. Wheresoever ye enter into a house, &c. — A " house" 
 signifies various things, as the church, good therein, also a man, 
 and likewise his mind, both natural and rational. A. C 9150. 
 
 Good belonging to a man is, in the Word, compared to a 
 house, and on this account a man who is principled in good is 
 called the " house of God." A. C. 3128. 
 
 Verse 1 1 . And whosoever will not receive you, nor hear you, 
 when ye depart thence, shake off the d/ustfrom under your feet, 
 for a testimony against them. — By the " dust of the feet," is 
 here signified the same as by a " shoe," viz., what is unclean, 
 grounded in what is evil and false, because the sole of the 
 foot denotes the ultimate natural principle; and whereas at 
 that time they were in representatives, and supposed heavenly 
 mysteries to be stored up in them alone, not in naked truths, 
 therefore they were commanded so to do. A. C. 1748. 
 
 By "dust" is signified what is damned, and the reason is, 
 because the places where evil spirits are, sideways beneath the 
 soles of the feet, appear as earth, and indeed, as uncultivated 
 and dry earth, beneath which are certain hells ; that earth is 
 what is called damned earth, and the dust there signifies what 
 is damned. It' has occasionally been given me to see that 
 evil spirits shook off the dust from their feet there, when they 
 were desirous to deliver up any one to damnation. Hence 
 now it is that by "dust" is signified what is damned, and 
 by " shaking off the dust," damnation. It was by reason of 
 this signification that the Lord commanded the disciples to 
 " shake off the dust of their feet, if they were not received." 
 (See Matt. X. 14, 15; Mark vi. 11; Luke ix.5; x. 10, 11, 12.) 
 For by "disciples" in those passages are not meant disciples, 
 but all things of the church, thus all things of faith and 
 charity, n. 2089, 2129; by "not receiving" and "not hearing," 
 is signified to reject the truths which are of faith and the 
 goods which are of charity ; by " shaking off the dust of the 
 feet," is signified damnation. The reason why it would be 
 " more tolerable for Sodom and Gomorrah than for that city," 
 is, because by " Sodom and Gomorrah" are meant those who 
 are in evil of life, but who have known nothing of the Lord 
 
CHAP. VI.] TO MARK. 109 
 
 and of the Word, thus, could not receive them. Hence it 
 may be manifest that it is not a house or a city which is here 
 meant, but that they are understood who are within the church, 
 and do not live the life of faith; every one may see that a 
 whole city could not be damned on that account, because they 
 did not receive the disciples, and instantly acknowledge the 
 new doctrine which they preached. By "dust" is also signi- 
 fied what is damned, in the following passages: — "Jehovah 
 God said to the serpent, On thy belly shalt thou go, and dust 
 shalt thou eat all the days of thy life." (Gen. iii. 14.) And in 
 Micah, — " Feed Thy people according to the days of eternity ; 
 the nations shall see, and shall blush at all Thy power : they 
 shall lick the dust as a serpent." (vii. 14, 16, 17.) And in 
 Isaiah, — "Dust shall be the serpent's bread." (Ixv. 25.) And 
 again in the same prophet, — " Come down, and sit on the dust, 
 O virgin daughter of Babylon." (xlvii. 1 .) And in David, — 
 " Our soul is bowed down to the dust : our belly cleaveth to 
 the earth." (Psalm xliv. 25.) In the Word, also, "dust" 
 signifies a sepulchre, also what is lowly, and likewise what is 
 numerous. A. C. 7418. 
 
 Verse 12. They preached that men should repent. — For the 
 true doctrine of repentance, see above. Exposition, chap. i. 
 4, 5. 
 
 Verse 13. And they cast out many devils, and anointed with 
 oil many that were sick, and healed them. — Inasmuch as " oil" 
 signified the good of love and charity, and by it all are healed 
 who are spiritually sick, therefore it is said of the Lord's 
 disciples, that "they anointed many with oil, and healed them." 
 A.E.375. 
 
 Verse 14. John the Baptist. — See above, chap. i. 4. Exposi- 
 tion of the object and meaning of John the Baptist, and of his 
 mission. 
 
 Verse 20. Herod feared John, knowing that he was a just 
 man and holy. — That the term "holy" is predicated of Truth, 
 and the term "just" of Good, is evident from these passages 
 in the Word : — " Just and true are Thy ways. Thou King of 
 saints." (Apoc. xv. 3.) And in Mark vi. 20. See also A. C. 
 4167, 9119, 9283. 
 
 Verse 30. And the apostles gathered themselves unto Jesus. — 
 By the "twelve apostles," as by the twelve tribes, are signified 
 all things of the church, and especially all who are in truths of 
 doctrine from the good of love from the Lord. A. R. 348. 
 
 Verses 35 — 45. On the miracle of the Jive loaves and two 
 small fishes. — This miracle was wrought because the Lord had 
 before taught His disciples, and because they received His 
 
110 THE GOSPEL ACCORDING [cHAP. VI. 
 
 doctrine, and appropriated it to themselves; this was what 
 they did eat spiritually, whence natural eating followed, viz., 
 flowed in from heaven with them, as manna with the sons of 
 Israel, whilst they were ignorant; for when the Lord^ wills, 
 spiritual food, which is also real food, but only for spirits and 
 angels, is turned into natural, in like manner as into manna 
 every morning. A.E. 617. 
 
 Singular the things in this miracle, with the numbers them- 
 selves also, mentioned in it, are significative. " Five thousand 
 men, besides women and children," signify all who are of the 
 church, in truths derived from good ; " men," those who are 
 in truths; "women and children," those who are in goods; 
 "loaves of bread" the goods, and "fishes" the truths of the 
 natural man; "feeding" signifies spiritual nourishment from 
 the Lord ; " twelve baskets of fragments," signify thence the 
 knowledges of truths and good, in all abundance and fulness. 
 J. E. 430. 
 
 Verse 39. And He commanded to make all sit down by 
 companies on the green grass. — By "green grass" in the Word 
 is signified that goodness and truth which first springs up in 
 the natural man ; the same is also signified by the " herb of 
 the field." ^.i?. 401. 
 
 Verse 41. And taking the Jive loaves and two fishes, looking 
 up to heaven, He blessed them. — By "blessing" is here signi- 
 fied the communication of His divine principle, and thereby 
 conjunction with His disciples and the people, by the goods 
 and truths, which were signified by the " loaves," and also bv 
 the " fishes." A. E. 340.- 
 
 Verse 43. And they took up twnlve baskets full of the frag- 
 ments, and of the fishes. — The " twelve baskets of fragments," 
 which were taken up, signify what is full, thus full instruction 
 and full benediction. A. E. 548. 
 
 Verses 47 — 52. On the miracle of Jesus walking on the 
 sea. — Singular the things related in this miracle, signify Divine 
 spiritual things, which yet do not appear in the letter, as the 
 sea, the Lord's walking upon it, the fourth watch, in which 
 He came to His disciples, also the shipf into which Jesus 
 entered, and that He tlieiiee restrained the winds, and the 
 waves of the sea, besides the rest of the things mentioned. 
 But the spiritual things which are signified, it is unnecessary 
 to explain here singly, only that the "sea" signifies the ulti- 
 mate of heaven and of the church, inasmuch as in the ultimate 
 borders of the heavens there are seas. The Lord " walking 
 upon the sea," signified the presence and influx of the Lord 
 into those seas; and hence life from the Divine Being to those 
 
CHAP. VI.] TO MARK. Ill 
 
 who are in the ultimates of heaven ; their life from the Divine 
 Being was represented by the Lord's " walking on the sea ;" 
 and their obscure and wavering faith was represented by Peter 
 " walking on the sea, and beginning to sink," but being caught 
 hold of by the Lord, he was saved. To " walk" also, in the 
 Word, signfies to live ; this being done in the "fourth watch," 
 signified the first state of the church, when it is twilight, and 
 the morning is at hand, for then good begins to act by truth, 
 and then is the Lord's coming. The "sea" in the mean time 
 being put in commotion by the wind, and the Lord's restrain- 
 ing it, signifies the natural state of life which precedes, which 
 state is unpacific, and as it were tempestuous ; but when the 
 state is nearest to the morning, which is the first state of the 
 church with man, because then the Lord is present with the 
 good of love, tranquillity of mind is effected. A. E. 514. 
 
 Verse 66. And wheresoever He entered, into villages, or 
 cities, or country, they laid the sick in the streets, and besought 
 Him that thty might touch if it were hut the border of His 
 garment: and as many as touched Him [or it"], were made 
 whole. — That the "borders of a garment" denote the most 
 external things where the natural principle is, is manifest from 
 the passages in the Word where such borders are mentioned, 
 as in Isaiah, — " I saw the Lord sitting on a throne, high and 
 lofty, and the borders of His garment filling the temple;" 
 (vi. 1.) where, by the "throne on which the Lord sat," is 
 signified heaven, and specifically the spiritual heaven, n. 5313, 
 8625; by the "borders of His garment," are there signified 
 Divine Truths in ultimates, or in outermost principles, such 
 as are the truths of the Word in the sense of the letter, which 
 are said to "fill the temple" when they fill the church. By 
 the woman being healed of an issue of blood, when "she 
 touched the hem of the Lord's garment," and in general, by all 
 being healed, " as many as touched the hem of His garment," 
 was signified, that from the Divine Being or Principle in the 
 most external or ultimate things, went forth salvation ; for 
 that they had strength and power in the ultimates of good, 
 which are from the Divine Being or Principle, may be seen, 
 n. 9836. A. C. 9917. 
 
112 THE GOSPEL ACCORDING TO MARK. [CHAP. \I. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER VI. 
 
 Verses 45, 46. ^nd immediately He constrained His di,s- 
 ciples to get into the ship, while He dismissed the multitude. 
 And when He had bid them adieu, He departed into a mountain 
 to pray. — In the common version of the New Testament, what 
 is here rendered "dismissed," and "bid adieu to," is com- 
 prised in one expression, "sent away," as if both terms were 
 synonymous, and expressive of the same idea, and as if also 
 they were applied to the same persons, whereas the terms in 
 the original Greek are perfectly distinct, expressive too of 
 distinct ideas, and likewise applied to different persons; the 
 first term ajroXuo-e being applied to the multitude, and denoting 
 their dismissal, whilst the second term [anoTa^aiievos] is mani- 
 festly applied to the disciples, to denote that the Lord bid 
 them adieu, on His departure into a mountain to pray. 
 
MARK. 
 
 CHAPTER VII. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. And there gathered to- 
 gether to Him the Pharisees, 
 and some of the Scribes, who 
 came from Jerusalem. 
 
 2. And having seen some 
 of His disciples eating bread 
 with defiled, that is to say, 
 with unwashen, hands, they 
 found fault. 
 
 3. For the Pharisees, and 
 all the Jews, except they wash 
 [their] hands up to the wrist, 
 eat not, holding the tradition 
 of the elders. 
 
 4. And [when they come] 
 from the market, except they 
 wash, they eat not; and many 
 other things there are which 
 they have received to hold, [as] 
 the washing of cups and pots, 
 brazen vessels, and couches. 
 
 5. Then the Pharisees and 
 Scribes asked Him, Why walk 
 not Thy disciples according to 
 the tradition of the elders, 
 but eat bread with unwashen 
 hands ? 
 
 6. But He answering said 
 unto them. Well did Esaias 
 prophesy of you hypocrites, 
 as it is written. This people 
 
 That they who are of the 
 perverse church, are scru- 
 pulous about the doctrines 
 of men and external purifi- 
 cation, but at the same time 
 careless about internal purifi- 
 cation and fulfilling the re- 
 quirements of God. (Verses 
 1-6.) 
 
 Hence their worship be- 
 comes merely external and 
 hypocritical, as had been 
 predicted, (Verses 6 — 9.) 
 15 
 
114 
 
 THE GOSPEL ACCORDING 
 
 [chap. VII. 
 
 honoureth Me with their lips, 
 but their heart is far from 
 Me. 
 
 7. But in vain do they 
 worship Me, teaching doc- 
 trines the commandments of 
 men. 
 
 8. For laying aside the 
 commandment of God, ye 
 hold the tradition of men, 
 the washing of pots and 
 cups : and many other such 
 like things ye do. 
 
 9. And He said unto them. 
 Full well ye reject the com- 
 mandment of God, that ye 
 may keep your tradition. 
 
 10. For Moses said, Honour 
 thy father and thy mother, 
 and he that speaketh evil of 
 father or mother, let him die 
 the death. 
 
 11. But ye say. If a man 
 shall say to father or mother, 
 Corban, that is to say, [it is] 
 a gift, by whatsoever thou 
 mightest be profited by me ; 
 [it is sufficient]. 
 
 12. And ye suffer him to 
 do nothing more for his father 
 or his mother ; 
 
 13. Making the Word of 
 God of none effect by your 
 tradition which ye have deli- 
 vered : and many such like 
 things do ye. 
 
 14. And when He had 
 called [to Him] all the mul- 
 titude. He said unto them. 
 Hearken to Me all of you, 
 and understand : 
 
 15. There is nothing from 
 without a man, which enter- 
 ing into him can defile him: 
 but the things which come 
 
 For whereas the Divine 
 Love and Wisdom ought to 
 be exalted above all other 
 things, they of the perverse 
 church exalt themselves above 
 those Divine principles, which 
 is contrary to the command- 
 ment of God. (Verses 10 — 
 14.) 
 
 Who forms His judgment 
 of every one, not from the 
 doctrine which he professes 
 with his lips, but from the 
 
CHAP. VII.] 
 
 TO MARK. 
 
 115 
 
 out of him, those are they 
 which defile the man. 
 
 16. If any man have ears 
 to hear, let him hear. 
 
 17. And when He was 
 entered into a house from 
 the multitude, His disciples 
 asked Him concerning the 
 parahle. 
 
 18. And He saith unto 
 them, Are ye so without 
 understanding also? Do ye 
 not consider that every thing 
 from without which entereth 
 into a man, cannot defile 
 him; 
 
 19. Because it entereth not 
 into his heart, but into the 
 belly, and goeth out into the 
 draught, purging all meats ? 
 
 20. And He said. That 
 which Cometh out of a man, 
 that defileth the man. 
 
 21. For from within, out 
 of the heart of men, pro- 
 ceed evil thoughts, adulteries, 
 fornications, murders, 
 
 22. Thefts, covetousnesses, 
 wickednesses, deceit, lasci- 
 viousness, an evil eye, blas- 
 phemy, pride, foolishness. 
 
 28. All these evil things 
 come from within, and defile 
 the man. 
 
 24. And rising thence. He 
 went into the borders of Tyre 
 
 intention and purpose of his 
 heart and life. (Verse 15.) 
 
 Which judgment ought to 
 be well attended to. (Verse 
 
 Since nothing either of 
 good or evil is appropriated 
 to man, whilst it is only in 
 the thought of his under- 
 standing, until it gains a 
 place in his will or love, and 
 thence comes into the thought- 
 and act. (Verses 17—20.) 
 
 For from the will or love 
 comes all opposition to hea- 
 venly good and truth, whence 
 comes perversion of the ra- 
 tional faculty, the adultera- 
 tion of good, the falsification 
 of truth, the destruction of 
 charity, selfish appropriation 
 of divine gifts, the lust of 
 possessing what is another's, 
 all kinds of sin against God, 
 hypocritical dealing, concupi- 
 scence, perversion of the un- 
 derstanding, opposition to the 
 truth, exaltation of self above 
 God, with separation from 
 all heavenly light. (Verses 
 20—23.) 
 
 These evils therefore render 
 man impure in the sight of 
 God, because they proceed 
 from the love. (Verse 23.) 
 
 That they who are out of 
 the church, and yet have faith 
 
U6 
 
 THE GOSPEL ACCORDING 
 
 [chap. VII. 
 
 and Sidon, and entering into 
 a hotise, would have no one 
 know it, but He could not 
 be hid. 
 
 25. For a woman hearing 
 of Him, whose daughter had 
 an unclean spirit, came and 
 fell at His feet: 
 
 26. The woman was a 
 Greek, a Syrophenician by 
 nation, and she besought Him 
 that He would cast forth the 
 devil out of her daughter. 
 
 27. But Jesus said unto 
 her. Let the children first be 
 satisfied : for it is not meet to 
 take the children's bread, and 
 to cast it to the dogs. 
 
 28. But she answered and 
 said to Him, Yes, Lord: yet 
 the dogs under the table eat 
 of the children's crumbs. 
 
 29. And He said unto her. 
 For this saying go away : the 
 devil is gone out of thy 
 daughter. 
 
 30. And when she was 
 come to her house, she found 
 th^ devil gone out, and her 
 daughter laid upon the bed. 
 
 31. And again departing 
 from the coasts of Tyre and 
 Sidon, He came unto the sea 
 of Galilee, through the midst 
 of the coasts of Decapolis. 
 
 32. And they bring to Him 
 one that was deaf, having an 
 impediment in his speech ; 
 and they beseech Him to put 
 His hand upon him. 
 
 33. And taking him aside 
 from the multitude. He put 
 His fingers into his ears, and 
 having spat. He touched his 
 tongue ; 
 
 in the Lord, apply to Him 
 for deliverance from infernal 
 falses. (Verses 24, 25, 26.) 
 
 But their application seems 
 at first to be disregarded, 
 because they are not of the 
 church ; nevertheless it is 
 finally granted, and they are 
 liberated from infernal falses, 
 because they are found to be 
 principled in faith grounded 
 in charity. (Verses 27—31.) 
 
 They also who are not in 
 the understanding, of truth, 
 and consequently not in 
 obedience, and who on that 
 account can hardly make 
 confession of the Lord and 
 of the truth of the church, 
 are restored by the Lord to 
 the perception of truth, and 
 to the power of confessing 
 the Lord and the truth of 
 the church. (Verses 31—36.);, 
 
CHAP. VII.] 
 
 TO MARK, 
 
 117 
 
 34. And lookwg up to 
 heaven. He sighed, and saith 
 to him, Ephphatha, that is, 
 Be opened. 
 
 35. And immediately his 
 ears were opened, and the 
 string of his tongue was 
 loosened, and he spake 
 plainly. 
 
 36. And He charged them 
 that they should t^U no one : 
 but the more He charged 
 them, so much the more they 
 published [it] ; 
 
 37. And were beyond mea- 
 sure astonished, saying. He 
 hath done all things well : He 
 maketh both the deaf to hear, 
 and the dumb to speak. 
 
 So that the Divine Mercy 
 and Omnipotence excite ado- 
 ration in all. (Verses 36, 37.) 
 
 EXPOSITION. 
 
 CHAPTER VII. 
 
 Verses 1 — 23. For the Pharisees, and all the Jews, except 
 \ey wash their hands, &c. — That "washings" were enjoined 
 the children of Israel, is known from the statutes enacted by 
 Moses; as that Aaron should wash himself before he put on 
 the garments of his ministration, (Lev. xvi. 4, 24.) and before 
 he approached the a^tar to minister; (Exod. xxx. 18 — 21; xl. 
 30, 31.) in like manner the Levites, (Numb. viii. 6, 7.) and 
 also others who became unclean by sins: and that they are 
 said to be "sanctified by washings." (Exod. xix. l4; xl. 12; 
 Lev. viii. 6.) Wherefore, for the purpose of washing, a molten 
 sea and several basins were placed near the temple ; (I Kings 
 vii. 23 — 39.) nay, they were enjoined to wash vessels and 
 utensils, as tables, chairs, bedsi, dishes, and cups. (Lev. xi. 
 32; xiv. 8, 9; xv. 5— 12; xvii. 15, 16; Mark vii. 4.) But 
 "washings," and several ordinances of a like nature, were 
 enjoined and commanded the children of Israel, because the 
 
118 THE GOSPEL ACCORDING [CHAP. VII. 
 
 church established among them was a representative church, 
 which was of such a nature as to prefigure the Christian 
 church that was to come; on which account, when the Lord 
 came into the world, He abrogated the representatives, which 
 were all external, and instituted a church in which all things 
 were to be internal. Thus the Lord put away figures, and 
 revealed their true antetypes, just as when a person removes 
 a veil, or opens a door, and thus affords the means not only 
 of seeing the things within, but of approaching them. Of all 
 those representatives the Lord retained but two, which were 
 to contain in one complex whatever related to the internal 
 church ; these two are Baptism instead of washings, and the 
 Holy Supper instead of the lamb which was sacrificed every 
 day, and particularly at the feast of the passover. 
 
 That the above-mentioned "washings" figured and shadowed 
 forth, that is, represented, spiritual washings, consisting in 
 purifications from evils and falses, is very evident from the 
 following passages: — " When the Lord shall have washed away 
 the filth of the daughters of Zion, and shall have purged the 
 blood of Jerusalem from the midst thereof, by the spirit of 
 judgment, and by the spirit of expurgation." (Isaiah iv. 4.) 
 " Though thou wash thee with nitre, and take thee much soap, 
 still thine iniquity will retain its spots." (Jer. ii. 22 ; Job. ix. 
 30, 31.) "Wash me from mine iniquity, and I shall be whiter 
 than snow." (Psalm li. 2, 7.) "O Jerusalem, wash thine heart 
 from wickedness, that thou mayest be saved." (Jer. iv. 14.) 
 " Wash ye, make you clean : put away the evil of your doings 
 from before Mine eyes; cease to do evil." (Isaiah i. 16.) 
 That the washing of man's spirit is meant by the washing of 
 his body, and that the internal things of the church were 
 represented by such external rites as belonged to the Israelitish 
 church, is very clear from these words of the Lord, — " The 
 Pharisees and Scribes seeing that His disciples ate bread with 
 unwashed hands, found fault; for the Pharisees, and all the 
 Jews, except they wash their hands, eat not. And many 
 other things there are which they have received to hold, as 
 the washing of cups and pots, brazen vessels, and tables. To 
 whom and to the multitude the Jjord said. Hearken unto Me 
 every one of you, and understand: there is nothing from 
 without a man, that entering into him can defile him; but 
 the things which come out of him, those are they which defile 
 the man." (Mark vii. 1, 2, 3, 4, 14, 15.) 
 
 What man of sound reason cannot discern that the washing 
 of the face, of the hands and feet, and of all the limbs, nay of 
 the whole body in a bath, eflfects nothing more than to wash 
 
CHAP. VII.] TO MARK. 119 
 
 away the dirt, so that the outward form may appear clean 
 in the sight of men ? And who cannot understand that it 
 is impossible for any such washing to enter into the spirit of 
 man, and in like manner render that clean ? For a thief, a 
 robber, or an assassin have it in their power to wash them- 
 selves, even till their skin shine ; but will that wash away 
 their thieving, pillaging, and murderous disposition? Does 
 not the internal enter by influx into the external, and operate 
 the effects of its will and understanding ? But for the external 
 to enter by influx into the internal is utterly impossible, being 
 contrary to nature, because it is contrary to order. 
 
 Hence it follows that " washings," and baptism also, unless 
 theinternal of man be purified from evils and falses, are of 
 no more avail than the washing of cups and platters by the 
 Jews, or than the whitening of the sepulchres mentioned in the 
 same passage, which " appear beautiful without, but within are 
 full of dead men's bones, and all uncleanness." (Matt, xxiii. 
 25 — 28.) This is further evident from this circumstance, that 
 the hells are full of satans, who were once men, some baptized, 
 and some not baptized. T. C. R. 670—673. 
 
 "Verse 4. The washing of cups, pots, &c. — Amongst the 
 Israelites external things [such as cups, pots, vessels, &c.] 
 represented internal, and things internal were the holy things 
 themselves of the church pertaining to them, and not the 
 external things without the internal. Nevertheless, that that 
 nation still placed all sanctity in things external, and not in 
 things interna], is manifest from the Lord's words in Matt. 
 xxiii. 25 — 27, — " Woe to you, Scribes and Pharisees, hypo- 
 crites ! ye cleanse the outside of the cup and platter, but the 
 interiors are full of rapine and excess," &c. A. C. 10,234. 
 
 They who are in external things alone, [or who make reli- 
 gion consist only in external acts and ceremonies of worship, 
 as signified by the " washing of cups, pots," &c.] do not even 
 know what it is to be in internal things, for they do not know 
 what an internal principle is. If any one makes mention 
 before them of an internal principle, they either affirm that 
 it is, because they know from doctrine that it is (but in such 
 case they affirm from fraud), or they deny it with the mouth 
 also as with the heart ; for they do not go beyond the sensual 
 principles which belong to the external man. Hence it is that 
 they do not believe any life after death, and think resurrection 
 impossible unless the body is to rise again, on which account 
 it has been permitted that they should have such an opinion 
 of the resurrection, otherwise they would have no opinion 
 at all, for they place the all of life in the body, not knowing 
 
120 THE GOSPEL ACCORDING [CHAP. VII. 
 
 that the life of their body is from the life of their spirit, which 
 liveth after death. They who are in external things alone, 
 cannot have any other belief, for the external things apper- 
 taining to them extinguish the all of thought, consequently 
 the all of faith concerning internal things. Inasmuch as great 
 ignorance prevails at this day as to what it is to be in external 
 things without internal, it shall be here explained. They who 
 are without conscience are all in external things alone, for the 
 internal man manifests himself by conscience; and all they 
 have no conscience who think and do what is true and good, 
 not for the sake of what is true and good, but for the sake of 
 themselves, on account of their own honour and gain, and also 
 on account of the fear of the law and of life; for if their 
 reputation, honour, gain, and life were not endangered, they 
 would rush headlong without conscience into all iniquities. 
 This appears manifest from the case of such in another life, 
 who in the life of the body had been such, where, inasmuch 
 as the interiors are opened, they are in a perpetual endeavour 
 to destroy others, wherefore they are in hell, and are kept 
 bound there in a spiritual manner. 
 
 In order that it may be further known what it is to be in 
 external things, and what in internal, and that they who are 
 in external things alone, cannot comprehend what internal 
 things are, consequently cannot be affected by them (for no 
 one is affected by those things which he does not comprehend), 
 let us take this truth for an example, — that to be the least is 
 to be the greatest in heaven, and that to be low is to be high^ 
 also that to be poor and needy is to be rich and abounding;. 
 They who are in external things alone, cannot comprehend 
 these things, for they think that the least cannot in anywise be 
 the greatest, nor the low high, nor the poor rich, nor the needy 
 abundant; when yet this is altogether the case in heaven; and 
 because they cannot comprehend, therefore they cannot be 
 affected by those things, and when they reflect upon them 
 from the corporeal and worldly things in which they are, they 
 hold them in aversion. That the case is so in heaven, they 
 are altogether ignorant, and so long as they are in external 
 things alone, are not willing to know, yea, neither are they 
 able to know ; for in heaven he who knows, acknowledges, 
 and believes from the heart, that is, from the affection, that 
 nothing of ability is from self, but that all of ability he 
 has is from the Lord, — he is called least, and yet is greatest, 
 because he has ability from the Lord. The case is similar 
 with him who is low (or humble), that he is high, for he who 
 is low, acknowledging and believing from affection, that he 
 
CHAP. VII.] TO MARK. 121 
 
 has nothing of ability from himself, nothing of intelligence 
 or wisdom from himself, and nothing of good and truth from 
 himself, — he is gifted with ability, with the intelligence of 
 truthy and the wisdom of good, above others, from the Lord. 
 In like manner the poor and needy are rich and abounding, for 
 he is called poor and needy who believes from the heart and 
 aifection that he possesses nothing of himself, knows nothing, 
 and is nothing wise of himself, and of himself has no ability, 
 and he in heaven is rich and abounds, for the Lord gives him 
 all opulence, inasmuch as he is wiser than others, richer than 
 others, dwells in most magnificent palaces, n. 1116, 1626, 
 1627, and is in the treasures of all the riches of heaven. To 
 take another example, — he who is in external things alone, 
 cannot in anywise comprehend that heavenly joy consists in 
 loving his neighbour better than himself, and the Lord above 
 all things, and that happiness is according to the quantity and 
 quality of that love; for he who is in external' things alone, 
 loves- himself better than his neighbour, and if he love others, 
 it is because they favour hinlself, and thus he loves them for 
 the sake of himself, consequently he loves himself in them 
 and them in himself. He who is such, cannot know what it 
 is to love others better than himself, yea, he is not willing to 
 know it, neither is he able, wherefore when he is told that 
 heaven consists in such love, n. 548, he holds it in aversion ; 
 hence it is, that they who have been such in the life of the 
 body, cannot come near to any heavenly society, and when 
 they do, c^^e nfear, by reason of their aversion they cast 
 themselves down headlong into hell. 
 
 Inasmuch as few know at this day what it is to be in 
 external things, and what in internal, and whereas the gene- 
 rality believe that they who are in internal things cannot 
 be in external, and vice vesrd, it is allowed for the sake of 
 illustration to adduce one further example, for instance, the 
 nourishment of the body and the nourishment of the soul. 
 He who is in pleasures merely external, is nice about his 
 person, pampers his appetite, loves to live sumptuously, and 
 places his chief pleasure in the dainties of the table ; but he 
 who is in internal things, although he also has satisfaction 
 in the above gratifications, yet his ruling affection is, that 
 the body may be nourished by meats with pleasure for 
 the sake' of its health, to the end that there may be a 
 sound mind in a sound body, thus principally for the sake 
 of the mind's health, to which the health of the body serves 
 as a means; he who is a spiritual man does not rest here, 
 but regards the health of the mind or soul as a means 
 
 16 
 
THE GOSPEL ACCORDING [cHAP. Vlt 
 
 of intelligence and wisdom, not for the sake of reputation, 
 honours, or gain, but for the sake of the life after death; 
 he who is spiritual in an interior degree, regards intelligence 
 and wisdom as a mediate end, that he may serve as a useful 
 member in the Lord's kingdom ; and he who is a celestial 
 man, that he may serve the Lord; to this latter, corporeal 
 food is a means to enjoy spiritual food, and spiritual food is 
 a means to enjoy celestial food ; and because they ought so to 
 serve, therefore also those foods correspond : hence also they 
 are called foods. From these considerations it may appear what 
 it is to be in external things alone, and what in internal. The 
 Jewish and Israelitish nation (treated of in this chapter, Gen. 
 xxxiv., in the internal historical sense), except those who have 
 died infants, are for the mo^t part of the above description, 
 for they are in external things above all other nations, inas- 
 much as they are in avarice ; they who love lucre and gain, 
 not for the sake of any other use, but for the sake of gold 
 and silver, and place all the delight of their lives in the 
 possession thereof, are in the outermost or lowest things, for 
 the things which they love are altogether earthly; but they 
 who love gold and silver for the sake of some use, elevate 
 themselves according to the use out of earthly things ; the use 
 itself, which man loves, determines his life, and distinguishes 
 him from others; an evil use makes him infernal, a good use 
 makes him heavenly ; not indeed the use itself, but the love of 
 the use, for the life of every one is in the love. ^. C. 4459. 
 
 Verse 9. ^nd He said unto them, Full well ye reject the 
 commandment of God, that ye may keep your tradition. — This 
 "rejection" is pointed at in the Prophet Isaiah, where it is 
 written : — " Ye have seen the breaches of the city of David, 
 that they are very many : and ye have gathered together the 
 waters of the lower fish-pool;" (xxii. 9.) where "the breaches 
 of the city of David" denote false principles of doctrine, and 
 "the waters of the lower fish-pool" denote the traditions, by 
 which the Jews made breaches into the truths that are in the 
 Word. ^.C.4926. 
 
 The reason why they who were obsessed by devils [Luke 
 viii. 27 — 32.] did not abide in the house, but in the tombs, 
 was, because during their abode in the world they were in 
 false principles grounded in evil, or, in knowledges from the 
 Word, which they rendered lifeless by applying them to 
 confirm evils, and also to destroy the genuine truths of the 
 church, especially to destroy the truths relating to the Lord, 
 to the Word, and to a life after death, which dead knowledges 
 in the Word are called traditions. A, E. 659. 
 
CHAP. VII.] TO MARK. 123 
 
 By a "dead worship" [such as that of those who only care 
 about external things, and not internal] is understood worship 
 alone, which consists in going to church, hearing sermons, 
 taking the Holy Supper, reading the Word and books of piety, 
 speaking about God, heaven and hell, the life after death, and 
 especially concerning piety, praying morning and evening, and 
 still not desiring to know any truths of faith, nor willing to 
 do any goods of charity, believing that they have salvation by 
 worship alone; when nevertheless worship without truths, and 
 without a life according to them, is only an external sign of 
 charity and faith, within which, if there be not charity and 
 faith, there may lie hidden evils and falsities of all kinds. 
 For genuine worship consists in charity and faith, without 
 which, worship is like the skin or surface of any fruit, which 
 within is rotten and worm-eaten, and is consequently a dead 
 fruit. That such a worship prevails at the present day in the 
 church is known. A.R. 154. 
 
 Verse 14. He said unto them, Hearken to Me all of you, 
 and understand. — That the understanding is to be kept captive 
 under obedience to faith, [or to be kept in darkness as to the 
 understanding of divine truths,] is a dogma which the New 
 Church rejects; and in the place of such a dogma, it maintains 
 that the truth of the church must be seen in rational light, in 
 order to be believed. For the Truth can no otherwise be seen 
 than rationally. How can any man be led by the Lord, and 
 conjoined with heaven, who shuts up his understanding against 
 such things as belong to salvation and eternal life.*" For is it 
 not the understanding which must be illustrated and taught ? 
 And what is the understanding when shut up by religion but 
 thick darkness, and indeed such darkness as rejects from itself 
 all light which illustrates ? Who can acknowledge any truth, 
 and retain it, except he sees it ? What is a truth not seen but 
 a word not understood ? which by sensual corporeal men may 
 be retained in the memory, but not by wise men ; yea, wise 
 men reject all empty words from their memory, that is, such 
 words as have not entered into the memory from the under- 
 standing, as that the One God is three as to Persons, and that 
 the Lord born from eternity is not one and the same with the 
 Lord born in time, that is, that the one Lord is God, and no 
 other. And likewise that the life of charity, which consists 
 in good works, and also in repentance from evil works, contri- 
 butes nothing to salvation, A wise man does not understand 
 this; wherefore from his rationality he says — "Does therefore 
 religion contribute nothing to salvation ? Does not religion 
 consist in shunning evil and in doing good? and does not the 
 
124 THE GOSPEL ACCORDING [CHAP. VII. 
 
 doctrine of the church teach this, and also how man should 
 believe, in order that he may do from God the good which 
 religion enjoins him to do ?" A. R. 564., 
 
 Verses 15 — 24. There is nothing from without a man, which 
 entering into him can dejile him : hut the things which come 
 out of him, those are the things which defile a man. — By those 
 " things which come frojn without," in the sense of the letter, 
 are meant foods of every kind, which, after use in the body, 
 pass out into the draught ; but in the spiritual sense, by those 
 " things which come from without," are signified all things 
 which from the memory, and also from the world, enter into 
 the thought. These things also correspond to foods, and, those 
 which enter into the thought, and not at the same time into 
 the will, do not render a man unclean, for the memory, and 
 hence the thought, are to man only as an entrance to him, 
 inasmuch as the will is the man himself; those things which 
 only enter into the thought and no further, are rejected, as it 
 were, through the belly [or stomach] into the draught; the 
 "belly" from correspondence signifying the world of spirits, 
 whence the thoughts appertaining to man flow in ; and the 
 " draught" signifying hell. It is to be noted that man cannot 
 be purified from evils, and the false principles thence derived, 
 unless the unclean things which are in him emerge even into 
 the thought, and be there seen, acknowledged, discerned, and 
 rejected. From these considerations it is evident that by that 
 which "comes from without," in the spiritual sense, is signi- 
 fied what enters into the thought from the memory and from 
 the world ; but by that which " comes forth from him," in the 
 spiritual sense, is signified thought derived from the will, or 
 from the love, for by the " heart," from which it goes forth 
 into the mouth and out of the mouth, is signified the will and 
 love of man ; and inasmuch as the love and the will constitute 
 the whole man, (for man is such as his love is,) hence those 
 things which go forth from man render him unclean, for that 
 these are evils of every kind, is manifest from the things there 
 enumerated. Thus is the Word of the Lord understood in 
 the heavens. A.E, 580. 
 
 The words of the above parable are thus to be understood. 
 All things, whether they be false or evil, which flow in from 
 vyhat is seen, or from what is heard, into the thought or the 
 understanding, and not into the affection of man's will, do not 
 affect and infect the man, inasmuch as the thought of man's 
 understanding, so far as it does not proceed from the affection 
 of his will, is not in the man, but out of him, wherefore it is 
 not appropriated to him ; the case is the same in regard to 
 
CHAP. VII.] TO MARK. 125 
 
 Truth and Good. These things the Lord teaches by corres- 
 pondences, saying, that " that which entereth by the mouth 
 into the belly, doth not render man unclean," inasmuch as it 
 doth not enter into the heart, for " that which entereth into 
 the belly is cast out into the draught," by which is meant, that 
 that which from without, or extrinsically, whether it be from 
 the objects of sight, or from the objects of speech, or from the 
 objects of memory, enters into the thouglit of man's under- 
 standing, does not render him unclean, but, so far as it is out 
 of his affection or will, is separated and ejected, as what is 
 taken into the belly is ejected into the draught. These spiri- 
 tual things the Lord expounded by natural things, since the 
 foods which are taken by the mouth, and are let down into 
 the belly, signify such things as man spiritually swallows, and 
 by which he nourishes the soul; hence it is that the ''belly" 
 corresponds to the thought of the understanding, and also 
 signifies it; that the "heart" signifies the aifection of the 
 will of man, has been shewn above; also, that that alone is 
 appropriated to man, which becomes the property of his affec- 
 tion or will. That spiritual things are meant, and not natural, 
 is evident, for the Lord says, that " out of the heart go forth 
 evil thoughts, murders, adulteries," &c. Inasmuch as the false 
 and evil principles which enter from without into the thoughts, 
 enter from the hells, and if they are not received by man with 
 affection of the will, are ejected into the hells, therefore it is 
 said that they are "cast out into the draught;" for by the 
 "draught" is signified hell, by reason that in the hells all 
 things are unclean, and they who are there have been cast out 
 from heaven, which in form is as a man, and is hence called 
 the Grand Man, and also corresponds to all things of man, 
 whereas the hells thence correspond to ejections from the belly 
 of the Grand Man, or heaven, from which ground it is that 
 hell is meant by the "draught" in the spiritual sense. The 
 reason why the belly is said to "purge all meats," is, because 
 by the "belly" is signified the thought of the understanding, 
 as was said above; and by "meats" are signified all spiritual 
 nourishments, and the thought of the understanding is what 
 separates unclean things from clean, and thereby " purges." 
 A.E. 622. 
 
 See also A. C. 6204, 8910; where it is further observed on 
 the subject, that man cannot desist from thinking evil, but 
 from doing it, and as soon as he receives evil from the thought 
 into the will, in this case it does not go forth, but enters into 
 him, and this is said to enter into the heart; the things which 
 thence go forth render him unclean, because what a man wills. 
 
126 THE GOSPEL ACCORDING [CHAP. VII. 
 
 this goes forth into speech and into act, so far as external 
 restraints do not forbid, which restraints are the fear of the 
 law, of the loss of reputation, of honour, of gain, and of life. 
 See also B.P. 30. 
 
 The order of influx is such, that evil spirits first flow in, 
 and that the angels dissipate the things which flow in : that 
 such is the nature of influx, is not perceived by man, because 
 his thought is kept in freedom by equilibrium between those 
 two influxes, and because he does not attend to them; neither 
 could the evil know, in case they attended, because with them 
 there is no equilibrium between evil and good ; but they who 
 are principled in good are capable of knowing this. They also 
 know from the Word, that there is something within which 
 fights against what is evil and false in them, and that the 
 spiritual man fights against the natural, thus the angels who 
 are in man's interiors and in his spiritual principles, against 
 the evil spirits who are in his exterior and natural principles ; 
 hence also the church is called militant. But the evil which 
 flows into the thought from evil spirits does not at all hurt 
 man, if he does not receive it; but if he receives it, and 
 transfers it from the thought into the will, in this case he 
 makes it bis own, and in this case takes part with infernal 
 spirits, and recedes from the angels in heaven. This is what 
 the Lord teaches in Mark, — " Not that which entereth into a 
 man, makes him unclean : but the things which go forth from 
 him, because these things are from the heart or from the 
 will." (vii. 15—23.) J. C. 6308. 
 
 Verse 21. Fornications, murders. — "Murders" denote the 
 evils which destroy goods; "fornications" denote truths falsi- 
 fied. A. a 3535. 
 
 What the falsification of Truth is, shall be illustrated by 
 some examples. Truth is falsified when from reasonings it is 
 concluded and said, that because no one can do good from 
 himself, therefore good is of no effect to salvation. Truth is 
 also falsified when it is said, that every good which man doeth, 
 respects himself, and is done for the sake of recompense, and 
 this being the case, that works of charity are not to be done. 
 Truth is also falsified when it is said, that because all good is 
 from the Lord, therefore man ought to do nothing of good, 
 but to expect or await influx. Truth is falsified when it is 
 said, that Truth can be given with man without the Good 
 which is of charity, thus faith without charity. Truth is 
 falsified when it is said, that no one can enter into heaven but 
 he who is miserable and poor, when it is also said unless he 
 gives his all to the poor and plunges himself into distress. 
 
CHAP. VII.] TO MARK. 127 
 
 Truth is falsified when it is said, that every one, howsoever 
 he has lived, may be let into heaven from mercy. Truth is 
 still more falsified when it is said, that there has been given 
 to a man [such as the pope], the power of letting into heaven 
 whom he pleases. Truth is falsified when it is said, that sins 
 are wiped and washed away like filth by water ; and truth is 
 still more falsified when it is said, that a man has the power 
 of remitting sins, and that when they are remitted, they are 
 altogether wiped away, and man becomes pure. Truth is 
 falsified when it is said, that the Lord has taken all sins 
 unto Himself, and thus has taken them away, and that man 
 thereby can be saved, whatsoever his life be. Truth is 
 falsified when it is said, that no one is saved but he who is 
 within the church. The reasonings by which falsification is 
 effected are, that they who are within the church are baptized, 
 have the Word, have knowledge concerning the Lord, con- 
 cerning the resurrection, concerning life eternal, heaven and 
 hell, and thus that they know what faith is by which they 
 may be purified. There are innumerable cases like these, 
 for there is not a single truth which cannot be falsified, and 
 the falsification be confirmed by reasonings from fallacies. 
 A. C. 7318. 
 
 Verse 27. But Jesus said unto her, Let the children first be 
 filled : for it is not meet to take the children's bread, and to 
 cast it to the dogs. — All beasts in the Word signify affections 
 and inclinations, such as those are which appertain to man ; 
 the tame and useful beasts, good affections and inclinations, 
 but the wild and useless beasts, evil affections and inclinations. 
 The reason why such things are signified by beasts, is, because 
 the external or natural man enjoys similar affections and incli- 
 nations, and likewise similar appetites and similar senses with 
 the beasts; but the difference is, that man has an internal 
 principle, which is called the internal man, which in man is 
 so distinct from the external, that he can see the things which 
 exist in the latter, and can also rule and restrain them, and 
 likewise be elevated into heaven, even to the Lord, and thus 
 be conjoined to Him in thought and in affection, consequently 
 in faith and love; this man is also so distinct from the external, 
 that he is separated from him after death, and afterwards lives 
 to eternity. By these things man is distinguished from beasts; 
 but they who are merely natural and sensual, do not see these 
 things, for their internal man is closed towards heaven ; where- 
 fore neither do they know of any other distinction between 
 man and beast, than that man can speak, which also mere 
 sensual men make light of. By "dogs" are signified those 
 
128 THE GOSPEL ACCORDING [cHAP. VII. 
 
 who render the good of faith unclean by falsifications, the 
 ground of which signification is, because dogs eat unclean 
 things, and likewise bark at and bite men; hence also it is, 
 that the Gentiles out of the church, who were in false prin- 
 ciples grounded in evil, were by the Jews called dogs, which 
 were accounted the vilest of animals. That they were called 
 dogs, is evident from the Lord's words to the Greek woman, 
 a Syrophenician, whose daughter had an unclean spirit, — " It 
 is not good to take the children's bread, and cast it to dogs. 
 But she answered and said to Him, Yes, Lord: yet the 
 dogs eat of the crumbs which fall from their master's table." 
 (Matt. XV. 26, 27; Mark vii. 26, 27.) In this passage by 
 "dogs" are signified those who were out of the church, and 
 by " children," those who were within the church./ In like 
 manner in Luke, — " There was a certain rich marff who was 
 clothed in purple and fine linen, and fared sumptuously 
 every day : but there was a poor man named Lazarus, who 
 lay at his gate, full of sores, and desiring to be fed with the 
 crumbs which fell from the rich man's table : moreover the 
 dogs came and licked his sores;" (xvi. 19, 20, 21.) where, by 
 " a rich man clothed in purple and fine linen," are signified 
 those who are within the church; "purple and fine linen," 
 with which he was clothed, being the knowledges of good and 
 truth derived from the Word, By the "poor man," are signi- 
 fied those within the church who, by reason of ignorance of 
 the truth, are in a small degree of good, and yet' desire to be 
 instructed ; the reason why he was called Lazarus, was from 
 the Lazarus who was raised up by the Lord, of whom it is 
 said, that "the Lord loved him," (John xi. 1, 2, 3, 36.) and 
 that he was His "friend," (xi. 11.) and that "he sat down at 
 table with the Lord ;" (xii. 2.) that he was willing to be fed 
 with the " crumbs which fell from the rich man's table," signi- 
 fied his desire of learning a few truths from those within the 
 church who are principled in good, although not the genuine 
 good of faith ; to " lick sores," is to be healed by them in 
 any possible method. That good falsified, and thus rendered 
 unclean, is signified by " dogs," is also evident from these 
 words in Matthew, — " Give not that which is holy unto dogs, 
 neither cast ye your pearls before swine." (vii. 6.) A. C, 92^1. 
 Verses 32 — 36. And they bring to Him one that was deaf, 
 having an impediment in his speech; and they beseech Him 
 to put His hand upon him,. And taking him aside from the 
 multitude. He put His fingers into his ears, and having spat, He 
 touched his tongue; and looking up to heaven. He sighed, and 
 saith to him, Ephphatha, that is. Be opened. And immediately 
 
CHAP. VII.] TO MARK. 129 
 
 his ears were opened, and the string of his tongue was loosened, 
 and he spaJee plainly. — That all the Lord's miracles, as being 
 Divine, involved and signified such things as are of heaven and 
 the church, and that on this account they w6re the healings 
 of diseases, by which were signified the various healings of 
 spiritual life, may be seen in the " Arcana Ccelestia," n. 7337, 
 8364, 9031. By a "deaf person," are signified those who 
 are not in the understanding of truth, and consequently not 
 in obedience; and by one who had an "impediment in his 
 speech," are signified those who, on that account, can hardly 
 make confession of the Lord and of the truths of the church ; 
 by the "ears being opened" by the Lord, is signified per- 
 ception of truth and obedience; and by the "tongue being 
 loosened" by the Lord, is signified confession of the Lord and 
 of the truths of the church. That the apostles and others 
 after the Lord's resurrection, spake with "new tongues," signi- 
 fied also confession of the Lord and of the truths of the New 
 Church, on which subject it is thus written in Mark: — "Jesus 
 said, These signs shall follow them that believe : in My name 
 they shall cast out devils; and shall speak with new tongues " 
 (xvi. 17.) where, by "casting out devils," is signified to remove 
 and to reject the false principles of evil ; and by " speaking 
 with new tongues," is signified to confess the Lord and the 
 truths of the church from Him ; wherefore " there appeared 
 to the apostles cloven tongues as of fire, which sat upon them ; 
 and being then filled with the Holy Spirit, they began to speak 
 with other tongues;" (Acts of the Apostles, ii. 3, 4.) where by 
 "fire" was signified the love of truth; and by being "filled 
 with the Holy Spirit," was signified the reception of Divine 
 Truth from the Lord ; and by " new tongues," confessions 
 grounded in the love of truths or zeal. For, as was said above, 
 all Divine miracles, consequently all miracles mentioned in 
 the Word, involved and signified spiritual and celestial things, 
 that is, such things as are of the church and heaven, by which 
 circumstance Divine miracles are distinguished from miracles 
 not divine. J. E. 455. See also A. C. 6989. 
 
 Verse 31. Tyre and Sidon. — For the spiritual signification 
 of " Tyre and Sidon," see above, Exposition, chap. iii. 8. 
 
 Verses 35 and 37. And immediately his ears were opened. — ^v 
 To " hear," in the Word, signifies not only simply to hear, \ 
 but also to receive in the memory and to be instructed, also 
 to receive in the understanding and to believe, likewise to 
 receive in obedience and to do ; the reason why these things 
 are signified by "hearing" is, because the speech which is 
 heard presents itself before the internal sight or understanding, 
 
 17 
 
130 THE GOSPEL ACCORDING [CHAP. VII. 
 
 and is thus inwardly received, and there, according to the 
 efficacy of rational argument, or according to the powers of 
 persuasion from other sources, is either retained, or believed, 
 or obeyed. Hence it is, that there is a correspondence of the 
 ear and of hearing with such things in the spiritual world, 
 concerning which correspondence, see n. 4652 — 4660, 5017, 
 7216, 8361, 8990. That to "hear," denotes to receive in the 
 memory and to be instructed, also to receive in the under- 
 standing and to believe, likewise to receive in obedience and 
 to do, is evident from the following passages, as in Matthew, — 
 " I speak by parables, because seeing they do not see ; and 
 hearing they do not hear, neither understand ; that in them 
 may be fulfilled the prophecy of Isaiah, which saith. Hearing 
 ye shall hear, and shall not understand ; and seeing ye shall 
 see, and shall not perceive: for the heart of this people is 
 waxed gross, and their ears are dull of hearing, and their eyes 
 have they closed ; lest possibly they may see with their eyes, 
 and hear with their ears, and understand with their heart. 
 Blessed are your eyes, because they see : and your ears, 
 because they hear. Many prophets and just men have desired 
 to see the things which ye see, but have not seen them ; and 
 to hear the things which ye hear, but have not heard them." 
 (xiii. 13 — 17.) In which passage to " hear" is applied in every 
 sense, as denoting both to be instructed, to believe, and to 
 obey; " hearing, they do not hear," denotes to be taught and 
 yet not to believe, also to be instructed and yet not to obey ; 
 to be " dull of hearing," denotes to refuse instruction, faith, 
 and obedience; "blessed are your ears, for they hear," denotes 
 blessedness from the reception of the doctrine of faith con- 
 cerning the Lord, and by the Word from the Lord. So in 
 John, — " He that entereth in by the door is the shepherd of 
 the sheep, and the sheep hear his voice : all who have been 
 before Me were thieves and robbers, but the sheep did not 
 hear them. Other sheep I have, which are not of this fold : 
 them also I must bring, and they shall hear My voice ; and 
 there shall be one flock and one Shepherd. My sheep hear 
 My voice, and I know them, and they follow Me ;" (x. 2, 3, 
 8, 16, 27.) where, to " hear a voice," denotes to be instructed 
 concerning the precepts of faith, and to receive them in faith 
 and obedience. Similar things are signified by what the Lord 
 so often said, — "He that hath an ear to hear, let him 
 hear;" also by these words in Mark, — "They said of Jesus7~ 
 He hath done all things well : for He maketh the deaj to hear, 
 and the dumb to speak ;" (vii. 37.) where the " deaf" denote 
 those who are not acquainted with the truths of faith, and 
 
CHAP. VII.J TO MARK. 131 
 
 on that account cannot live according to them, see n. 69895 
 to "hear" denotes to be instructed, to receive, and to obey. 
 ^.C. 9311. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER VII. 
 
 Verse 3. For the Pharisees, and all the Jews, except they 
 wash their hands up to the wrist, &c. — In the common version 
 of the New Testament, what is here rendered "up to the wrist," 
 is expressed by the adverb "oft," but the original Greek is 
 ■tniyfi-q, which properly means the fist, and has accordingly been 
 interpreted by some writers as denoting, in the present instance, 
 washing with thefi^t. The learned Lightfoot, however, explains 
 the phrase by washing the hands as far as the fist extended, 
 that is, up to the wrist. 
 
 Verse 9. Full well ye reject the comrnandment of God. — 
 What is here rendered "full well," is expressed in the original 
 Greek by the adverb Kcikas, which means well, and which some 
 writers, as Grotius and Parkhurst, have interpreted as being 
 here applied ironically, or in the way of reproof. But probably 
 the term is here adopted by the Lord, merely as expressive of 
 the prudence of the Pharisees and Scribes in securing their 
 own tradition, since, bad they not first rejected the command- 
 ment of God, the tradition could not have been secured. 
 
 Verse 19. Purging all meats. — From the Lord's spiritual 
 interpretation of the parable^ of which these words make a 
 part, it is evident, that a rejected or ejected thought, so far 
 from defiling a man, rather tends to his purification, or, as it 
 is here expressed, "purgeth all meats." It is not therefore 
 the entrance of a thought into the understanding which ought 
 to excite man's alarm, be it ever so evil and filthy, provided 
 he be on his guard to prevent its admission into the will or 
 love. For if this caution be used, the thought, in such case, 
 operates like a medicine, which, by increasing the powers of 
 digestion, has a tendency at the same time to cleanse and 
 strengthen the constitution. 
 
MARK. 
 
 CHAPTER VIII. 
 
 THE WORD. 
 
 THE INTERNAI, SENSE. 
 
 1. In those days there 
 being much multitude, and 
 they having nothing to eat, 
 Jesus calling His disciples, 
 saith unto them, 
 
 2. I have compassion on 
 the multitude, because they 
 have now been with Me 
 three days, and have nothing 
 to eat ; 
 
 3. And if I send them 
 away fasting to their own 
 house, they will faint by the 
 way : for some of them came 
 from far. 
 
 4. And His disciples an- 
 swered Him, From whence 
 can any one satisfy these 
 [men] with bread here in 
 the wilderness? 
 
 5. And He asked them. 
 How many loaves have ye ? 
 And they said. Seven. 
 
 6. And He commanded 
 the multitude to sit down 
 on the earth : and taking the 
 seven loaves, when He had 
 given thanks. He brake them, 
 and gave them to His dis- 
 ciples to set before them ; 
 and they set them before the 
 multitude. 
 
 That the communication 
 of good and truth, and con- 
 junction thereby, is effected 
 between the Lord and His 
 church. (Verses 1 — 10.) 
 
 And this of the Divine 
 Mercy. (Verses 2, 3.) 
 
 Although it seemed im- 
 possible to those who were 
 before destitute of good and 
 truth. (Verse 4.) 
 
 Nevertheless it is necessary 
 that inquiry should first be 
 made by them concerning 
 those heavenly principles and 
 their origin. (Verse 5.) 
 
 And that they should enter 
 into a state of internal 
 rest by separation from con« 
 cupiscences, and also should 
 receive those principles with 
 thanksgiving, through the 
 medium of the Word. (Verse 
 6.) 
 
CHAP. VIII.] THE GOSPEL ACCORDING TO MARK. 
 
 133 
 
 7. And they had a few 
 small fishes : and He blessed, 
 and commanded to set them 
 also before them. 
 
 8. And they did eat, and 
 were satisfied : and they took 
 up the overplus of the fragr 
 ments, seven baskets. 
 
 9. But they that had eaten 
 were about four thousand: 
 and He dismissed them. 
 
 10. And immediately en- 
 tering into a ship with His 
 disciples, He came to the 
 parts of Dalmanutha. 
 
 11. And the Pharisees came 
 forth, and began to question 
 with Him, asking of Him a sign 
 from heaven, tempting Him. 
 
 12. And sighing deeply in 
 His spirit. He saith, Why 
 doth this generation seek a 
 sign ? Verily I say unto you. 
 There shall no sign be given 
 to this generation. 
 
 13. And having left them, 
 He entered again into the 
 ship, and departed to the 
 other side. 
 
 14. And they had forgotten 
 to take bread, and had in the 
 ship with them only one loaf. 
 
 15. And He charged them, 
 saying. Take heed, beware of 
 the leaven of the Pharisees, 
 and of the leaven of Herod. 
 
 16. And they reasoned 
 among themselves, saying, [It 
 is] because we have no bread. 
 
 17. And Jesus knowing, 
 saith unto them. Why reason 
 ye, because ye have no bread? 
 Perceive ye not yet, neither 
 understand? Have ye your 
 heart yet hardened ? 
 
 In which case the scientifics 
 of good and truth would also 
 be appropriated. (Verse 7.) 
 
 And full reception be en- 
 joyed of all heavenly good. 
 (Verses 8, 9.) 
 
 But it is otherwise with 
 those of the perverse church, 
 who therefore seek to be con- 
 vinced in their understandings 
 respecting truth, without any 
 regard to heavenly good of 
 love and charity in their wills. 
 (Verses 10, 11.) 
 
 Which is a thing impos- 
 sible, and therefore highly 
 ofiensive to the Lord, and 
 the cause of disjunction, and 
 of inattention to the good of 
 the Divine Mercy. (Verses 
 12, 13, 14.) 
 
 Which inattention ought 
 more especially to be noted 
 and guarded against. (Verse 
 
 Since the evil of all evils 
 consists in possessing the light 
 of truth in the understanding, 
 and separating it from the 
 good of love and charity in 
 the will. (Verses 16—22.) 
 
134 
 
 THE GOSPEL ACCORDING [cHAP. VIII. 
 
 18. Having eyes, see ye 
 not ? And having ears, hear 
 ye not ? And do ye not 
 remember ? 
 
 19. When I brake the five 
 loaves among five thousand, 
 how many baskets full of 
 fragments took ye up ? They 
 say unto Him, Twelve. 
 
 20. And when the seven 
 among four thousand, how 
 many baskets full of frag- 
 ments took ye up ? And 
 they said. Seven. 
 
 21. And He said unto 
 them, How is it that ye do 
 not understand? 
 
 22. And He cometh to 
 Bethsaida ; and they bring to 
 Him one that was blind, and 
 besought Him to touch him. 
 
 23. And having taken the 
 blind [man] by the hand, He 
 led him out of the town ; 
 and having spit into his eyes, 
 and laid hands upon him. He 
 asked him if he saw anything. 
 
 24. And looking up, he 
 said, I see men, for as trees 
 I see them walking. 
 
 25. Then again He put 
 [His] hands upon his eyes, 
 and made him look up : and 
 he was restored, and saw all 
 men clearly. 
 
 26. And He sent him away 
 to his house, saying, Neither 
 go into the town, nor tell it 
 to any one in the town. 
 X27. And Jesus went out, 
 
 ''and His disciples, to the 
 towns of Cesarea Philippi : 
 and in the way He asked His 
 
 Therefore the good of love 
 and charity, and its increase 
 by distribution, ought never 
 to be lost sight of. (Verses 
 19, 20.) 
 
 That through communication 
 with the Lord's Humanity, 
 the intelligence of truth is 
 restored in the church, to 
 those who were in want of it. 
 (Verses 22—26.) 
 
 First, by separating them 
 from false principles ; and 
 next, by the communication 
 of interior truth. (Verse 23.) 
 
 On which occasion intel- 
 lectual sight is by degrees 
 restored, consisting first in 
 the perception of truth, and 
 next in the aflTection of good. 
 (Verses 24, 25.) 
 
 Which perception and aflTec- 
 tion cannot be imparted to 
 those who are not in the 
 desire of ■ truth and good. 
 (Verse 26.) 
 
 They, therefore, who are of 
 the church, ought to inquire 
 concerning the Lord's Human 
 
CHAP. VIII.] 
 
 TO MARK. 
 
 135 
 
 disciples, saying unto them, 
 Who do men say that I am ? 
 
 28. And they answered, 
 John the Baptist: and some 
 [say], Elias; but others, One 
 of the prophets. 
 
 29. And He saith unto 
 them, But who say ye that 
 I am? And Peter answering 
 saith unto Him, Thou art 
 the Christ. 
 
 30. And He charged them 
 that they should tell no one 
 of Him. 
 
 31. And He began to teach 
 them, that the Son of Man 
 must suffer many things, and 
 be rejected of the elders, and 
 the chief priests, and Scribes, 
 and be killed, and after three 
 days rise again. 
 
 32. And He spake the 
 "Word openly. And Peter 
 taking Him aside, began to 
 rebuke Him. 
 
 33. But He turning, and 
 seeing His disciples, rebuked 
 Peter, saying. Get thee behind 
 Me, Satan: for thou mindest 
 not the things that be of God, 
 but the things that be of men. 
 
 34. And calling the people 
 [to Him], with His disciples, 
 He said unto them, Whoso- 
 ever is willing to come after 
 Me, let him deny himself, 
 and take up his cross, and 
 follow Me. 
 
 35. For whosoever is will- 
 ing to save his soul, shall 
 lose it; but whosoever shall 
 lose his soul for My sake and 
 the Gospel's, he shall save it. 
 
 Essence, so as not to confound 
 it with that of other men. 
 (Verses 27, 28.) 
 
 Because the faith of the 
 church teaches that the Lord's 
 Human Essence is the eternal 
 Word, consequently Divine. 
 (Verse 29.) 
 
 Which truth can only be 
 received ,by those who are 
 principled in good and truth. 
 (Verse 30.) 
 
 These, therefore, are in- 
 structed concerning the Lord's 
 temptations, and the glorifica- 
 tion thereby of His Human 
 Essence. (Verse 31.) 
 
 But they who profess faith 
 alone, oppose this doctrine, 
 and thus immerse themselves 
 in infernal falses, by setting 
 their own persuasions above 
 the Divine Truth. (Verses 
 32, 33.) 
 
 Whereas they ought rather 
 to acknowledge that all good 
 and truth is from the Lord's 
 Divine Humanity, and thus 
 apply to Him for the removal 
 of self-love, enduring patiently 
 the temptations necessary for 
 its removal. (Verse 34.) 
 
 Since in so doing they 
 would attain conjunction of 
 life with the Lord, which is 
 a good of infinitely higher 
 value than any temporal good 
 whatsoever. (Verses 35 — 37.) 
 
136 
 
 THE GOSPEL ACCORDING 
 
 [chap. VIII. 
 
 36. For what shall it profit 
 a man, if he shall gain the 
 whole world, and do hurt to 
 his own soul ? 
 
 37. Or what shall a man 
 give in exchange for his soul ? 
 
 38. For whosoever shall be 
 ashamed of Me and of My 
 Words in this adulterous and 
 sinful generation ; of him also 
 shall the Son of Man be 
 ashamed, when He cometh in 
 the glory of His Father with 
 the holy angels. 
 
 Whereas in rejecting the 
 Lord and His Truth from 
 their hearts and lives, they 
 turn their backs at the same 
 time on the Holy Word, on 
 the Divine Humanity of the 
 Lord, and on the angelic 
 heaven which is in conjunc- 
 tion with that Humanity. 
 
 EXPOSITION. 
 
 CHAPTER VIIL 
 
 Verses 1, 2. The multitude having nothing to eat. — In ' 
 the Word mention is frequently made of "eating" and 
 "drinking," and they who are unacquainted with the spiritual 
 sense suppose that these expressions signify nothing more 
 than natural eating and drinking; whereas they signify spiri- 
 tual nourishment, consequently the appropriation of Good and 
 Truth, " eating" signifying the appropriation of Good, and 
 "drinking" the appropriation of Truth. Any one may know, 
 who believes in the spirituality of the Word, that by " eating 
 and drinking," as by bread, food, wine, and drink, is signi- 
 fied spiritual nourishment; for otherwise the Word would be 
 merely natural, and not at the same time spiritual, thus only 
 for the natural man, and not for J;he spiritual man, much less 
 for the angels. To be spiritually nourished, is to be instructed 
 and imbued, consequently it is to know, to understand, and to 
 be wise; unless man enjoys this nourishment, together with 
 the nourishment of the body, he is not a man but a beast, 
 which is the reason that they who place all delight in feastingS 
 and banquetings, and daily indulge tlieir palates, are stupid 
 
CHAP. VIII.] TO MARK. 137 
 
 as to things spiritual, however they may be able to reason 
 concerning the things of the world and of the body, whence, 
 after their departure from this world, they live rather a beastly 
 than a human life, for instead of intelligence and wisdom they 
 have insanity and folly. In confirmation of what is here said 
 respecting spiritual nourishment, we will adduce what the 
 Lord says — " Man shall not live by bread only, but by every 
 word which proceeds from the mouth of God." A. E. 627. 
 
 Verse 4. In the wilderness. — By "wilderness" in the Word 
 is signified, — I. The church devastated, or in which all the 
 Truths of the Word are falsified, such as it was among the 
 Jews at the time of the Lord's advent. II. The church, in 
 which there are not any Truths, because they are not possessed 
 of the Word, such as it was among the well-disposed Gentiles 
 in the Lord's time. III. A state of temptation, in which man 
 is as it were without Truths, because he is surrounded by evil 
 spirits who induce temptations, and then as it were take away 
 his Truths. 
 
 I. That by "wilderness" is signified the devastated church, 
 or the church in which all the Truths of the Word are falsified, 
 such as it was among the Jews in the Lord's time, appears 
 from these passages : — " Is this the man that made the earth 
 to tremble, that did shake kingdoms ; that made the world a 
 wilderness?" (Isa. xiv. 16, 17.) speaking of Babel. "Thorns 
 and thistles are come up on the land of My people; the palace 
 shall be a wilderness." (Isa. xxxii. 13, 14.) "I beheld, and lo, 
 Carmel was a wilderness ; the whole land shall be wasteness." 
 (Jer. iv. 26, 27.) In which passages " earth" means the church, 
 n. 285. " The pastors have destroyed My vineyard, they have 
 reduced the field of My desire to a wilderness of solitude: the 
 spoilers are come in the wilderness." (Jer. xii. 10, 12.) "A vine 
 is planted in the wilderness, in a land of dryness and thirst." 
 (Ezek. xix. 13.) " The fire hath consumed the habitations of 
 the wilderness." (Joel i. 19, 20.) "The voice of one crying in 
 the wilderness, Prepare ye the way of Jehovah ; make straight 
 in the desert a path for our God." (Isa. xl. 3.) Besides other 
 places, as in Isa. xxiii. 12; xxxv. 1; Lament, v. 9; Hosea ii. 
 2, 3; xiii. 5, 15. That such also is the state of the church at 
 this day, may be seen below, n. 566. 
 
 II. That by "wilderness" is meant the church in which 
 there are not any Truths, because they are not possessed of 
 the Word, as was the case with the well-disposed Gentiles in 
 the Lord's time, appears from the following passages : — " The 
 Spirit shall be poured upon you from on high; then the 
 wilderness shall be a fruitful field, and judgment shall dwell 
 
 18 
 
138 THE GOSPEL ACCORDING [CHAP. VIII. 
 
 in the wilderness" (Isa. xxxii. 15, 16.) "I will put fountains 
 in the midst of the valleys : and make the wilderness a pool 
 of waters. I will give in the wilderness the shittim, cedar, 
 and the olive tree." (Isa. xli. 18, 19.) " He shall make the 
 wilderness a pool of waters, and the dry ground watersprings." 
 (Psalm cvii. 35.) " I will make a way in the wilderness, and 
 rivers in the desert, to give drink to My people. My chosen." 
 (Isa. xliii. 19, 20.) " Jehovah will make her wilderness like 
 Eden, and her desert like the garden of Jehovah; joy and 
 gladness shall be found therein." (Isa. li. 3.) *' The habita- 
 tions of the wilderness distil." (Psalm Ixv. 12.) "Let the 
 wilderness lift up its voice: let the inhabitants of the rock 
 sing." (Isa. xlii. 11.) 
 
 III. That by "wilderness" is signified a state of temptation, 
 in which man is as it were without Truths, because he is 
 surrounded by evil spirits who induce temptation, and then as 
 it were deprive him of Truths, appears from Matt. iv. 1, 2, 3 ; 
 Mark i. 12, 13; Luke iv. 1, 2, 3; Jer. ii. 2, 6, 7; Hosea ii. 
 14—16; Psalm cvii. 4—7; Deut. i. 31—33; viii. 2, 3, 4, 15, 16; 
 xxxii. 10. A.R.5m. ■ 
 
 Verses 5, 6, 8. And He asked them. Row many loaves have ^ 
 ye ? And they said. Seven. And He commanded the multitude 
 to sit down on the earth: and taking the seven loaves, when 
 He had given thanks, He brake them, &c. And they took up 
 the overplus of their fragments, seven baskets. — Inasmuch as, 
 in the prophetic Book of the Apocalypse, frequent mention is 
 made of numbers, and no one can know the spiritual sense of 
 the things contained in that book, unless it be known what 
 each particular number signifies, for all numbers in the Word, 
 like all names, signify spiritual things; and whereas the number 
 seven is often named amongst the rest, therefore I am desirous 
 here to shew that the number "seven" signifies all and all things, 
 both what is full and the whole ; for whatsoever signifies all 
 and all things, that also signifies what is full and the whole, 
 since wliat is full and the whole is predicated of the magni- 
 tude of a thing, and all, and all things of multitude. That the 
 number "seven" has these significations, may be manifest from 
 the following passages : — " The hungry have ceased, until the 
 barren hath borne seven; but she that hath many children is 
 waxed feeble ;" (1 Sam. ii. 5.) where the " hungry who have 
 ceased," are those who desire the truths and goods of the church; 
 the " barren that have born seven," signifies those who are out 
 of the church, and are not acquainted with truths, because they 
 have not the Word ; thus the Gentiles are signified, to whom 
 all truths will be given ; " she that hath many children being 
 waxed feeble," signifies those who have truths, from whom 
 
CHAP. VIII.] TO MARK. 139 
 
 they will be taken away. And in David, — " Recompense to 
 our neighbours sevenfold into their bosoms;'" (Psalm Ixxix. 12.) 
 where "sevenfold" signifies fully. And in Luke, — "If thy 
 brother shall sin against thee seven times in a day, and seven 
 times in a day shall return to thee, saying, I repent, thou 
 shalt forgive him;" (xvii. 4.) where, to "forgive sins seven 
 times," if he " returned seven times," is to forgive as often as 
 he returned, thus on all occasions. And in David, — "Seven 
 times in a day do I praise Thee, because of Thy judgments 
 of justice;" (Psalm cxix. 164.) where "seven times in a day" 
 denotes always, or at all times. Again, — "The words of 
 Jehovah are pure words : as silver tried in a furnace of earth, 
 purified seven times;" (xii. 6.) where "silver" denotes truth 
 from the Divine Being; "purified seven times" signifies alto- 
 gether, and fully pure. From the signification of the number 
 " seven," it may be manifest what is signified by the " seven 
 days of creation;" (Gen. i.) also by "four thousand men being y' 
 fed from seven loaves, and that seven baskets full remained over \ 
 and above." (Matt. xv. 34 — 38; Mark viii. 5—9.) Hence too 
 it is evident what is signified in the Apocalypse by "seven 
 churches;" (i. 4, 11.) by "seven golden candlesticks, in the 
 midst of which was the Son of Man ;" (i. 13.) by " seveii stars 
 in His right hand;" (i. 16, 20.) by "the seven Spirits of God;" 
 (iii. 1.) by "the seven lamps of fire before the throne;" (iv. 5.) 
 by " the book sealed with seven seals ;" (v. 1 .) by " the seven 
 angels, to whom were given seven trumpets;" (viii. 2.) by 
 "the seven thunders uttering voices;"' (x. 3, 4.) by "the seven 
 angels having the seven last plagues ;" (xv. I, 6.) and by " the 
 seven vials full of the seven last plagues ;" (xvi. 1 ; xxi. 9.) 
 and in other parts of the Word where the number "seven" 
 is named. A. E. 257. 
 
 Verse 11. Ashing of Him a sign from heaven, tempting 
 Him. — By a "sign" is understood that which declares, testi- 
 fies, and persuades concerning a thing inquired after. But \ 
 by a "miracle" is understood that which excites, strikes, and / 
 induces astonishment; thus a sign moves the understanding! 
 and faith, and a miracle the will and its affection. For the! 
 will and its affection is what is excited, is stricken, and amazed ; 
 and the understanding and its faith is what is persuaded, what 
 a declaration is made to, and which admits of testification. 
 That in the above words, by " asking and shewing a sign," is 
 signified to testify by somewhat stupendous, or by a voice 
 from heaven, is evident; but whereas such a testification would 
 have condemned them rather than have saved them, therefore 
 Jesus said — " There shall no sign be given to this generation." 
 A. E. 706. 
 
140 THE GOSPEL ACCORDING [CHAP. VIII. 
 
 Verse 11. From heaven. — It should be known that "heaven" 
 is not in any certain and determinate place, thus not on high, 
 according to the vulgar opinion, but "heaven" is where the 
 Divine Being or the Lord is, thus with every one and in every 
 one who is in charity and faith, for charity and faith are heaven, 
 because they are from the Divine Being; the angels also dwell 
 there. That heaven is where the Lord is, is evident from this 
 consideration, that Mount Sinai, from which the Lord spake, is 
 called heaven, which also is the reason why by " Mount Sinai" 
 is signified heaven, whence divine Truth is. A. C. 8930. 
 
 Verse 15. Beware of the leaven of the Pharisees, and of 
 the leaven of Herod. — "Leaven" signifies evil and the false, 
 whereby celestial and spiritual things are rendered impure 
 and profane. The conjunction of the Lord with mankind is 
 efiected by love and charity, and by faith grounded therein. 
 Those celestial and spiritual things were represented by the 
 unleavened bread which was eaten on the days of the passover, 
 and it was to prevent the defilement of those things by any 
 profane principles, that "leaven" was forbidden, under the 
 severe penalty of being "cut off from Israel;" (Exod. xii. 15.) 
 for they who profane things celestial and spiritual must needs 
 perish. A. C. 2342. 
 
 Verse 17. Have ye your heart yet hardened? — As to "hard- 
 ness of heart," see above, Exposition, chap. iii. 5. 
 
 Verses 17, 18. And Jesus knowing, saith unto them, Why 
 reason ye, because ye have no bread? Perceive ye not, neither 
 understand? Have ye your heart yet hardened? Having eyes, 
 see ye not ? And having ears, hear ye not ? And do ye not 
 remember? — By the "eye" is signified the understanding, and 
 the reason is, because the sight of the body corresponds to the 
 sight of its spirit, which is the understanding ; and inasmuch 
 as it corresponds, by the "eye" in the Word, wheresoever in 
 general it is named, is signified the understanding, even where 
 it is believed to have another signification, as where the Lord 
 says in Matthew, — " The lamp of the body is the eye : if the 
 eye be simple, the whole body is lucid; if the eye be evil, 
 the whole body is darkened;" (vi. 22, 23.) where the "eye" 
 denotes the understanding, the spiritual principle of which is 
 faith ; which also may be manifest, from the explication there 
 given, — " If therefore the light which is in thee be darkened, 
 how great is that darkness?" In like manner in the same 
 Evangelist, — " If thy right eye scandalize, pluck it out, and 
 cast it from thee." (v. 29; xviii. 9.) The "left eye" is the 
 intellectual principle, but the "right eye" is its affection; the 
 "plucking out the right eye" denotes that the affection, if 
 
CHAP. VIIT.] TO MARK. 141 
 
 it scandalize, ought to be subdued. And in Luke, — "Jesus 
 said to the disciples. Blessed are the eyes which see the things 
 that ye see;" (x. 23.) where, by the "eyes which see," is 
 signified intelligence and faith ; for the sight of the Lord, also 
 of His miracles and works, did not render any one blessed, 
 but they were blessed because they apprehended with the 
 understanding and had faith, which is to see with the eyes; 
 for the understanding is the spiritual principle of sight, and 
 faith is the spiritual principle ofthe understanding. The sight 
 of the eye is from the light of the world ; the sight of the 
 understanding is from the light of heaven, flowing in to those 
 things which are of the light of the world ; but the sight of 
 faith is from the light of heaven. Hence mention is made 
 of " seeing vsdth the understanding," and of " seeing by faith." 
 And in Mark, — "Jesus said to the disciples. How is it that ye 
 know not, neither understand ? Is your heart still hardened ? 
 Having eyes, see ye not? And having ears, hear ye not?" 
 (viii. 17, 18.) where it is evident that not to be willing to 
 understand and not to believe, is to "have eyes, and not to 
 see." ^.C. 2701. 
 
 Verse 19. Twelve baskets of fragments. — See above. Expo- 
 sition, chap. vi. 35 — 45. t. 
 
 Verse 22. They bring to Him one that was blind. — By all^ 
 the "blind" whom the Lord healed, are understood those who 
 are in ignorance and who receive Him, and are illustrated by 
 the Word from Him. And, in general, by all the miracles 
 of the Lord are signified such things as appertain to heaven 
 and the church, thus spiritual things ; from which circum- 
 stance His miracles were divine, for it is divine to act from 
 first [principles], and so to present or exhibit those things in 
 ultimates. J. E. 239. ,^ 
 
 Verses 34, 35. And calling the people, with His disciples. 
 He said unto them. Whosoever is willing to come after Me, 
 let him deny himself, and take up his cross, and follow Me. 
 For whosoever is willing to save his soul, shall lose it; but 
 whosoever shall lose his soul, for My sake and the GospeVs, 
 he shall save it. — Concerning combats against evils, which 
 are temptations,, much is said in many passages in the Word ; 
 they are meant by these words of the Lord: — "1 say unto 
 you. Except a grain of wheat fall into the ground and die, 
 it abideth alone : but if it die, it bringeth forth much fruit." 
 (John xii. 24.) Also by these words,—" Whosoever would 
 come after Me, let him deny himself, and take up his cross, 
 and follow Me. Whosoever would save his life, shall lose it ; 
 but he that will lose it, for My sake and the Gospel's, the 
 
142 THE GOSPEL ACCORDING [CHAP. VIII. 
 
 same shall save it;" (Mark viii. 34, 35.) where, by the "cross," 
 is meant temptation, as likewise in Matthew, x. 38; xvi. 24; 
 Mark X. 21 ; Luke xiv. 27. By the " soul" is meant the life 
 of the selfhood of man; as likewise, Matt. x. 39; xvi. 25; 
 Luke ix. 24 ; and especially John xii. 25 ; which also is the 
 life of the "flesh that profiteth nothing." (John vi. 63.) 
 Concerning combats against evils, and victories over them, the 
 Lord speaks to all the churches in the Apocalypse: to the 
 church in Ephesus, — "To hitn who overcometh, I will give 
 to eat of the tree of life, which is in the midst of the paradise 
 of God." (Rev. ii. 7.) To the church in Smyrna, — "He who 
 overcometh shall not be hurt in the second death." (ii. 11.) 
 To the church in Pergamos, — " To him who overcometh will 
 I give to eat of the hidden manna; and I will give him a 
 white stone, and on the stone a new name written, which no 
 one knoweth but he who receiveth." (ii. 17.) To the church 
 in Thyatira, — "To him who overcometh, and keepeth My 
 works to the end, I will give power over the nations, and the 
 morning star." (ii. 26, 28.) To the church in Sardis, — "Him 
 that overcometh will I make a pillar in the temple of my God, 
 and I will write upon him the name of God, and the name of 
 the city of God, the New Jerusalem, which cometh down out 
 of heaven from God : and [I will write upon him] My new 
 name." (iii. 12.) To the church in Laodicea, — " To him who 
 overcometh will I give to sit with Me on My throne." (iii. 21.) 
 Concerning those combats, which are temptations, the subject 
 may be seen specifically treated of in the " Doctrine of the 
 New Jerusalem," published in London in the year 1758, from 
 n. 187 to 201: whence they are, and of what quality, n. 196, 
 197: how and when they take place, n. 198: what good they 
 effect, n. 199: that the Lord fights for man, n. 200: concern- 
 ing the Lord's combats or temptations, n. 201. D. Life, 99. 
 
 In the above passage, by "cross" are meant temptations; 
 and by "following the Lord," is meant to acknowledge His 
 Divinity, and to do His precepts ; that this is meant by 
 "following the Lord," may be seen above, n. 864. The 
 reason why temptations are meant by a. "cross" is, because 
 evils and the false principles thence derived, which adhere to 
 man from his birth, infest and thus torment those who are 
 natural, during the time that they become spiritual ; and 
 whereas evils and the false principles thence derived, which 
 infest and torment, cannot be dispersed but by temptations; 
 hence temptations are signified by a " cross." On this account 
 the Lord says, that His followers are to "deny themselves, 
 and take up their cross," that is, that they are to reject 
 
CHAP. VIII.J TO MARK. 143 
 
 whatever is of self, their "cross" being the selfhood of man, 
 against which they are to engage in combats. So in another 
 place, — " Jesus said to the rich man, who asked Him what he 
 ought to do that he might inherit eternal life. Thou knowest 
 the commandments; thou shalt not commit adultery, thou 
 shalt not kill, thou shalt not steal, thou shalt not bear false 
 witness, thou shalt not defraud, honour thy father and mother. 
 He answering, said. All these things have I kept from my 
 youth, Jesus looked at him and loved him, yet He said 
 unto him, One thing thou lackest : go thy way, sell what thou 
 hast, and give to the poor, so shalt thou have treasure in 
 the heavens; nevertheless, follow Me, taking up the cross." 
 (Mark x. 17, 19, 20, 21.) Here also by "following the 
 Lord," and " taking up the cross," similar things are signified 
 as above, viz., to acknowledge the Divinity of the Lord, and 
 the Lord to be the God of heaven and earth, for without that 
 acknowledgment no one can abstain from evils and do good, 
 except from himself, and except it be meritorious ; the good, 
 which is good in itself, and good not meritorious, is only from 
 the Lord, wherefore unless the Lord be acknowledged, and 
 that all good is from Him, man cannot be saved ; but before 
 any one can do good from the Lord, he must undergo tempta- 
 tion. The reason is, because by temptation the internal of 
 man is opened, by which man is conjoined to heaven. Now 
 since no one can do the precepts without the Lord, therefore 
 the Lord said — "Yet lackest thou one thing: sell all that 
 thou hast, and follow Me, taking up the cross ;" that is, that 
 he ought to acknowledge the Lord, and undergo temptations. 
 That he should " sell all that he had, and give to the poor," 
 in the spiritual sense, signifies that he should alienate and 
 reject from himself the things of self, thus it signifies the 
 same as above, that he should deny himself; and by " giving 
 to the poor,." in the spiritual sense, is signified the doing 
 works of charity. The reason why the Lord so spake to the 
 rich man was, because he was rich ; and by " riches," in the 
 spiritual sense, are signified the knowledges of what is good 
 and true, and with him who was a Jew, the knowledges of 
 what is evil and false, because they were traditions ; hence it 
 may be manifest that the Lord spake here, as in other places, 
 by correspondences. A. E, 893. 
 
 Verse 34. Whosoever is willing to come after Me, let him 
 deny himself, and take up his cross, and follow Me. — That to 
 "go after the Lord," and to "follow Him," is to deny self, 
 is evident, and to " deny self," is not to be led of self, but 
 of the Lord; and he denies himself who shuns and holds. in 
 
144< THE GOSPEL ACCORDING [CHAP. VIII, 
 
 aversion all evils because they are sins, which, when man 
 holds in aversion, he is led of the Lord, for he does His 
 precepts not from himself, but from the Lord. Similar things 
 are signified in other passages also by " following the Lord," 
 as Matt. xix. 21, 28; Mark ii. 14, 15; iii. 7, 8 ; x. 21, 28, 29; 
 Luke xviii. 22, 28; John xii. 26; xiii. 36, 37; xxi. 19—22. 
 From these considerations it may be manifest, that to " follow 
 the Lord," is to be led by Him, and not by self; and no other 
 person can be led by the Lord, except him who is not led by 
 himself, and every one is led by himself who does not shun 
 evils because they are contrary to the Word, and thus are 
 contrary to God, consequently, because they are sins and from 
 hell ; every one who does not thus shun evils and hold them 
 in aversion, is led by himself. The reason is, because the evil 
 which is hereditarily in man, makes his life, inasmuch as it is 
 his selfhood, 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 they are shunned 
 because they are infernal; for in this case the Lord enters 
 with truths and goods out of heaven, and leads man. The 
 primary cause is, because every man is his own love, and man, 
 as to his spirit, which lives after death, is nothing but the 
 affection which is of his love, and every evil is from his love, 
 thus it is of his love. Hence it follows that the love or 
 affection of man cannot otherwise be reformed, but by the 
 shunning of evils and holding them in spiritual aversion, which 
 is to shun and hold them in aversion because they are infernal. 
 From these considerations it may now be manifest what it is 
 to " follow the Lord." J. E. 864. 
 
 Verse 35. For whosoever is willing to save his soul, shall 
 lose it, &c. — By "loving their soul," is signified to love self 
 and the world, for by "soul" is signified man's proper life, 
 which every one has by birth, which consists in loving himself 
 and the world above all things; therefore by "not loving their 
 soul," is signified not to love self and the world more than the 
 Lord and the things which are of the Lord; "unto death," 
 signifies to be willing to die rather ; consequently it is to love 
 the Lord above all things, and one's neighbour as one's self, 
 (Matt. xxii. 35 — 38.) and to be willing to die rather than give 
 up those two loves. The same is signified by these words of 
 the Lord : — " Whosoever is willing to find his soul, shall lose 
 it ; and whosoever loseth his soul for the sake of Jesus, shall 
 find it." (Matt. x. 39 ; Luke xvii. 33.) " He that loveth his 
 soul shall lose it; but he that hateth his soul in this world, 
 shall preserve it unto life eternal." (John xii. 25.) " Jesus 
 
CHAP. Vin.j TO MARK. 145 
 
 said. If any man will come after Me, let him deny hijnsejf ; 
 he that is willing to save his soul, shall lose it ; and he that 
 loseth Ms soul, for My sake, shall find it. What is a jnan 
 profited, if he shall gain the whole world, and lose his soul? 
 or what price can a man give sufficient for the redemption of 
 his soul?" (Matt. xvi. .24^ 25; Mark viii. 35, 36, 37; Luke 
 ix. £4j 25.) By " loving the Lord," is meant to love to do His 
 commandments. (Johij xjy. 20 — 24.) The reason is, because 
 He Himself is His commandments, for tl^ey are from Him, 
 therefore He is in them, apd consequently is in the man in 
 whose life they are engraven ; and they are engraven in jjian 
 by willing and doing t^^em. ^. It. 556. 
 
 Verse 35. — Every man who is reformed, is firgt reformed as 
 to his internal ma^, and afterwards as to his external. The 
 internal man is not Eeforijaed by merely knowing and under- 
 standing the truths and goods by which a man is saved, but by 
 willing and loving them ; but the external man is reformed by 
 speaking and doing the things which the internal man wjjls and 
 loves, and in the degree this is done the man is regenerated. 
 That be is not regenerated before, is, because his internal is 
 not before this in its efiect, but only in the cause, and the 
 cause, unless it is in the effect, is dissipated, for it is like a 
 house founded upon the ice, which falls to the ground when 
 the ice is melted by the sun. In a word, he is like a man 
 without feet upon which he can stand and walk. A. It, 510. 
 
 Verse 36. What shall it profit a man, if he shall gain the 
 whole world, Sec. — From these words it is manife.st that worldly 
 blessing is nothing in respect to heavenly blessing, which is 
 eternal ; but the man who is immersed in worldly and earthly 
 things does not comprehend this, for worldly and earthly things 
 suffocate and annihilate a belief in life eternal. A. C. 8939. 
 
 Verse 38. For whosoever shall be ashamed of Me and My 
 words in this adulterous and sivful generation, of him also shall 
 the Son of Man be ashamed, &c. — ^^By " committing adultery," 
 in a spiritual sense, is mea,nt to adulterate the goods of the 
 Word, and to falsify its truths. That this is meant by com- 
 mitting adultery, has been heretofore unknown to mankind, 
 because the spiritual sense of the Word has remained hereto- 
 fore undiscovered; but that this is signified in the Word 'by 
 "committing whoredoms, .adulteries, and fornications," is very 
 evident from the following passages : — " I have seen also in 
 the prophets of Jerusalem a horrible thing: ihey .commit 
 adultery, and walk in lies." (Jer. xxiii. 14.) " They have 
 committed villany in Israel, they have committed adultery, 
 and have spoken lying words in My name." (Jer. xxix. 23.) 
 
 1 1^ 
 
146 THE GOSPEL ACCORDING [CHAP. VIII. 
 
 " They shall commit whoredom, because they have left off to 
 take heed to the Lord." (Hosea iv. 10.) Forasmuch as the 
 Jewish nation had falsified the Word, therefore it is called by 
 the Lord an " adulterous generation ;" (Matt. xii. 39 ; Mark 
 viii. 38.) and the " seed of the adulterer ;" (Isa. Ivii. 3.) not 
 to mention other passages in the Word, where by " adulteries 
 and whoredoms" are understood adulterations and falsifica- 
 tions of the Word, as in Jer. iii. 6, 8; xiii. 27; Ezek. xvi. 
 15, 16, 26, 28, 29, 32, 33; xxiii. 2, 3, 5, 7, 11, 14, 16, 17; 
 Hosea v, 3; vi. 10; Nahum iii. 4. T.C.R. 314. See also 
 ^.i2. 134. ^.^.222. 
 
 Verse 38. When He cometh in the glory of His Father with 
 the holy angels. — The angels of heaven by " glory" perceive 
 nothing else than the divine Truth, and because all divine 
 Truth is from the Lord, by "giving glory to Him," (Apoc. 
 xiv. 7.) they perceive the acknowledgment and confession that 
 all Truth is from Him. For all the glory in the heavens is 
 from no other Source, and in the degree that a society of 
 heaven is in the divine Truth, all things there are splendid, 
 and the angels are in the splendour of glory. That by "glory" 
 is understood the divine Truth, is evident from the following 
 passages: — "The voice of one crying in the wilderness. Prepare 
 the way of Jehovah ; the glory of Jehovah shall be revealed, 
 and all flesh shall see it." (Isa. xl. 3, 5.) " I will give Thee 
 for a covenant of the people, a light of the Gentiles ; and My 
 glory I will not give to another;" (Isa. xlii. 6, 8.) and in many 
 other passages. ^. M. 629. 
 
 Of him shall the Son of Man he ashamed, when He cometh 
 in the glory of His Father. — That Divine Truth is the Son, 
 and Divine Good the Father, may be manifest from the signi- 
 fication of " Son," as denoting truth, and of " Father," as 
 denoting good; also from the conception and nativity of truth, 
 as being from good. The reason why " Son" is Divine Truth, 
 and "Father" Divine Good, is, because the union of the Divine 
 Essence with the Human, and of the Human with the Divine, 
 is the marriage of Divine Good with Truth, and of Truth with 
 Good, from which comes the heavenly marriage; for in Jehovah 
 or the Lord there is nothing but what is infinite, and inasmuch 
 as it is infinite, it cannot be apprehended by any idea, only 
 that it is the esse and existere of all good and truth, or Good 
 itself and Truth itself. Good itself is the Father, and Truth 
 itself is the Son ; but whereas there is a divine marriage, as 
 was said, of Good and Truth, and of Truth and Good, the 
 Father is in the Son, and the Son in the Father, as the Lord 
 Himself teaches in John,— "Now is the Son of Man glorified, 
 
CHAP. VIII.] TO MARK. 147 
 
 and God is glorified in Him ; if God be glorified in Him, 
 God shall also glorify Him in Himself." Hence it may be 
 manifest what is the quality of the union of the Divinity and 
 Humanity in the Lord, viz., that it is mutual, or reciprocal, 
 which union is what is called the divine marriage, from which 
 descends the heavenly marriage, which is the kingdom of the 
 Lord in the heavens. A. C. 2803. 
 
 The Divine Truth in the Human Divine [principle] of the 
 Lord, which endured temptations, is not the Divine Truth 
 Itself, for this is above all temptation ; but it is the rational 
 truth such as angels have, consisting in appearances of truth, 
 and is wliat is called the " Son of Man," but before glorifica- 
 tion ; but the Divine Truth in the Divine Human [principle] 
 of the Lord glorified is above appearances, neither can it come 
 to any understanding, still less to the apprehension of man, 
 nor even to that of angels, thus it cannot at all be subject 
 to temptation. Concerning this Divine Truth, or Son of Man 
 glorified, it is thus written in John : — " Jesus said, Now is the 
 Son of Man glorified, and God is glorified in Him; if God be 
 glorified in Him, God shall also glorify Him in Himself, and 
 shall straightway glorify Him." (xiii. 31, 32.) That a distinct 
 idea may be had of this very great mystery, it is allowed to 
 call the truth appertaining to the Lord, which was capable of 
 being tempted, and which endured temptations. Truth Divine 
 in the Human Divine \_principle'\ of the Lord, but to call the 
 Truth which could not be tempted or undergo any temptation, 
 because it was glorified. Divine Truth in the Divine Human 
 [principle'] of the Lord. A. C. 2814. See also 9429, 10,053, 
 10,067; D. Lord, 35; and T.C.R. 128. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER VIII. 
 
 Verse 15. And He charged them, saying, Take heed, beware 
 of the leaven of the Pharisees, and of the leaven of Herod. — 
 What is here rendered, " Take heed, beware of," is expressed 
 in the original Greek by the two terms Opare, /SXeTrerc, both of 
 which have relation to the sight of the eye, whilst the former, 
 viz., opare, is expressive of a more interior sight, and the 
 latter, viz., fiXeirere, of a more exterior sight. The two terms. 
 
148 THE GOSPEL ACCORDING TO MARK. [cHAP. VIII. 
 
 therefore, as being here spiritually applied, have relation to the 
 understanding and its sight, and evidently imply an admonition 
 to explore attentively the leaven of the Pharisees and the leaven 
 of Herod, by every power of the understanding, both interior 
 and exterior. 
 
 Verse 24. I see men, for as trees I see \them\ walking.-^ 
 In the common version of the Nev? Testament, these words 
 are rendered, "I see men as trees, walking," but in the original 
 Greek the words are thus written : — 0X«ra) tovs avBpamovs on 
 as 8ev8pa opa TrcpinaTovvras ; where .it is plain that two distinct 
 expressions are applied to denote seeing, viz., jSXrao) and opa, 
 and that the conjunction on is also added in a causal sense, 
 as denoting the reason of this double sight. It deserves 
 further to be noted that the first sight here Spoken of, is 
 expressed by the Greek /SXcttcb, which, as has been shewn in 
 a foregoing note, has reference to a more external sight, and 
 that the second sight is expressed by the Greek opa, which 
 has reference to a more interior sight. Perhaps it may not 
 be easy to discover the full scope of the passage in regard 
 both to its natural and spiritual meaning, but surely one thing 
 is certain, viz., that the two terms expressive of sight ought 
 to be preserved, together with the conjunction by which they 
 are united, 
 
MARK. 
 
 CHAPTER IX. 
 
 THE WORD. 
 
 1. And He said unto them, 
 Verily I say unto you. That 
 there are some of them that 
 stand here, who shall not taste 
 of death, till they have seen 
 the kingdom of God coming 
 in power. 
 
 2. And after six days Jesus 
 taketh Peter, and James, and 
 John, and leadeth them up 
 into a high mountain apart 
 by themselves: and He was 
 transformed before them. 
 
 3. And His raiment became 
 shining, exceeding white, as 
 snow ; so as no fuller on earth 
 can whiten it. 
 
 4. And there appeared unto 
 them Elias with Moses: and 
 they were talking with Jesus. 
 
 5. And Peter answering, 
 said unto Jesus, Rabbi, it is 
 good for us to be here: and 
 let us make three tabernacles; 
 one for Thee, and one for 
 Moses, and one for Elias. 
 
 6. For he knew not what 
 to say ; for they were sore 
 afraid. 
 
 7. And there was a cloud 
 that overshadowed them ; and 
 
 THE INTERNAL SENSE. 
 
 But it is otherwise with 
 those who are principled in 
 faith, in charity, and in works 
 of charity, for these no longer 
 experience any separation of 
 life from the Divine Being, 
 but behold heaven opened 
 through the Lord's Divine 
 Humanity, and see in that 
 Humanity the All of Divinity. 
 (Verses 1, 2.) 
 
 And that from it proceeds 
 all Divine Truth, both histori- 
 cal and prophetical. (Verses 
 8,4.) 
 
 Which state of interior 
 perception affects the will of 
 those who are in the truths 
 of the church, so that they 
 earnestly desire the reception 
 of the Word in themselves, 
 yet know not how it can be 
 accomplished. (Verses 5, 6.) 
 
 Until they are instructed 
 from the letter, that they 
 
150 
 
 THE GOSPEL ACCORDING 
 
 [chap. IX. 
 
 a voice came out of the cloud, 
 saying, This is My beloved 
 Son : hear ye Him. 
 
 8. And suddenly looking 
 around them, they saw no 
 one any more, but Jesus only 
 with themselves. 
 
 9. But as they came down 
 from the mountain, He charged 
 them that they should tell no 
 man what they had seen, until 
 the Son of Man were risen 
 from the dead. 
 
 10. And they kept the 
 word to themselves, question- 
 ing amongst themselves what 
 the rising from the dead 
 should mean. 
 
 11. And they asked Him, 
 saying. Why say the Scribes 
 that Elias must first come ? 
 
 12. But He answering, 
 said unto them, Elias indeed 
 Cometh first, and restoreth all 
 things ; and how it is written 
 of the Son of Man, that He 
 must suifer many things, and 
 be set at nought. 
 
 13. But I say unto you, 
 That Elias has already come, 
 and they have done unto him 
 whatsoever they willed, as it 
 is written of him. 
 
 14. And coming to the 
 disciples, He saw much 
 multitude about them, and 
 the Scribes questioning with 
 them. 
 
 15. And immediately all the 
 multitude, seeing Him, were 
 greatly amazed, and running 
 to [Him], saluted Him. 
 
 16. And He asked the 
 Scribes, What question ye 
 with them ? 
 
 ought to obey the Lord, 
 who is Divine Truth, or the 
 Word. (Verse 7.)_ 
 
 And who on this occasion 
 is seen to be the All of the 
 Word in themselves. (Verse 
 8.) 
 
 Which yet cannot be seen 
 but by faith in the Lord's 
 Divine Humanity. (Verses 
 9, 10.) 
 
 Agreeably to the' testimony 
 of the Word, which teaches 
 that the Lord's Humanity 
 was glorified, or made Di- 
 vine, by temptation -combats, 
 in which it was representative 
 of the Word, and suffered 
 itself to be treated as the 
 Word itself had been treated 
 by the church, (Verses 11, 
 12, 13.) 
 
 That much inquiry is made 
 in the church concerning 
 goods and truths, and espe- 
 cially concerning the Lord's 
 Humanity. (Verses 14, 15.) 
 
 So that application is made 
 in favour of those who, through 
 infernal influence, are destitute 
 
CHAP. IX.] 
 
 TO MARK. 
 
 151 
 
 17. And one of the multi- 
 tude answering, said, Teacher, 
 [AiSao-KaXe,] I have brought my 
 son unto Thee, having a dumb 
 spirit ; 
 
 18. And wheresoever he 
 taketh him, he teareth him : 
 and. he foameth, and gnasheth 
 with his teeth, and pineth 
 away : and I said to Thy dis- 
 ciples that they should cast 
 him out ; and they could not. 
 
 19. But He answering him, 
 saith, O faithless generation, 
 how long shall I be with you ? 
 How long shall I suffer you ? 
 Bring him unto Me. 
 
 20. And they brought him 
 unto Him : and seeing Him, 
 immediately the spirit tare 
 him; and falling on the earth, 
 he wallowed foaming. 
 
 21. And He asked his 
 father, How long is it ago 
 since this came unto him ? 
 And he said. From a child. 
 
 22. And ofttimes he castetb 
 him into the fire, and into the 
 waters, to destroy him : but 
 if Thou canst do any thing, 
 have compassion upon us, and 
 help us. 
 
 23. But Jesus said to him. 
 If thou canst believe, all 
 things are possible to him 
 that believeth. 
 
 24. And immediately the 
 father of the child crying out, 
 said with tears, I believe, 
 O Lord; help Thou mine 
 unbelief ! 
 
 25. And Jesus seeing that 
 the multitude ran together, 
 rebuked the unclean spirit. 
 
 of the perception and under- 
 standing of truth, that they 
 niaj' be delivered from such 
 influence. (Verses 16, 17, and 
 former part of the 18th verse.) 
 
 Which yet cannot be affected 
 by goods and truths, unless in 
 conjunction with their Divine 
 Source. (Verse 18, latter part.) 
 
 To accomplish which con- 
 junction, successive changes of 
 state are necessary, both of Di- 
 vine consolation and of temp- 
 tation-combats. (Verse 19.) 
 
 And these temptation-com- 
 bats become extreme, in pro- 
 portion as the Divine presence 
 is near, and operative to gain 
 the victory. (Verse 20.) 
 
 Commencing at the first 
 period of regeneration, some- 
 times by the lusts of evil in 
 the will, and sometimes by the 
 seduction of false principles in 
 the understanding, but in all 
 cases tending to the manifesta- 
 tion of the Divine mercy, and 
 of the Omnipotence of a right 
 faith grounded in that mercy. 
 (Verses 21, 22, 23, 24.) 
 
 Which faith, being directed 
 to the Lord's Divine Huma- 
 nity, draws from Him a Divine 
 
152 
 
 THE GOSPEL ACCORDING 
 
 [chap. IX. 
 
 saying unto him,, [Thou] 
 dumb and deaf spirit, I 
 charge thee, come out of 
 him, and enter no more into 
 him. 
 
 26. And crying out and 
 violently rending him, he 
 came out : and he was as one 
 dead ; insomuch that many 
 said that he was dead. 
 
 27. But Jesus having taken 
 him iby the hand, lifted him 
 up; and he arose. 
 
 28. And when He came 
 into the house. His disciples 
 asked Him privately, Why 
 could not we cast him out? 
 
 29. And He said ianto 
 them. This kind can come 
 out by nothing but by prayer 
 and fasting. 
 
 30. And departing thence, 
 they passed dirough Galilee ; 
 and He was not willing that 
 .any one should know [it]. 
 
 31. For He taught His 
 disciples, and said unto them^ 
 The Son of Man is delivered 
 into the hands of men, and 
 they shall kill Him; and after 
 that He is killed, He shall 
 rise the third day. 
 
 32. But they understood 
 not the saying, and were 
 afraid to ask Him. 
 
 33. And He came to 
 Capernaum : and being in the 
 house, He asked them. What 
 was it that ye disputed about 
 among yourselves by the way ? 
 
 34. But they were silent: 
 for by the way they had dis- 
 puted among themselves who 
 should be the greatest. 
 
 Power for the restoration of 
 the perception and under- 
 standing of truth, and for 
 the total removal of infernal 
 influence. (Verses 25, 26.) 
 
 Yet not without violent 
 opposition from the infernals, 
 insomuch that it appears as if 
 they prevailed to destroy all 
 perception and understanding 
 both of good and truth, when 
 yet this is merely an appear- 
 ance. (Verses 26, 27.) 
 
 Nevertheless this opposition 
 can only be overcome by those 
 whose interiors are opened, 
 through temptation - combats, 
 to the Lord's Divine Huma- 
 nity. (Verses 28, 29.) 
 
 Therefore the Lord endured 
 those combats, and thus glori- 
 fied, or made Divine, His 
 Human Principle. (Verses 
 30, 31.) 
 
 Which is a doctrine little 
 understood, because the natu- 
 ral man is alarmed at it. 
 (Verse 32.) 
 
 For the natural man is 
 eager to exalt himself in self- 
 love, rather than to abase 
 himself under a sense of his 
 own nothingness. (Verses 
 33, 34.) 
 
CHAP. IX.] 
 
 TO MARK. 
 
 153 
 
 35. And having sat down, 
 He called the twelve, and 
 saith unto them, If any one 
 be willing to be first, let him 
 be the last of all, and the 
 servant of all. 
 
 36. And having taken a 
 child. He set him in the 
 midst of them : and having 
 taken him into His arms, He 
 said unto them, 
 
 37. Whosoever shall re- 
 ceive one of such children in 
 My name, receiveth Me : and 
 whosoever receiveth Me, re- 
 ceiveth not Me, but Him that 
 sent Me. 
 
 38. But John answeredHim, 
 saying. Teacher, [AtSao-xaXe,] we 
 saw a certain one casting out 
 devils in Thy name, who fol- 
 lowed not us : and we forbad 
 himj because he followed not 
 us. 
 
 39. But Jesus said. Forbid 
 him not: for there is no one 
 who shall do a mighty work 
 in My name, and can readily 
 speak evil of Me. 
 
 40. For he that is not 
 against us is for us. 
 
 41. For whosoever shall 
 give you a cup of water to 
 drink in My name, because 
 ye are of Christ, verily 1 say 
 unto you, he shall not lose 
 his reward. 
 
 42. And whosoever shall 
 offend one of the little ones 
 that believe in Me, it is better 
 for him that a millstone were 
 hanged about his neck, and 
 he were cast into the sea. 
 
 43. And if thy hand offend 
 thee, cut it off: it is better 
 
 When yet the eternal Truth 
 teaches, that man becomes 
 great only by the humility 
 which inclines him to promote 
 the good of others, and that 
 innocence therefore ought to 
 be exalted above every other 
 good, since all who are in 
 innocence are in the Lord, 
 and the Lord in them. 
 (Verses 36, 37.) 
 
 Mankind, therefore, ought 
 not to be judged from out- 
 ward profession, or from the 
 religious sect to which they 
 belong, but from the sincerity 
 with which they oppose and 
 reject what is evil because 
 it is sin against the Lord. 
 (Verses 38, 39, 40.) 
 
 For all who, from a prin- 
 ciple of obedience, do what 
 is good and true, are the 
 Lord's children and heirs of 
 His kingdom. (Verse 41.) 
 
 As, on the other hand, all 
 who reject innocence, separate 
 themselves from the Lord, 
 and plunge themselves into 
 all infernal evils and falses. 
 (Verse 42.) 
 
 Therefore every natural 
 affection which rejects the 
 20 
 
154 
 
 THE GOSFEL ACCORDING 
 
 [chap. IX, 
 
 for thee to enter maimed into 
 life, than having two hands to 
 go into hell [gehenna], into 
 the fire that never shall be 
 quenched : 
 
 44. Where their worm 
 dieth not, and the fire is not 
 quenched. 
 
 45. And if thy foot ofiend 
 thee, cut it off: it is better 
 for thee to enter halt into 
 life, than having two feet to 
 be cast into hell [gehenna], 
 into the fire that cannot be 
 quenched : 
 
 46. Where their worm 
 dieth not, and the fire is not 
 quenched. 
 
 47. And if thine eye offend 
 thee, pluck it out : it is better 
 for thee to enter into the 
 kingdom of God with one eye, 
 than having two eyes to be 
 cast into the hell [gehenna] 
 of fire: 
 
 48. Where their worm 
 dieth not, and the fire is not 
 quenched. 
 
 49. For every one shall be 
 salted with fire, and every 
 sacrifice shall be salted with 
 salt. 
 
 50. Salt is good : but if the 
 salt become saltless, where- 
 with shall ye season it ? Have 
 salt in yourselves, and be at 
 peace one with another. 
 
 goods of innocence, ought to 
 be separated, since it is safer 
 to be in simple good without 
 genuine truth, than to know 
 what is good and true, and 
 yet oppose it. (Verses 43, 
 44, 45, 46.) 
 
 In like manner the natural 
 thought of the understanding, 
 which rejects the truths of 
 innocence, ought to be dis- 
 carded, since it is better not 
 to know and apprehend such 
 truths, than to know and 
 apprehend, and still live a 
 life of evil. (Verses 47, 48.) 
 
 For all genuine good desires 
 truth, and all genuine truth 
 desires good, in which case 
 it becomes good, and there- 
 fore all ought to cherish 
 such desire, by cherishing the 
 spirit of mutual love, which is 
 the source from the Lord of 
 true peace. (Verses 49, 50.) 
 
CHAP. IX.] TO MARK. 155 
 
 EXPOSITION. 
 
 CHAPTER IX. 
 
 Verses 1 — 11. And after six days, Jesus taketh Peter, and 
 James, and John, and leadeth them up into a high mountain 
 apart by themselves : and was transformed before them, &c. — 
 In this "transformation" the Lord represented the Divine 
 Truth, which is the Word, for the Lord, when He was in 
 the world, made His Humanity Divine Truth, and when He 
 went out of the world, He made His Humanity Divine Good, 
 by uniting it with the essential Divine principle, which was in 
 Himself from conception. That the Lord made His Humanity 
 Divine Truth when He was in the world, and afterwards Divine 
 Good, may be seen in the " Doctrine of the New Jerusalem," 
 n. 303, 304, 305, 306; and that the Lord is the Word, n. 263; 
 hence it is that singular the things which were seen at His 
 " transformation," signify the Divine Truth proceeding from 
 the Divine Good of the Lord. The Divine Good of the 
 Divine Love which was in Him, and from which in His 
 Humanity was Divine Truth, was represented by "His face 
 shining as the sun;" for the "face" represents the interiors; 
 wherefore by the face the interiors present themselves in 
 lucidity, and the "sun" signifies the Divine Love, see above, 
 n. 401, 424; the Divine Truth was represented by "raiment, 
 which became as light." " Raiment," in the Word, signifies 
 truths; and the Lord's "raiment," Divine Truth, see also 
 above, n. 64, 271, 395; wherefore also they appeared as light, 
 for Divine Truth makes light in the angelic heaven, and hence 
 "light" in the Word signifies Divine Truth, on which subject 
 see the Treatise on " Heaven and Hell," n. 126 — 140. 
 
 Inasmuch as the Word, which is Divine Truth, was repre- 
 sented, therefore "Moses and Elias were seen talking with 
 Him ;" for by Moses and Elias are signified the Word, by 
 Moses the historical Word, and by Elias the prophetic Word. 
 But the Word in the letter was represented by the "cloud 
 which overshadowed the disciples, and into which tliey entered," 
 for by "disciples" in the Word was represented the church, 
 which at that time and afterwards was principled only in truths 
 derived from the sense of the letter; and whereas revelations 
 and responses were given by Divine Truth in ultimates, as was 
 
156 THE GOSPEL ACCORDING {CHAP. IX' 
 
 said in a former article, and this truth is such as is the truth 
 of the sense of the letter of the Word, therefore it came to 
 pass that a " voice was heard out of the cloud, saying. This is 
 My beloved Son : hear ye Him ;" that is, that He is Divine 
 Truth or the "Word. He who does not know that by "cloud," 
 in the spiritual sense of the Word, is meant the Word in 
 the letter, cannot know the arcanum which is involved in the 
 following passages : — " That in the consummation of the age, 
 they should see the Son of Man coming in the clouds of heaven 
 with power and glory." (Matt. xxiv. 30; Mark xiii. 26; xiv. 
 61, 62; Luke xxi. 27.) Also in the Apocalypse^—" Behold, 
 Jesus Christ cometh with clouds; and every eye shall see 
 Him ;" (i. 7.) and in another place, — " I saw, and lo, a white 
 cloud, and one like to the-Son of Man, sitting upon the cloud." 
 (xiv. 14.) And in Daniel, — "I saw in the visions of the night, 
 and lo, one like the Son of Man was coming with the clouds 
 of heaven." (vii. 13.) ^.£.594. 
 
 Verse 2. Jesus taketh Peter, and James, and John. — By 
 Peter, James, and John were represented in this, as in other 
 passages wheresoever they are named in the books of the 
 Evangelists, faith, charity, and the good of charity; and by 
 their being alone present, was signified that no others can see 
 the glory of the Lord, which is in His Word, but they who 
 are in faith, in its charity, and in the good of charity ; others 
 may indeed see, but still they do not see, because they do not ■ 
 believe. See preface to chap, xviii. of Genesis, in the A. C. 
 
 As to Peter, James, and John, see above. Exposition, 
 chap. V. 37. 
 
 And leadeth them vp into a high mountain apart by them- 
 selves. — "Inasmuch as a "mountain" signified the good of 
 love, and when concerning the Lord, the Divine Good of the 
 Divine Love, and since from that Good proceeds Divine Truth, 
 therefore Jehovah, that is, the Lord, descended upon Mount 
 Sinai, and promulgated the law, for it is written that " He 
 descended upon that mountain, to the head of the mountain;" 
 (Exod. xix. 20.) and that He prom,ulgated the law there. 
 (Exod. XX.) Hence also by "Sinai," in the Word, is signified 
 Divine Truth from Divine Good ; in like manner by the law 
 there promulgated. On this account also the Lord " took 
 Peter, James, and John into a high mountain," when He was 
 transformed ; and when He was transformed. He appeared in 
 Divine Truth from Divine Good, for His " face," which was 
 as the sun, represented Divine Good, and His " garment," 
 which was as light. Divine Truth ; and Moses and Elias, who 
 appeared, signified the Word, which is Divine Truth from 
 Divine Good. A. E. 405. 
 
CHAP. IX.] TO MARK. 157 
 
 Verse 3. His raiment became shining, exceeding white, as 
 snow, &c. — By " raiment/' when applied to the Lord, is signi- 
 fied the Divine Truth proceeding from Him; and whereas 
 Divine Truth is signified, the Word is also signified, for the 
 Word is Divine Truth from the Lord on earth and in the 
 heavens. This was represented by the Lord's "raiment," 
 when He was " transformed before Peter, James, and John." 
 J. E. 195. See also //. U. 129. S. S. 98. 
 
 Verse 4. And there appeared unto them EUas with Moses. — 
 The reason why Moses and Elias appeared was, because they 
 both signify the Word. A. E. 64. See also A. C. 6752. 
 
 Verse 7. And there was a cloud that overshadowed them; 
 and a voice came out of the cloud, saying, This is My beloved 
 Son: hear ye Him. — By the "cloud that overshadowed" the 
 disciples, and into which the disciples entered, was represented 
 the Word in the letter, for by "disciples" in the Word was 
 represented the church, which at that time and afterwards 
 was only in truths derived from the sense of the letter: and 
 whereas revelations and responses are made by Divine Truth 
 in ultimates, and this truth is such as is the truth of the sense 
 of the letter of the Word, therefore it came to pass that a 
 "voice was heard from the cloud, saying. This is My beloved 
 Son : hear ye Him ;" that is, that He is Divine Truth or the 
 Word. A. E. 594. 
 
 Verses 1 1, 12, 13. Why say the Scribes that Elias must first 
 come ? But I say unto you. That Elias is already come, and 
 they have done unto him whatsoever they willed. — In the Word 
 there are several who represent the Lord, as to Divine Truth, 
 or as to the Word ; but amongst them were chiefly Moses, 
 Elias, Eliseus, and John the Baptist. That Elias should come, 
 and that they would not acknowledge him, but "would do to 
 him whatsoever they willed," signifies that the Word indeed 
 taught them, but that still they would not be willing to com- 
 prehend it, interpreting it in favour of their own dominion, 
 and thus extinguishing the divine principle within it; and 
 that they would do this in like manner with the Divine Truth 
 itself, is signified by the " Son of Man suffering many things 
 of them." For the "Son of Man" is the Lord, as to the 
 Divine Truth or Word. A. C. 9372. 
 
 Verse 1 8. And wheresoever he taketh him, he teareth him : 
 and he foameth, and gnasheth with his teeth, and pineth 
 away: and I said to Thy disciples that they should cast 
 him out; and they could not. — He who is not acquainted 
 with the spiritual sense of the Word, may be led to suppose 
 that the "gnashing of teeth," here mentioned, was expressive 
 only of anger, by reason that in cases of anger the teeth are 
 
158 THE GOSPEL ACCORDING [CHAP. IX. 
 
 pressed together ; but "gnashing of teeth" is here spoken of, 
 because the "teeth" signify false principles in the extremes, 
 and "gnashing," the vehemence of contending in their favour; 
 this endeavour and act are likewise grounded in correspondence. 
 Such also was the "deaf and dumb spirit" whom the Lord 
 cast out; for all spirits are from the human race, and this deaf 
 and dumb spirit was of that race of men who had vehemently 
 combated in favour of false principles against truths ; hence it 
 is, that he who was possessed or obsessed by him foamed and 
 gnashed with his teeth. He is called by the Lord " deaf and 
 dumb," because he was not willing to perceive and understand 
 the truth, for the "deaf" and "dumb" signify such; and 
 whereas he had been resolute and obstinate in opposing truths, 
 and had confirmed himself in false principles, he " could not 
 be cast out by the disciples ;" for the false principles in favour 
 of which he had contended, could not as yet be dispersed by 
 them, since they were not as yet of a quality to disperse them, 
 wherefore also the disciples were on that account reproved by 
 the Lord. That the spirit was of such a quality, and that the 
 obsessed by him was not of such a quality, is signified by that 
 spirit " tearing him," and by the obsessed " pining," and by 
 the Lord saying to the spirit that " he should enter no more 
 into him. From these considerations also it may be manifest 
 what is signified by "gnashing of teeth." (Matt. viii. 12; 
 xiii. 42, 50; xxii. 13; xxiv. 51; xxv. 30; Luke xiii. 18.) 
 By "gnashing of teeth" in the hells, is meant a continual 
 wrangling and combat of false principles amongst each other 
 and against truths, consequently of those who are in false 
 principles, joined with contempt of others, with enmity, 
 derision, mockery, blasphemy, which evils also burst forth 
 into blows, since every one contends in favour of his own 
 false principle from the love of self, of learning, and of 
 reputation. These disputes and combats are heard out of 
 those hells like gnashing of teeth, and are likewise turned 
 into gnashing of teeth, when truths flow in thither out of 
 heaven ; but on this subject see more in the Treatise con- 
 cerning " Heaven and Hell," n. 575. 
 
 Inasmuch as the " teeth," with the evil, correspond to false 
 principles which they cherish in the ultimates of intellectual 
 life, which are called sensual-corporeal, therefore the spirits 
 who are of this description, appear deformed in the face, a 
 great part of which consists of teeth, which stand out, as in 
 rows, when the jaws are opened, and this because such opening 
 of the "teeth" corresponds to the love and desire of combat- 
 ing in favour of false principles against truths. Inasmuch as 
 
CHAP. IX.] TO MARK. 159 
 
 "teeth" correspond to the ultimates of the intellectual life 
 of man, which ultimates are called sensual, and inasmuch as 
 these ultimates are in the false principles of evil, when they 
 are separated from truths of interior intellect, which are called 
 spiritual truths, but the same correspond to the truths of good 
 in sensual principles when not separated, hence it is that 
 " teeth," in the Word, also signify ultimate truths, as in Job 
 xix. 19, 20; andjin Amos iv. 6; which may be seen explained 
 above. And whereas the Lord glorified His whole Humanity, 
 that is, made it Divine, therefore it is said of Him in Moses, — 
 "His eyes were red from wine, and His teeth white from milk." 
 (Gen. xlix. 12.) By His " eyes being red from wine," is sig- 
 nified that His intellectual principle was Divine Truth from 
 Divine Good; and by His "teeth being white from milk," is 
 signified that His sensual principle in like manner was Divine 
 Truth from Divine Good; for by "Shiloh" is there meant 
 the Lord. A. E. 556. 
 
 Verse 22. Ofttimes he casteth him into the fire, and into 
 the waters, Scat — Evil spirits continually endeavour to cast 
 man into the dangers of death, and to bring injury upon him; 
 these evils [called accidents or misfortunes] come from evil 
 spirits, whether they are aware of it or not. But good spirits 
 and angels from the Lord, are constantly delivering man from 
 these dangers. Spir, Diary, 96, Index. 
 
 Verses 23, 24. Jesus said unto him. If thou canst believe, 
 all things are possible to him that beUeveth, Sec. — They who 
 are born within the church ought to acknowledge the Lord, 
 His Divinity, and His Humanity, and to believe in Him, and 
 love Him ; for from the Lord is all salvation. This the Lord 
 teaches in John iii. 36, — " He that believeth on the Son hath 
 eternal life ; but he that believeth not the Son shall not see 
 life." The "Son" denotes the Divine Human of the Lord. 
 The reason why they "have not eternal life" who do not 
 acknowledge the Lord from faith, is, because the whole heaven 
 is in that acknowledgment. ^. C. 10,112, 10,370. 
 
 To believe that there is a heaven and a hell ; that there is 
 a life after death, where the good live in happiness for ever, 
 and the evil in unhappiness; that the particular life which 
 any individual has formed to himself, remains with him ; that 
 faith and charity constitute spiritual life, and that this is the 
 life which angels have in heaven; that the Lord has "all power 
 in the heavens and the earth," as Himself says ; (Matt, xxviii. 
 18.) that from Him we live ; that the Word is the doctrine of 
 heavenly and divine Truths, and the like;— such are the objects 
 of faith in spiritual things as are signified by "believing." 
 A. C. 6970. 
 
160 THE GOSPEL ACCORDING [CHAP. IX. 
 
 Verse 29. By prayer and fasting. — By "prayers" are meant 
 the things which are of faith, and at the same time the things 
 which are of charity, with those who pour forth prayer, because 
 prayers without such things are not prayers, but empty sounds. 
 A. R. 278. 
 
 By " fasting," is signified to mourn by reason of a defect of 
 Truth and Good. A. E. 1 189. 
 
 Verse 34. They disputed among themselves who should be 
 the greatest. — It may be manifest what is the quality of self- 
 love [which desires to be the greatest], even from this con- 
 sideration, that it conceals in itself hatred against all who do 
 not submit to it as servants, and by reason of hatred that it 
 also conceals revenge, cruelty, deceit, and several other abomi- 
 nations. But mutual love in man, which alone is celestial, 
 consists in this, that he not only says, but acknowledges and 
 believes that self-love is most unworthy, and that he of himself 
 is something vile and filthy, which the Lord, out of infinite 
 mercy, continually withdraws and withholds from hell, into 
 which he continually endeavours, yea desires to plunge himself. 
 The reason why man ought to acknowledge and believe this, 
 is, because it is true ; not that the Lord, or any angel, wills 
 such acknowledgment and belief to the intent that he may 
 submit himself, but lest self-love should exalt itself, when still 
 it is of such a quality, which would be like excrement calling 
 itself pure gold, or as if a fly on a dunghill should call itself 
 a bird of paradise. So far, therefore, as a 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. 
 A.C. 1594. 
 
 Verse 35. And having sat down. He called the twelve, and 
 saith unto them, If any one be willing to be first, let him be the^ 
 last of all, and the servant of all. — There are two kingdoms 
 into which the whole heaven is distinguished, one inhabited 
 by the angels who are in the good of celestial love, the other 
 inhabited by the angels who are in the good of spiritual love, 
 or in charity ; the celestial kingdom of the Lord is called His 
 priesthood, and the spiritual kingdom is called His royalty, 
 see the Treatise on " Heaven and Hell," n. 24, 226. The 
 term "ministering" is applied to those who are in the celes- 
 tial kingdom, but the term "serving" to those who are in the 
 spiritual kingdom; hence it is evident what is signified by 
 
CHAP. IX.] TO MARK. Iffl 
 
 "ministering" and a "minister," and what by "serving" and 
 a "servant," in the following passages: — "Jesus «aid to the 
 disciples, Whosoever is willing to be great, ought to be a 
 minister; aiid whosoever is willing to be first, ought to be 
 a servant: as the Son of Man came not to be ministered unto, 
 but to minister." (Matt. xx. 26^28; xxiii. .11, 12; Mark 
 ix. 35 ; Luke xxii. 24 — 27.) " Jesus saith, If any one will 
 minister to Me, let him follow Me ; in such case where I am, 
 there also shall My mi^iister be : if any one minister to Me, 
 him shall the Father honour." (John xii. 26.) A.E. 155, 
 
 Verses 36, 37. And having taken a child, JSe set him in the 
 midst of them : and having taken him into His arms, He said 
 unto them. Whosoever shall receive one of such children in My 
 name, receiveth Me : and whosoever receiveth Me, receiveth not 
 Me, but Him that sent Me. — In the Word mention is made of 
 a "suckling," an "infant," and 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 begins to be put aS, there- 
 fore by a "child" is signified that innocent principle which is 
 called guiltless. Inasmuch as the three degrees of innocence 
 are signified by a "suckling," an "infant," and a "child," 
 the three degrees of love and charity are also siginified by 
 the same, by reason that celestial and spirituail love, that is, 
 love to the Lord and charity towards our neighbour, cannot 
 be given except in innocence. But it is to be noted, that 
 the innocence of sucklings, of infants, and of children is only 
 external, and that internal innocence is not given with man 
 until he be born anew, that is, be made anew, as it were, a 
 suckling, an infant, and a child. These states are what are 
 signified in the Word by a "suckling," an "infant," and a 
 "child," 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 from Luke, — "Jesus said, Whosoever 
 does not receive the kingdom of God as a little child, shall 
 not enter into it;" (xviii. 17.) where, to "receive the kingdom 
 of God as a little child," is to receive charity and faith,, 
 grounded in innocence. So in Mark, — "Jesus took a child, 
 set him in the midst of them, and tppk him up into His arras, 
 saying unto them, Whosoever receiveth one of such , children 
 in My name, receiveth Me;" (ix. 36, 37.) where, by a "child," 
 • is here represented innocence, which, " whosoever receiveth," 
 receiveth the Lord, because He is the Source of all innocence. 
 
 21 
 
162 THE GOSPEL ACCORDING [CHAP. IX. 
 
 That to "receive a child in the name of the Lord," is not 
 to receive a child, every one may see ; thus it is evident that 
 somewhat celestial was represented by this act. A, C. 5236. 
 
 "Verse 37. Receiveth Him that sent Me. — The Lord, as to 
 the Divine Human, is called an Angel or the Sent, for "angel" 
 in Hebrew signifies the sent. This is evident from many 
 passages, as in Mark ix. 37, &c. A. C. 6831. 
 
 Verse 40. He that is not against us is for us. — That 
 the Lord's disciples are hated by all those who do not think 
 of His Divinity at the same time that they think of His 
 Humanity, cannot be known from those who are in the world, 
 but from the same in the other life, where they burn with 
 such hatred against those who approach the Lord alone, as 
 cannot be described in a few words, desiring nothing more 
 than to slay and to murder them. The reason is, because all 
 who are in the hells are against the Lord, and all who are 
 in the heavens are with the Lord ; and they who are of the 
 church, and do not acknowledge the Divinity of the Lord in 
 His Humanity, act in unity with the hells, whence they derive 
 so great hatred. A. E. 137. 
 
 Verse 41. For whosoever shall give you a cup of water to 
 drink in My name, because ye are of Christ, verily I say unto 
 you, he shall not lose his reward. — In the Word frequent men- 
 tion is made of a "cup" or chalice, and by it is signified, in the 
 genuine sense, spiritual truth, that is, the truth of faith which 
 is grounded in the good of charity, the like as by "wine;" and 
 in the opposite sense, the false principle productive of evil, 
 and likewise the false principle derived from evil. The reason 
 why a "cup" signifies the like as "wine," is, because a cup is 
 the continent, and wine is what is contained, and hence they 
 constitute one, and thus' one is understood by the other. That 
 such is the signification of a "cup" in the Word, is evident 
 from the following passages : — " Jehovah, Thou shalt prepare 
 before me a table in the presence of my foes : and Thou shalt 
 make fat my head with oil ; my cup shall overflow ;" (Psalm 
 xxiii. 5.) where to " prepare a table," and to " make fat the 
 head with oil," denotes to be gifted with the good of charity 
 and of love; "my cup shall overflow," denotes that the natural 
 principle shall thence be filled with spiritual truth and good. 
 Again, — " What shall I render to Jehovah ? I will take the 
 cup of salvation, and will call on the name of Jehovah;" 
 (Psalm cxvi. 12, 13.) where to "take the cup of salvation," 
 denotes the appropriation of the good things of faith. So in 
 Mark, — " Whosoever shall give you to drink a cup of water 
 in My name, because ye are of Christ, verily I say unto you. 
 
CHAP. IX.] TO MARK. 163 
 
 he shall not lose his reward ;" (ix. 41 .) where to " give a cup 
 of water to drink in My name," denotes to instruct in the 
 truths of faith, from a little charity. A. C. 5120. 
 
 By " giving to drink a cup of water in My name, because 
 ye are of Christ," is signified to teach truth from the love of 
 truth, thus from the Lord ; in like manner to do it. The love 
 of truth for the sake of truth, is meant by " giving a cup of 
 water in the name of Christ;" by "Christ" also is meant the 
 Lord as to Divine Truth. A. E. 960. 
 
 In My name. — By the "name" of Jehovah or of the Lord, 
 in the Word, is not meant His name, but all by which He is 
 worshipped ; and inasmuch as He is worshipped in the church 
 according to doctrine, by His "name" is meant the all of 
 doctrine, and in a universal sense the all of religion. The 
 reason why these things are meant by the "name" of Jehovah 
 or of the Lord, is, because in heaven no other names are 
 given, but what the quality of any one is, and the quality 
 of God is all by which He is worshipped. Whoso does not 
 understand. this signification of "name" in the Word, can 
 understand nothing but name literally, and in that alone there 
 is nothing of worship or of religion. He therefore who keeps 
 in mind this signification of the "name" of Jehovah, as here 
 explained, whenever it occurs in the Word, will understand of 
 himself what is meant -by it in the following passages : — " In 
 that day shall ye say. Praise Jehovah, call upon His name." 
 (Isa. xii. 4.) " From the rising of the sun shall My name be 
 called upon." (Isa. xli. 25.) " In every place incense shall 
 be offered unto My name" (Mai. i. 11.) besides many other 
 passages. Who cannot see that the term name alone is not 
 understood. The same is signified, in the New Testament, by 
 the "name" of the Lord, as in the following: — "Jesus said. 
 Ye shall be hated of all men for My name's sake." (Matt. 
 X. 22.) Again, — "Where two or three are. gathered together 
 in My name, there am I in the midst of them." (Matt. 
 xviii. 20.) " They who believe will have life in His name." 
 (John XX. 31.) "Hallowed be Thy name." (Matt. vi. 9.) 
 That "name," with others, is the quality of their worship, 
 appears in the following passages : — " The Shepherd of the 
 sheep calleth His own. sheep by their name." (John x. 3.) 
 " I have a few names in Sardis ;" (Apoc. iii. 4.) and in other 
 passages. A.R.Sl. 
 
 He shall not lose his reward. — By these words is meant, 
 that they will receive the delight of heaven, who "give to 
 drink a cup of water in the name of Christ," that is, who 
 from affection hear, receive, and teach truth; because truth 
 
lei THE GOSPEL ACCORDING [cHAP. IX. 
 
 and its aflFection are from the Lord, thus for the sake of the 
 Lord, — consequently also for the sake of Truth, or " because 
 ye are of Christ," signifies for the sake of Divine Truth pro- 
 ceeding from the Lord. A. E, 695. 
 
 Inasmuch as few know what is properly understood by 
 "reward," it shall be explained. By "reward" is properly 
 understood that delight, satisfaction, and blessedness, which is 
 contained in the love or affection of good and truth, for that 
 love or that affection has in itself all the joy of heart which is 
 called heavenly joy, and also heaven. The I'eason is, because 
 the Lord is in that love or in that affection, and with the Lord 
 is also heaven ; this joy, therefore, ot this delight, satisfaction, 
 and blessedness, is what is properly understood by the reward 
 which they shall receive who do good and speak truth from 
 the love and affection of Good and Truth, thus from the Lordj 
 and by no means from themselves ; and whereas they act and 
 speak from the Lord, and not from themselves, therefore the 
 reward is not of merit but of grace. From these considerations 
 it may appear, that he who knows what heavenly joy is, may 
 know also what reward is; what heavenly joy is in its essence, 
 may be seen in the work concerning " Heaven and Hell," 
 n. 395, 414. This, therefore, is signified by the "reward" 
 which is given to those who are in truths from good; but the 
 reward of those who are in falses from evil, is joy or delight, 
 satisfaction and blessedness, in the world, but hell after their 
 departure out of the world. Hence it may appear what is 
 signified by "reward" in the following passages: — Thus in 
 Isaiah, — "Behold, the Lord Jehovah cometh in might: behold. 
 His reward is with Him, and the recompense of His work with 
 Him." (xl. 10.) And in the Apocalypse, — " Behold, I come 
 quickly ; and My reward is with Me, to give to every one as 
 his work shall be." (xxii. 12.) And again in Isaiah, — " Say 
 to the daughter of Zion, Behold, thy Salvation cometh ; and 
 His recompense before Him." (Ixii. 11.) "Behold, the Lord 
 Jehovah cometh in might," " Behold, thy Salvation cometh," 
 and " Behold, He cometh quickly," signify the first and second 
 advent of the Lord ; " His reward is with Him," signifies heaven, 
 and all things thereto appertaining, as above, inasmuch as 
 where the Lord is, there is heaven, for heaven is not heaven 
 from the angels there, but from the Lord with the angels ; 
 that they shall receive heaven according to the love and affec- 
 tion of good and truth from the Lord, is understood by " the 
 Tecompense of His work before Him," and by "giving to every 
 one according as his work shall be." By the " work" for which 
 heaven shall be given as a reward, nothing else is meant than 
 
CHAP. rX.] TO MARK. J 65 
 
 what proceeds from the love or affection of good and truth, 
 inasmuch as nothing else can produce heaven in man ; for every 
 vyork derives all that it has from the love or affection whence 
 it proceeds, as the effect derives all that it has from the 
 efficient cause, vvherefore according to the quality of the love 
 or affection, such is the work; — and hence it may appear what 
 is understood by the " work," according to which it " shall 
 be given to every one," and what by " the recompense of his 
 work." A.E.695. 
 
 Verse 42. And whosoever shall offend one of the little ones 
 that believe in Me, it is better for him that a millstone were 
 hanged about his neck, and he were cast into the sea. — A 
 "millstone" denotes truth serviceable to faith; the "neck" 
 denotes the conjunction of interior and exterior principles; 
 to be " hung" there, denotes the interclusion and interception 
 of what is good and true; to be "sunk into the depths of 
 the sea," denotes in the mere worldly and corporeal principle, 
 thus in hell. These things which the Lord spake, like all the 
 rest, are thus significative. A. C. 9755. See also ^.iJ. 791. 
 
 By a " millstone" is signified the confirmation of truth from 
 the Word, and likewise the confirmation of what is false, from 
 the same source; and the reason is, because "wheat" signifies 
 the principle of good, and "fine flour" its truth. Hence by a 
 "millstone," by which wheat is ground inio fine flour, or barley 
 into meal, is signified the production of truth from good, or 
 the production of what is false from evil, thus likewise the 
 confirmation of what is true or false from the Word, as may 
 be manifest from the following passages : — " I will take away 
 from them the voice of joy, and the voice of gladness, the 
 voice of the bridegroom, and the voice of the bride, the voice 
 of the millstones, and the light of a candle." (Jer. xxv. 10.) 
 In these words is described the joy of heaven and of the 
 church ; and by the " voice of joy," is signified exultation of 
 heart grounded in the good of love ; and by the " voice of 
 gladness," is signified the glorification of the soul grounded in 
 the truths of faith, for joy in the Word is predicated of good, 
 and gladness of truth ; by the "voice of millstones," is signified 
 the like as by the voice of joy; and by the "light of a candle," 
 is signified the like as by gladness, viz., grounded in the truth 
 of faith. The reason why the "voice of millstones" signifies 
 the joy of heart grounded in the good of love, is, because a 
 millstone grinds wheat into fine flour, and by "wheat" is signi- 
 fled the good of love, and by "fine flour" the truth derived 
 from that good. So in the Lamentations, — " They took away 
 the young men to grind at the mill, and the children fell 
 
166 THE GOSPEL ACCORDING [CHAP. IX. 
 
 under the wood;" (v. 13.) where to "take away the young men 
 to grind at the mill," signifies to drive those who might be in 
 the understanding of truth, to falsify truths; "children falling 
 under the wood," signifies to drive those who might be in 
 the will of good, to adulterate goods ; to " grind," denotes to 
 falsify truths, or to confirm false principles by the Word; 
 "wood" denotes good. And in Moses, — "No one shall take 
 for pledge a mill or millstone: for he taketh the soul for 
 pledge." (Deut. xxiv. 6.) This was amongst those laws, all 
 of which corresponded to spiritual things. By not "taking 
 for pledge a mill or a millstone," was signified, in the spiritual 
 sense, that no one should take from another the opportunity 
 of understanding truths, from a principle of good, thus that 
 no one should deprive another of goods and truths ; inasmuch 
 as these things were signified, therefore it is said, " he taketh 
 the soul for pledge," by which is signified, that thus he spiri- 
 tually perishes. Again, — " All the firstborn in the land shall 
 die, even to the firstborn of the maidservant who is behind 
 the mill;" (Exod. xi. 5.) where, by the "firstborn of the 
 maidservant who is behind the mill," are signified the primary 
 things of the faith of the natural man, which are falsified. 
 And in Matthew, — " In the consummation of the age, two 
 [women] shall be grinding at the mill; the one shall be taken, 
 the other shall be left." (xxiv. 40, 41.) The " consummation 
 of the age," is the last time of the church ; by " two [women] 
 grinding at the mill," are meant those who confirm themselves 
 in truths, and who confirm themselves in false principles from 
 the Word ; they who confirm themselves in truths, are meant 
 by "her who will be taken;" and they who confirm themselves 
 in false principles, by "her who shall be left." So in the 
 Evangelists, — " Jesus said. Whosoever shall scandalize one of 
 the little ones that believe in Me, it were better for him that 
 an ass-millstone be hung about his neck, and he be cast into 
 the depth of the sea ;" (Matt, xviii. 6 ; Mark ix. 42 ; Luke 
 xvii. 2.) where, by " scandalizing one of the little ones that 
 believe in Jesus," is signified to pervert those who acknowledge 
 the Lord ; by its being " better that an ass-millstone be hung 
 about the neck," is signified that it is better for him not to 
 have known any good and truth, but only what is evil and 
 false, — this is an " ass-millstone ;" and to be " hung about the 
 neck,'' denotes interception lest he should know what is good 
 and true ; by being " cast into the depth of the sea," is signi- 
 fied into hell. The reason why this is "better," is, because 
 to know goods and truths, and to pervert them, is to profane 
 them, [and thus to suffer a more direful punishment than if he 
 had not known them.] J.E. 1183. 
 
CHAP. IX.] TO MARK. 167 
 
 Inasmuch as by "millstone" is here signified the truth of 
 the Word adulterated, and by the "sea," hell, therefore the 
 Lord says — " Whosoever shall scandalize one of the little ones 
 that believe in Me," &c. A. iJ. 791. 
 
 Verse 43. And if thy hand offend thee, cut it off: it is 
 better for thee to enter maimed into life, than having two 
 hands to he cast into hell \_gehennd\, into the fire that never 
 shall be quenched, — That by the "right eye" and "right 
 hand," the Lord did not mean the right eye and the right 
 hand, must be plain to every one, from this consideration, that 
 it is said that " the eye is to be plucked out," and that " the 
 hand is to be cut off, if they should scandalize," but inasmuch 
 as by " eye," in the spiritual sense, is signified all that which 
 is of the understanding, and thence of the thought, and by the 
 "right hand" all that which is of the will, and thence of the 
 affection, it may be manifest that by "plucking out the right 
 eye if it should scandalize," is signified that evil should be 
 rejected from the thought, if it entered into the thought ; and 
 by "cutting off the right hand if it should scandalize," is 
 signified that evil should be dislodged from the will, if it 
 entered into the will ; for the eye itself cannot scandalize, nor 
 the right hand, but scandal comes from the thought of the 
 understanding, and the affection of the will which corresponds 
 thereto. The reason why it is said the "right eye" and the 
 "right hand," and not the left eye and the left hand, is, because 
 by "right" is signified good, and in the opposite sense evil, 
 but by "left" is signified truth, and in the opposite sense what 
 is false; and all scandalizing comes from evil, but not from 
 what is false, unless grounded in evil. A, E, 600. 
 
 The left eye is the intellectual principle, but the right eye 
 is the affection of that principle; by the "right eye" therefore 
 being "plucked out," is denoted that the affection, if it offend, 
 ought to be subdued. A. C. 2701. 
 
 Verse 45. And if thy foot offend thee, cut it off: it is better 
 for thee to enter halt into Ufe, than having two feet to be cast 
 into hell [gehennd], into the fire that cannot be quenched. — By 
 the "foot which is to be cut off, if it scandalize," or offend, 
 is meant the natural principle, which continually opposes itself 
 to the spiritual principle, — that it ought to be destroyed if it 
 attempt to infringe truths, and thus that, by reason of the 
 discordance and dissuasion of the natural man, it is better to 
 be in simple good, although in the denial of truth; this is 
 signified by "enteringhalt into life." That the "foot" denotes 
 the natural principle, may be seen, n. 2162, 3147, 3761, 3986, 
 4280. A. C. 4302. See also A. R. 49. 
 
168 THE SOSPEL ACCORDING [CHAP. IX. 
 
 By being "halt" is signified to be in good, in which as yet 
 are no genuine truths, but only common truths, into which 
 genuine truths may be insinuated. A. C. 4302. 
 
 Verse 47. And if thine eye offend thee, phick it out : it is 
 better for thee to enter into the kingdom of God with one eye, 
 than having two eyes to be cast into the hell [gehenna^ of 
 fire. — By the "eye" is signified the understanding, and the 
 reason is, because the eye corresponds to the understanding; 
 for the understanding sees from the light of heaven, but the eye 
 from the light of the "world. Those things which the former 
 eye, or the understanding sees, are spiritual, and the field of 
 its view is the scientific principle which is in man's memory ; 
 but the things which the external eye sees, are terrestrial, 
 and the field of its view is every thing which appears in the 
 world. That the " eye," in the spiritual sense, is understand- 
 ing, and likewise faith, because this latter makes the life of 
 the interior understanding, may be seen, n. 2701, 4402 — 44-21, 
 •4523 — 4534. He who does not know that the understanding 
 is meant in the Word by the " eye," cannot know what is 
 signified by what the Lord spake concerning the "eye" in the 
 Evangelists, as thus: — " If thy right eye offend thee, pluck it 
 out : it is better for thee to enter into the kingdom of God 
 with one eye, than having two eyes to be cast into the hell of 
 fire." (Matt. v. 29 ; Mark ix. 47.) Every one knows that the 
 eye is not to be plucked out, although it scandalize or offend, 
 and that no one enters one-eyed into the kingdom of God; 
 but by the "right eye" is signified the false principle of faith 
 concerning the Lord; this, therefore, is what is to be plucked 
 out. ^.C. 9051. See also 10,742— 10^749. 
 
 Verse 48. Where their worm dit th not, and the fire is not 
 quenched. — They who do not know that the vital fire apper- 
 taining to man is from another origin than elementary fire, 
 cannot possibly know otherwise than that by the "fire of hell" 
 is meant such Jf?re as is in the world, when yet in the Word no 
 such fire is meant, but the fire which is of love, thus which is 
 of the life>of man, proceeding from the Lord as a Sun, which 
 fire, when it enters into those who are in opposite principles^ 
 is turned into the j/?re qf^wsto, -viz., as was above, said, the lusts 
 of revenge, of hatred, of cruelty, derived from the love of self 
 and of the world. This is ^e fire which torments those who 
 are in the hells, for when the rein is given to their lusts, they 
 then rush one upon another, and torment each other by direful 
 and inexpressible methods, since every one wishes to be super- 
 eminent, and by secret and open arts to take away from another 
 what is his. From this cupidity exist intestine hatreds, and 
 
CHAP. IX.] TO MARK. 169 
 
 hence the savage practices which are exercised, especially by 
 magical arts, and phantasies, which arts are innumerable, and 
 altogether unknown to the world. A.C. 6832. See also 
 H.H. 401, 570, 571. 
 
 The reason why to be "burned with fire" denotes to be 
 consumed' by thfe evils of self-love, is, because that love con- 
 sumes all the goods and truths of faith. That this is the 
 effect of self-love, is scarcely known to any one at this day, 
 and hence neither is it known that that love is hell with 
 man, and that it is meant by infernal fire. For ther« are two • 
 fires of life appertaining to man, one is self-love, the other is 
 love to God. They who- are in self-love cannot be in love 
 to God, inasmuch as the loves are opposite. The reason 
 why they are opposite is, because self-love produces all evils, 
 consisting in Contempt of others in comparison of itself, in 
 enmity against those who do not favour it, at length in 
 hatred, revenge, savageness, cruelty, which evils altogether 
 resist Divine influx, consequently extinguish the truths and 
 goods of faith and charit3^, for these are what flow in from 
 the Lord. A.C. 10,038. 
 
 Where the fite is not quenched. — Infernal spirits are not in 
 any material fore, but in spiritual fire, which is their love, 
 wherefore they do not feel any other fire ; concerning which, 
 see H. H. 566 — 575. All love in the spiritual world, when 
 it is excited, appears at a distance like fire ; within the hells, 
 like a burning fire ; and without, like the smoke of a burning 
 fire, or like the smoke of a furnace. A. E. 422. 
 
 By " their worm dying not," is signified the false principles 
 of evil which is in the good derived from man's selfhood, 
 which false principle is compared to a worm, because their 
 effects are sitailar; for the false principle corrodes and thereby 
 torments. There are two things which make hell, as there are 
 two things which make heaven ;— the two things which make 
 heaven are good and truth, and the two which make hell 
 are evil and what is false. Consequently those two things in 
 heaven are what make happiness there, and the two in hell 
 are what make torment there.; Torment in hell, derived from 
 the false principle, is compared to a worm, and torment from 
 evil is there compared to fire.. Thus in Isaiah,— ^" As the new 
 heavens and the new earth, which I am about to make, shall 
 stand before Me, so shall your seed and your name stand ; at 
 length.it shall come to pass from month to month, and from 
 Sabbath to their Sabbath, and they shall stand before Me; 
 afterwards they shall go forth, and shall see the carcases of 
 the men that have transgressed against Me : for their worm 
 
170 THE GOSPEL ACCORDING [CHAP. IX. 
 
 shall not die, and their fire shall not be quenched ; and they 
 shall be an abhorring unto all flesli." (Ixvi. 22, 23, 24.) In 
 like manner it is said by the Lord in Mark, — " Where their 
 worm dieth not, and their fi/re shall not be quenched;" (ix. 
 44, 46, 48.) speaking of Gehenna or hell. A. C. 8481. 
 
 Verses 49, 50. For every one shall be salted with fire, and 
 every sacrifice shall he salted with salt. Salt is good : hut if 
 the salt become saltless, wherewith shall ye season it ? Have 
 salt in yourselves, and be at peace one with another. — To be 
 " salted with fire," denotes the desire of good to truth ; and 
 to be " salted with salt," denotes the desire of truth to good ; 
 "saltless salt" is truth without a desire to good; to "have salt 
 in themselves" is that desire. So in Luke, — "Every one of 
 3'ou who doth not renounce all that he hath, cannot be My 
 disciple. Salt is good: but if the salt have lost its savour, 
 wherewith shall it be seasoned ? It is neither serviceable for 
 the earth, nor for the dunghill; but men cast it out." (xiv. 
 33, 34, 35.) In this passage, in like manner, "salt" denotes 
 truth desiring good; and "salt which hath lost its savour," 
 denotes truth which is without a desire for good ; " not ser- 
 viceable for the earth, nor for the dunghill," denotes that it is 
 altogether unprofitable for any use whether good or evil ; they 
 who are in such truth, are what are called lukewarm, which is 
 evident from what goes before, where it is said — " That he 
 cannot be the Lord's disciple, who doth not renounce all that 
 he hath ;" that is, who does not love the Lord above all things, 
 for they who love the Lord, and likewise themselves, in the 
 same degree, are those who are called lukewarm, and who are 
 not serviceable for any use either good or evil. So in Moses, — 
 " Every oblation of thy meat-offering shall be salted with salt; 
 neither shalt thou suffer the salt of the covenant of thy God 
 to be lacking from thy meat-offering: on all thine offering 
 thou shalt offer salt." (Lev. ii. 13.) By "salt being in every 
 offering," was signified that the desire of truth to good and of 
 good to truth should be in all worship; hence also that "salt" 
 is called the salt of the covenant of God; for "covenant" is 
 conjunction, n. 665, 666, &c. ; and "salt" is the desire of 
 conjunction. When the one desires to be conjoined to the 
 other, reciprocally, that is, good to truth and truth to good, 
 then they mutually respect each other ; but when truth severs 
 itself from good, then they avert themselves from each other, 
 and look backward or behind themselves. This is signified by 
 Lot's wife becoming a statue of salt, as in Luke, — "Whosoever 
 shall be on the housetop, and his vessels in the house, let him 
 not go down to take them : and whosoever is in the field, in 
 
CHAP. IX.] TO MARK. 171 
 
 like manner, let him not return to the things behind him. 
 Remember Lot's wife." (xvii. 31, 32.) That this is to " look 
 behind him," or backwards, may be seen, n. 3652, 5895, 
 5897, &c. The reason why "salt" signifies the desire of 
 truth, is, because salt renders the earth fruitful, and gives 
 relish to food, and because in salt there is a fiery principle 
 and at the same time a conjunctive one, as in truth there is 
 an ardent desire to good, and at the same time a conjunctive 
 principle, A. C. 6207. 
 
 Every one being " salted with fire," denotes that every one 
 shall desire from genuine love ; " every sacrifice being salted 
 with salt," denotes that desire, grounded in genuine love, shall 
 be in all worship ; '• saltless salt," signifies desire grounded in 
 other love than what is genuine ; to "have salt in themselves," 
 is the desire of truth to good. Who can know what is meant 
 by being " salted with fire," and why the sacrifice should be 
 "salted with salt," and what is signified by "having salt in 
 themselves," unless it be known what is meant by ftre, what 
 by salt, and by being salted, A. C. 10,300. 
 
 " Fire " [in a good sense] corresponds to heavenly love, or 
 love to God and love to the neighbour ; and hence it is that 
 "fire" signifies love. Hence also it was that Jehovah God was 
 seen before Moses in Jire, or in the burning bush, and in like 
 manner on Mount Zion, before the sons of Israel. Hence it 
 was commanded that jf?re should be perpetually kept upon the 
 altar, and that the lights of the candlestick in the tabernacle 
 should be kindled every evening. This was commanded 
 because "fire" signifies love. D. Influx, 6. 
 
 Verse 50. Be at peace one with another. — By "peace" are 
 signified all things in the complex or aggregate which come 
 from the Lord, and consequently all things of heaven and the 
 churchy and the beatitudes of life in them; these are what 
 belong to peace in a supreme or inmost sense. That "peace" 
 is charity, spiritual security, and internal tranquillity, follows 
 of course ; for when man is in the Lord, he is in peace with 
 his neighbour, which is charity; in protection against the hells, 
 which is spiritual security ; and when he is in peace with his 
 neighbour, and in protection against the hells, he is in internal 
 tranquillity from evils and falses. Keep in mind spiritual 
 peace, and you will see it plainly. A.R. 306. See also 
 H. H. 284—290. A. E. 365. 
 
MARK. 
 
 CHAPTER X. 
 
 THE WORD. 
 
 1. And having arisen from 
 thence, He cometh into the 
 coasts of Judea, through the 
 further side of Jordan: and 
 the multitude again resort to 
 Him; and, as He was wont, 
 He again taught them. 
 
 2. And the Pharisees having 
 come to Him, asked Him, 
 Is it lawful for a man to 
 put away his wife? tempting 
 Him. 
 
 3. But He answering, said 
 unto them. What did Moses 
 command you ? 
 
 4. And they said, Moses 
 suflFered to write a bill of 
 divorcement, and to put her 
 away. 
 
 THE INTERNAL SENSE. 
 
 That the Lord, as to His 
 Human principle, arose out 
 of scientifics into the goods 
 and truths of the church, that 
 He might restore them to 
 order. (Verses 1, 2.) 
 
 Teaching from the Word 
 that all marriages on earth 
 are grounded in the heavenly 
 marriage of good and truth, 
 which marriage requires that 
 every truth shall have its 
 proper good, and every good 
 its proper truth, and that the 
 understanding of truth ought 
 to be separated from what ia 
 evil and false, that it may be 
 conjoined to the will of good, 
 so that both together may 
 be made one good. (Verses 
 3—9.) 
 
 And although the external 
 of the Word appears to teach 
 otherwises yet this is merely in 
 accommodation to the natural 
 
CHAP. X.] THE GOSPEL ACCORDING TO MARK. 
 
 173 
 
 5. And Jesus answering, 
 said unto them, For the hard- 
 ness of your heart he wrote 
 you this precept. 
 
 6. But from the beginning 
 of creation, God made them 
 male and female. 
 
 7. On this account a man 
 shall leave his father and 
 mother, and shall cleave unto 
 his wife ; 
 
 8. And they two shall be 
 one flesh : so that they .are no 
 longer two, but one flesh. 
 
 9. What therefore God hath 
 joined together, let not man 
 put asunder. 
 
 10. And in the house again 
 His disciples asked Him of 
 this matter. 
 
 11. And He saith unto 
 them, Whosoever shall put 
 away his wife, and marry 
 another, coramitteth adultery 
 against her. 
 
 12. And if a woman put 
 away her husband, and be 
 married to another, she com- 
 mitteth adultery. 
 
 13. And they brought to 
 Him little children, that He 
 should touch them: and the 
 disciples rebuked those that 
 brought them. 
 
 14. But when Jesus saw it, 
 He was much displeased, and 
 said unto them, Suffer the 
 little children to come unto 
 Me, and forbid them not : for 
 of such is the kingdom of 
 God. 
 
 mind, which is not qualified to 
 receive a purer law. (Verses 
 4,5.) 
 
 Which purer law originates 
 in the union of the Divine 
 Love and Wisdom, and there- 
 fore ought to be regarded as 
 sacred and inviolable. (Verse 
 9.) 
 
 For the order of God re- 
 quires that the understanding 
 of truth shall not in any wise 
 separate itself from its proper 
 will of good, so long as that 
 will abides in good, and does 
 not decline to evil, and that the 
 will of good, in like manner, 
 shall not separate itself from 
 its proper understanding of 
 truth. (Verses 10—12.) 
 
 The same order also requires 
 that the goods and truths of 
 innocence be ascribed to the 
 Lord, because heaven consists 
 in the acknowledgment, that 
 those goods and truths are 
 from the Lord, and that He 
 is in them. (Verses 13 — 16.) 
 
174 
 
 THE GOSPEL ACCORDING 
 
 [chap. X. 
 
 15. Verily I say unto you, 
 Whosoever shall not receive 
 the kingdom of God as a 
 little child, he shall not enter 
 into it. 
 
 16. And having taken them 
 up in His arms, and put His 
 hands upon them, He blessed 
 them. 
 
 17. And when He was gone 
 forth into the way, one came 
 running, and kneeling to Him, 
 asked Him, Good Teacher, 
 what shall I do that I may 
 inherit eternal life ? 
 
 18. And Jesus said unto 
 him. Why callest thou Me 
 good? None is good but 
 One, namely God. 
 
 19. Thou knowest the com- 
 mandments. Do not commit 
 adultery. Do not commit mur- 
 der. Thou shalt not steal. Do 
 not bear false witness. Thou 
 shalt not defraud. Honour thy 
 father and mother. 
 
 20. But he answering, said 
 to Him, Teacher, all these 
 things ' ^ ' 
 youth. 
 
 things have I kept from my 
 
 No one therefore can enter 
 into heaven unless he acknow- 
 ledge the Lord, even as to 
 His Human [essence], to be 
 the God of heaven, and that 
 from Him proceeds every good 
 which is good, and unless he 
 also live according to the pre- 
 cepts of the Decalogue, by 
 shunning as sins the evils 
 which are there forbidden. 
 (Verses 17—20.) 
 
 For the Lord alone is 
 good, and the Source of good. 
 (Verse 18.) 
 
 And His precepts teach that 
 man ought not to adulterate 
 the goods of the Word, nor to 
 destroy in himself the life of 
 love and charity, nor to ascribe 
 that life to himself, but to the 
 Lord alone, nor to call any- 
 thing good or true but what is 
 of the Lord, thus that he 
 should not rob the Lord of 
 His glory, but should rather 
 respect and exalt in himself 
 the Divine Love and Wisdom 
 above every other good and 
 truth. (Verse 19.) 
 
 Yet these precepts cannot 
 be fulfilled until man removes 
 his heart from the love of 
 riches, acknowledges the Lord 
 
CHAP. X.] 
 
 TO MARK. 
 
 175 
 
 21. Then Jesus beholding 
 him, loved him, and said unto 
 him. One thing thou lackest : 
 go, sell whatsoever thou hast, 
 and give to the poor, and thou 
 shall have treasure in heaven : 
 and come, follow Me, taking 
 up the cross. 
 
 22. But he, being sad at 
 that saying, went away grieved, 
 for he had many possessions. 
 
 23. And Jesus looking 
 round about, saith to His 
 disciples. How hardly shall 
 they that have riches enter 
 into the kingdom of God! 
 
 24. And the disciples were 
 astonished at His words. But 
 Jesus again answering, saith 
 unto them. Children, how 
 hard is it for those who trust 
 in riches to enter into the 
 kingdom of God! 
 
 25. It is easier for a camel 
 to go through the eye of a 
 needle, than for a rich man 
 to enter into the kingdom of 
 God. 
 
 26. And they were aston- 
 ished out of measure, saying 
 one to another, Who then 
 can be saved ? 
 
 27. And Jesus looking on 
 them saith. With men it is 
 impossible, but not with God: 
 for with God all things are 
 possible. 
 
 28. And Peter began to say 
 unto Him, Lo, we have for- 
 saken all things, and have 
 followed Thee. 
 
 29. And Jesus answering, 
 said, Verily I say unto you. 
 
 to be the Only God, and en- 
 dures temptations. (Verses 
 20, 21.) 
 
 Which things appear griev- 
 ous to those who abound in 
 the knowledges of truth sepa- 
 rate from the life of good. 
 (Verses 22, 23.) 
 
 Therefore those knowledges, 
 when so separated, are rather 
 hindrances to the attainment 
 of conjunction with the Lord, 
 since it is contrary to Divine 
 order, that sciences or know- 
 ledges of themselves, separate 
 from the life of love and 
 charity, should enter into 
 heaven. (Verses 24, 25.) 
 
 Nevertheless they are not 
 hindrances,if the Divine Truth 
 be respected and exalted. 
 (Verses 26, 27.) 
 
 For all who reject their here- 
 ditary evils and falses, through 
 faith in and love to the Lord's 
 Divine Human principle, shall 
 receive, through temptations, 
 spiritual and celestial things. 
 
176 
 
 THE GOSPEL ACCORDING 
 
 [chap. X. 
 
 there is no one who hath left 
 house, , or brethren, or sisters, 
 or father, or mother, or wife, 
 or children, or lands, for My 
 sake and the Gospel's, 
 
 30. But he shall receive 
 an hundred-fold now in this 
 time, houses, and brethren, 
 and sisters, and mothers, and 
 children, and lands, with per- 
 secutions; and in the age to 
 come eternal life. 
 
 31. But many that are first 
 shall be last, and the last first. 
 
 32. And they were in the 
 way going up to Jerusalem ; 
 and Jesus was going before 
 them; and they were amazed; 
 and as they followed, were 
 afraid. And taking again the 
 twelvfij He began to tell them 
 what things should happen 
 unto Him, 
 
 33. [Saying], Behold, we 
 go up to Jerusalem ; and the 
 Son of Man will be deli- 
 vered to the chief Priests 
 and the Scribes; and they 
 shall condemn Him to death, 
 and shall deliver Him to the 
 Gentiles: 
 
 34. And they shall mock 
 Him, and shall scourge Him, 
 and shall spit upon Him, and 
 shall kill Him : and the third 
 day He shall rise again. 
 
 35. And James and John, 
 the sons of Zebedee, came 
 unto Him, saying. Teacher, 
 we are willing [desirous] that 
 Thou shouldest do for us 
 whatsoever we ask. 
 
 together with eternal conjunc- 
 tion with the Lord in the 
 good of His love. (Verses 
 28, 29, 30.) 
 
 But they, who place merit 
 in their own works, instead of 
 ascribing it to the Lord, can- 
 not attain such conjunction. 
 (Verse 31.) 
 
 They, too, who are prin^ 
 cipled in the goods and truths 
 of the church, are perplexed 
 and troubled in their own 
 minds about the process of 
 regeneration. (Verse 32.) 
 
 Until they are instructed 
 that by a similar process the 
 Lord glorified His Humanity, 
 and therefore sufiered Himself 
 to be treated by the perverted 
 church as His Word had been 
 treated, through the perver- 
 sion and destruction of its 
 truth. (Verses 33, 34.) 
 
 They, also, who are prin- 
 cipled in charity and the works 
 of charity, cannot separate, for 
 a time, the love of dominion 
 from those heavenly gifts, until 
 they are instructed that they 
 
CHAP. X.] 
 
 TO MARK. 
 
 177 
 
 36. And He said unto them, 
 What will ye that I should do 
 for you ? 
 
 37. They said unto Him, 
 Grant unto us that we may 
 sit, one on Thy right hand, 
 and the other on Thy left 
 handi in Thy glory. 
 
 38. But Jesus said unto 
 them. Ye know not what ye 
 ask : can ye drink of the cup 
 which I drink of? and be 
 baptized with the baptism 
 that I am baptized with ? 
 
 39. And they say unto Him, 
 We can. But Jesus said unto 
 them. Ye shall indeed drink 
 of the cup that I drink of; 
 and with the baptism that I 
 am baptized with shall ye be 
 baptized : 
 
 40. But to sit on My right 
 hand and on Mj' left hand, is 
 not Mine to give, except to 
 those for whom it is prepared. 
 
 41. And when the ten heard, 
 they began to be much dis- 
 pleased with James and John. 
 
 42. But Jesus calling them 
 unto Him, saith unto them, 
 Ye know that they who are 
 appointed to rule over the 
 Gentiles exercise lordship 
 over them ; and their great 
 ones exercise authority upon 
 them. 
 
 43. But it shall not be so 
 among you : but whosoever 
 willeth to be great among 
 you, shall be your minister : 
 
 44. And whosoever of you 
 willeth to be the first, shall be 
 the servant of all. 
 
 45. For even the Son of 
 Man came not to be ministered 
 
 ought to prepare themselves 
 to follow the Lord in the 
 regeneration by temptation- 
 combats, that so they may be 
 fitted for conjunction with 
 Him, since none can be great 
 in heaven but tlirough such 
 preparation. (Verses 35 — 41.) 
 
 For they who are unpre- 
 pared reject heavenly good, by 
 seeking to be greatest in the 
 kingdom of heaven. (Verses 
 41, 42.) 
 
 Whereas they ought rather 
 to make themselves the least, 
 since heavenly joy consisteth 
 in serving others from love, or 
 in doing good for the sake of 
 good, after the Lord's ex- 
 ample. (Verses 43, 44, 45.) 
 
178 
 
 THE GOSPEL ACCORDING 
 
 [chap. X. 
 
 unto, but to minister, and to 
 give His soul a ransom for 
 many. 
 
 46. And they came to 
 Jericho : and as He went out] 
 of Jericho with His disciples 
 and a considerable multitude, 
 blind Bartime'ns, the son of 
 Timeus, sat by the way, 
 begging. 
 
 47. And having heard that 
 it was Jesus of Nazareth, he 
 began to cry out, and say, 
 Jesus, Thou Son of David, 
 have mercy on me ! 
 
 48. And many charged him 
 that he should be silent: but 
 he cried out much more. 
 Thou Son of David, have 
 mercy on me ! 
 
 49. And Jesus standing, 
 commanded him to be called. 
 And they call the blind man, 
 saying unto him. Be of good 
 courage, arise ; He calleth 
 thee. 
 
 50. But he, casting away 
 his garment, and arising, came 
 to Jesus. 
 
 51. And Jesus answering, 
 saith unto him. What wilt 
 thou that I should do unto 
 thee ? The blind man said 
 unto him, Rabboni, that I 
 might receive my sight. 
 
 52». And Jesus said unto 
 him, Go, thy faith hath saved 
 thee. And immediately he re- 
 ceived his sight, and followed 
 Jesus in the way. 
 
 Who, out of pure mercy, 
 imparts spiritual understand- 
 ing to the ignorant. (Verse 
 46, to' the end of the chapter.) 
 
 If they ask it of Him from 
 a right faith in the Divinity of 
 His Humanity. (Verse 47.) 
 
 And are the more urgent 
 to receive in proportion as 
 they meet with opposition to 
 their desires. (Verse 48.) 
 
 For in such case the Divine 
 Mercy is the more excited, 
 and with it the consolation of 
 hope, inclining all who wish 
 to understand the truth to lay 
 aside their natural prejudices, 
 and elevate their minds to the 
 Lord's Divine Humanity. 
 (Verses 49, 50.) 
 
 They are taught also to 
 explore the end or intention 
 they have in view, when they 
 seek the knowledge of the 
 truth. (Verse 51.) 
 
 Thus their understandings • 
 are opened to the light of 
 truth by communication with 
 the Lord's Divine Humanity. 
 (Verse 52.) 
 
CHAP. X.] TO MARK. 179 
 
 EXPOSITION. 
 
 CHAPTER X. 
 
 Verses 2 — ^^10. And the Pharisees having come to Him, 
 asked Him, Is .it lawful for a man to put away his wife ? 
 tempting Him, &c. — All the laws of what, is true and .right 
 flow from celestial principles, or from the order of life from the 
 celestial man, for the whole heaven is a celestial Man, inas- 
 much as the Lord. alone is 'the Celestial Man, and is the All in 
 all, even to the minutest things, of heaven and of the celestial 
 Mali, whence they are. called celestial. Inasmuch as every law 
 ,of what is true and right descends from celestial principles, or 
 from the order of life in the celestial man, the law of marriages 
 principally descends from that source ; the celestial marriage 
 is that from .which, and according to which, all marriages oh 
 earth ought to he contracted, its quality being such, that there 
 is one Lord and one heaven, or one churchy the'head.of which 
 is the Lord; hence comes the law of marriages, that there 
 should be one man and one wife, and when this is the case, 
 they represent the celestial marriage, and are a type of the 
 celestial man. This law was not only revealed to the men of 
 the most ancient church, but was also inscribed on their 
 internal man, wherefore a man at that time had only one wife, 
 and constituted one house ; but when their, posterity ceased to 
 be internal men, and became external, they then married more 
 wives than one. Inasmuch as the men of the most ancient 
 church, in their marriages, represented the celestial marriage, 
 conjugial love was to them a kind of heaven and heavenly 
 happiness ; but when the church declined, they no longer per- 
 ceived happiness in conjugial love, but in gratification derived 
 from more wives than one, which is of the external man ; this 
 is called by the Lord "hardness of heart," on account of 
 which it was allowed them by Moses to marry several wives, 
 as the Lord Himself teaches, where, He says, — "For the hard- 
 ness of your hearts Moses wrote for you this precept, but from 
 the beginning of creation GqA. made them male and female ; 
 on this account shall, a man leave his father and mother, and 
 shall cleave to his wife; and they two shall be one flesh:, where- 
 fore they are no longer two, ]}ut one flesh. What therefore 
 God hath ,joined together, let not man put asunder." (Mark 
 ,x.5-9.) A. cm. 
 
180 THE GOSPEL ACCORDING [CHAP. X. 
 
 That the Jewish nation had not any conjugial principle, 
 whether understood in a spiritual or in a natural sense, is very 
 manifest from this consideration, that they were permitted to 
 marry several wives ; for where there is a conjugial principle, 
 understood in a spiritual sense, that is, where the Good and 
 the Truth of the church are, consequently where the church is, 
 this is in no wise permitted; for a genuine conjugial principle 
 is in no case given except with those with whom the church 
 or kingdom of the Lord is, and with these only between two, 
 n, 1907, 2740, 3246. Marriage between two, who are in 
 genuine conjugial love, corresponds to the heavenly marriage, 
 that is, to the conjunction of Good and Truth, the husband 
 corresponding to good, and the wife to the truth of that good ; 
 also when they are in genuine conjugial love, they are in that 
 marriage; therefore where the church is, there it is never 
 permitted to marry more wives than one ; but whereas there 
 was no church amongst the posterity of Jacob, but only the 
 representative or type of a church, or the external of the 
 church without its internal, n. 4307, 4500, therefore with that 
 posterity it was permitted. And, moreover, the marriage of 
 one husband with several wives would present in heaven the 
 idea, or image, as if one Good might be conjoined with several 
 Truths which are not in accord with each other, and thus 
 that Good was none, for good becomes none in consequence 
 of truths not agreeing together, since Good derives its quality 
 from truths, and their agreement with each other. It would 
 also present an image as if the church was not one, but several, 
 and these distinct amongst themselves, according to the truths 
 of faith, or according to doctrinals, when yet it is one where 
 Good is its essential, and this essential is qualified and as it 
 were modified by truths. The church is an image of heaven, 
 for it is the Lord's kingdom on earth ; heaven is distinguished 
 into many general societies, and into lesser ones subordinate 
 to the general ones, but still they are one by virtue of Good, 
 the Truths of faith being there according to good congruously ; 
 for they regard Good, and are derived from it. If heaven was 
 distinct according to the truths of faith, and not according to 
 good, there would be no heaven, since there would be nothing 
 of unanimity, for one principle of life, or one soul, could not 
 be in its inhabitants from the Lord ; this is only given in the 
 principle of Good, that is, in love to the Lord, and in love 
 towards the neighbour; for love conjoins all, and when the 
 love of what is good and true is in each, then there is a 
 common principle which is from the Lord, thus the Lord, 
 who conjoins all. The love of what is good and true, is what 
 
CHAP. X.] TO MARK. 181 
 
 is called "love towards the neighbour," for the neighbour is 
 one who is principled in good, and the truth thence derived, 
 and in the abstract sense Good itself and its Truth. From 
 these considerations, it may be manifest why marriage within 
 the church must be between one husband and one wife ; and 
 why it was permitted to the posterity of Jacob to marry several 
 wives ; and that the reason of this was, because there was no 
 church among them, and consequently the representative of 
 a church could not be instituted by marriages, because they 
 were in principles contrary to conjugial love. A. C. 4837. 
 Good and Truth, conjoined with an angel and a man, are 
 . not two but one, since in this case good is of truth and truth 
 of good. This conjunction is as when man thinks what he 
 wills and wills what he thinks, in which case thought and will 
 make one, thus one mind; for thought forms, or exhibits in 
 form, that which the will wills, and the will gives it delight. 
 Hence also it is, that two conjugial partners in heaven are not 
 called two, but one angel. This likewise is what is meant by 
 these words of the Lord: — " Have ye not read, that He who 
 made [them] from the beginning, made them male and female, 
 and said. For this reason a man shall| leave father and mother, 
 and shall cleave to. his wife: and they two shall be one flesh? 
 wherefore they are no longer two, but one flesh. Wherefore 
 what God hath joined together, let 'not man separate ; all do 
 not comprehend this word, but they to whom it is given." 
 (Matt. xix. 4, 5, 6, 11; Mark x. 6-7-9; Gen. ii. 24.) In this 
 passage is described the heavenly marriage in which the 
 angels are, and at the same time the marriage of Good and 
 Truth ; and by *' man not separating what God hath joined 
 together," is meant that good ought not to be separated from 
 truth. ir.H.372. 
 
 Y That the verses from 2 to 10 of this chapter contain interior 
 arcana, may be manifest from what the Lord says, that " all 
 do not apprehend these words, but they to whom it is given." 
 The interior arcana, contained in what is here said by the 
 Lord, is little apprehended by, men, but is apprehended by 
 all the angels in heaven. Th^ reason is, because the latter 
 perceive those words of the Lord spiritually, and the arcana 
 contained in them are spiritual, being to this ejffect, — in the 
 heavens there are marriages equally as oh earth, but in the 
 heavens marriages are made of like with like, for the man 
 £vir] is born to act from understanding, but the woman from 
 affection; and understanding with men is the understanding of 
 Truth and Good, and affection witH women is the affection of 
 Truth and Good; and yvhereas all understanding derives life 
 
182 THE GOSPEL ACCORDING ([cHAP. X. 
 
 from affection, therefore they are there united together, as the 
 affection, which is of the will, is united with correspondent 
 thought, which is of the understanding; for understanding 
 with every one is various, as the truths are various from which 
 it is formed. In general there are celestial truths, there are 
 spiritual truths, there are moral truths, there are civil truths, 
 yea, there are natural truths, and of every truth there are 
 innumerable species and varieties; and whereas it hence 
 comes to pass that the understanding of one person is in no 
 case like that of another, nor the affection of one like the 
 affection of another, therefore to the intent itbat understanding 
 •and affection may nevertheless act in unity, they are so united 
 in heaven, that the correspondent affection, which is of the 
 woman, is conjoined with -a correspondent understanding, 
 whidh is of the man ; hence it is that each has life from the 
 correspondence, full of love. Inasmuch as two various affec- 
 tions cannot correspond to one understanding, hence in heaven 
 it is in no case given, nor can be given, that one man shall 
 •have more wives than one. From these considerations it may 
 be seen and concluded, what is also spiritually meant by the 
 above words of the Lord, as what by a " man leaving father 
 and iTvother, and cleaving to his wife," and becoming " one 
 flesh," viz., that a man shall leave what is evil and false, which 
 appertains to him in a religious view, and which defiles his 
 understanding, thus which he has 'from his faither and mother, 
 and that his understanding, -separated from^ them, ^hall be 
 conjoined with a correspomdent affection, which is of the wife, 
 whence two become one affection of Truth and of Good. This 
 is meant by the one fieih, in which the two shall be, for 
 ■"flesh" in the spiritual seinse signifies the. good which is of 
 love or aflection. " Wherefore they are no longer two, but 
 one flesh,^ signifies that thus the understanding of good and 
 'truth, and the affection of good and truth, are not two, but 
 ione., in like manner as wi.U and understanding indeed are 
 two, but still one, — in like naanner also as truth and. good, — 
 likewise faith and charity, whiich indeed, are two, but still one, 
 viz., when truth is of good .and good is of truth, also when 
 faith is of charity and .chari'ty is of faith ; hence likewise 
 conjugial love is derived. The reason why Moses, on account 
 of " hardness of heart, permitt.ed them to put away a wife for 
 every cause," was, because the Tsraelites and Jews were natural 
 and not spiritual, and they who are merely natural, arc Aanf 
 of heart, because they are not in any conjugial love, but in 
 lascivious love, suoh as is that .of adultery. The reason why 
 "whosoever -shall put away a jvife except for fornication, 
 
CHAP. X.]: TO MARK. 183 
 
 and shall marry another, committeth adultery/' is, because 
 "fornication" signifies what is false; and with the woman, 
 the affection of what is evil and false, thus an affection which 
 in no sort agrees with the understanding of truth and good ; 
 and hence heaven and the church altogether perish with man, 
 for when interior conjunction, which is that of minds [mentes] 
 and of minds [animi], is annulled, marriage is dissolved. The 
 reason why he who "marrieth her who is put away," also 
 " committeth adultery," is, because by her that is put away, 
 on account oi fornication, is meant the affection of what is 
 evil and false, as above, which is not to be united with any 
 understanding of Truth and Good ; for hence the understand- 
 ing is perverted, and also becomes an understanding of what 
 is false and evil', and the conjunction of what is false and evil 
 is spiritual aduitery, as the conjunction of what is True and 
 GooA \s spiritual marriage. A.E.IIO. 
 
 Verse 5. And Jesus answering, said unto them. For the 
 hardness of your heart, he [Moses] wrote you this precept, — It 
 appears from this passage, and especially from Divine command 
 to Moses, to "hew him out two tables like unto the former," 
 (Exod. xxxiv. 1 .) that the external of the Word, of the church, 
 and of worship, was accommodated to the Jewish nation, and 
 would therefore have been different if that nation had been of 
 a different quality. For the sake of that nation, therefore, 
 it was permitted to marry several wives, which was a thing 
 altogether unknown in ancient times ; and also to put away 
 their wives for various causes. Hence laws were enacted con- 
 cerning such marriages and divorces, which otherwise would 
 not have entered the external of the Word ; therefore this 
 external is called by the Lord [the external] of Moses, and is 
 said to be granted on account of the " hardness of their 
 heart." A. C. 10,603. 
 
 As to " hardness of heart," what it is, see above, chap. iii. 5, 
 Exposition. 
 
 Verses 6, 7, 8. But from the beginning of creation, God 
 made them male and female. On this account a man shall 
 leave his father and mother, and shall cleave unto his wife; 
 and they two shall be one flesh ; so that they are no longer 
 two, but one fleshy — These words are not only to be understood 
 naturally, but also spiritually, and if they are not also under- 
 stood spiritually, no one knows what is signified by the "male 
 and female," or the husband and wife, being " no longer two, 
 but one flesh," as is likewise said, (Gen. ii. 24.) By "male 
 and female," in the spiritual sense, is here signified, as above. 
 Truth and Good, consequently also the doctrine of Truth, 
 
184 THK GOSPEL ACCORDING [CHAP. X. 
 
 which is the doctrine of life, and the life of truth, which is 
 the life of doctrine. These must not be two but one, since 
 truth does not become truth with man without the good of 
 life," nor does good become good with any one without the 
 truth of doctrine, for good does not become spiritual good 
 except by truths, and spiritual good is real good, but not 
 natural good without it. When they are one, then truth is 
 of good, and good is of .truth ; this one is meant by " one 
 flesh." The case is similar with doctrine and life ; these like- 
 wise make one man of the church, when doctrine is conjoined 
 to life, and life to doctrine in him, for doctrine teaches how 
 he ought to live, and to do or act, and life liveth the latter 
 and doeth it. A. E. 725. 
 
 Verses 11, 12. Ani He saiih unto them. Whosoever shall 
 put away his wife, and marry another, committeth adultery, 
 &c. — Marriages are most holy, but adulteries are most profane. 
 Those who take pleasures in adulteries and fornications no 
 longer believe those things which belong to heaven and the 
 church, because the love of adultery is derived from the mar- 
 riage of the evil and false, which is infernal, n. 9961, 10,175.. 
 The delights of marriage flow in from heaven, but the plea- 
 sures of adultery ascend from hell, n. 10,174. When any one 
 commits adultery on earth, heaven is closed against him, and 
 he becomes, as to his spirit, infernal, and his life after death, 
 is in hell. A. C. 2750. 
 
 What "adultery," in a spiritual sense, means, see above, 
 chap. viii. 38, Exposition. 
 
 Verses 13 — 17. And they hr ought to Him little children, 
 that He should touch them. — The selfhood [proprium] of man, 
 as was said, is nothing but evil, and when it is presented to 
 the sight it is most deformed; but when charity and innocence 
 from the Lord are insinuated into this selfhood, it appears 
 good and beautiful, according to what was said above, n. 154. 
 Charity and innocence are the virtues, which not only excuse 
 this selfhood, or what is evil and false in man, but as it were 
 abolish it, as every one may see in the case of infants, who, 
 whilst thej' love each other and their parents, and whilst at 
 the same time the infantile .principle of innocence shines 
 forth, in this case their evil ana false principles not only dis- 
 appear, but are even pleasing; hence it may be known that no 
 one can be admitted into heaven unless he has somewhat of 
 innocence, agreeably to what the Lord said, — "Suffer the 
 little children to come to Me, and forbid them not; for of 
 such is the kingdom of God. Verily I say unto you. Whoso- 
 ever shall not receive the kingdom of God as a little child, he 
 
CHAP. X.] TO MARK. 185 
 
 shall not enter into it. And, taking them up in His arms, 
 putting His hands upon them, He blessed them." (Mark x. 
 14—16.) A. C. 164. 
 
 That he should touch them. — For the signification of 
 "touching," see above, chap. i. 41, Exposition. 
 
 The reason why interior principles are signified by "infants," 
 and likewise by " little children," is, because by the former 
 and the latter is signified innocence, and innocence is the 
 inmost principle. For in the heavens the case is this, — the 
 inmost or third heaven consists of those who are in innocence, 
 for they are principled in love to the Lord; and since the 
 Lord is innocence itself, therefore they, who are in heaven, 
 inasmuch as they are principled in love to Him, are in inno- 
 cence, and although they are the wisest of all in heaven, still 
 they appear to others as infants ; hence it is, and likewise 
 from this consideration that infants are in innocence, that by 
 " infants" in the Word is signified innocence. 
 
 Inasmuch as the inmost principle of the heavens is innocence, 
 therefore the interior principle, appertaining to all who are in 
 the heavens, must be innocence ; the case herein is like that 
 of things successive, in regard to things co-existing, or of 
 those things which are distinct from others by degrees, in 
 regard to those things which exist from them ; for every thing 
 which exists in connection with other things, originates in 
 things successive. When the former exist from the latter, 
 they place themselves in the same order in which they were 
 before they were distinguished by degrees ; as, for the sake of 
 illustration, — end, cause, and effect, are things successive and 
 distinct from each other, and when these exist together they 
 place themselves in the same order, viz., the end the inmost, 
 next the cause, and lastly the effect. The effect is co-existing, 
 and unless the cause be in it, and in the cause the end, it is 
 not an effect, for if you remove the cause from the effect, you 
 destroy the effect, and more so, if you remove the end from 
 the cause; for from the end the cause derives that quality 
 which makes it a cause, and from the cause the effect derives 
 that quality which makes it an effect. So likewise it is in 
 the spiritual world ; as end, cause, and effect are distinct from 
 each other, in like manner in the spiritual world, love to the 
 Lord, charity towards a neighbour, and works of charity are 
 distinct ; when these three become one, or exist together, the 
 first must be in the second, and the second in the third. As 
 in works of charity, unless charity grounded in affection or 
 the heart, be interiorly in them, they are not works of charity, 
 and unless love to God be interiorly in charity, it is not 
 
 24 
 
186 THE GOSPEL ACCORDING [CHAP. X. 
 
 charity ; wherefore if you take away that which is interior, 
 what is exterior perishes, for what is exterior exists and sub- 
 sists from its interior principles in order. This is the case 
 with innocence, since innocence makes one with love to the 
 Lord, so that unless it be interiorly in charity, it is not charity ; 
 consequently, unless charity, in which there is innocence, be 
 inwardly in works of charity, they are not works of charity ; 
 hence it is, that with all who are in the heavens there must 
 interiorly be innocence. That this is the case, and that by 
 "infants" is signified innocence is manifest in Mark, — "Jesus 
 said to the disciples, Sufier little children to come to Me, and 
 forbid4hem not ; for of such is the kingdom of God. Verily 
 I say unto you. Whosoever shall not receive the kingdom of 
 God as a little child, he shall not enter into it; and taking 
 them up into His arms, He laid His hand upon them, and 
 blessed them." (x. 14, 15, 16; Luke xviii. 15, 16, 17; Matt, 
 xviii. 3.) That by "little children" is here signified innocence 
 may be manifest, because with little children there is inno- 
 cence, and because innocencies in heaven appear as little 
 children; that no one can enter into heaven unless he have 
 something of innocence may be seen, n. 4797 ; and, moreover, 
 little children suffer themselves to be governed by angels, who 
 are innocencies, and are not as yet under the influence of self- 
 hood, like adults, who govern themselves from their own judg- 
 ment and their own will. That infants suffer themselves to be 
 governed by those angels is manifest from the Lord's words in 
 Matthew, — " See that ye despise not one of these little ones; 
 for I say unto you. That their angels in the heavens do always 
 behold the face of My Father." (xviii. 10.) No one can see the 
 face of God except from innocence. In the following passages 
 also, by "infants" is signified innocence, as in Matthew, — 
 " Out of the mouth of infants and sucklings Thou hast per- 
 fected praise." (xxi. 16; Psalm viii. 3.) Again in the same 
 Evangelist, — " Thou hast hid these things from the wise and 
 intelligent, and hast revealed them unto infants;" (xi. 25; 
 Luke x. 21.) for innocence, which is signified by "infants," 
 is essential wisdom, inasmhch as genuine innocence dwells in 
 wisdom, n. 2305, 2306, 4797; hence it is said, that "out of 
 the mouth of infants and sucklings there was perfected praise;" 
 also that such things are "revealed to infants." But in regard 
 to the innocence of infants, it is only external, but not internal, 
 and since it is not internal, it cannot be conjoined with any 
 wisdom ; whereas the innocence of angels, especially of those 
 of the third heaven, is internal innocence, and thus is conjoined 
 with wisdom, n. 2305, 2306. Man also is so created, that, 
 
CHAP. X.] TO MARK. 187 
 
 when he grows old, and becomes as an infant, in this case the 
 innocence of wisdom conjoins itself with the innocence of 
 ignorance, which he had in infancy, and thus as a true infant 
 he passes into the other life, A.C. 56,08. See also 3519, 
 9301. 
 
 Verse 15. Verily I say unto you, Whosoewer shall not receive 
 the kingdom of God as a little child, he shall not enter into 
 it. — Innocence is the essence of every good, for good is only 
 so far good as innocence is in it; whereas wisdom is of life, 
 and thence of good, it follows that wisdom is only so far 
 wisdom as it partakes of innocence. The like is true of love, 
 charity, and faith. Hence it is that no one can enter heaven 
 unless he has innocence, which is meant by these words of the 
 Lord: — "Verily I say unto you. Whosoever shall not receive 
 the kingdom of God as an infant or little child, he shall not 
 enter therein." (Mark x. 14, 15; Luke xviii. 16, 17.) By 
 " infants " or " little children," in these passages, as also in 
 other parts of the Word, are meant those who are in innocence. 
 The reason why good is [really] good only so far as innocence 
 is in it, is, because all good is from the Lord, and innocence is 
 to be led of the Lord. C.S.L. 414. See also A.C. 1453, 
 6013. >^ 
 
 Verses 17 — 24. And when He was gone forth into the way,] 
 one came running, and kneeling to Him, asked Him, Good 
 Teacher, what shall I do that I may inherit eternal life ? &c. 
 It is said that " Jesus loved him," and this because he said 
 that he "had kept the commandments from his youth;" but 
 whereas three things were wanting, viz., that he had not 
 removed his heart from riches, that he had not fought against 
 concupiscences, and that he had not yet acknowledged the 
 Lord to be God, therefore the Lord said that he should " sell 
 all that he had," by which is meant, that he should remove 
 bis heart from riches ; that he should " take up his cross," by 
 which is meant, that he should fight against concupiscences; 
 and that he should " follow Him," by which is meant, that he 
 should acknowledge the Lord to be God. The Lord spake 
 these words, as all others, by correspondences, see the " Doc- 
 trine concerning the Sacred Scripture," n. 17; for no one can 
 shun evils as sins unless he acknowledge the Lord, and come 
 to Him, and unless he fights against evils, and thus removes 
 concupiscences. Z). Life., 66. 
 
 Verse 19. Thou knowest the commandments, Do not commit 
 adultery, &c. — There are two tables upon which the precepts 
 of the Decalogue are written, one for the Lord, the other for 
 man. What the first table contains, is, that a plurahty of 
 
188 ' THE GOSPEL ACCORDING [CHAP. X. 
 
 gods is not to be worshipped, but only One. What the 
 second table contains, is, that evils are not to be committed ; 
 wherefore when a man worships the One God, and does not 
 commit evils, a conjunction with God is effected. For in 
 proportion as a man desists from evils, that is, does the work 
 of repentance^ in the same proportion he is accepted of God, 
 and does good from Him. But who now is this one God? 
 [For on a right idea of this one God, as said in the preface to 
 this work, the "Apocalypse Revealed," is founded both heaven 
 and the church.] A trine or triune God is not one God, when 
 by trinity or triunity three Persons are understood. But He 
 whose trinity or triunity is one Person, the same is the One 
 God, and this God is the Lord [Jesus Christ]. Enter into 
 whatever intricacies of thought you will, yet you will never 
 be able to extricate yourself, and make out that God is one, 
 unless He is also one Person. That this is the case, the 
 whole Word teaches, as well the Old Testament and Prophets 
 as the New Testament and Evangelists, as may be clearly seen 
 in the " Doctrine of the New Jerusalem concerning the Lord." 
 A. R. 490. See also A. E. 894, 934. A. C. 2634, 7089. 
 
 Verses 20, 22. All these things have I kept from my youth. 
 But he, being sad at that saying, went away grieved, &c. — 
 If the commandments are not kept, or if evils are not removed 
 because they are sins, all things which man thinks, speaks, 
 wills, and does, are not good nor true before God, however 
 they may appear as good and true before the world. The 
 reason is, because they are not from the Lord, but from man, 
 for it is the love of man, and of the world, from which they 
 are derived, and which is in them. Most people at this day 
 believe that they shall come into heaven if they have faith, 
 live piously, and do some good works; and yet they do not 
 hold evils in aversion on account of their being sins, whence 
 they either commit them, or believe them to be allowable, and 
 they that believe them to be allowable, commit them when 
 opportunity is given ; but let them know that their faith is not 
 faith, that their piety is not piety, and their good works are 
 not good, for they flow from the impurities which lie inwardly 
 concealed in man, the externals deriving all their quality from 
 the internals; for the Lord says — "Thou blind Pharisee, 
 cleanse first the inside of the cup and platter, that the outside 
 may be clean also." (Matt, xxiii. 26.) 
 
 From these considerations it may now appear, that if a man 
 could fulfil all things of the law, if he should give much to the 
 poor, if he should do good to the fatherless and the widow, 
 nay, if he should also give bread to the hungry and drink to the 
 thirsty, gather the sojourners and clothe the naked, visit the 
 
CHAP. X.] TO MARK. 189 
 
 sick and them that are bound in prison, if he should preach 
 the Gospel strenuously and convert the Gentiles, frequent 
 temples and hear preachings with devotion, attend the sacra- 
 ment of the Supper frequently and be instant in prayer, with 
 other things of a like nature, and his internal is not purified 
 from hatred and revenge, from craftiness and malice, from 
 insincerity and injustice, from the filthy delight of adultery, 
 from the love of self and the love of rule thence derived, and 
 the pride of self-derived intelligence, from contempt of others 
 in comparison with himself, and from all other evils and the 
 falses thence derived, still all those works are hypocritical, and 
 are from the man himself, and not from the Lord. But, on the 
 other hand, those same works, when the internal is purified, 
 are all good, because they are from the Lord with man, who 
 cannot do otherwise than perform such things, because he is 
 in the love and faith of doing them. 
 
 In the above words, by " following the Lord," and " taking 
 up the cross," similar things are signified as above, viz., to 
 acknowledge the Divinity of the Lord, and the Lord to be 
 God of heaven and earth, for without that acknowledgment 
 no one can abstain from evils, and do good, unless from 
 himself, and unless it be meritorious. The good, which is 
 good in itself, and not meritorious good, is only from the 
 Lord, wherefore unless the Lord be acknowledged, and that 
 all good is from Him, no one can be saved. But before any 
 one can do what is good from the Lord, he must undergo 
 temptations ; the reason is, because by temptations the in- 
 ternal of man is opened, by which man is conjoined to heaven. 
 Now, whereas no one can do the commandments without the 
 Lord, therefore the Lord said — "Yet lackest thou one thing: 
 sell all that thou hast, and follow Me, taking up the cross ;" 
 that is, that he should acknowledge the Lord, and undergo 
 temptations. By " selling all that he had, and giving to the 
 poor," is signified, in the spiritual sense, that he should alienate 
 from himself and reject the things of self, thus that he should 
 deny himself; and by "giving to the poor," in the spiritual 
 sense, is signified the doing works of charity. A. E. 893. 
 
 Verse 21. One thing thou lackest : go, sell whatsoever thou 
 hast, &c. — Hereby is understood, in a spiritual sense, that he 
 should reject the falses which were of the Jewish doctrines 
 [and traditions], and should receive the doctrine of Truth from 
 the Lord, and that he should undergo assault and tempta- 
 tions from falsities; wherefore they are mistaken who believe 
 that they who desire to follow the Lord should sell all their 
 [earthly] goods or property, and suffer [literally] the " cross." 
 A. E. 122. 
 
L 
 
 190 THE GOSPEL ACCORDING [cHAP. X. 
 
 Verses 23, 24. And Jesus looking round about, saith to His 
 disciples, How hardly shall they that have riches enter into 
 the kingdom of God! And the disciples were astonished at 
 His words, &c. — Some have supposed from what is said in 
 these verses that the "rich" find a diflSculty in entering into 
 heaven, and that the "poor" enter easily, because they are 
 poor, inasmuch as it is said, — " Blessed are the poor, because 
 theirs is the kingdom of the heavens;" (Luke vi. 20, 21.) but 
 they vyho knov? anything concerning the spiritual sense of the 
 Word think otherwise, for they know that heaven is appointed 
 for all who live the life of faith and of love, whether they be 
 rich or poor. From much discourse and life with the angels, 
 it has been given to know for certain that the rich come into 
 heaven as easily as the poor, and that man is not excluded 
 from heaven because he abounds in many things, neither is he 
 received into heaven because he is in poverty. There are in 
 heaven both rich and poor, and more rich than poor in its 
 greater glory and happiness. H. H. 357. See the subject 
 more fully discussed, H. H. 358 — 365. 
 
 Verse 25. It is easier for a camel to go through the eye of 
 a needle, than for a rich man to enter into the kingdom of 
 God. — By the "rich man" spoken of in this verse are meant 
 the rich, in dach sense, both natural and spiritual; the "rich" 
 in a natural sense are they who abound in wealth, and place 
 their hearts in wealth; but in a spiritual sense, the "rich" are 
 they who abound in knowledges and sciences, for these are 
 spiritual riches, and who are willing to introduce themselves 
 thereby, from their own proper intelligence, into the things of 
 heaven and the church ; and since this is contrary to Divine 
 order, it is said, that " it is easier for a camel to pass through 
 the eye of a needle ;" for, in the spiritual sense, by a "camel" 
 are signified the principles of knowledge and of science in 
 general ; and by " the eye of a needle," spiritual truth. That 
 such things are meant by a camel and the eye of a needle is 
 not known at this day, because heretofore the science has not 
 been opened which teaches what is signified in the spiritual 
 sense by those things which are said in the literal sense in the 
 Word ; for in singular the things of the Word, there is a 
 spiritual sense, and also a natural sense, since the Word, to 
 the intent that there might be conjunction of heaven with the 
 world, or of angels with men, after that immediate conjunction 
 had ceased, was written by mere correspondences of natural 
 things with spiritual. H. H. 365. 
 
 That "camels" signify common [or general] scientifics, is 
 manifest from other passages in the Word where they are 
 
CHAP. X.] TO MARK. 191 
 
 named, as in Isaiah, — " What is prophetic of the beasts of the 
 south : in the land of trouble and anguish, the young lion and 
 the old lion from them, the viper and fiery flying serpent; they 
 carry their riches upon the shoulders of young asses, and their 
 treasures on the back of camels, they are not profitable to the 
 people: and Egypt shall help in vain, and to no purpose;" 
 (xxx. 6, 7.) where "the beasts of the south" denote those 
 who are in the light of knowledges, or in knowledges, but in 
 the life of evil; to "carry their riches on the shoulders of 
 young asses," denotes the knowledges appertaining to the 
 natural principle: that a young ass denotes rational truth, see 
 n. 2781 ; " their treasures on the back of camels," denotes the 
 knowledges appertaining to the natural principle ; the " back 
 of camels" is the natural principle; the "camels" themselves 
 denote the common [or general] scientifics which are in that 
 principle; the "treasures" are the knowledges which they hold 
 precious. The reason why " Egypt will help in vain, and to no 
 purpose," is, because the sciences are of no use to them ; that 
 "Egypt" denotes science, may be seen, n. 1164, 1165, 1186. 
 That by "camels" here are not meant camels, is evident, for 
 it. is said, that "the young lion and the old lion carry their 
 treasures on the back of camels;" every one may see that 
 some arcanum of the church is hereby signified. Again in 
 ' the same Prophet, — " What is prophetic of the wilderness 
 of the sea. Thus saith the Lord, Go, set a watchman, he 
 shall declare what he has seen ; and he saw a chariot, a pair 
 of horses, a chariot of an ass, a chariot of a camel, and he 
 hearkened a hearkening: he answered and said, Babylon is 
 fallen, is fallen ;" (xxi. 6, 7, 9.) where the " wilderness of the 
 sea " denotes the vanity of sciences which are not for use ; the 
 "chariot of an ass" denotes a heap of particular scientifics; 
 the "chariot of a camel" denotes a heap of common [or 
 general] scientifics, which are in the natural man ; the vain 
 reasonings appertaining to those who are signified by "Baby- 
 lon," are what are thus described. Again in the same Pro- 
 phet, — " Thy heart shall dilate itself, because the multitude of 
 the sea shall be converted to thee ; the riches of the Gentiles 
 shall come to thee ; the abundance of camels shall cover thee ; 
 the dromedaries of Media and Epha, all these shall come from 
 Sheba, they shall carry gold and frankincense, and shall pro- 
 claim the praises of Jehovah ;" (Ix. 5, 6.) speaking of the 
 Lord, and of the Divine celestial and spiritual things, in His 
 natural principle; the "multitude of the sea" denotes an 
 immense store of natural truths; the "riches of the Gentiles," 
 an immense store of natural good; the "abundance of camels," 
 
192 THE GOSPEL ACCORDING [CHAP. X, 
 
 an abundance of common [or general] scientifics; "gold" and 
 "frankincense" denote goods and truths, which are "the 
 -praises of Johovah;" "from Sheba" denotes from the celestial 
 things of love and faith, see n. 113, 117, 1171. By "the 
 queen of Sheba coming, to Solomon at Jerusalem with exceed- 
 ing great wealth, with camels carrying spices, and very much 
 gold, and precious stones," (1 Kings x. 1, 2.) was represented 
 the wisdom and intelligence which were added to the Lord, 
 who in the internal sense is here Solomon; the "camels 
 bearing spices, gold, and precious stones," denote those things 
 which are of wisdom and intelligence in the natural man. 
 From these passages it may be manifest that by " camels," in 
 the internal sense of the Word, are signified common [or 
 general] scientifics, which are of the natural man. Scientifics 
 are common [or general] which comprehend in them several 
 particulars, and in these singular ones, and form in general the 
 natural man, as to his intellectual part. ^. C. 30i8. 
 
 Verses 28 — 31. And Peter began to say unto Him, Lo, we 
 have forsaken all things, and have followed Thee. And Jesus 
 answering said. Verily I say unto you, there is no one who hath 
 left house, or brethren, or sisters, or father, or mother, or wife, 
 or children, or lands, for My sake and the Gospel's, but he 
 shall receive an hundred-fold now in this time, houses, and 
 brethren, and sisters, and mothers, and children, and lands, 
 with persecutions ; and in the age to come eternal life, &c. — 
 Who cannot see, thut father, mother, wife, children, brethren, 
 and sisters, together with house and lands, are not here meant, 
 but only such things as are of man himself, and are called his 
 own, for these a man must leave and hate, if be is willing to 
 worship the Lord, and to be His disciple, and to receive a 
 hundred-fold, and to inherit eternal life. The things belong- 
 ing to man [or proper to him], are the things of his love, and 
 thence of this life into which he was born, and consequently 
 they are evil and false principles of every kind ; and since they 
 are of his love and life, therefore it is said, that he ought also 
 to "hate his own soul;" these evil and false principles are sig- 
 nified by " father and mother, wife, children, brothers, and 
 sisters;" for all things which are of man's love and life, or 
 which are of the afiection and thence of the thought, or which 
 are of the will and thence of his understanding, are formed 
 and joined together, like generations descending from one 
 father and mother, and are likewise distinguished as into 
 families and houses ; the love of self, and the consequent love 
 of the world, are their father and mother, and the lusts thence 
 derived, together with their evil and false principles, are the 
 
CHAP. X.] TO MARK. 193 
 
 children, who are brethren and sisters. That these things are 
 meant may be very manifest from this consideration, that the 
 Lord does not will that any one should hate father and mother, 
 or wife, or children, or brothers, or sisters, because this would 
 be to act contrary to the spiritual love implanted in every 
 one from heaven, which is the love of parents towards their 
 children, and of children towards their parents ; also contrary 
 to conjugial love, which is that of a husband towards a wife, 
 and of a wife, towards a husband ; likewise contrary to mutual 
 love, which is that of brothers and sisters amongst each other; 
 yea, the Lord teaches that even enemies are not to be hated, 
 but loved. From these considerations it is evident, that by 
 the names of those who, are related by consanguinity, affinity, 
 and kindred, in the Woi;d, are meant those who^ are related 
 by consanguinity, affinity, and kindred in a spiritual sense. 
 A.E.724!. _ ^' '\ . '•' i. - 
 
 He who is not acquaipted. with the internal sense of the 
 Word, will believe that by, ''' house, brethren, sisters, father, 
 mother, wife,, children, lands," are signified house, brethren, 
 sisters, father, mother, wife, children, and lands; but they are 
 such things as appertain to man, being proper to him, which 
 he must leave, and in the place thereof will, receive spiritual 
 and celestial things, which are of the Lord; and this by 
 temptations, which are meant by ".persecutions." Every one 
 may see, that if he "leaves a mother," he is not to receive 
 mothers, in like manner neither is; he to receive brothers and 
 sisters. J.C. 4843. 
 
 Verse 30. Brethren and sisters,, Scc.^All in the other life 
 are consociated together according to affections, and those who 
 are thus consociated, constitute^ a fratej-nity ; not that they call 
 each other brethren, but that they are brethren by conjunction. 
 Essential Goodness and Truth, in the other life, make that 
 which on earth is called consanguinity and relationship, or 
 affinity, wherefore they correspond. For goods and truths, 
 copsidered in themselves, do not acknowledge any other 
 Father than the Lord, inasmuch as. they are from Him alone. 
 Hence all are in a brotherhood, or fraternity, who are in goods 
 ;and, truths. Nevertheless, there are degrees according to the 
 quality of goods, and truths; thpse degrees are signified in 
 the Word by brethren,, sisters, sons-in-law, daughters-in-law, 
 grandsons, granddaughters, and by several names of families. 
 But on earth they are so named in respect to common parents, 
 howsoever they differ as to affections; whereas, in the other 
 life, that brotherhood and . relationship are dissipated, and 
 every one comes into other brotherhoods, unless on earth they 
 
 25 
 
194 THE GOSPEL ACCORDING [CHAP. X. 
 
 have been principled in like good. In the beginning, indeed, 
 they generally meet together, but in a short time they are 
 disjoined, for [worldly] gain in that life does not consociate, 
 but, as was said, affection, the quality whereof then appears 
 as in clear day, even the quality of the affection which one 
 has had towards another. And as this is the case, and as 
 affection draws every one to his own society, therefore they 
 are dissociated who have been of different inclinations. Then 
 also all brotherhood and all friendship, which was grounded 
 merely in the external man, is obliterated with both parties, 
 and only the brotherhood and friendship of the internal man 
 remains. ^. C4121. 
 
 Works done by [or from] man are not good, but only those 
 which are done by [or from] the Lord, attendant on man ; but 
 to the intent that works ,may be done by [or from] the Lord, 
 and not by [or from] man, two things are necessary, — First, 
 That the Lord's Divinity be acknowledged, and likewise that 
 He is God of heaven and earth, even as to His Humanity, and 
 that all good, which is good, is from Him. Secondly, That 
 man should live according to the precepts of the Decalogue, 
 by abstaining from the evils which are there forbidden, as 
 from the worship of other gods, from profaning the name 
 of God, from theft, from adultery, from murder, from false 
 witness, from coveting the possessions and property of others. 
 These two things are requisite, to the intent that the works 
 which are done by man may be good. The reason is, bebause 
 all good comes from the Lord alone, and because the Lord 
 cannot enter so as to abide with man and lead him, so long as 
 those evils are not removed as sins, since they are infernal, — 
 yea, are hell with man ; and unless hell be removed, the Lord 
 cannot enter and open heaven. These things are also meant 
 by the Lord's words to the rich man, (Matt. xix. 16 — 22; 
 Mark x. 17 — 22; Luke xviii. 18 — 25.) who questioned Him 
 concerning eternal life, and said that " from his youth he had 
 kept the commandments," [or precepts of the Decalogue] whom 
 the Lord is said to have loved, and to have taught, that " one 
 thing was wanting to him," that he should "sell all that he had, 
 taking up the cross." By "selling all that he had," is signified 
 that he should quit his religious tenets, which were tradi- 
 tions, for he was a Jew, and likewise, that he should quit the 
 things proper to himself, consisting in the love of himself and 
 the world more than God, thus in leading himself; and by 
 " following the Lord," is signified to acknowledge Him only, 
 and to be led by Him ; wherefore also the Lord said — " Why 
 callest thou Me good ? there is none good but God alone." 
 
CHAP. X.] TO MARK. 195 
 
 By " taking up his cross," is signified to fight against evils and 
 false principles, which are from selfhood. A. E. 934. 
 
 Verse 31. But many that are first shall he last, and the last 
 first, — The faith of charity does not belong to those who place 
 merit in their actions, for thus they are willing to be saved, not 
 from the Lord's justice, but from their own. That in them 
 there is no faith of charity, that is, no charity, is manifest from 
 these considerations, that they prefer themselves to others; 
 thus they regard themselves, not others, only so far as others 
 are serviceable to them, and such as are not willing to be 
 serviceable, they either despise or hate; thus by self-love they 
 dissociate, and never join in society, in consequence of which 
 they destroy what is celestial, viz., mutual love, which is the 
 support of heaven, for in it heaven itself, and all its con- 
 sociation and unanimity, subsist and consist. For whatsoever 
 destroys unanimity in the other life, this is contrary to the 
 order of heaven itself, and thus conspires to the destruction 
 of the whole ; such are they who place merit in their actions, 
 and claim to themselves justice. Of these there are multitudes 
 in the other life, whose faces occasionally shine like torches, 
 but from false. fire, which proceeds from self-justification, yet 
 they are cold; they seem occasionally to run about and confirm 
 self-merit from the literal sense of the Word, hating the truths 
 which are of the internal sense, n. 1877; their sphere is full of 
 self-respect, thus destructive of all ideas which do not regard 
 them as a kind of deity ; — the combined sphere of several of 
 them is so distracting, that there is nothing in it but what is 
 unfriendly and hostile, for every one when he is desiring the 
 same thing, viz., that he may be served, murders another [who 
 stands in his way] in his heart. Some of them are amongst 
 those who say that they have laboured in the Lord's vineyard, 
 when yet at the same time they have continually had in view 
 their own preeminence, glory, and honours, also their gain, and 
 thus that they might become "greatest in heaven," — yea, that 
 they might be served by the angels, in heart despising others 
 in comparison with themselves ; thus void of mutual love, in 
 which heaven consists, but full of self-love, in which they make 
 heaven to consist, not knowing what heaven is, concerning 
 whom, see n. 450, 451, 452, 1594, 1679. These are amongst 
 those who wish to be " the first," but who become " the .last ;" 
 (Matt. xix. 30; xxi.l6; Mark x. 31.) and who say that they 
 have " prophesied in the Lord's name," and have done many 
 virtuous actions, but of whom it is said, — " I know you not." 
 (Matt. vii. 22, 23.) It is otherwise with those who, from 
 simplicity of heart, have conceived that they merited heaven, 
 and have lived in charity. These have regarded the meriting 
 
196 THE GOSPEL ACCORDING [CHAP. X. 
 
 heaven as a prpmise of heaven, and easily acknowledge it to 
 be of the Divitte Mercy; for a life of charity has this along 
 with it, charity itself loving all that is true. A. C. 2027. 
 
 Verses 33,' 34. The Son of Man will be delivered to the 
 chief Priests and the Scribes, &c. — He who knows in what 
 respect the Lord is called the "Son of God," and in what the 
 " Son of Man," possesses a key to maiiy arcana of the Word ; 
 for the Lord at one time calls Himself the Son, at another, 
 the Son of God, and again, at another, the Son of Man; 
 always using the epithet which is appropriate to the subject 
 of His discourse. When His Divinity, His unity with the 
 Father, His divines power, faith in Him, and life, from Him, 
 are treated of. He then calls Himself "the Son," and "the Son 
 of God;" as in John v. 17 — 26, and elsewhere. But where His 
 passion, the judgment. His coming, and, in general, redemp- 
 tion, salvation, reformation, and regeneration, are treated of. 
 He calls Himself " the Son of Man ;" the reason is, because 
 He is then spoken of as the Word. The Lord is designated 
 by various names in the Word of the Old Testament, being 
 there named Jehovah, Jah, the Lord, God, the Lord Jehovih, 
 Zebaoth, the God of Israel, the Holy One of Israel, the Mighty 
 One of Jacob, Shaddai,* the Rock; as also the Creator, Former, 
 Saviour, and Redeemer; that name being always applied which 
 is appropriate to the occasions on which it is used. Similar 
 distinctions are made in the Word of the New Testament, 
 where the Lord is called Jesus, Christ, the Lord, God, the 
 Son of God, the Son of Man, the Prophet, and the Lamb, 
 with other names : which are never applied indiscriminately, 
 but that is adopted which is suitable to the subject. 
 
 Having shewn in what respect the Lord is called the Son of 
 God, we will now explain in what respect He is called the 
 Son of Man. He is called the "Son of Man" When His 
 passion, the judgment, or His coming is treated of; and, in 
 general, where it relates to redemption, salvation, reformation, 
 or regeneration. The reason is, because the Lord is the Son 
 of Man as to the Word ; and it is as to the Word that He 
 suffers, judges, comes into the world, redeems, saves, reforms, 
 and regenerates. This shall be now shewn in what follows : — 
 
 I. That the Lord is called the Son of Man when the Passion 
 is treated of, is evident from the following passages : — Jesus 
 said unto the disciples, " Behold, we go up to Jerusalem ; and 
 the Son of Man shall be delivered unto the chief Priests and 
 unto the Scribes ; and they shall condemn Him to death, and 
 
 • This name does not occur in the authorized version of the English Bible, 
 heing there always translated the Almighty ; the learned, however, are much 
 divided about its exact meaning. 
 
CHAP. X.]; •' to -MAR&. 197 
 
 shall deliver Him to the Gentiles: and they shall mocjs: Him, 
 arid'shall scourge Him, and shall spit mpon Him, and shall kill 
 Him: and ttie third day He shall rise again)" (Mark x. 33, 34.) 
 So, likewise, in othier places where He foretels His passion, as 
 Matt. XX. 18, l9 ; Mark viii.- 31 ; Luke ix. 22. Jesus said, — 
 '* Behold, 'the hour is at hand, and the Son of Man is betrayed 
 into the hands of sinners." (Matt. xxvi. 45.) > • 
 
 II. That the Lord is called- the Son of Man whSn Judgment 
 is treated of, is clear from these passages :-^" When- ^Ae Son 
 of Man shall come in His glory, theri' shall He sit on the throne 
 of His glory; and He shall set the sheep on His right hand, 
 but this goats on the left." (Matt. xxv. 31, 33;) " When the 
 Son of Man shall sit on the throne of His glbry, ye shall also 
 sit iipon twelve thrones, judging' the twelve^ tribies of Israel." 
 (Matt. xix. 28.) " The Son of Man shall come in the glory 
 of His Father, and He shall reward every man according to 
 his works." (Matt. xvi. 2'7.} " Watch ye, therefore, that ye 
 may be accounted worthy to stand before the Son of Man." 
 (Jjuke xxi. 36.) "In such an hour as ye think not, the Son 
 of Man Cometh." (Matt. xxiv. 44; Luke xii. 40.) "For the 
 Father jud'geth ho man, but hath committed all judgment unto 
 the Son; because He is the Son of Man." (John v. 22, 27.) 
 The reason why the Lbrd thus calls Himself the " Son of 
 Man" when judgment is treated of, is, because all judgment 
 IS executed according to the Divine Truth, whidh/is in the 
 Word. That it is this which- judges every one, the Lord 
 Himself declares in John, — "If any man hear My words, and 
 believe not, I judge him not; for- 1 came not to judge the 
 world: the Word that I have sjooken, the same shall judge 
 him in the last day." (iii. 47, 48.) 
 
 III. That the Lord is called the Son of Man ibhere His 
 coming is treated of, is plain from the following passages : — 
 The disciples said unto Jesus, — " What shall be the sign of 
 Thy corning, and of the consummation of the age ?" in answer 
 to which inquiry, the Lord foretold the successive states of 
 the church down to the period of its end ; of which He says — 
 " Then shall appear the sign of the Son of Man. And they 
 shall see the Son of Man coming in the clouds of heaven, with 
 power and great glory." (Matt. xxiv. 3, 30 ; Mark xiii. 26 ; 
 Luke xxi. 27.) By the " consummation of the age," is meant 
 the last time of the church; by the "coming of the Son of Man 
 in the clouds of heaven with glory," is signified the opening of 
 the Word, with a manifestation that it treats of the Lord alone. 
 
 IV. That the Lord is called the Son of Man where Redemp- 
 tion, Salvation, Reformation, and Regeneration are treated of, 
 appears from the following passages: — "The Son of Man came 
 
198 THE GOSPEL ACCORDING [CHAF. X, 
 
 to give .His life a ransom for many." (Matt. xx. 28 ; Mark 
 X. 45.) "The Son of Man is not come to destroy men's lives, 
 but to save them." (Luke ix. 56.) "The Son of Man is come 
 to seek and to save that which was lost." (Luke xix. 10.) 
 " He that soweth the good seed is the Son of Man." (Matt, 
 xiii. 37.) Salvation and redemption are here treated of; and, 
 as the Lord effects these by means of the Word, therefore He 
 calls Himself the " Son of Man." The Lord says, that " the 
 Son of Man hath power to forgive sins ;" (Mark ii. 10 ; Luke 
 V. 24.) that is, to save. Also, that " the Son of Man is Lord 
 even of the Sabbath;" (Matt. xii. 8; Mark ii. 28; Luke vi. 5.) 
 because He is the Word, which is what He there teaches. 
 
 That because the Son of Man signifies the Lord as to the 
 Word, the same title was also given to the Prophets. — The 
 title, " Son of Man," was given to the prophets, because they 
 represented the Lord as to the Word, and thence signified the 
 doctrine of the church derived from the Word. 
 
 From all that has been advanced, then, it is evident that 
 the Lord is called the " Son of God" with respect to the 
 Divine Human, and the "Son of Man" with respect to th*e 
 Word. D. Lord, 22—28. See chap. viii. 38, Exposition. 
 
 Verses 35 — 37. And James and John, the sons of Zebedee, 
 came unto Him, saying, Teacher, we are willing \_desirous'\ that 
 Thou shouldest do for us whatsoever we ask. And He said 
 unto them, What will ye that I should do for you? They said 
 unto Him, Grant unto us that we may sit, one on Thy right 
 ^land, and the other on Thy left hand, in Thy glory. — The 
 / doctrinals. of the ancient church, which was after the flood, 
 were for the most part external representatives and significa- 
 tives, in which were stored up internal truths; the members 
 of that church, for the most part, were in holy worship when 
 in externals, and if any one in the beginning had said to 
 them that those representatives and significatives were not the 
 essentials of Divine worship, but that those essentials were the 
 spiritual and celestial things which were represented and signi- 
 fied, they would altogether have rejected the idea, and would 
 thus have become no church. This would have been still more 
 the case with the Jewish church, so that if any one had told 
 them that rituals derived their sanctity from the Divine things 
 of the Lord which are in them, they would not have acknow- 
 ledged it. Such also was man when the Lord came into the 
 world, and still more corporeal, especially they who were of 
 the church ; this is very evident from the disciples themselves, 
 who were continually attendant on the Lord, and heard so 
 many things concerning His kingdom; nevertheless they could 
 not as yet perceive interior truths, for they could not form any 
 
CHAP. X.] TO MARK. 199 
 
 notion of the Lord, than (as the Jews at this day conceive 
 regarding the Messiah whom they expect), that He would 
 exalt that people to dominion and glory above all nations in 
 the universe; and although they heard so many things from 
 the Lord concerning the heavenly kingdom, still they could 
 not but think that the heavenly kingdom would be like an 
 earthly kingdom, and that God the Father would be supreme 
 there, and after Him the Son, and next to them the twelve, 
 and thus they should reign in order; wherefore also James 
 and John asked that " one might sit on His right hand, and 
 the other on the left," (Mark x. 35 — ^37.) and the rest of the 
 disciples were indignant because these two were desirous to 
 be greater than they ; (Mark x. 41 ; Matt. xx. 24.) wherefore 
 also the Lord, after having taught them what it was to be 
 " greatest in heaven," (Matt. xx. 25—28 ; Mark x. 42—45.) 
 still spake to them according to their conceit, viz., that they 
 should " sit upon twelve thrones, and judge the twelve tribes 
 of Israel." (Luke xxii. 24, 30 ; Matt. xix. 28.) If they had 
 been told that by disciples are not meant disciples, but all 
 those who are in the good of love and of faith, n. 3354, 3488; 
 also that in the kingdom of the Lord there are not thrones, 
 nor principalities, nor governments, as in the world, and that 
 they could not even judge the smallest particular respecting 
 any man, n. 2129, 2553, they would have rejected the Word, 
 and leaving the Lord, would have gone every one about his 
 business. The reason why the Lqrd so spake was, that they 
 might receive what He said, and thereby be introduced into 
 internal truths ; for in those external truths which the Lord 
 spake, were stored up and concealed internal truths, which are 
 opened in time, and when they are opened, the former external 
 truths are dissipated, and serve only as objects or mediums of 
 thinking about internal truths, A. C. 3857. 
 
 As to what further concerns those who seek recompense for 
 the works they perform, it is to be noted, that they are never 
 contented, but that they are indignant if they are not rewarded 
 more than others, and they mourn and find fault if they see 
 others more blessed than themselves ; neither do they make 
 blessedness to consist in internal blessedness, but in external, 
 viz., that they may become eminent, and have dominion, and 
 be served by the angels, so as to be above the angels, conse- 
 quently princes and great ones in heaven, when yet heavenly 
 blessedness consists, not in being willing to have dominion, 
 nor in being served by others, but in being willing to " serve 
 others," and in being " the least," as the Lord teaches where 
 He says, — "Ye know that they who are appointed to rule 
 over the Gentiles exercise lordship over them; and their great 
 
200 THE GOSPEL ACCORDING [CHAP. X. 
 
 ones exercise authority upon them. But it shall not be so 
 amongst you : but whosoever willeth to be great among you, 
 shall be your minister: and whosoever of you willeth to be 
 the first, shall be the servant of all. For even the Son of 
 Man came not to be ministered unto, but to minister." (Mark 
 X. 42 — 46.) And that heaven is the portion of those who do 
 good without a view to " recompense," the Lord thus teaches 
 in Luke, — "For whosoever exalteth himself shall be abased, 
 and he that humbleth himself shall be exalted. When thou 
 makest a dinner or supper, call not thy friends, nor thy 
 brethren, neither thy kinsmen nor rich neighbours ; lest they 
 also bid thee again, and a recompense he^ meide thee. But 
 when thou ni^kest arfeast, , call; the poor, the halt, the lame, 
 the blind : and thou sh?ilt be blessejd ; for they icannot recom- 
 pense thee, but thou shalj; b^ r^ecofisnpensed at the resurrection 
 of the just." (xiv.. 11>^14.) "B'^compense at the resurrec- 
 tion of the just," is intejrpal happiness, resulting from doing 
 good without remuneration, which they receive 'from the Lord 
 when they perform. uses ;;,apd they wholove to serve without 
 recompense, are giyep, to preside pvpr more noble uses, and 
 actually become greater and more powerful than others, in 
 prppojction as they h,ave a,/ greater loye to serve. They who 
 4o good works, for the s$ke of recompense, say also, l^ecaiase 
 they have learnt it from .the Word, that they are " willing to 
 be the least" io' heaven; but in tl^i^ case thisy think, by so 
 saying, to becorne great, thus they have still, the same eqd in 
 view. But they who do good, without a view to recompense, dp 
 not actually think of eminence, but only of serving. See what 
 has been said and shewji above cpnqerning merit grounded in 
 works ; also of what ,quality they, are in' another life, who seek 
 to establish such mffrit,.3nd;,that they. appear to cut wood, and 
 to mow grass, n. IIIQ, 111:1, 494i3i in what mannpr they are 
 represented-, n. 1774,; 2027;,. that, they, who, have done good 
 with a view to themselv,es and from, a love of .the world, receive 
 nothing of reeprnpenge; ,foi. that good, in the. other life, n. 1835; 
 that they who place .merit in wo,rks, interpret the Word 
 accopdiog to the letter in favour of themselves, and that thqy 
 ridicule its interior cpntent^, ,n. 1774, 1877; that true charity 
 is, void of qyery idea, pf merit, n. 2340, 2373, 2400, 3816; 
 that they.who separate faith from charity, make the works 
 which they do meritorious, n. 2373; that all who enter into 
 heaven, strip themsejyes of selfhoojd and merit, n. 4007; that 
 in the beginning of refpijmation an idea is cherished with many 
 .persons that tbey dto good of themselves, and,J;hat by. that good 
 they merit heaven, but in proportion as.tljpy, are .regenerated, 
 they pufoff this idea, n. 4175. A.QfSSd?, J: . 
 
CHAP. X.] TO MARK. 201 
 
 From the love by which any one is influenced in spiritual 
 combat, it may be known what his faith is, since if this be 
 any other love than love towards his neighbour, and towards 
 the Lord's kingdom, he does not fight from a principle of faith, 
 that is, he does not believe in Jehovah, but in that which he 
 loves ; for the love itself, in favour of which he fights, is his 
 faith ; as for example, — he who fights from the love that he 
 may become greatest in heaven, does not believe in Jehovah, 
 but rather in himself, for to desire to " become greatest" is to 
 desire to rule others ; thus he fights for rule in like manner in 
 other cases; wherefore from the love itself, by which he is 
 influenced in spiritual combat, it may be known what his faith 
 is ; but the Lord, in all His temptation-combats, never fought 
 from the love of self, or for Himself, but for all in the 
 universe; consequently, not that He might be greatest in 
 heaven, for this is contrary to Divine Love, hardly that He 
 might be least, only that all others might become something 
 and be saved, as He Himself likewise says in Mark, — " Who- 
 soever will be great among you, shall be your minister ; and 
 whosoever of you will be the first, shall be your servant. For 
 even the Son of Man came not to be ministered unto, but to 
 minister, and give His soul a ransom for many ;" (x. 43 — 45.) 
 this love, or this faith, is that from which the Lord fought. 
 A. a 1812. 
 
 Verses 38, 39. But Jesus said unto them, Ye know not what\ 
 ye ask: can ye Arink of the cup which I drink of? and be ' 
 baptized with the baptism that I am baptized with ? &c. — By 
 " drinking of the cup which the Lord drinks of," the like is 
 signified as by the cross above spoken of, viz., the undergoing 
 temptations; and by "the baptism by which the Lord was 
 baptized," is signified to be regenerated by temptations ; but 
 the difierence between " the cup which the Lord drank of," 
 and " the cup which they were to drink of," is like the difier- 
 ence between the Lord's temptations and the temptations of 
 men; for the Lord's temptations were most grievous, and 
 against all the hells, since the Lord brought into subjection 
 all the hells by temptations admitted into Himself, whereas 
 the temptations of men are against the evil and false principles 
 which appertain to them from the hells, in which temptations 
 the Lord fights, and not man, except against some sorrows. 
 The like is the difierence between " the baptism with which 
 the Lord is baptized," and " the baptism with which men will 
 be baptized," being like the diflference between glorification 
 and regeneration ; for the Lord by temptations glorified His 
 Humanity through His own proper power, whereas men are 
 
202 THE GOSPEL ACCORDING [CHAP. X. 
 
 regeirapated, not from their own proper power, but by the 
 Loidi; for by "baptism"' is signified to be regenerated by teB^<- 
 tations, bimtby "tfie Lord'ssteptism," to glorify His Humanity 
 by temptation. That by "baptism''" is signified regeneration 
 and likewise temaptaiion,. may be seen in the " Doctrine of the 
 New Jerusalem," n. 187 — 193- And that the Lord glorified 
 His Humanity and made it Diivine, as He regenerates, man, 
 and makes himi spiritual-, see " Arcana Coelestia," n. 1725, 
 1729, 1733, 331% 3381, 3882, 4286. A. M- 893. 
 
 Verse 40. But to sit on My ri^M kcmd and on My left 
 hand, is not Mine to give, except to those for wham it is pre- 
 pared, — By the "right hand" of the Lord is signified the 
 good of celestial love, which is the good of love to the Lord ; 
 and by tlie " left hand" is signified the good of spiritual love, 
 whieh is the good of neighbourly love;- hence likewise all 
 things whichi are on tbe right side of man correspond to 
 celestial goodi, and those< on the left to spiritual good ; for all 
 thmigs appertaining to man correspond to heaven. They who 
 are principled in those goods: are meant by "sitting on the right 
 and left hand" of the Lord, in Mark, — " To sit on My right 
 hand and on My left hand, is> not Mime to give, but [or except] 
 to those for whom it is prepared." (x. 40.} To "give to those 
 for whom it is prepaared," signifies to give, firom mercy ,^ to those 
 who are in the good of life and of faith, n. 9305; thus who are 
 in celestial good and in spiritual good. A;.C. 9511. 
 
 Verse 45. For even the Son of Man came not to be minis- 
 tered unto, but to minister, and to give His soul a ransom- for 
 many. — The celestial principle of love consists in not being 
 willing to be its own, but the property of all,, so tliat it is 
 willing to give to others all things which it has, this being tbe 
 very essence of celestial love ; the Lord, inasmuch as He is 
 love itself, or the essence and life of the love of all in the 
 heavens, is willing to give to mankind all things which He has, 
 which is signified by the Lord's words, — " The Son of Man 
 came to give His soul a ransom for many." Hen^je it is 
 manifest that name and glory, in the internal sense, have a 
 meaning altogether different from what they have in the 
 external sense ; wherefore all in heaven who are desirous to 
 become great and greatest are rejected, because it is conti:ary 
 to the essence and life of celestial love, which is from the 
 Lord; hence also it is that nothing is more contrary to 
 celestial love than the^love of self. A.C. 1419. 
 
 By "giving His soul a ransom for many," is signified that 
 they might be vindicated and delivered from hell; for the 
 passion of the cross was the last combat and plenary victory 
 
CHAP. X.] TO MARK. 203 
 
 by which the Lord subdued the hells, and by which He glori- 
 fied His Humanity, see "Doctrine of the New Jerusalem," 
 n. 293—297, and 300—306. A. E. 328. 
 
 TRANSLATOR'S NOTES AN© OBSERVATIONS. 
 
 CHAPTER X. 
 
 Verse 40. But to sit on My ^nght hand and on My left 
 hand, is not Mine to give, but [or except to those] for whom it 
 is prepared, — In the common version of (the New Testament 
 there is an interpolation in this passage, which is not to be 
 found in the lOiuginal "(aweek, and whioh, on, that account, is 
 pi'qpecly enough ^priated in dtalics, yaz., " M shall be gisoen to 
 them" so that the whole ipeise juns flthusu — " !Fo sit on My 
 right hand :«nd on My left iand, is not Mine to give, but 
 it shail he ymen to thm fer whom it is prepared." But at 
 deserves ito be considered, ithat, according to itbis interpolation, 
 the Lord is made to say what He adoes Miot selj, viz., that 
 "to sit on Mis right rband and on His leftliand, is mot >His to 
 give," whereas He only declares that it "lis not His ;to igive, 
 but [or except^ to the prepared." The posKer, ^therefore, .of 
 dispensing future rewards belongs of right to iHim, dn .agree- 
 ment with His own declaration ; (John xvii. 2.) but then He 
 dispenses only according to the laws of His own oirdeir,\wbich 
 laws require that thare :be a suitable preparation lon the part 
 of those who are to Beceive. 
 
 Verse 42. Sut Sesus calUng ibem unto WRm, isaith ^nto 
 them, Ye Anow that they who are appointed to rule over the 
 Gentiles exercise larSsMp ever them; and their great ones 
 exercise xmthority upon iAe)».-— The Lord ibere speaks in 
 teferenoe ito the Ireavenly ^marriage, when He distinguishes 
 between "those who are iap.pain(;ed to irule:over the Cren tiles," 
 and those whom He . calls "(their great ones," asraribing ^othe 
 former Sae jsoseifcise vf lordship, and to^tbe latter the 'Caerme 
 of authority. A similar distinction is made in the subsequent 
 verses (43, 44), between him that is wMimg to be great^ and 
 him that is willing to be first, also between being a minister 
 and a servant, which distinction i cannot Ibe understood, lunless 
 it be interpreted according to the eternal distiiaotion existmg 
 between itbe two principles, the tGrooD and the True, and 
 also between ithe ,Becipieats rdf those principles, the will and 
 the anderatimdif^. 
 
MARK. 
 
 CHAPTER XL 
 
 THE WORD. 
 
 1. And when they came 
 nigh to Jerusalem, to Beth- 
 phage and Bethany, at the 
 Mount of Olives, He sendeth 
 forth two of His disciples, 
 
 2. And saith unto them. Go 
 into the village over against 
 you : and immediately on en- 
 tering into it, ye shall find a 
 colt tied, on which never man 
 sat ; having loosed him, bring 
 him. 
 
 3. And if any one say to 
 you. Why do ye this ? say ye. 
 That the Lord hath need of 
 him ; and immediately he will 
 send him hither. 
 
 4. And they went, and found 
 the colt tied at the door with- 
 out, where two ways met; and 
 they loose him. 
 
 5. And some of them that 
 stood there said unto them. 
 What do ye, loosing the colt ? 
 
 6. And they said unto them 
 as Jesus had commanded; and 
 they let them go. 
 
 7. And they led the colt to 
 Jesus, and cast their garments 
 on him; and He sat upon 
 him. 
 
 THE INTERNAL SENSE. 
 
 That the Lord, from His 
 Divine Love, and by His 
 Divine Truth, explores the 
 principles of the rational man, 
 requiring them to be separated 
 from what is evil and false, 
 and to receive influx of life 
 from Himself. (Verses 1, 2.) 
 
 And if the persuasions of 
 the natural man oppose, they 
 are to be overcome by teach- 
 ing the necessity of such 
 influx to restore Divine order. 
 (Verse 3.) 
 
 Accordingly those per- 
 suasions are overcome, and 
 the rational man is set at 
 liberty to receive Divine 
 influx. (Verses 4, 5, 6.) 
 
 So that goods and truths 
 in every complex, together 
 with the perceptions of good 
 and truth, are acknowledged 
 
CHAP. XI.] THE GOSPEL ACCOKDING TO MARK. 
 
 205 
 
 8. And many spread their 
 garments in the way: and 
 others cut down branches 
 from the trees, and strewed 
 them in the way. 
 
 9. And they who went 
 before, and they who fol- 
 lowed, cried, saying, Hosanna! 
 Blessed is He that cometh in 
 the name of the Lord ! 
 
 10. Blessed is the kingdom 
 of our father David, that 
 cometh in the name of the 
 Lord: Hosanna in the highest! 
 
 11. And Jesus entered 
 into Jerusalem, and into the 
 temple: and when He had 
 looked round about upon all 
 things, and now the eventide 
 was come. He went out unto 
 Bethany with the twelve. 
 
 12. And on the morrow, 
 when they were coming from 
 Bethany, He was hungry : 
 
 13. And seeing a fig-tree 
 afar off having leaves. He 
 came, if perhaps He might 
 find any thing thereon: and 
 when He came to it. He found 
 nothing but leaves; for it was 
 not the time of figs. 
 
 14. And Jesus answering, 
 said unto it. Let no man eat 
 fruit of thee hereafter for an 
 age. And His disciples heard. 
 
 15. And they came to 
 Jerusalem: and Jesus having 
 entered into the temple, began 
 to cast out them that sold and 
 bought in the temple, and 
 overthrew the tables of the 
 money-changers, and the seats 
 of them that sold doves ; 
 
 16. And would not suffer 
 that any man should carry a 
 vessel through the temple. 
 
 to be from the Lord, and to 
 be His. (Verses 7, 8.) 
 
 And all lower principles, 
 both interior and exterior, 
 exalt the Divine Humanity 
 of the Lord, and whatsoever 
 proceeds from it. (Verses 
 9, 10.) 
 
 Since the church, and all 
 things therein, are under the 
 inspection of that Humanity, 
 even at the last time of the 
 church, when the Lord can 
 no longer dwell In it, with His 
 goods and truths, (Verse 11.) 
 
 For the Lord is ever in the 
 desire of good in the church, 
 and therefore if there be no 
 such good, as was the case in 
 the Jewish church, there can 
 be nothing but truth falsified, 
 which is incapable of producing 
 any natural good from a spiri- 
 tual origin. (Verses 12 — 14.) 
 
 On which occasion the Lord 
 effects a work of judgment, by 
 separating from the church 
 those who make gain of holy 
 things, whether by truths or 
 goods, and who defile the 
 truths of the church by natural 
 scientifics. (Verses 15, 16.) 
 
206 
 
 THE GOSPEL ACCORDING 
 
 [aOAP. TDL. 
 
 17. And He taught, saying 
 unto them. Is it not wiitten. 
 My house shall be called the 
 house of prayer for [or by] all 
 nations ? but ye have made it 
 a den of thieves. 
 
 18. And the Scribes and 
 chief Priests heard, and sought 
 how they might destroy Him : 
 for they feared Him, because 
 all the multitude were aston- 
 ished at His' doctrine. 
 
 19. And when it was even- 
 ing. He went out of the city. 
 
 20. Andiin the morning, as 
 they passed by, they saw the 
 fig-tree dried up firom the 
 roots. 
 
 21. And Peter calling to 
 remembrance saith unto Him, 
 Rabbi, behold, the figJtree 
 which Thou cursedst is with- 
 ered away- 
 
 22. And Jesus answering, 
 saith unto them. Have the 
 faith of God. 
 
 23. For verily I say unto 
 you, that whosoever shall say 
 to this mountain, Be thou re- 
 moved, and be thou cast into 
 the sea; and shall not doubt 
 in his heart, but shall believe 
 those things which he saith 
 shall come to pass ; he shall 
 have whatsoever he saith. 
 
 24. Therefore I say uuto 
 you, Whatsoever things ye 
 desire, when ye pray, believe 
 that ye shall receive, and ye 
 shall havie [them]. 
 
 25. And when ye stand 
 praying, forgive [remit], if ye 
 have ought against any:: that 
 your Father also who is in 
 the heavens may forgive you 
 [remit] your trespasses. 
 
 In whidi case, as the Word 
 teaches, the purity of Divine 
 worship in the church ceases, 
 being supplamted by self-love. 
 (Verse 17.) 
 
 Which is eager to destroy 
 all the life of heavenly love 
 and charity. (Verse 18.) 
 
 And howsoever it may be 
 principled in the doctrines of 
 faith, is destitute of the real 
 life of faith. (Verses 19— 2h) 
 
 Which faith is the Divine 
 truth in man hom the Lord, 
 containing in it the Divine 
 Omnipotence, so that whoso- 
 ever is principled in this faith 
 has powjer to remove self-love 
 and the love of the world, and 
 cast them into ihell. (Verses 
 22, 23.) 
 
 And he also has all his 
 desires gmnted, because he 
 can desire nothing but whatds 
 in agreement with the Divine 
 Will or Love. (Verse 24.) 
 
 Every man therefore ought 
 to regukte his -desires by the 
 spirit of charity, under fthe 
 acknowled'gment that as he 
 extends mercy to others, so 
 mercy will be extended from 
 
CHAP. XI.] 
 
 TOi MARK. 
 
 307 
 
 26. But if ye forgive [remit] 
 not, neither will your Father 
 who is in the heavens forgive; 
 [remit] your trespasses. 
 
 27. And they come again 
 to Jerusalem : and as He was 
 walking in the temple,, there 
 come to Him the chief Priests, 
 and the Scribes,, and the 
 EMers, 
 
 28. And' say unto Him, By 
 what authority doest, Thou 
 these' tMngs? amd who gaive 
 Thee this authority to do 
 these things? 
 
 29. But Jesus answering, 
 said unto them, I will also, 
 ask youi one word, and answer 
 Me, and I will tell you by 
 what aml^rity I do these 
 things. 
 
 30. The basptism of John, 
 was it from' heaven,, or from 
 men ? Answer Mc 
 
 SI. And they reasoned, with 
 themselves, saying, If we shall 
 say. From heaven ; He will 
 say, Why then did ye not 
 believe him? 
 
 32. But if we sliiall say. 
 From men;, tJney feared the 
 people: for all held John to 
 he a prophet indeed. 
 
 33, And they answering, 
 said to Jesus, We do not 
 know» And Jesus answering^, 
 saith unto them. Neither do I 
 tell yoiu by what authority I 
 do these things. 
 
 the Lord to him, and vice 
 versa. (Verses 25, 26.) 
 
 That the Divine power of 
 the Lord, manifested in His 
 Divine Humanity, cannot be 
 seen and acknowledged, only 
 so far as mankind are initiated 
 into heavenly wisdom by sub- 
 mitting to- the process, of spiri- 
 tual purification^and regenera- 
 tion which the Woud teaches. 
 (Verse 27, to the end of the 
 chapter.) 
 
THE GOSPEL ACCORDING [CHAP. XI. 
 
 EXPOSITION. 
 
 CHAPTER XI. 
 
 Verses 1 — 12. And when they came nigh to Jerusalem, to 
 Bethphage and Bethany, at the Mount of Olives, He sendeth 
 forth two of His disciples, and saith unto them. Go into the 
 village over against you : and immediately on entering into if, 
 ye shall find a colt tied, on which never man sat; having loosed 
 him, bring him, &c. — Jesus went from the Mount of Olives to 
 Jerusalem, and suffered ; and by this was signified, that in all 
 things He acted from Divine Love, for the "Mount of Olives" 
 signified that love ; for whatsoever the Lord did in the world 
 was representative, and whatsoever He spake was significative. 
 The reason why He was in representatives and significatives, 
 when in the world, was, that He might be in the ultimates of 
 heaven and of the church, and at the same time in their first 
 principles, and thus might gpvern and arrange ultimate things 
 from first principles, and all intermediate things from first 
 principles by things ultimate. A. E. 405. 
 
 " To ride upon an ass" was a token that the natural principle 
 was subordinate, and to " ride upon a colt the son of an ass," 
 that the rational principle was subordinate; hence it pleased 
 the Lord to do so, both because it was the badge of a judge and 
 of a king to ride upon them, and at the same time that the 
 representatives of the church might be fulfilled. From these 
 considerations it is manifest that all and singular things in the 
 church at that time were representative of the Lord, and 
 hence of the celestial and spiritual things which are in His 
 kingdom, and this even to a " she-ass," by which was repre- 
 sented the natural man as to good and truth ; the cause of the 
 representation was, that the natural man ought to serve the 
 rational, and this the spiritual, and the spiritual the celestial, 
 and the celestial the Lord : such is the order of subordination. 
 A. C. 2781. 
 
 Verse 8. And many spread their garments in the way : and 
 others cut down branches from the trees, and strewed them in 
 the way. — By the disciples "putting their garments on the 
 ass and her colt" was represented that truths in every complex 
 should be strewed beneath the Lord, as the highest Judge and 
 King, for the disciples represented the church of the Lord as 
 
CHAP. XI.] TO MARK. 209 
 
 to truths and goods; and their "garments" the truths them- 
 selves. The like was represented by the multitude "strewing 
 their garments in the way," and also the " branches of trees." 
 The reason why they strewed them in the way, was, because 
 by " way" is signified the truth, by which the man of the 
 church is led. The reason why they strewed branches of the 
 trees, was, because "trees" signify perceptions, and also know- 
 ledges of truth and good; hence the "branches" denote the 
 truths themselves. A. C. 9212. See also J. R. 166. 
 
 Verses 9, 10. And they who went before, and they who 
 followed, cried, saying, Hosanna ! Blessed is He that comefh 
 in the name of the Lord! Blessed is the kingdom of our 
 father David, that cometh in the name of the Lord, &c. — In 
 many passages in the Word mention is made of the name of 
 Jehovah, the name of the Lord, the name of Jesus Christ, and 
 the name of God. They who do not think beyond the sense 
 of the letter suppose that a name alone is meant, when yet by 
 name is not meant name, but all that by which the Lord is 
 worshipped, all which has reference to love and faith, hence 
 by the name of the Lord in the Word are meant all things of 
 love and of faith by which He is worshipped. The reason 
 why by the name of Jehovah or the Lord is not meant the 
 name itself, but all things of love and of faith, originates in 
 the spiritual world ; for the names used on earth are not there 
 uttered, but the names of the persons of whom they speak are 
 formed from the idea of all things which are known concerning 
 them, which are compressed into one term ; such is the utter- 
 ance of names in the spiritual world ; whence it is that names 
 also in that world, like all other things, are spiritual. The 
 name Lord, and the name Jesus Christ, are not there uttered 
 as on earth, but instead of those names, a name is formed 
 from the idea of all things which are known and believed 
 concerning Him, which idea is derived from all things of love 
 and of faith in Him ; the reason is, because these things in 
 the complex are the Lord with them ; for the Lord is with 
 every one in the goods of love and of faith, which are from 
 Him ; this being the case, every one is there immediately 
 known as to his quality in regard to love and faith in the 
 Lord, if he only utters, with a spiritual voice or a spiritual 
 name, the Lord, or Jesus Christ. And hence also it is that 
 they who are not principled in any love, or in any faith in 
 Him, cannot name Him, that is, cannot form any spiritual 
 name concerning Him. A.E.\02. See also n. 340. ^ 
 
 Verses 12 — 15. And on the morrow, when they were coming 
 from Bethany, He was hungry : and seeing a fig-tree afar off 
 
 27 
 
glO THE GOSPKL ACCORDING [CHAP. XI. 
 
 having leaves. He came, if perhaps He might find any thing 
 thereon: and when He came to it, He found nothing hut 
 leaves; for it was not the time of figs, Sec. — By a " fig-tree" 
 is also here meant the church amongst the Jewish nation; 
 that with that nation there was not any natural good from a 
 spiritual origin, but only truth falsified, which in itself is 
 false, is signified by the Lord "coming to a fig-tree, but 
 finding nothing on it but leaves;" the "fruit," which He 
 did not find, signifies natural good, such as has been above 
 described, and "leaves" signify truths falsified, which in itself 
 is false ; for " leaf," in the Word, signifies truth ; but the 
 "leaf" of a fruit-tree, which is without fruit, signifies what 
 is false, and with that nation truth falsified, because they 
 have the Word, in which are truths, but which they have 
 falsified by application to themselves, whence came their tradi- 
 tions. That that nation would never do any natural good 
 from a spiritual origin, which is called spiritual-natural good, 
 is signified by the words of the Lord concerning it, — " Let no 
 man eat fruit of thee hereafter for an age." In consequence 
 of which it was immediately " dried up," signifying that that 
 nation would produce no longer either good or truth. The 
 reason why the Lord saw and said this when He returned to 
 the city an hungered, is, because by the city " Jerusalem " is 
 signified the church, and by "hungering," when applied to 
 , the Lord, is signified to desire good in the church, see above, 
 n. 386. He who does not know what a "fig-tree" signifies, 
 and that by that "fig-tree" was understood the church 
 amongst that nation, has no other idea than that this was done 
 by the Lord out of indignation because He hungered, yet 
 this was not the case, but that it might be signified what was 
 the quality of the Jewish nation ; for all the Lord's miracles 
 involve and signify such things as relate to heaven and the 
 church, whence those miracles were Divine. A. E. 403. 
 
 It is manifest from the Word throughout, that where man 
 is compared to a tree, or is called a tree, "fruits" signify the 
 good of charity, and the " leaf" the truth thence derived, as 
 in Ezekiel, — "Near the river came up on its bank, on this 
 side and that, every tree of food, whose leaf falleth not, neither 
 is its fruit consumed, it is re-born in its months ; because its 
 waters go forth from the sanctuary, and its fruits shall be for 
 food, and its leaf for medicine;" (xlvii. 12; Rev, xxii. 2.) 
 where the "tree" denotes the man of the church in whom is 
 the kingdom of the Lord; "fruit" denotes the good of love 
 and charity; "leaf" denotes the truths thence derived, which 
 serve for the instruction of mankind, and their regeneration. 
 
CHAP. XI.] TO MARK. 21 1 
 
 wherefore the "leaf" is said to be for medicine. And in 
 Jeremiah, — " Blessed is the man who trusteth in Jehovah ; he 
 shall be like a tree planted near waters; his leaf shall be 
 green ; in the year of scarcity ^he shall not be anxious, and 
 he shall not depart from bringing forth fruit" (xvii. 7, 8.) 
 where a "green leaf" denotes the truth of|faith, thus essential 
 faith which is grounded in charity. In like manner in David. 
 (Psalm i. 3.) Similar things are understood by the " fig-tree," 
 which Jesus saw, and whereon He found nothing but "leaves," 
 wherefore it withered. (Matt. xxi. 19, 20; Mark xi. 13, 14.) 
 The Jewish church specifically was here meant by the " fig- 
 tree," in which church there was no longer anything of natural 
 good ; but the doctrinal of faith,, or the truth which was pre- 
 served in it, is the " leaf." The vastated church is such, that 
 it knows what is true, but is not willing to understand ; the 
 case is the same with those who say that they know the truth, 
 or the things which are of faith, and have nothing of the good 
 of charity; — they are only the "leaves" of the fig-tree, and 
 wither away. J. C. 885. 
 
 They who know what sin is, and particularly they who have 
 much knowledge of the Word, and teach it to others, and yet 
 do not examine themselves, and consequently do not see in 
 themselves any sin, may be likened to such as scrape together 
 great riches, and store them up in boxes and chests, without 
 applying them to any other purpose than looking at and 
 counting them ; — who are like that trader that " hid his talent 
 in the earth, and his pound in a napkin." (Matt. xxv. 25 ; 
 Luke xix. 20.) They are also like " hard and stony ground, 
 on which seed falleth ;" (Matt. xiii. 4, 5.) and like " fig-trees, 
 full of leaves but barren of fruit," (Mark xi. 12.) and like the 
 "five virgins who had lamps and no oil." (Matt. xxv. 1 — 12.) 
 T.C. It. 527. 
 
 Verse 13. For it was not the time of figs. — By these words i 
 is meant that the New Church had not yet commenced, in 
 which natural good from a spiritual origin could be produced 
 [which fruit or good can alone satisfy the Lord's hunger, or 
 His airdent desire of saving the human race]. That the com- 
 mencement of a new church is meant by a "fig-tree," is evident 
 from the Lord's words in Matthew, xxiv. 32, 33. A.E. 386. 
 See also J.E. 17. 
 
 As to the farther meaning of the "fig-tree," see below, 
 chap. xiii. 28, 29, Exposition. 
 
 Verse 15. And Jesus having entered into the temple, began 
 to cast out them that sold and bought in the temple, and over- 
 threw the tables of the money-changers, and the seats of them 
 
212 THE GOSPEL ACCORDING [CHAP. XI. 
 
 that sold doves. — By " those that sold and bought," are signi- 
 fied those who make gain to themselves of things holy ; by the 
 "tables of the money-changers," are signified from holy truths; 
 and by the " seats of them who sold doves," are signified those 
 who do so from holy goods ; wherefore it is afterwards said, 
 that " they made the temple into a den of thieves," for thieves 
 are those who plunder the goods and truths of the church, and 
 hence make to themselves gain. A.E. 840. 
 
 Verse 17. And He taught, saying unto them, Is it not 
 written, My house shall he called the house of prayer for 
 \or by] all nations? but ye have made it a den of thieves. — 
 By " house," in a universal sense, is signified the church ; and 
 because worship was performed in the temple at Jerusalem, 
 therefore it is called " the house of prayer ;" by a " den of 
 thieves," is signified evil of life derived from false principles 
 of doctrine ; they are called " thieves," who steal truths from 
 the Word, and pervert them, and apply them to false and evil 
 principles, and thus extinguish them. A. E. 410; also n. 325. 
 
 Verses 22 — 24. And Jesus answering, saith unto them, Have 
 the faith of God. For verily I say unto you, That whosoever 
 shall say to this mountain, Be thou removed, and be thou cast 
 into the sea ; and shall not doubt in his heart, but shall believe 
 that those things which he saith shall come to pass ; he shall 
 have whatsoever he saith. Therefore I say unto you, What- 
 soever things ye desire, when ye pray, believe that ye shall 
 receive, and ye shall have [them"]. — That these words are to be 
 understood otherwise than according to the words themselves, 
 may be manifest from this consideration, that it is said to the 
 disciples, [as in Matthew,] if they had "faith as a grain of 
 mustard seed, that they should be able to pluck up a mountain 
 and a sycamore-tree from its place, and cast it into the sea;" 
 also that " they should receive whatsoever they should ask," 
 when yet it is not in agreement with Divine order that 
 every one should receive what he asks, if he only has faith; 
 also that they should pluck up a mountain or a tree from 
 its place, and cast it into the sea. But by "faith" is , here 
 meant faith from the Lord, wherefore also it is called the 
 "faith of God;" and he who is in faith from the Lord, asks 
 nothing else but what is conducive to the Lord's kingdom, 
 and to his own salvation ; other things do not engage the affec- 
 tions of his will, for he says in his heart, — " Why should 
 I ask for things which are not of such use?" Wherefore 
 he cannot have any faith of God, or faith from the Lord, 
 in asking for anything but what is given him from the 
 Lord to ask; yea, it is impossible for the angels to will 
 
CHAP. XI.J TO MARK. 213 
 
 anything else, thus to ask anything else, since, in such case, 
 they cannot have faith that they will receive. The reason 
 why the Lord compared such faith to the importance and 
 ability of casting a mountain or sycamore-tree into the sea, 
 was, because on this, as on other bccasions, He spake by; 
 correspondences, wherefore the above words are also to be 
 spiritually understood. For by a "mountain" is signified the 
 love of self and of the world, thus the love of evil ; and by 
 a "sycamore-tree" is signified the faith of that lovei, which is 
 the faith of what is false grounded in evil; and by the "sea" 
 is signified hell ; wherefore by " plucking up a mountain, and 
 casting it into the sea, by the faith of God," is signified to 
 cast into hell those loves which in themselves are diabolical, 
 in like manner the faith of what is false grounded in evil^ 
 which is effected by faith from the Lord. The reason why the 
 importance and ability of faith from the Lo)rd was compared,' 
 with the plucking up and casting, into the. sea a mountain amd 
 a sycamore-tree, is grounded in what actually is dojne in the 
 spiritual world ; for in that world those evil loves occasionally 
 appear as mountains^ and the faith of what is false derived 
 from evil as a sycamore-tree, and each may heptudked up and 
 cast into the sea, by an angel infiuenced by faifh from the 
 Lord. That by a "mountain" is signified love ^o the Ldrd, 
 and in the opposite sense the love of self, may be seen above, 
 n. 405, 510; and that a "fig-tree" or a "sycauiore-tree" sigr 
 nifies the natural man as to goods and truths in him ; and in 
 the opposite sense, the same man as to evil and false principles, 
 see above, n. 403. A.E.815. 
 
 He who does not know the arcana of heave;^ and the spiri- 
 tual sense of the Word, may believe that the Lord spake the 
 above words, not concerning saving faith, but concerning some 
 other faith, which is called historical and miraculous, but the 
 Lord spake them concerning saving faith, w^ch faith makes 
 one with charity, and is all from the Lord, wherefore the Lord 
 calls this faith " the faith of God ;" and whereas the Lord by 
 this faith, which is the faith of charity from, Himself, removes 
 all the evils resulting from self-love and frbm the love of the 
 world, and casts thenl down into hell from/whence they come, 
 therefore He says, — "Whosoever shall say to this mountain, 
 Be thou removed and cast into the sea,"-^what He said shall 
 come to pass, for by a "mountain" are^ignified the evils of 
 those loves, and by the "sea" is signified neM; hence by saying 
 to a mountain, " Be thou, removed/' is signified the removal of 
 those things, and by' being "cast into th^sea," is signified their 
 being cast down into hell whence they originate. Erom this 
 
214 THE GOSPEL ACCORDING [cHAP. XI. 
 
 signification of a mountain and of the sea, it was usual with 
 the ancients in their ordinary discourse, when speaking of the 
 power of faith, thus to express themselves, not meaning that 
 mountains on earth can by that faith be cast into hell, but the 
 evils which are from hell. Mountains also in the spiritual 
 world, on which the wicked dwell, are wont to be overturned, 
 and cast down by faith which is from the Lord ; for when the 
 evils appertaining to them are cast down, the mountains also 
 are cast down on which they dwell, as has been occasionally 
 said above, and likewise has been frequently seen by me. That 
 no other faith than the faith of charity froin the Lord is here 
 meant, is evident from the continuation of the Lord's dis- 
 course in Mark, where it is said, — " Therefore I say unto you. 
 Whatsoever things ye desire, when ye pray, believe that ye 
 shall receive, and ye shall have [them]. And when ye stand 
 praying, forgive [remit], if ye have ought against any: that 
 your Father also who is in the heavens may forgive you [remit] 
 your trespasses. But if ye forgive [remit] not, neither will your 
 Father who is in the heavens forgive [remit] your trespasses." 
 (xi. 24 — 26.) From which words it is evident that the faith of 
 God, of which the Lord there speaks, is the faith of charity, 
 that is, the faith which makes one with charity, and hence 
 which is all from the Lord. A. E. 405. See also A. C. 9230. 
 
 Verse 22. Have the faith of God. — As to a true faith which 
 is saving, and here called the "faith of God," [or faith derived 
 from God,] not " faith in God," as in the common version, the 
 following extracts may be read with great advantage : — 
 
 It shall be here shewn that faith alone cannot produce any 
 good, or that from faith alone no good fruit can be produced. 
 It is supposed that faith consists in believing that the Lord 
 suffered the passion of the cross for our sins, and thereby 
 redeemed us from hell, and that the faith of these things is 
 what principally justifies and saves ; and besides these it is 
 supposed that faith is to believe that God is triune, also to 
 believe those things which are declared in the Word, to believe 
 in eternal life, and the resurrection at the day of the Last 
 Judgment, and other things which the church teaches ; and 
 inasmuch as they separate faith from the life of charity, which 
 is to do good works, most persons at this day suppose that to 
 know these things, to think, and to speak them, is the faith 
 which saves, wherefore they pay no attention to the willing and 
 doing of them, nor do they even know that they ought to will 
 and to do them ; neither does the church teach this, inasmuch 
 as the doctrine of the church is a doctrine of faith alone, and 
 not a doctrine of life. The doctrine of life they call moral 
 
CHAP. XI,] TO MARK. 215 
 
 theology, which they make but little account of, because they 
 believe that the virtues of a moral life, which in themselves 
 are good works, contribute nothing to salvation. But that to 
 know, to think, and to speak the things above-mentioned, is 
 not faith, and, if they are called faith, that still they do not 
 produce good, as a tree its fruits, may appear from these 
 considerations : — 
 
 I. All things which a man knows, thinks, and speaks, in 
 proportion as he understands them [and approves of them], he 
 calls truths ; and all things which he wills and does, in propor- 
 tion as he loves them, he calls goods. Hence truths are of the 
 faith of man, and goods are of his love; from which it is evident 
 that truths which are of faith are distinct from goods which are 
 of love, as knowing and thinking are distinct from willing and 
 doing. That they are distinct, and how far they are so, may 
 appear from this consideration, that it is possible for man to 
 know, think, speak, and even to understand many things which 
 he does not will and do, because he does not love ; but, on the 
 other hand, that whatsoever a man wills and does from love, 
 this he also thinks and speaks from faith, if not before the 
 world, yet with himself when he is left alone. From these 
 considerations it follows, — 
 
 II. That the love and will of man enter into all things of 
 his faith and thought, but that faith and thought cannot enter 
 into his love and will ; for what a man loves, this he also loves 
 to do, to know, to think, to speak, and to understand, thus 
 also to have the faith thereof. In like manner if the will be 
 assumed in the place of love, what a man wills, this he also 
 wills to do, to know, to think, to speak, and to understand, 
 thus also to have the faith thei'eof. The reason why the same 
 is predicated of the will as of the love, is, because love is of 
 the will, and the will is the receptacle of love ; hence then it 
 follows that love produces faith, as the will produces thought ; 
 and inasmuch as faith, like thought, is produced, and love, 
 like the will, produces, it follows that it is speaking inversely 
 to say that faith produces love. From these considerations it 
 may appear that to believe that faith produces goods, which 
 are called good works, as a tree produces fruit, is contrary 
 to order. 
 
 III. The same things which are here said concerning faith 
 and love, are also to be understood concerning Truth and Good, 
 for truth is of faith, and faith is of truth, for what a man believes, 
 this he calls Truth ; and good is of love, and Jove is of good, 
 for what a man loves, this he calls Good. Truth, viewed in 
 itself, is nothing else but Good in form, for Good may indeed 
 
216 THE GOSPEL ACCORDING [cHAP. XI. 
 
 present itself to be felt, but not to be seen, except in some 
 form, and the form in which it presents itself to be seen in the 
 thought, thus in the understanding and perception,, is called 
 Truth, From these considerations also it follows that love 
 produces faith, as good produces truth; consequently that faith 
 does not produce the good of love, as a tree produces fruit. 
 
 IV. Moreover, to know, and thence to think and speak, are 
 from the memory, but to will and act from love are from the 
 life. Man can think and speak many things from the memory 
 which are not from his life, which is love, as is the case with 
 every hypocnte and flatterer ; but he cannot think and speak 
 anything, when left to himself, from the life, which is not 
 from his love ; for love is the life of every one, and according 
 to the quality of the love, such is the life. But the memory 
 is only the storehouse from which the life takes what it may 
 think and speak, and what may be serviceable for its nourish- 
 ment; wherefore to say that faith produces good as a tree does 
 fruit, is to say that the thought and speech of man produce 
 his life, and not the life them ; when, notwithstanding, the 
 wicked, even the very worst, can think and speak truths from 
 the memory, but the good only can speak them from the life. 
 
 V. That faith alone, or faith separate from goods in act, 
 which are good works, cannot be given, may appear from the 
 essence of faith, which is charity ; an-d charity is the affection 
 of doing those things which are of the faith ; wherefore faith 
 without charity is like thought without affection, and thought 
 without affection is no thought; consequently faith without 
 charity is no faith. To speak therefore of faith without charity, 
 is to speak of thought without affection, likewise of life without 
 a soul, of existere without an esse, of a form without a thing 
 forming, of a product without somewhat producing, and of an 
 effect without a cause; wherefore faith alone is a nonentity, 
 and from a nonentity, to produce goods in act, which are good 
 works, as a good tree does fruit, is a contradiction, — from 
 which that which is believed to be something turns out to be 
 nothing. 
 
 VI. Inasmuch as faith without charity has no existence, and 
 still thought and persuasion of a thing's being so appears as if 
 ic was faith, and also is called faith, it is evident that such 
 faith cannot be Saving, but is merely an historical faith, because 
 from the mouth of another; for he who believes anything from 
 another whom he supposes worthy of credit, and so receives it, 
 stores it in his memory, and thence thinks and speaks it without 
 seeing whether it be false or true, possesses it no otherwise 
 than as somewhat historical. But if he confirms it in himself. 
 
CHAP. XI.] TO MAfeK. 217 
 
 by appeattoces frohi the "Word, and by reasonings, then frojn 
 historical' feith it becomes J)ter'suasive faith, which is like the 
 sight of ah owl, which sees objects in dai'kriess, and nothing 
 in the light. Such a persuasive faith exists fi*oin all confirma- 
 tion of what is false, for everything false may be confirmed, 
 until it appears as truth, and the false coiinrmed shines with a 
 deceitful lumen. From these considerations also it may appear 
 that such faith cannot possibly produce goods, which are good 
 works, [siich as the Lord speaks of ih Matt. v. 16 ; vi. 1 ; and 
 the Apostle in Eph. ii. 10; 1 Tim. ii. 10; v. 10, 25; vi. 18; 
 Titus ii. 7, 14, &c.] 
 
 VII. Inasmuch as faith "in the thought is nothirtg else but 
 historical or persuasive fAith, it follows also that it is merely 
 natural. For spiritual faith is produced from spiritual love, 
 which is charity, as light from the sun, and which does not 
 produce the sun ; wherefore a faith merely natural is produced 
 from a love merely natural, which deriveis its soul from 'the love 
 of self, the delight of which love is a delight of the flesh, which 
 is Called pleasure, lust, and lasciviousness, from which flow 
 evils of every kind, and from evils, falses. Hence it may be 
 evident that the faith thence proceeding cannot produce goods 
 as a tree does good fruit ; and if it appear to prepuce any, 
 they are goods from the prbpri'um of man, which in themselves 
 are evils, and at the sariie tiine meritorious goods, which in 
 themselves are iniquitous. A. E. 789. ^ 
 
 Verses 24, 25. Whatsoever things ye desire, when ye prdy^ 
 believe that ye shall receive, and ye shall have [them]. And 
 when ye stand praying, forgive [remit], if ye have ought 
 against any, &c. — In these words by "praying," in the spiri- 
 tual sense, is meant the life of love and charity, for to those 
 who are in the life of love and charity, it is given by the 
 Lord ''Svhat they shall ask; wherefore they ask nothing but 
 what is good, and this is done to them. And whereas faith 
 also is from the Lord, therefore it is said,^" Believie that 
 ye shall receive;" and since prayers proceed from the life of 
 charity, and are according to it, therefore, to the intent that 
 prayers may be effectual, it is also said, — " When ye stand 
 praying, forgive [remit], if ye have ought against any." 
 J. E. 325. ' 
 
 In the spiritual world there are things existing similar to 
 those on earth, but all derived from a spiritual origin ; amongst 
 other things there are gold and silver and precious stones of 
 all kinds, whose spiritual origin is the literal sense of the 
 Word ; hence it is that, in the Revelations, the " foundations 
 of thfe walls of the New Jerusalem" are described by twelve 
 
 28 
 
218 THE GOSPEL ACCORDING [CHAP. XI. 
 
 precious stones, because by the " foundation of its wall" is 
 signified the doctrinal of the church, derived from the literal 
 sense of the Word. Hence likewise it is, that in Aaron's 
 ephod there were twelve precious stones, called Urim and 
 Thummim, and that by means of these responses were given 
 out of heaven. Besides these, there are still many more 
 wonderful phenomena resulting from the Word, which respect 
 the power of Truth therein, and which are so extraordinary 
 that the description of them would pass all belief; for the power 
 of Truth in the Word is such, that it overturns mountains 
 and hiZls in the spiritual world, and removes them to a great 
 distance, and casts them into the sea, with many other circum- 
 stances; in short, the power of the Lord, by virtue of the 
 Word, is infinite. T, C. R. 209. 
 
 Verses 25, 26. And when ye stand praying, forgive, &c. — 
 The evidences that sins are forgiven, or remitted, that is, 
 removed, are the following: — They whose sins are remitted 
 experience a delight in worshipping God for His own sake, 
 and in serving the neighbour for the sake of the neighbour, 
 in doing good for the sake of good, and in speaking truth 
 for the sake of truth, — such persons disclaim all merit in the 
 exercise of their charity and faith ; they are utterly averse to 
 all evils, as enmity, hatred, revenge, adultery, and not only 
 do they shun them, but they abhor the very thought of them 
 connected with any intention. But the evidences that sins are 
 not remitted, or removed, are these : — They whose sins are not 
 remitted do not worship God for His own sake, nor serve the 
 neighbour for his own sake, thus they do not do good and 
 speak truth for the sake of good and truth, but for the sake 
 of themselves and the world. They claim merit on account 
 of their deeds ; they perceive nothing undelightful in evils, 
 such as enmity, hatred, revenge, and adultery, and, infiamed 
 with these lusts, they cherish the thought of them in all 
 licentiousness. H.D. 167. 
 
 Verses 30 — 33. The baptism of John, &c. — See chap. i. 4, 
 Exposition. 
 
CHAF. XI.] TO MARK. 319 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER XI. 
 
 Verse 22. Have the faith of God. — What is here rendered 
 " the faith of God," is called, in the common version of the 
 New Testament, "the faith in God." But in the original 
 Greek the words are irisiv eeou, which is literally the faith of 
 God, and is expressive therefore not only of faith in God, 
 but of faith derived from God, thus that all proper and saving 
 faith is of God, and not of man alone. 
 
 Verse 31. And they reasoned with themselves, saying. If we 
 shall say. From heaven; He will say. Why then did ye not 
 believe him ? &c. — It deserves to be noted that, in the original 
 Greek, three distinct terms are applied to express what is 
 here rendered "saying" and "say;" saying being expressed 
 by \eyovTts, and say, in the first instance, by earanev, and in 
 the second instance by epei. Hence it is reasonable to con- 
 clude, that as the terms Xeyovres and emajixv are applied to the 
 chief Priests, the Scribes, and Elders, and the term ep« to 
 the Lord, therefore the latter term is expressive of more 
 interior speech than the two former. 
 
MAEK. 
 
 CHAPTER, XII, 
 
 THE WORD. 
 
 1. A^^ He began to, say 
 to them in p^^rabl?^, A, man 
 planted a vineyard, and set a 
 hedge about it^ and djgged a 
 wine vatj and Tsuilt a tower, 
 and let it put to. husbandmen, 
 and, went from home. 
 
 2. And at the , seaspn He 
 sent to the husbandmen a ser- 
 vant,^ that he might receive 
 from the hnsbajidmen of the 
 fruit of the vineyard. 
 
 3. But they, having taken 
 him, beat him, and sent him 
 away empty. 
 
 4. And again He sent unto 
 them another servant, and 
 having cast stones at him, they 
 wounded him in the head, and 
 sent him away dishonoured. 
 
 5. And again he sent ano- 
 ther; and him they killed, and 
 many others; beating some, 
 and killing some. 
 
 6. Having yet therefore one 
 Son, His well-beloved, He 
 sent Him also last unto them, 
 
 THE INTERNAL SENSE. 
 
 That spiriti^al ti;ut}?i,is cpjpT 
 niivucajed from the Lord by 
 tlie Word to, ma^, a^ a se.curity 
 agaipst evils a^d f^lses, and 
 for the^ procuring of heavenly 
 good, and for ej^vation to in- 
 terior intelligence, whilst, tbie. 
 Lord Him^glf appears, absent. 
 (Verse 1.) 
 
 ^pX tlie JjqRpis continually 
 intent on producing iii man's 
 mind th^, good of lo^e an,d, 
 ch,?i,rity, and on instructing 
 man by His Wp^d that this 
 good ought to be acknowledged 
 as a Divine gift, and thus re- 
 turned to Himself, the giver. 
 (Verse 2.) 
 
 But they who are in the 
 science of truth without its 
 life, either pervert, or reject, 
 or falsify the truth. (Verses 
 S, 4, 5.) 
 
 Insomuch that they reject 
 the Divine Truth itself, or the 
 Word, when manifested in the 
 
CHAP. XII.] THE GOSPEL ACCORDING TO MARK. 
 
 221 
 
 saying, They will reverence 
 My Son. 
 
 7. But thpsi^ hn^bai^^^en 
 s^id among tbeinselyes, Thi^ 
 is the Heir; come, Jet its kill 
 Him, and the ^nl^ejiiit^ii^et ^lU 
 be oqra. 
 
 8. And h^vjng' ta^;a UiiHu 
 Ijbey killed Hia^, an(J fi^\ JJina 
 put, of the viBey-^;fd. 
 
 9. Wh*t thqp; sfell tl<feLord 
 of thift vin^yAjd dp ? He will 
 come and destroy the hus-- 
 baiftdnien, and will give the 
 vineyard unto pth,ers. 
 
 10. Have ye not read this 
 Scripture; The stone which 
 tbe builders rejected is b^cpine 
 the head of the corner ? 
 
 11. This was the Lord's 
 doing, and it is marvellous in 
 our eyes. 
 
 12. And they sought to lay 
 hold of Him, and feared the 
 multitude: for they knew that 
 He had spoken the parable 
 against them : and having left 
 Him, they departed. 
 
 13. And they send unto 
 Him some of the Pharisees 
 and of the Herodians, to catch 
 Him in [His] word. 
 
 14. But when they came, 
 they say unto Him, Teacher, 
 we know that Thou art True, 
 and carest for no one: for 
 Thou lookest not at the persoii 
 [face] of men, but teachest the 
 way of God in Truth: Is it 
 lawful to give tribute to Cassar, 
 or not? 
 
 flesh, and thus appropriate all 
 good apd truth to, themselves, 
 instead i of ascribing them to 
 the« Divine Source. (Yerses 
 6, 7, 8.) 
 
 Therefore they perish; in the 
 day of judgjoiieHt, being de- 
 prived of ^1 knowledge of the 
 truth, which is transferred to 
 those who are principled in 
 good. (Verse 9.) 
 
 Thus fulfilling the predic- 
 tion which teaches that the 
 Lord's Humanity, which is 
 Divine Truth, should, by such 
 rejection, be exalted to union 
 with the Divinity through its 
 own proper power, and should 
 thus bocomie the supreme ob-* 
 ject of worship, and adoration. 
 (Verses 10,. 11.) 
 
 They therefore, who pervert 
 and falsify the truth, reject 
 this object, And seek to destroy 
 it, but are withheld by exter- 
 nal bonds. (Verse 12.) 
 
 That they who are in hypon 
 critical worship treat the Word 
 with outward respect, and con- 
 sult it for the regulation, of^ 
 the external man as to things 
 of moral and civil life. (Verses 
 13, 14, and part of 15,) 
 
222 
 
 THfi GOSPEL ACCORDING 
 
 [chap. XII. 
 
 15. Shall we give, or shall 
 we not give ? But He, know- 
 ing their hypocrisy, said unto 
 them, Why tempt ye Me ? 
 Bring Me a penny, that I may 
 see it. 
 
 16. And they brought it. 
 And He saith unto them, 
 "Whose is this image and su- 
 perscription ? And they said 
 unto Him, Caesar's. 
 
 17. And Jesus answering, 
 said unto them. Render to 
 Caesar the things that are 
 Caesar's, and to God the things 
 that are God's. And they 
 marvelled at Him. 
 
 18. And the Sadducees 
 come to Him, who say that 
 there is no resurrection ; and 
 they asked Him, saying, 
 
 19. Teacher, Moses wrote 
 unto us. That if the brother 
 of anyone die, and leave a 
 wife, and leave no children, 
 his brother should take his 
 wife, and raise up seed unto 
 his brother. 
 
 20. Now there were seven 
 brethren: and the first took the 
 woman, and dying left no seed. 
 
 21. And the second took 
 her, and died, neither left he 
 any seed: and in like manner 
 the third. 
 
 22. And the seven took her, 
 and left no seed: last of all 
 the woman died also. 
 
 23. In the resurrection 
 therefore, when they shall 
 have risen, ^hose wife shall 
 she be of them ? for the 
 seven had her fo wife. 
 
 But this they do without 
 any regard to the regulation 
 of the internal man. (Verse 
 15, latter part.) 
 
 Whereas the Word teaches 
 by significatives that the ex- 
 ternal man bears the image of 
 the world for which it was 
 created, and therefore ought 
 to be regulated by and submit 
 to the laws of moral and civil 
 life; but that the internal man 
 bears the image of heaven for 
 which it was created, and 
 therefore ought to be regu- 
 lated by and submit to the 
 laws of heavenly or spiritual 
 life. (Verses 16, 17.) 
 
 That they also who deny 
 the Scripture doctrine of re- 
 generation consult the Word 
 respecting the heavenly mar- 
 riage of good and truth. 
 (Verses 18—24.) 
 
CHAP. XII.] 
 
 t6 mark. 
 
 223 
 
 24. And Jesus answering, 
 said unto them, Do ye not 
 therefore err, not having 
 known the Scriptures, nor 
 the power of God? 
 
 25. For when they shall 
 have risen from the dead, they 
 neither marry, nor are given 
 in marriage; but are as the 
 angels who are in the heavens. 
 
 26. But respecting the dead, 
 that they are [already] risen. 
 Have ye not read in the Book 
 of Moses, how in the bush 
 God said unto him, saying, I 
 am the God of Abraham, and 
 the God of Isaac, and the God 
 of Jacob? 
 
 27. He is not the God of 
 the dead, but the God of the 
 living: ye therefore do greatly 
 err. 
 
 28. And one of the Scribes 
 came, and having heard them 
 questioning together, seeing 
 that He had answered them 
 well, asked Him, Which is 
 the first commandment of all? 
 
 29. And Jesus answered 
 him. The first of all the com- 
 mandments is. Hear, O Israel: 
 The Lord our God is one 
 Lord: 
 
 30. And thou shalt love 
 the Lord thy God from thy 
 whole heart, and from thy 
 whole soul, and from thy whole 
 thought, and from thy whole 
 strength : this is the first 
 commandment. 
 
 But being perplexed about 
 it, they are instructed that 
 their perplexity is the effect 
 of their ignorance, in conse- 
 quence of not admitting into 
 their minds and lives the 
 Divine Truth and Good of 
 the Word by regeneration. 
 (Verse 24.) 
 
 Which heavenly principles 
 must be admitted during man's 
 abode in this world, otherwise 
 they cannot be admitted after 
 death ; and which, if admitted, 
 form angelic life. (Verse 25.) 
 
 Therefore the Word teaches 
 that all celestial, spiritual, and 
 natural good and truth are 
 from the Lord, and that none 
 can attain such good and truth 
 but in the degree in which 
 they renounce self-love, and 
 cherish heavenly love. (Verses 
 26, 27.) 
 
 The Word further teaches 
 that the Lord, in His Divine 
 Humanity, is Divine Love and 
 Divine Wisdom United, and 
 is thus' the Only God; and that 
 He ought to be loved by man 
 with the whole of his will, 
 and of his understanding, also 
 with those things which are 
 of the will and of the under- 
 standing in the external man. 
 (Verses 28—30.) 
 
224> 
 
 THE GOSPEL ACCORDING 
 
 [chap. XII. 
 
 31. And the second is like 
 it, namely this, Thou shalt 
 love thy, neighbour as thyself. 
 There is none other command- 
 ment greater than these. 
 
 32. And the Scribe said 
 unto Him, Well, Teacher, 
 Thou hast said the truth : for 
 there is One God; and there 
 is none other but He : 
 
 33. And to love Him from 
 the whole heart, and from the 
 whole understanding, and from 
 the whole soul, and from the 
 whole strength, and to ,love 
 [his] neighbour as himself, is 
 more than all whole burnt- 
 offerings and sacrifices* 
 
 34. And Jesus seeing him, 
 that he answered discreetly, 
 said unto him, Thou art not 
 far from the kingdom of God. 
 And no one durst question 
 Him any longer. 
 
 35. And Jesus answering 
 said, teaching in the temple. 
 How say the Scribes that 
 Christ is the Son of David ? 
 
 36. For David himself said 
 in the Holy Spirit, The Lord 
 said unto my Lord, Sit Thou 
 on My right hand, till I make 
 Thine enemies Thy footstool. 
 
 37. David therefore him- 
 self calleth Him Lord ; and 
 whence is He his Son ? And 
 the numerous multitude heard 
 Him gladly. 
 
 38. And He said unto them 
 in His doctrine. Beware of 
 the Scribes, who desire to go 
 in long clothing, and [desire] 
 salutations in the market- 
 places, 
 
 In like manner man ought 
 to love the good and truth 
 which are from the Lord in 
 others as in himself. (Verse 
 31.) 
 
 Which doctrine is assented 
 to even by those who are of 
 the perverted church, and 
 who, on that account, are 
 pronounced by the Lord to 
 be in the way of advance- 
 ment towards heaven. (Verses 
 32—34.) 
 
 The Word further teaches 
 that man ought to consider 
 well the quality of the Lord's 
 Humanity, so as to discern 
 clearly, that although before, 
 glorification, it was the Son of 
 Mary and of David, yet after 
 glorifipation it ceased to be 
 so, being then one with the 
 Eternal Father, and thus 
 having, Omnipotence and Om- 
 niscience. (Verses 35 — 37.) 
 
 Caution also is necessary 
 respecting those in the per- 
 verted church, who seek pre- 
 eminence in the communica- 
 tion of good and of truth, and 
 to be thought better and wiser 
 
CHAP. XII.] 
 
 TO MARK. 
 
 225 
 
 39. And the chief seats in 
 synagogues, and the upper- 
 most couches at feasts : 
 
 40. Who devour widows' 
 houses, and for a pretence 
 make long prayers : these shall 
 receive greater damnation. 
 
 41. And Jesus sat over 
 against the treasury, and saw 
 how the multitude cast money 
 into the treasury : and many 
 that were rich cast in much. 
 
 42. And. there came one 
 poor widow, and cast in two 
 mites, which make a farthing. 
 
 43. And having called His 
 disciples, He saith unto them, 
 Verily I say unto you. That 
 this poor widow hath cast 
 more in, than all they who 
 have cast into the treasury : 
 
 44. For they all did cast in 
 of their abundance; but she 
 of her penury did cast in all 
 that she had, even her whole 
 living. 
 
 than others, whilst ui\der a 
 pretence of piety they deprive 
 those of truth who are in the 
 desire of truth, and thus in- 
 crease their own condemna- 
 tion. (Verses 38—40.) 
 
 For the Lord, from His 
 Divine Love, perceives the 
 quality of everyone's worship, 
 as proceeding either from the 
 knowledges of truth in the~ 
 understanding, or from the 
 desire of truth in the will. 
 (Verses 41, 42.) 
 
 But the worship proceeding 
 from the latter source is more 
 acceptable to Him than the 
 worship proceeding from the 
 former source. (Verses 43, 44.) 
 
 EXPOSITION. 
 
 CHAPTER XIL 
 
 Verses 1 — 9. And He began to say to them in parables, A man 
 planted a vineyard, and sht a hedge about it, and digged a wine- 
 vat, and built a tower, and let it out to husbandmen, and went 
 from home, &c. — What was the quality of the Jewish nation, 
 is very manifest from several things, which the Lord Himself 
 spake in parables, and which, in the internal, historical sense 
 relate to that nation; as what is said in the parable concerning 
 a king, who called his servant to account, in whom there was 
 nothing of mercy towards another; (Matt, xviii. 23, to the end.) 
 
226 THE GOSPEL ACCORDING [CHAF. XII. 
 
 in the parable too concerning the householder, who let out a 
 vineyard to husbandmen and went abroad, and the husband- 
 men laid hold of the servants whom he sent, and beat them 
 with rods, killed, and stoned them ; at length he sent his son, 
 whom they cast out of the vineyard, and slew him; on hearing 
 which parable, the Scribes and Pharisees knew that it related 
 to themselves. (Matt. xxi. 33—45; Mark xii. 1—9; Luke 
 XX. 9, and following verses.) And in the parable concerning 
 the man who gave talents to his servants, and how he, who 
 received one talent, went and hid it in the earth ; (Matt. xxv. 
 14_g0; Luke xix. 13 — S6.) and in the parable concerning 
 those who came to the man wounded by thieves; (Luke x. 
 30 — 37.) and in the parable concerning those who were invited 
 to a great supper, and they all excused themselves, of whom 
 the Lord declared,— "I say unto you. That none of those men 
 who were called shall taste of my supper;" (Luke xiv. 16— S4.) 
 and in the parable concerning the rich man and Lazarus; 
 (Luke xvi. 19, to the end.) and in the parable concerning those 
 who despise others in comparison with themselves; (Luke xviii. 
 10 — 14.) and in the parable concerning two sons, one of whom 
 said, — " T will go into the vineyard," but did not go ; and 
 Jesus said, — " Verily I say unto you, That the publicans and 
 harlots shall enter into the kingdom of the heavens before 
 you." (Matt. xxi. 28 — 32.) From these considerations it may 
 be manifest that goods and truths were altogether destroyed 
 with that nation. J. C. 4314. 
 
 In the Word, churches are everywhere described hy gardens, 
 also by the trees of a garden, and they are likewise so named, 
 and this from the "fruits," which signify those things which 
 are of love and charity; wherefore it is said that "man is 
 known from the fruit." The comparison of churches with 
 gardens, trees, and fruits, originates in representations in 
 heaven, where also gardens of inexpressible beauty are occa- 
 sionally presented to view, according to spheres of faith; 
 hence likewise the celestial church was described by the 
 garden of paradise, in which were trees of every kind; and 
 by the "trees of the garden" were signified the perceptions 
 of that church ; and by the " fruits," goods of every kind, 
 which are of love. But the ancient church, as being spiritual, 
 is described by a vineyard, which description is grounded in 
 the " fruits," which are grapes, representing and signifying 
 works of charity, which is manifest from several passages from 
 the Word, as in Isaiah, — " I will sing to my Beloved a song 
 of my Beloved, touching His vineyard. My Beloved had a 
 vineyard in the horn of a son of oil : and He hedged it round 
 
CHAP. XII.] TO MABK. 
 
 about, and encompassed it with stones, and planted it vrith 
 a noble vine, and built a tower in the midst of it, and also 
 cut out a wine-press in it: Mid waited that it should bring 
 forth grapes, and it brought forth wild grapes. And now, 
 O inhabitants of Jerusalem, and men of Judah, judge, I pray, 
 between Me and ^y vinei/ard. The vineyard of Jehovah of 
 Hosts is the home of Israel." (v. 1,2,3, 7.) In this passage 
 a "vineyard" signifies the ancient church, thus the spiritual 
 church, and it is plainly said that it is the " house of Israel ;" 
 for by "Israel," in. the Word, is spiritually signified the 
 spiritual church ; but by " Judah," the celestial church. So 
 in J^remiahj-T-" Again I will build thee, and thou shalt be 
 built, O virgin of Israel! thou shalt again be adorned with 
 thy tabrets, and shalt go forth into the dances of them that 
 sport; again thou shalt plant vineyards in the mountains of 
 Samaria;" (xxxi. 4, 5.) where "vineyard" denotes the spiri- 
 tual church, and the subject treated of is "Israel," by whom, as 
 was said, is signified the spiritual church. And in Ezekiel, — 
 " When I shall gather together the house of Israel firom 
 amongst the people, they shall dwell on the land in confi- 
 dence, and shall build bouses and plant vineyards;" (^cxviii. 
 25, 26.) where "vineyard" denotes the spiritual church, or 
 Israel; to "plant vineyards" denotes to be instructed in the 
 -truths and goods of faith. And as "vineyard" signifies the 
 spiritual church, so also does a "vine," for a vine is of a 
 vineyard; the case being like that of a church and a man of 
 the church, wherefore it is the same thing ; as in Eaekiel, — 
 "Take up a lamentation over the princes of Israel; thy mother 
 was as a vine in thy likeness, planted near the waters, bearing 
 fruit, and bearing leaves from many waters ;"? (xix. 1, 10.) 
 where "vine" denotes the ancient spiritual , church, which was 
 a mother, thus it denotes Israel ; wherefore also it is said, " in 
 thy likeness." The parables of the Lord concerning " labourers 
 in vineyards," in like manner, signified spiritual churches. 
 (Matt. XX. 1—16; Mark xii. 1—12; Luke xx. 9—18; Matt. 
 xxi. 33 — 44.) Inasmuch as a "vine" signifies the spiritual 
 church, and; the- primary principle of that church is charity, in 
 which the Lord is.][)resent,;andl,by which He conjoins, Himself 
 to man, and by which He operates all good, therefore the 
 Lord compares Himself to a vine, and describes the man of 
 the church, or the spiritual church, in these words in John, — 
 "I am the true vine., and My Father is the vine-dresser; every 
 branch in Me that beareth not fruit, He taketh away ; but 
 every one that beareth fruit, He purgeth it, that it may 
 bring forth more frtdt. Abide in Me, and I ia you ; as the 
 
228 THE GOSPEL ACCORDING [CHAP. XII. 
 
 branch cannot bear fruit from itself, unless it abide in the 
 vine, so neither can ye, unless ye abide in Me. I am the vine, 
 ye are the branches; he that abideth in Me, and I in him, the 
 same bringeth forth much fruit : for without Me ye cannot 
 do any thing. This is My commandment. That ye love one 
 another, as I have loved you." (xv. 1, 2, 3, 4, 5, 12.) Hence 
 it is manifest what the spiritual church is. A. C. 1069. 
 
 By the "vineyard" which the householder planted, is signi- 
 fied the church established amongst the sons of Israel; by the 
 " hedge" which he set about it, is signified a guard from the 
 false principles of evils which are from hell ; by his " digging 
 a wine-press in it," is signified that it had spiritual good ; and 
 by " building a tower," are signified interior truths from that 
 good, which looked to heaven ; by " letting it out to husband- 
 men," is signified to that people; by "their killing the servants 
 sent to them," are signified the prophets ; and by their finally 
 " killing the Son," is signified the Lord. J. E. 922. 
 
 By a "wine-press" is signified exploration, the reason of 
 which signification is, because in wine-presses the new wine is 
 pressed out from the clusters of grapes, and the oil from the 
 olives, and by the new wine and oil pressed out it is perceived 
 what was the quality of the grapes and olives ; and whereas 
 by a "vineyard" is signified the Christian church, and by its 
 "clusters of grapes" are signified works, therefore the explora- 
 tion of these amongst the men of the Christian church is signi- 
 fied by casting into a "wine-press." This exploration of works 
 is also signified by a "wine-press" in the following passages: — 
 " My Beloved had a vineyard in the horn of a son of oil : He 
 planted it with a noble vine, also He cut out a wine-press in 
 it." (Isaiah v. 1, 2.) "Put ye in the sickle, for the harvest 
 is ripe : get ye down, for the wine-press is full, the vats 
 overflow; for their wickedness is great." (Joel iii. 13.) "The 
 floor and the wine-press shall not feed them, and the new wine 
 shall deceive them." (Hosea ix. 1, 2.) The "wine-press" is 
 also applied to the goods of charity, from which are the truths 
 of faith, in these words in Joel, — " Rejoice, ye daughters of 
 Zion; the floors are full of corn, and the wine-presses overflow 
 with new wine and oil." (ii. 23, 24i.) J.It.65l. 
 
 Cities in old times were fortified with towers, in which were 
 guards; towers were also in the boundaries, and were therefore 
 called "guard towers," (2 Kings ix. 17; xvii. 9; xviii. 8.)]and 
 " watch towers." (Isaiah xxiii. 13.) Moreover also, when the 
 church of the Lord is compared to a vineyard, the things 
 which regard worship, and also its preservation, are compared 
 to a wine-press, and to a tower in the vineyard, as is manifest 
 in Isaiah, v. 1, 2; Matt. xxi. 33; Mark xii. 1. J.C. 1306. 
 
CHAP. XII.] TO MARK. 229 
 
 Verses 2 — 9. And at the season He sent to the husbandmen a 
 servant, that He might receive from the husbandmen of the fruits 
 of the vineyard. But they, having taken him, beat him, and sent 
 him away empty, &c.-^These words were spoken concerning the 
 church established amongst the Jews, and by them is described 
 the perversion and falsification of every truth, derived to them 
 from the Woi'd by traditions and applications to themselves ; 
 every single expression contains a spiritual sense, for what- 
 soever the Lord spake, He spake also spiritually, because 
 from the Divinity. By the "vineyard which the man planted," 
 is signified the church which is principled in truths ; by the 
 "servant whom He sent three times," is meant the Word 
 given them by Moses and the prophets. It is said three times, 
 because " three" signifies what is full and complete. By the 
 " husbandmen smiting them, wounding, and sending them 
 empty out of the vineyard," is signified that they falsified and 
 perverted the truths contained in the Word. To " send away 
 empty out of the vineyard," signifies that they deprived the 
 Word of its goods and truths; by the " beloved Son" is meant 
 the Lord, as to Divine Truth, who hence is also called the 
 Word; by "casting Him out of the vineyard, and slaying Him," 
 is signified, not only that they so dealt with Himself, but also 
 with every divine truth which is from Him. A.E. 315. 
 
 Verse 7. But those husbandmen said among themselves, This 
 is the Heir; come, let us kill Him, and the inheritance will 
 be ours. — That to " inherit," in the internal sense, when it is 
 predicated of the Lord, is to have the life of the Father, thus 
 in Himself; and when it is predicated of men, that it is to 
 have the life of the Lord, that is, to receive life from the 
 Lord, is manifest from several passages of the Word ; to have 
 life in Himself is the very esse of life, that is, Jehovah ; but 
 to have the life of the Lord, or to receive life from the Lord, 
 is to receive the Lord by love and faith ; and since they who 
 so receive are in the Lord, and are the Lord's, they are called 
 His heirs and sons. In the Word of the Old Testament, 
 inheritance is predicated both of what is celestial or good, and 
 of what is spiritual or true, but still it is expressed by different 
 terms ; in the former case by possessing hereditarily, but in 
 the latter case by inheriting; the former expression also in 
 the original tongue involves possession, but the latter derivation 
 thence, as is the case with what is celestial in regard to what 
 is spiritual, or as what is good in regard to what is true ; in 
 this verse, where by Isaac is represented the rational principle 
 or Divine Human principle of the Lord, it is an expression of 
 possession grounded in hereditary right, because the Divine 
 Human principle of the Lord is the only possessing heir, 
 
230 THE GOSPEL ACCORDING [cHAP. XII. 
 
 as He Himself likewise teaches in the parable ; (Matt. xxi. 
 33, 37, 38; Mark xii. 7; Luke xx. 14.) and everywhere 
 declares, that all things of the Father are His; that to 
 "possess hereditarily" and to "inherit," when predicated of 
 men in the Word, signifies to receive life from the Lord, 
 consequently eternal life or heaven (for they alone receive 
 heaven who receive the Lord's life), is manifest from the 
 Revelations, — "He that overcometh shall inherit all things, 
 and I will be to him a God, and he shall be to Me a son ; 
 (xxi. 7.) and in Matthew, — " Every one who has left houses, 
 or brethren, or sisters, for My name's sake, shall receive a 
 hundred-fold, and shall inherit eternal life." (xix. 29 ; xxv. 
 34<; Mark x. 17; Luke xviii. 18.) Heaven is here called 
 "eternal life," in other places simply "life," as Matt, xviii. 
 8, 9; xix. 17; John iii. 36; v. 24, 29; by reason that the 
 Lord is life itself, and be who receives His life is in heaven. 
 J. C. 2658. 
 
 Verse 9. And will give the vineyard to others. — Those who 
 are within the church, and who have confirmed themselves 
 against divine Truths, especially against these Truths,— that 
 the Humanity of the Lord is divine, and that the works of 
 charity contribute nothing to salvation; if they have confirmed 
 themselves against these Truths, not only in doctrine but in 
 life, they have reduced themselves, as to their interiors, to 
 such a state, that they cannot afterwards be led to receive 
 them. For the things which have been once confirmed, both 
 in doctrine and in life, remain to eternity. Those who do not 
 know the interior state of man, may think that every one, 
 howsoever he may have confirmed himself against these Truths, 
 may nevertheless easily receive them, if [after death] he is only 
 convinced that they are Truths. But that this is impossible, 
 has been given me to know by much experience, from such 
 spirits in the other life. For that which is confirmed by 
 doctrine imbues the intellectual faculty, and that which is con- 
 firmed in life imbues the will faculty; that which is enrooted in 
 each life of man, that is, both in the life of his understanding 
 and in the life of his will, cannot be rooted out. The very 
 soul of man, which lives after death, being formed by these 
 things, and is such as in nowise to recede therefrom. This 
 also is the reason why the lot of those who are within the 
 church, with whom this is the case, is worse than the lot of 
 those who are out of the church. For those who are out 
 of the church, and are called Gentiles, have not confirmed 
 tliemselves against those Truths, because they have not known 
 them i wherefore those of them who have lived in mutual 
 
CHAP. XII.] TO MARK. 23\ 
 
 charity easily receive divine Truths, if not in the world, never- 
 theless in the other life, as may be seen from the state of the 
 Gentiles and peoples, and from their lot in the other life, as 
 described from experience, see n. 2589 — 2604. Hence it is, 
 that when a new church is being established by the Lord, it is 
 not established amongst those who are within the church, but 
 amongst those wlio are without, that is, amongst the Gentiles; 
 [this is meant by "giving the vineyard to others." Mark 
 xii. 9.] A. C. 4747. 
 
 Verse 15. But He, knowing their hypocrisy, &c. — To will 
 evil, and yet to speak what is true and good^ is from hypocrisy, 
 using truth and good as means; and when these means are with- 
 drawn in the other life, the man rushes into all the evils of his 
 will, and defends them by his understanding. A, C. 10,122. 
 
 Evils effected by deceit are the worst of all, for deceit is like 
 a poison which infects the whole mind, penetrating even to its 
 interiors, and destroying all that is human. Hence " poison," 
 in the Word, denotes deceit or hj'pocrisy ; and " venomous 
 serpents" denote the deceitful or hypocrites. A. C. 9013. 
 
 Verse 18. And the Sadducees come to Him, who say that 
 there is no resurrection [or life after deatK], &c. — By "Canaan 
 being cursed," in Gen. ix. 25, and also by " Canaan" in Gen. 
 X. 15, is signified external worship, in which there is nothing 
 internal. This worship is such as pertained to the Jews before 
 the Lord's advent, and also since, as at the present day. For 
 the Jews had an external worship which they strictly observed, 
 but still they knew nothing of an internal principle, and were 
 so utterly ignorant that they thought that they lived only as 
 to the body. What the soul is, what faith is, what the Lord 
 is, what spiritual and celestial life is, what the life after death 
 is, they were entirely ignorant ; wherefore also at the time the 
 Lord was in the world, many denied the resurrection, as is 
 evident from Matt. xxii. 23—83; Mark xii. 18—28; Luke 
 XX. 27 — 38. When a man is of such a quality that he does 
 not believe that he shall live after death, he also does not 
 believe that there is anything of an internal which is spiritual 
 and celestial ; such persons also are of this nature, who live in 
 mere cupidities, because they live the mere life of the body 
 and of the world, especially such as are immersed in filthy 
 avarice. They nevertheless have a worship, for they frequent 
 synagogues and temples, and observe the rites, and some of 
 them indeed do this very strictly; but because they do not 
 believe in a life after death, their worship can be nothing else 
 than external, in which there is nothing internal, like a shell 
 without a kernel, or like a tree on which there is no fruit, and 
 not even leaves. A. C. 1200. 
 
^32 THE GOSPEL ACCORDING [CHAP. XII. 
 
 Verses 18—28. On the Resurrection, and on Marriages in 
 heaven. — There are two things which the Lord taught on this 
 occasion,— ;/?»-s^, that man rises again after death ; and secondly, 
 that they are not given in marriage in heaven. That man rises 
 again after death, is taught by these words, that " God is not 
 the God of the dead, but of the living;" secondly, that they 
 are not given in marriage in heaven, by these words, — "In the 
 resurrection, they neither marry, nor are given in marriage." 
 That no other marriages are here meant hut spiritual marriages, 
 is manifest from the words which immediately follow, — "They 
 are as the angels of God in heaven," By "spiritual marriage," 
 conjunction with the Lord is meant, and this is effected on the 
 earth, and when it is effected on the earth, it is also effected 
 in the heavens; wherefore in the heavens marriage [or this 
 spiritual conjunction with the Lord, which is salvation], is not 
 again effected, neither are they given in marriage. This is also 
 meant by these words in Luke, — " The sons of this age marry 
 and are given in marriage, but they who are accounted worthy 
 to attain the other age, neither marry, nor are given in 
 marriage;" the latter also are called by the Lord "sons of 
 the marriage;" (Matt. ix. 15; Mark ii. 19.) and sometimes 
 "angels," "sons of God," and "sons of the resurrection." 
 That to "marry" denotes to be conjoined to the Lord, and 
 that to "enter into the marriage" denotes to be received into 
 heaven by the Lord, is evident from the following passages : — 
 *' The kingdom of the heavens is like to a man, a king, who 
 made a marriage for his son, and sent forth servants, and 
 invited to the marriage." (Matt. xxii. 1 — 14.) "The kingdom 
 of the heavens is like to ten virgins, who went forth to meet 
 the bridegroom, of whom five, being prepared, entered into 
 the marriage." (Matt. xxv. 1, and following verses.) That 
 the Lord here meant Himself, is evident from verse 13 of the 
 same chapter, where it is said, — " Watch, because ye know 
 not the day nor the hour in which the Son of Man is about 
 to come;" also from the Revelations, — "The time of the 
 marriage of the Lamb is come, and His wife hath prepared 
 herself. Blessed are they who are called to the marriage 
 supper of the Lamb." (xix. 7, 9.) C. Z. 41. 
 
 Marriages [or the union of one male with one female angel] 
 are given in the heavens as on the earth, but to no others 
 there, except to those who are regenerated, or who are in the 
 marriage of Good and Truth, neither are any others angels; 
 wherefore spiritual marriages, which are those of Good and 
 Truth, are meant by the Lord, when He says, — " In the 
 resurrection, they neither marry nor are given in marriage." 
 
CHAP. XII.] TO MARK. 233 
 
 These spiritual marriages are effected on the earth, and not 
 after man's decease, thus not in the heavens ; as it is said of 
 the foolish virgins, who were even invited to the marriage, 
 that "they could not enter," hecause they had not the marriage 
 of Good and Truth, for they had no oil, but only lamps. By 
 "oil" is meant good, and by "lamps," truth; and to be "given 
 in marriage," is to enter into heaven, where is the marriage of 
 Good and Truth. C. L. 44. 
 
 It is said in Scripture that " there shall be no marriages in 
 heaven," in the same manner as it is said, — 1. That "you 
 shall not call any man father upon earth, nor any one teacher, 
 or master." 2. That " it is as difficult for a rich man to enter 
 into heaven, as it is for a camel to go through the eye of a 
 needle." 3. That " friends are to be made of the unrighteous 
 mammon." 4. That "when one cheek is smitten, the other 
 cheek is to be turned to the smiter;" that "the coat also is 
 to be surrendered to him who would take the cloak;" and that 
 " we are to go two miles with him who would compel us to 
 go one." 5. That the adulteress was liberated by "writing 
 on the ground." 6. That " the eye is to be plucked out." — 
 (From Swedenborg's MSS. found at the end of the Index to 
 the Scripture passages in Apocalypse Explained^ 
 
 Verse 26. I am the God of Abraham, and the God of Isaac, 
 and the God of Jacob. — That hereby is signified the Divine 
 [principle] Itself, and the Divine Human, is manifest from 
 the representation of Abraham, Isaac, and Jacob, as denoting 
 the Divine [principle] Itself, and the Divine Human of the 
 Lord. That Abraham represents the Lord as to the Divine 
 [principle] Itself, Isaac as to the Divine rational, and Jacob 
 as to the Divine natural, see n. 1893, 2011, 2066, 2072, 2089, 
 2245, 2251, 2630, 3144, 3210, 3305, 3439, 3704, 4180, 4286, 
 4536, 4570, 4615, 6098, 6185, 6276, 6424, 6804. By "God" 
 is signified the Divine JBeing; and by their "names" what is 
 representative. Hence those things in the Lord are what are 
 meant by " the God of Abraham, the God of Isaac, and the 
 God of Jacob." A. C. 6847. 
 
 Verse 27. He is not the God of the dead, but the God of 
 the living, — It is manifest from these words that heaven and 
 hell are from the human race; and the church might have 
 known this, if she had admitted illustration from heaven, and 
 attended to these words of the Lord, and what was said to 
 the thief on the cross, — " To-day shalt thou be with Me in 
 paradise;" (Luke xxiii. 43.) and to what was also said con- 
 cerning the rich man and Lazarus, that "the former went 
 into hell, and thence discoursed with Abraham ; and that the 
 latter went into heaven." (Luke xvi. 19 — 31.) L.J. 19. 
 
 30 
 
234 THE GOSPEL ACCORDING [CHAP. XII. 
 
 As to the resurrection, or life after death, man is so created 
 that, as to his internal, he cannot die; for he is capable of 
 believing in and of loving God, and thus of being conjoined 
 to God by faith and love ; and to be thus conjoined to God 
 is to live to eternity. 
 
 This internal exists in every man who is born ; his external 
 is that by which he brings into effect the things which belong 
 to his faith and love. The internal of man is the spirit, and 
 the external is the body. The external, or the body, is suited 
 to the performance of uses in the natural world, and is rejected 
 or put oif at death ; but the internal, which is called the spirit, 
 and which is suited to the performance of uses in the spiritual 
 world, never dies. After deathy this internal exists as a good 
 spirit and an angel, if the man had been good during his abode 
 in the world, but if during that time he had lived in evil, he 
 is, after death, an evil spirit. 
 
 The spirit of man, after the dissolution of the body, appears 
 in the spiritual world in a human form,, in every respect as in 
 the natural world. He enjoys the faculty of sight, of hearing, 
 of speaking, and of feeling, as he did in the world ; and he is 
 endowed with every faculty of thought, of will, and of action, 
 as' when he was in the world ; in a word, he is a man in all 
 respects, even to the most minute particular, except that 
 he is not encompassed with the gross body which he had in 
 the world. This he leaves when he dies, nor does he ever 
 resume it. 
 
 This continuation of life is meant by the resurrection. The 
 reason why men believe that they shall not rise again before 
 the Last Judgment, when, as they suppose, the whole visible 
 creation will be destroyed, is, because they do not understand 
 the Word, and because sensual men place all their life in the 
 body, and imagine that unless the body be re-animated, the 
 man can be no more. 
 
 The life of man after death is the life of his love and of his 
 faith ; hence the nature of his life to eternity is determined 
 by the quality which had belonged to these during his life in 
 the world. With those who loved themselves and the world 
 supremely, this life is the life of hell; and with those who had 
 loved God supremely, and the neighbour as themselves, it is 
 the hfe of heaven. The latter are they who have faith ; but 
 the former are they who have no faith. The life of heaven 
 is called eternal life, and the life of hell is called spiritual 
 death. 
 
 That man continues to live after the death of the body is 
 plainly taught in the Word; as when it is said, that "God is not 
 the God of the dead, but of the living;" (Matt. xxii. 32.) that 
 
CHAP. XII.] TO MARK. 235 
 
 Lazarus after death was " carried into heaven," and that the 
 rich man "lifted up his eyes in hell;" (Luke xvi. 22, 23, and 
 the following verses.) that "Abraham, Isaac, and Jacob," are 
 in heaven; (Matt. viii. 11; xxii. 31, 32; Luke xx. 37, 38.) 
 and when Jesus said to the thief on the cross, — "To-day 
 shalt thou be with Me in paradise." (Luke xxiii. 43.) H. D. 
 223—228. 
 
 Verse 30. And thou shalt love the Lord thy God from thy 
 whole heart, and from thy whole soul, and from thy whole 
 thought, and from thy whole strength : this is the first com- 
 mandment, — By "loving Jehovah God, with the whole heart 
 and the whole soul," is meant with all the will and all the 
 understanding, likewise with all the love and all the faith ; for 
 "heart" signifies the love and the will, and "soul" signifies 
 the faith and understanding. The reason why "heart" signifies 
 those two principles, viz., the love and the will, is, because 
 man's love is of bis will; and the reason why "soul" signifies 
 also two principles, viz.,' faith and uuderstanding, is, because 
 faitb is of the understanding. The reason why "heart" and 
 "soul" have such signification, is, because the heart of man 
 corresponds to the good of love which is of his will, and the 
 soul [anima, or breath] of the lungs corresponds to the truth 
 of faith, which is of the understanding. ^. E. 750. 
 
 By "heart" is meant the life of love, and by "soul" the 
 life of faith, and by " thought" those things which proceed 
 from the life of faith, thus which proceed from the soul, or 
 from the understanding enlightened. That these things are 
 signified in the Word by " heart" and "soul" is known to few 
 at this day within the church, hy reason that it has not been 
 considered that man has two faculties, distinct from each 
 other, viz., a will and an understanding, and that those two 
 faculties must constitute one mind, that man may be truly a 
 man. Neither has it been considered that all things in the 
 universe, both in heaven and in the world, have reference to 
 Good and Truth, and that ;these principles must be joined 
 together before they can be anything and produce anything; in 
 consequence of ignorance on these subjects, man has separated 
 faith from love, for he who is ignorant of those universal laws, 
 cannot know that faith has reference to truth, and love to 
 good, and that unless they be joined together they are not 
 anything, since faith without love is not faith, and love without 
 faith is not love, for love has its quality from faith, and faith 
 its life from love ; hence faith without love is dead, and faith 
 with love is alive. A.C. 9050. 
 
 It is said that " God should be loved from the whole heart, 
 from the whole soul, and from all the strength," by which 
 
236 THE GOSPEL ACCORDING [CHAP. XII. 
 
 words is signified, that He should be loved from all things 
 appertaining to man. "From the heart," denotes from the 
 will where the good of love is; "from the soul," denotes 
 from the understanding where the truth of faith is, thus it 
 denotes from faith; which two principles are of the internal 
 man; "from all the strength," denotes from those things 
 which are of the understanding and of the will in the external 
 man. A. C. 9936. 
 
 That love to the Lord and love towards the neighbour com- 
 prehend in them all divine Truths, may be manifest from what 
 the Lord spake concerning those two loves, saying, — " Thou 
 shalt love the Lord thy God from thy whole heart, and from 
 thy whole soul, and from thy whole thought. This is the first 
 and great commandment. But the second is like unto it. 
 Thou shalt love thy neighbour as thyself. On these two com- 
 mandments hang the whole law and the prophets." (Matt. 
 xxii. 37 — 41.) The "law and the prophets" are the whole 
 Word, thus every divine Truth. II. H. 19. 
 
 In the beginning, when any church is established, the Word 
 is at first closed to them, but afterwards it is unclosed, the 
 Lord so providing, and hence it is learnt that all doccrine is 
 founded on these two precepts, that the Lord is to be loved 
 above all things, and a man's neighbour as himself. When 
 these two precepts are regarded as an end, then the Word is 
 unclosed, for " all the law and all the prophets," that is, the 
 whole Word, depend upon them ; insomuch that all things 
 are thence derived, and all things have reference to them ; 
 and whereas in such case the members of the church are in 
 the principle of Truth and Good, they are enlightened in 
 singular things which they see in the Word, for the Lord 
 is then present with them by the angels and teaches them, 
 although they are ignorant of it, and also leads them into the 
 life of Truth and Good. A. C. 3773. 
 
 It is said by the Lord in the Old Testament, and confirmed 
 in the New, that "all the law and all the prophets are founded 
 in love to God, and in love towards the neighbour," thus in the 
 very life, but not in faith without life, therefore in nowise in 
 faith alone, consequently neither in confidence, for this cannot 
 exist without charity towards the neighbour. A, C. 5826. 
 
 That all things of heaven and of the church are from the 
 good of love, and that the good of love is from the Lord, 
 cannot be seen, and heuce cannot be known, unless it be 
 demonstrated. The reason why it is not known because it is 
 not seen, is, because good does not enter the thought of man 
 like truth, for truth is seen in the thought, because it is from 
 the light of heaven, whereas good is only felt because it is 
 
CHAP. XII.] TO MARK. 237 
 
 from the heat of heaven, and it rarely happens that any one, 
 whilst he reflects on those things which he thinks, attends to 
 those which he feels. This is the reason why the learned 
 have attributed all things to thought, and not to affection, and 
 why the church has attributed all things to faith and not to 
 love, when yet the truth, which at this day in the church is 
 said to be of faith, or is called faith, is only the form of good 
 which is of love. Now, whereas man does not see good in his 
 thought, for good, as was said, is only felt, and is felt under 
 various species of delight, and whereas man does not attend to 
 those things which he feels in thought, but which he sees 
 there, therefore he calls all that good which he feels from 
 delight, and from delight he feels evil, because this is in-born 
 from nativity, and proceeds from the love of self and of the 
 world ; this is the reason why it is unknown that the good of 
 love is the all of heaven and of the church, and that this good 
 is not in man, but from the Lord, and that it does not flow in 
 from the Lord with any others but those who shun evils with 
 their delights as sins. This is what is meant by the Lord's 
 words, — " The law and the prophets hang on these two com- 
 mandments, Thou shalt love God above all things^ and thy 
 Neighbour as thyself." And I can assert that there is not a 
 grain of truth given, which in itself is truth, with man, only so 
 far as it is from the good of love from the Lord ; and hence 
 not a grain of faith, which in itself is faith, that is, living, 
 saving, and spiritual faith, unless so far as it is grounded in 
 charity, which is from the Lord. A. R. 908. 
 
 When love to the Lord becomes the ruling love, it is present 
 in singular the things of man's life ; as he who loves his king, 
 or his parents, manifests this love in their presence by its 
 shining forth from singular the parts of his face, by its being 
 heard in singular the things of his speech, and by its appearing 
 in singular the things of his gesture. This is meant by 
 "having God continually before the eyes," and by "loving 
 Him above all things, with the whole soul and with the whole 
 heart." ^. C. 8857. 
 
 Verse 32. There is One God, and there is none other but 
 He, — God is one both in Person and in Essence, in whom 
 there is a Trinity, and that God is the Lord Jesus Christ. 
 Upon a just idea of God, the whole heaven and the whole 
 church, and all things of religion are founded, because thereby 
 conjunction is effected with God, and by conjunction heaven 
 and eternal life. A. R. 42. See also Preface to that work, 
 and n. 469. 
 
 The Scriptures throughout teach that God is One. There 
 is a universal influx into the souls of men to the effect that 
 
THE GOSPEL ACCORDING £CHAP. XIT. 
 
 there is a God, and that He is one. Human reason may 
 perceive, if it will, that there is a God, and that He is one ; 
 for the existence and unity of God are evident _from the 
 phenomena of the universe. God is Substance itself and 
 Form itself; He is Esse itself and Existere itself. He is 
 infinite, because He is and exists in Himself, and all things 
 in the universe are and exist from Him. He is Love itself 
 and Wisdom itself, consequently He is Good itself and Truth 
 itself; thus He is the verimost Life, which is Life in itself! He 
 is Omnipotent, Omniscient, and Omnipresent by the Wisdom 
 of His Love. His power a!nd will are one, and since He wills 
 nothing but what is good, therefore He can do nothing but 
 what is good. He is in His Omnipotence in the order of the 
 universe, according to which He acts. He sees, perceives, 
 and knows all things that are done according to order, andby 
 that means also whatsoever is done contrary to order. He is 
 Omnipresent from first to last in His own order. The one 
 God descended and was made Man, for the purpose of effect- 
 ing redemption. Being in inmost or in purest principles. He 
 could not by any other means descend to ultimates, or to 
 lowest principles. Although He descended as the Word, or 
 as the Divine Truth, He did not separate the Divine Good. 
 He is never angry with any one ; He never avenges, tempts, 
 punishes, casts into hell, or condemns; such things are as 
 far from God as hell is from heaven, and infinitely farther. 
 Every one has a place in heaven according to his idea of God. 
 This idea, like a touchstone, by which gold and silver are 
 tried, is the true test for examining the quality of what is 
 good and true in a man. The Humanity of the Lord is 
 Divine, and consequently in Him God is Man and Man is 
 God. He is the same from eternity to eternity, though His 
 identity is not simple identity, but infinite ; and all variation 
 is from the subject in which He abides. Unless God be 
 approached in thought as a Man, [that is, as a Divine Man, 
 such as He manifested Himself when transfigured. Matt, xvii.] 
 all idea of God is lost, and becomes like bodily vision when 
 directed to the wide universe, so that it either fixes itself on 
 an empty nothing or on nature. T.C.R., see Index, under 
 the term God. 
 
 The thought only of God as a Man, in whom is the divine 
 Trinity of Father, Son, and Holy Spirit, opens heaven; but 
 on the contrary, the thought concerning God as being not a 
 Man (which appears in the spiritual world as a little cloud, or 
 as nature in its least principles), shuts heaven. For God is 
 a Man [^Somo\, even as the universal angelic heaven in its 
 
CHAP. XII.] TO MARK. 239 
 
 aggregate is a Mwn \hoiino\, and every angel and spirit is 
 thence a man. A.E. 1097. 
 
 Verse 33. To love God with the whole heart, &c., and his 
 neighbour as himself. — To "love the Lord," is to live according, 
 to His precepts, as He Himself teaches in John,^ — "If ye love 
 Me, ke^p My commandments." A. C. 10,829. 
 
 It is in the power of every one to see that no kind of life 
 exists without love, and that there is no kind of joy but what 
 flows from love: such however as the love is, such is the life 
 and such is the joy.. If you femove loves, or, what is the 
 same thing, desires which have relation to love, thought would 
 instantly cease, and you would become like a dead person, of 
 which 1 have often been convinced by lively experience. Self- 
 love and the love of the world have in them some resemblance 
 of life, and some resemblance of joy, but inasmuch as they 
 are altogether contrary to true love, which consists in a man 
 loving th&Lord above all things, and his neighbour as himself, 
 it must be evident that they are not loves but hatreds ; for in 
 proportion as any one loves himself and the world, in the same 
 proportion he hates his neighbour, and thereby the Lord ; 
 wherefore true love is love' towards the Lord ; and true life is 
 the life of love from Him; and true joy is the joy of that 
 life. There cannot exist more than one single true love, nor 
 more than one single true life, whence flow true joys and true 
 happinesses, such as are enjoyed by the angels in the heavens. 
 J. E. 33. 
 
 So far as man recedes from self-love and the lusts thereof, 
 so far he receives from the Lord celestial love, that is, mutual 
 love, which consists in a desire to serve all others; these 
 are understood by the least who become the greatest in the 
 kingdom of God. (Matt. xx. 26 — 28.) Hence it may appear 
 that what principally disjoins the external man from the 
 internal, is self-love ; and that mutual love is what principally 
 tends to unite them, which mutual love cannot exist before 
 self-love recedes, for they are altogether contrary to each other. 
 The Lord gives to angels and to men, whilst they live in mutual 
 love, a celestial propriiim, so that it appears to them as if 
 they did good of or from themselves ; hence the internal man 
 is predicated of man as if it was his own. But whosoever is 
 principled in mutual love, acknowledges and believes that all 
 goodness and truth are not his, but the Lord's, and that the 
 ability to love another as himself, and especially as the angels, 
 to love another more than himself, is the gift of the Lord, 
 from which gift and its happiness he recedes, in proportion 
 as he recedes from the acknowledgment that it is the Lord's. 
 A. C. 1594. 
 
240 THE GOSPEL ACCORDING [cHAP. XII. 
 
 Verse 33. To love God and the neighbour is more than 
 whole burnt-offerings and sacrifices. — "Burnt-offerings and 
 sacrifices" were nothing else than the types or representatives 
 of internal worship, and when separated from internal worship 
 they became idolatrous. Sacrifices were indeed commanded 
 by Moses to the children of Israel; but they of the most 
 ancient church, which was before the flood, were altogether 
 unacquainted with sacrifices, nor did it ever enter their minds 
 to worship the Lord by the slaying of animals. The ancient 
 church which was after the flood was likewise unacquainted 
 with sacrifices; that church was indeed in representative wor- 
 ship, but not in that of sacrifice. Sacrifices were first insti- 
 tuted in the succeeding church, which was called the Hebraic 
 church, and thence spread among the Gentiles; thence also 
 such worship descended to Abraham, Isaac, and Jacob, and 
 thus to their posterity. That the posterity of Jacob were 
 principled in sacrificial worship before they departed from 
 Egypt, thus before sacrifices were enjoined by Moses on 
 Mount Sinai, may appear from Exodus v. 3 ; x. 25, 26 ; 
 xviii. 12; xxiv. 4, 5; and especially from the "golden calf." 
 (xxxii. 5, 6.) This was done before the command was 
 brought to them concerning the altar and sacrifices; which 
 command, therefore, was given because sacrificial worship 
 with them, as with the Gentiles, had become idolatrous ; 
 from which worship they could not be withdrawn, because 
 they esteemed it to be of especial sanctity, and because what 
 is once implanted from infancy with an idea of sanctity, par- 
 ticularly if it be implanted into children by their fathers, and 
 thereby rooted in them, the Lord never breaks, but bends, 
 unless it be contrary to essential order. Hence appears the 
 reason why it was prescribed that sacrifices should be under 
 such particular rules and regulations, as written in the law of 
 Moses. That sacrifices were never acceptable to Jehovah, 
 but were only permitted and tolerated for the reason just 
 mentioned, plainly appears in the Prophets, as in Jer. vii. 
 21—23. A. C. 922, 2180. 
 
 "Burnt-offerings" denote worship grounded in the good of 
 love, and "sacrifices" worship grounded in the truth of faith. 
 J. C. 8680. 
 
 Verse 34. Kingdom of God, — See above, chap. i. 14, 15, 
 Exposition. 
 
 Verses 35 — 38. And Jesus answering, said, teaching in the 
 temple, How say the Scribes that Christ is the Son of David? 
 &c. — That David might represent the Lord as to Divine 
 Truth, the Lord was willing to be born of the house of David, 
 
CHAP. Xir.j TO MARK. 241 
 
 and also to be called the Son, the stem, and the offspring of 
 David, likewise the. root of Jesse; but when the Lord put off 
 the Human principle derived from the mother, and put on the 
 Human principle derived from the Father, which is the Divine 
 Human, He was then no longer the Son of David ; this is 
 meant by the Lord's words in the above verses. Hence it is, 
 that He was not the Son of David, as neither the Son of 
 Mary, whom therefore He did not call His mother, but 
 woman. (Matt. xii. 46—49 ; Mark iii. 31, to the end ; Luke 
 viii. 19—21 ; John ii. 4.) J.E. 205. 
 
 That the Lord had a Divine Principle and a Human one, 
 the Divine one from Jehovah the Father, and the Human one 
 from the Yirgin Mary, is a known thing; hence it is that He 
 was God and Man, and thus He had a Divine Essence and a 
 Human Nature, the Divine Essence from the Father, the 
 Human Nature from the Mother, and hence, He was equal to 
 the Father as to the Divine Principle, and inferior to the 
 Father as to the Human ; also that He did not transmute this 
 Human Nature from the Mother into the Divine Essence, 
 nor mixed the former with the latter, as the Doctrine of 
 Faith, which is called the Athanasian Creed, teaches ; for the 
 Human Nature cannot be transmuted into the Divine Essence, 
 nor be commixed with it. . And yet, from the same doctrine, 
 it is to be understood that the Divine Principle took to 
 itself a Human Principle, that is, united itself to it, . as ;the 
 soul to its body, until they \yere not two, but one Person; 
 from this consideration it follows, that He put off the Human 
 Principle derived from the, Mother, which in itself was like 
 the Human, Principle in another manj and, thus material, and 
 put on a Human Principle from the Father, which in itself is 
 like to its Divine Principle, and thus substantial, by virtue of 
 which the Human Principle was also made Divine, Hence 
 it is that the Lord, in the Word of the Prophets, is called 
 Jehovah and God even as to the Human Principle ; and in the 
 Word of the Evangelists, the Lord, God, Messiah or Christ, 
 and the Son of God, in whom mankind are to believe, and by 
 whom they; are to be saved. Now, whereas the Lord had 
 from the beginning a Human Principle from the Mother, and 
 this He successively put off, therefore, whilst He was in the 
 world, He passed through two states, which are called a state 
 of humiliation or exinanition, and a state of glorification or 
 unition with the Divine Principle which is' called the Father; 
 a state of humiliation, so far and so long as He was in the 
 Human Principle fromthe Mother, and a state of glorification, 
 so far and so long as He was in the Human Principle derived 
 
 31 
 
242 THE GOSPEL ACCORDING [CHAP. XII. 
 
 from the Father, In the state of humiliation He prayed to 
 the Father as to another distinct from Himself; but in the 
 state of glorification, He discoursed with the Father as with 
 Himself. In this latter state He said, that the Father was in 
 Him and He in the Father, and that the Father and He were 
 one ; but in the state of humiliation He underwent tempta- 
 tions, and endured the cross, and prayed to the Father not to 
 forsake Him ; for the Divine Principle could not be tempted, 
 arid still less suffer the cross. From these considerations it is 
 now evident, that by temptations and continual victories at the 
 time, and by the passion of the cross, which was the last 
 temptation. He fully overcame the hells, and fully glorified 
 the Human Principle, as was shewn above. That the Lord 
 put off the Hum.an Principle derived from the Mother, and 
 put on the Human Principle derived from the Divine Principle 
 in Himself, which is called the Father, is evident -also from 
 this consideration, that the Lord, as often as He spake from 
 His own mouth to the Mother, did not call her Mother, but 
 woman. In the Evangelists we read only three times that 
 from His own mouth He spake to the Mother and concerning 
 her, and that on these occasions He twice called her woman, 
 and that once He did not acknowledge her as His Mother. 
 That He twice called her woman, we read in John, — " The 
 Mother of Jesus said to Him, They have no wine. Jesus 
 saith to her, What [is it] to Me and thee. Woman ? My hour 
 is not yet come;" (ii. 4.) and in the same Evangelist, — "Jesus 
 from the cross seeth the Mother and the disciple standing by, 
 whom He loved; He saith to His Mother, Woman, behold 
 thy son ! Then saith He to the disciple, Behold thy mother!" 
 (xix. 26, 27.) That on one occasion He did not acknowledge 
 her, we read in Luke : Jesus was told, " Thy mother and Thy 
 brethren stand without, and are desirous to see Thee." Jesus 
 answering, said unto them, — " My mother and My brethren 
 are those, who hear the word of God and do it." (viii. 20, 21 ; 
 Matt. 46—49; Mark iii. 31—35.) In other passages Mary is 
 called His Mother, but not from His own mouth. This is 
 also confirmed by the circumstance that He did not acknow- 
 ledge Himself to be the Son of David, for we read in the 
 Evangelists, — "Jesus asked the Pharisees, saying, What think 
 ye of Christ ? whose Son is He ? They say unto Him, The 
 Son of David. He saith unto them. How then doth David 
 in spirit call Him Lord, saying. The Lord- said unto my Lord, 
 Sit Thou on My right hand, until I make Thy foes Thy 
 footstool ? If David then call Him Lord, how is He his Son ? 
 And no one could answer Him a word." (Matt. xxii. 41 — 46; 
 Mark xii. 35—37; Luke xx. 41—44; Psalm ex. 1.) From 
 
CHAP. XII.] TO MARK. 243 
 
 these considerations it is evident that the Lord, as to the 
 glorified Human Principle, was not the Son of Mary, nor of 
 David. What was the nature of His glorified Human Prin- 
 ciple, He shewed to Peter, James, and John, when He was 
 transfigured before them ; — that " His face did shine as the 
 sun, and His raiment was as light ; and then a voice from a 
 cloud said. This is My beloved Son, in whom I am well 
 pleased : hear ye Him." (Matt. xvii. 1—8 ; Mark ix. 2—8 ; 
 Luke ix. 28 — 36.) The Lord also was seen by John, "as 
 the sun shining in his strength." (Rev. i. 16.) D.L. 35. >. 
 
 It is believed that the Lord, as to His Human Principle, ' 
 not only was, but also is the Son of Mary; but in this the 
 Christian world is mistaken. That He was the Son of Mary, 
 is true ; but that He still is the Son of Mary, is not true ; 
 for by acts of redemption He put off the Human Principle 
 derived from the Mother, and put on the Human Principle 
 derived from the Father. Hence it is that the Human Prin- 
 ciple of the Lord is Divine, and that in Him God is Man, 
 and Man, God. This is also confirmed by the consideration 
 that He did not acknowledge Himself to be the Son of David; 
 for we read in the Evangelist, — "Jesus asked the Pharisees, 
 saying, What think you of the Christ? whose Son is He?" &c. 
 T.C.E. 102. ^.C. 2649. 
 
 Verse 36. The Lord said unto my Lord, Sit Thou on My 
 right hand, until I make Thine enemies Thy footstool. — By 
 " right hand," when applied to the Lord, is signified both 
 Omnipotence and Omniscience. The reason is, because to 
 the right in heaven is the south, and to the left the north ; 
 and by the "south" is signified Divine Truth in the light, and 
 by the " north," Divine Truth in the shade ; and whereas all 
 power appertains to Divine Good by Divine Truth, therefore 
 by the "right hand," when applied to the Lord, is signified 
 Omnipotence ; and whereas all intelligence and wisdom apper- 
 tain to Divine Good by Divine Truth, and to the right in 
 heaven is Divine Truth in the light, as was said, therefore by 
 the " right hand," when applied to the Lord, is also signified 
 Omniscience. By the above words is described the Lord's 
 combat in the world against the hells, and their subjugation, 
 which was efiected from the Divine Good by the Divine Truth. 
 The "right hand" signifies the Divine Truth, wherefore it is 
 said, " until I make Thine enemies Thy footstool ;" where, by 
 " enemies," are signified the hells ; and by " making them a 
 footstool," is signified altogether to subdue. A. E. 298, 
 
 By "footstool" are here signified things natural, both sensual 
 things and scientific, and hence the rational things of man, 
 which are called " enemies," when they pervert worship, and 
 
244 THE GOSPEL ACCORDING TO MARK. [cHAP. XII. 
 
 this from the literal sense of the Word ; so that there is 
 worship only in things external, and no internal worship but 
 what is filthy. A. C. 3162. See also 2162. 
 
 Yerse 36. The Lord said unto my Lord, &c. — By these 
 words is signified the Divine Principle itself, which is called 
 Father, to the Divine Human Principle, which is called Son. 
 " Sit Thou on My right hand," signifies Divine Power or 
 Omnipotence by Divine Truth ; "until I make Thine enemies 
 Thy footstool," signifies until the hells are conquered and 
 subdued, and the wicked cast down thither; "enemies" denote 
 the hells, consequently the wicked; and "footstool". signifies 
 the lowest region beneath the heavens, under which are the 
 hells. For the Lord, whilst He was in the world, was Divine 
 Truth, which has Omnipotence, and by which He conquered 
 and subdued the hells. J. E. 687. 
 
 Verse 39. Chief seats in synagogues. — For the signification 
 of "synagogue," see chap. i. 21, Exposition. 
 
 Verse 41. Jesus saw how the multitude cast money into the 
 treasury, &c. — That good done from a selfish motive, or when 
 the heart is not purified, is of no avail, see above, chap. x. 
 20, 22, Exposition. 
 
 Verse 42. One poor widow coming, cast in two mites, &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 "wife," good; wherefore the wife of a man, when made a 
 " widow," signifies good without truth. A. C. 9198. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER XII. 
 
 Verse 11. This was the Lord's doing, and it is marvellous 
 in our eyes. — The pronoun " this," as it here occurs, is in the 
 feminine gender, and so likewise is the adjective "marvellous;" 
 from which circumstance it is evident that both the pronoun 
 and the adjective have reference to the head of the corner, 
 which "head," in the original Greek, is also expressed by a 
 feminine substantive. 
 
MAEK. 
 
 CHAPTER XIII. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. And as He went out 
 of the temple, one of His 
 disciples saith unto Him, 
 Teacher, behold what manner 
 of stones and what buildings 
 [are here] ! 
 
 2. And Jesus answering, 
 said unto him, SeeSt thou 
 these great buildings? there 
 shall not be left stone upon 
 stone, which shall not be 
 thrown down. 
 
 3. And as He sat upon the 
 Mount of Olives over against 
 the temple, Peter and James 
 and John and Andrew asked 
 Him privately, 
 
 4. Tell us, when shall these 
 things be ? and what shall be 
 the sign when all these things 
 shall be fulfilled ? 
 
 5. And Jesus answering 
 them, began to, say, Take 
 heed [see] lest any one de- 
 ceive you: 
 
 6. For many shall come 
 in My name, saying, I am 
 [Christ] ; and shall deceive 
 many. 
 
 7. But when ye hear of 
 wars and rumours of wars, 
 be ye not troubled : for it 
 
 That the state of the church 
 is not to be judged of from the 
 external aspect of the truths, 
 which the members of the 
 church profess to believe, since 
 if these truths be separated 
 from the good of charity, 
 the church itself must come 
 to vastation and destruction. 
 (Verses 1, 2.) 
 
 For which reason the under- 
 standings of the members of 
 the church ought to be opened 
 to the light of truth, to pre- 
 vent their being misled by 
 falses, since those are about 
 to come, who will say that 
 this is of faith, or that this is 
 truth, when yet it is neither 
 of faith, nor is it truth^ but 
 what is false. (Verses 3 — 6.) 
 
 Debates also and disputes 
 will exist concerning truths. 
 (Verse 7.) 
 
246 
 
 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 must needs be so ; but the 
 end is not yet. 
 
 8. For nation shall rise 
 against nation, and kingdom 
 against kingdom : and there 
 shall be earthquakes in divers 
 places, and there shall be 
 famines and disturbances : 
 these are the beginnings of 
 sorrows. 
 
 9. But take ye heed [see] 
 to yourselves: for they shall 
 deliver you up to councils 
 and to synagogues; ye shall 
 be beaten : and shall be 
 brought before rulers and 
 kings for My sake, for a 
 testimony against them. 
 
 10. And the Gospel must 
 first be preached amongst all 
 nations. 
 
 11. But when they shall 
 lead you, and deliver you up, 
 take no thought beforehand 
 what ye shall speak, neither 
 do ye premeditate : but what- 
 soever shall be given you in 
 that same ■ hour, that speak 
 ye : for it is not you who 
 speak, but the Holy Spirit. 
 
 12. Now the brother shall 
 deliver the brother to death, 
 and the father the son; and 
 children shall rise up against 
 parents, and shall cause them 
 to be put to death. 
 
 13. And ye shall be hated 
 of all for My name's sake : 
 but he that shall endure unto 
 the end, the same shall be 
 saved. 
 
 And evil is about to fight 
 against evil, and the false 
 against the false, so that the 
 state of the church will be 
 changed, and there will no 
 longer be any knowledge of 
 what is good and true, but 
 infection from falses. (Verse 
 8.) 
 
 They, therefore, who are 
 principled in what is good 
 and true, will be in danger, 
 first, from the perversion of 
 truth; next, from its captivity 
 by falses; and all on account 
 of the goods of love and the 
 truths of faith from the Lord. 
 (Verse 9.) 
 
 Which goods ■ and truths 
 must first be made known 
 to all who are principled in 
 good. (Verse 10.) 
 
 To whom instruction is 
 given, under all infestation 
 by falses, to consult Divine 
 Truth for ■ security, rather 
 than depend on their own 
 prudence. (Verse 11.) 
 
 For evil will destroy good, 
 and what is false will destroy 
 what is true, by bringing those 
 heavenly principles into con- 
 tempt and aversion. (Verse 
 12, and former part of 13.) 
 
 Nevertheless no injury can 
 be done to those who abide 
 patiently in the Loud. (Verse 
 13, latter part.) 
 
CHAP. XIII.] 
 
 TO MARK. 
 
 247 
 
 li. But when ye shall see 
 the abomination of desola- 
 tion, spoken of by Daniel the 
 prophet, standing where it 
 ought not, (let him that 
 readeth understand,) then let 
 them who are in Judea flee 
 to the mountains : 
 
 15. And let him who is on 
 the house-top not go down 
 into the house, neither enter 
 to take anything out of his 
 house : 
 
 16. And let him who is in 
 the field not turn back again 
 to take his garment. 
 
 17. But woe to them that 
 are with child, and to them 
 that give suck in those days ! 
 
 18. And pray ye that your 
 flight be not in the winter. 
 
 19. For in those days shall 
 be affliction, such as was not 
 from the beginning of the 
 creation which God created 
 unto this time, neither shall 
 be. 
 
 20. And unless the Lord 
 had shortened those days, no 
 flesh could be saved: but for 
 the elect's sake, whom He hath 
 chosen. He hath shortened 
 the days. 
 
 And who therefore are fore- 
 warned, when they observe 
 the predicted vastation of 
 good and truth, not to look 
 elsewhere than to the Lord, 
 thus to the love of Him and 
 neighbourly love. (Verse 14.) 
 
 And they who are in the 
 good of charity, ought not 
 to betake themselves to those 
 things which relate to the 
 doctrinals of faith. (Verse 15.) 
 
 And they who are in the 
 good of truth, ought not to 
 betake themselves to the doc- 
 trinals of truth. (Verse 16.) 
 
 For they who are imbued 
 with the good of love to the 
 Lord, and with the good of 
 innocence, will then be in 
 danger of profaning those 
 goods, and thus of eternal 
 damnation. (Verse 17.) 
 
 They, therefore, who are 
 principled in good and truth, 
 ought to take heed lest a 
 removal from those principles 
 should be made precipitately, 
 in a state of too much cold 
 arising from self-love. (Verse 
 18.) 
 
 For on that occasion will 
 be the highest degree of 
 perversion and vastation of 
 the church as to good and 
 truth, which is profanation. 
 (Verse 19.) 
 
 So that for the salvation of 
 those who are in the life of 
 good, it will be necessary that 
 they who are of the church 
 should be removed from 
 interior goods and truths to 
 exterior. (Verse 20.) 
 
248 
 
 THE GOSPEI/ ACCORDING 
 
 [chap. 
 
 XIII. 
 
 21. And then if any one 
 shall say unto you, Lo, here is 
 Christ! or, Lo, He is there! 
 believe not: 
 
 22. For false Christs and 
 false prophets shall arise, and 
 shall shew signs and wonders, 
 to seduce, if possible, even 
 the elect. 
 
 23. But take ye heed [see 
 ye] : beholdj I have foretold 
 you all things. 
 
 24. But in those days, after 
 that tribulation, the sun shall 
 be darkened, and the moon 
 shall not give her light, 
 
 25. And the stars of heaven 
 shall be falling, and the powers 
 which [are] in the heavens 
 shall be shaken.- 
 
 26. And then shall they see 
 the Son of Man coming in the 
 clouds with much power and 
 glory. . 
 
 27. And then shall He send 
 His angels, and shall gather 
 together His elect from the 
 four winds,' from the extreme 
 of the earth to the extreme of 
 beav6n. 
 
 28. But learn a parable 
 from the fig-tree: When its 
 branch is yet tender, and 
 putteth forth leaves, ye know 
 that summer is near : 
 
 29. So ye in like manner, 
 when ye shall see these things 
 come to pass, know ye that it 
 is nigh at the doors. 
 
 And the doctrine of those 
 who are in a holy external 
 principle, but in a profane 
 internal, is to be guarded 
 against, because abounding 
 with falses. (Verses 21—23.) 
 
 And when there is no longer 
 any faith remaining, all love 
 to the Lord and neighbourly 
 love will disappear, and the 
 knowledges of good and truth 
 will perish, and thus the 
 foundations of the church will 
 be removed. (Verses 24, 25.) 
 
 And then shall be the 
 appearing of Truth Divine 
 through tiie revelation of the 
 Word as to its internal sense. 
 (Verse 26.) 
 
 Then too shall be election 
 through the influx of holy 
 good and truth from the 
 Lord by the angels, and 
 thus the establishment of a 
 New Church. (Verse 27.) 
 
 And when this New Church 
 is erecting by the LoB.d, 
 then first of all appears the 
 gOod of the natural principle, 
 with its affections and truths. 
 (Verse 28.) 
 
 And when all the things 
 above spoken of appear, then 
 will be the consummation of 
 the church, that is, the last 
 judgment and coming of the 
 Lord, consequently then the 
 Old Church will be rejected, 
 and the New established. 
 (Verse 29.) 
 
CHAP. XIII.] 
 
 TO MARK. 
 
 249 
 
 30. Verily I say unto you, 
 That this generation shall not 
 pass away, until all these 
 things be done. 
 
 31. The heaven and the 
 earth shall pass away : but 
 My words shall not pass 
 away. 
 
 32. But of that day and 
 hour knoweth no one, nei- 
 ther the angels who [are] in 
 heaven, nor the Son, except 
 the Father. 
 
 33. See ye. Watch and 
 pray: for ye know not when 
 the time is; 
 
 34. [For it is] as a man 
 taking a far journey, leaving 
 his house, and giving autho- 
 rity to his servants, and to 
 every one his work, and he 
 commanded the porter to 
 watch. ' 
 
 35. Watch ye therefore : 
 for ye know not when the 
 Lord of the house cometh, 
 at even, or at midnight, or at 
 the cock-crowing, or in the 
 morning : 
 
 36. Lest coming suddenly 
 [or unawares] He find you 
 sleeping. 
 
 37. But what I say unto 
 you, I say unto all, Watch 
 ye. 
 
 In the meantime the Jewish 
 nation, together with their wor- 
 ship, will not be extirpated 
 like other nations. (Verse 30.) 
 
 And the internals and ex- 
 ternals of the former church 
 will perish, but the . Word 
 of the Lord will remain. 
 (Verse 31.) 
 
 And the state of the church 
 at that time, as to goods and 
 truths, will not appear to 
 any one, either in earth or 
 in heaven, but to the Lord 
 alone. (Verse 32.) 
 
 Therefore man ought to 
 procure to himself spiritual 
 life, which is life from the 
 Lord, because he is in igno- 
 rance what the state of his 
 life is, which is to remain to 
 eternity. (Verse 33.) 
 
 For the Lord gives to all 
 who are in the church the 
 knowledges of truth and good 
 from the Word, with the 
 faculty of perceiving them, 
 and of securing them from 
 injury. (Verse 34.) 
 
 Wherefore all ought to keep 
 their minds open to the light 
 of truth, to preserve them 
 from the darkness of evil and 
 error. (Verses 35 — 37.) 
 
250 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 EXPOSITION. 
 
 CHAPTER XIII. 
 
 On the general Contents of this Chapter. 
 
 That the " consumtnation of the age" signifies the last time 
 of the churchi was shewn in the foregoing articles, whence it 
 is evident what is meant by the " consummation of the age," 
 spoken of by the Lord in the Gospels, (Matt. xxiv. ; Mark xiii. ; 
 Luke xxi.) for it is written, — "As Jesus sat upon the Mount 
 of Olives, His disciples came to Him privately, saying. Tell 
 us, when shall these things be? and what is the sign of Thy 
 coming, and of the consummation of the age?" (]Vl#tt. xxiv. 3.) 
 and imm'ediately the Lord began to foretel and describe the 
 consummation in all its successive states, even to His advent, 
 and that then He would " come in the clouds of heaven with 
 power and great glory, and would gather together His elect," 
 with many othbr particulars, (verses 30, 31.) which in no sort 
 came to pass at the destruction of Jerusalem. These things 
 the Lord described on that occasion in a prophetic discourse, 
 every word of which was weighty and significant; the spiritual 
 import of every particular expression may be seen explained in 
 the "Arcana Coelestia," n. 3353—3356, 3486—3489, 3650— 
 3655, 3751—3757, 3898—3801, 4057—4060, 4229—4231. 
 T. C. R. 757. See also Matthew, chap, xxiv., Exposition. 
 
 Verse 2. And Jesus answering, said unto himj Sehst thou 
 these great buildings ? there shall not be left stone upon stone, 
 which shall not be thrown down. — By " a stone of the temple 
 not being left upon a stone which should not be thrown down," 
 is signified the destruction and total vastation of the church ; 
 a "stone" also signifies the truth of the church ; and whereas 
 that destruction and vastation was signified, therefore in Matt. 
 xxiv., Mark xiii., and Luke xxi., the subject treated of is 
 concerning the successive vastation of the church. A. E. 220. 
 
 From the time of the Council of Nice, dreadful heresies 
 began to be propagated concerning God, and concerning the 
 Person of Christ, whereby the head of Antichrist was lifted 
 up, and God was divided into three, and the Lord the Saviour 
 into two, and thus the temple erected of the Lord by the 
 apostles was destroyed, and this to such a degree, until " stone 
 was not left upon stone, which was not thrown down," according 
 
CHAP. Xin.] TO MARK. 251 
 
 to the Lord's words in M^tt. xxiv. 2; Mark xiii.-S? where, by 
 the " temple," is not only meant the temple ofjprusalem, but 
 also the. church, the consummation, or end of w;Jiich, is treated 
 of in those chapters throughout. T.C.M.n^. 
 
 The greatfest part of mankind believe that, when the Last 
 Judgment comes, all things in the visible world ^re to perish, 
 that the earth is to be burned up, the sun and the moon be 
 dissipated, and the stars vanish away; and that afterwards a 
 new heaven* and a new earth shall be formed. This opinion 
 has been conceived from the prophetic revelations, which are 
 so expressed ; but that the case is otherwise, may be, manifest 
 from what has been shewn concerning the .Last Judgment, 
 n. 900, 93li 1850, 2117—2133. Hence it is evident that the 
 Last J,udgment is .nothing else but the end of the church with 
 one nation, and its begiiming with another, which end and 
 which beginning then have place, when there is mo longer any 
 acknowledgment of the Lord, or, what is the same thing, when 
 there is no faith ; 'no acknowledgment or no faith comes to 
 pass when there is no charity, for faitb cannot be given but 
 with those who are principled in charity. That in such case 
 there is, an end of the church, and a translation of it to others, 
 evidently appears from all those things which the Lord Himself 
 taught and predicted concerning that last day, or concerning 
 the " consummation of the age," jn the Evangelists, viz<, in 
 Matt, xxiv., in Mark xiii., and in Luke xxi. But whereas 
 those things cannot be comprehended by any one without a 
 key, which is the internal sensje, it is allowed to unfold them, 
 and first the things contained in chap. xxiv. of Matthew, 3 — 9. 
 They who abide in the sense of the letter, cannot know whether 
 the contents of these verses, and those things which follow in 
 that chapter, have relation to the destruction of Jerusalem, 
 and the dispersion of the Jewish B,aition, or to the end of days, 
 which is called the Last Judgment; but they who are in the 
 internal sense, see clearly that: the subject here treated of is 
 concerning the end of' the church, which end is what is here 
 and in other passages called the "coming of the Lord," and 
 the "consuiiimation of the age." And since that end is meant, 
 it may be known that all those things signify such things as 
 relate to the church ; but what they signify may be manifest 
 from each in the internal sense, as where it is said,-^" Many 
 shall come in My name, saying, I am Christ; and shall seduce 
 many;" where name doesnot signify name, por Christ, Christ, 
 but "name" signifies that' by which the Lprd is worshipped, 
 and "Christ," the very Truth; thus it signifies that they will 
 come who will say that '^ this is of faith," or that "this is the 
 
252 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 truth," when yet it is neither of faith, nor the truth, but what is 
 
 false. Again, where it is said, — "That they shall hear of wars 
 
 and rumours of wars," it denotes that debates and disputes, 
 
 which are wars in the spiritual siense, will exist concerning 
 
 truths. Again, — "That nation shall be stirred up against 
 
 nation, and kingdom against kingdom," signifies that evil is 
 
 about to fight with evil, and what is false with what is false. 
 
 And again, — "There shall be famines, and pestilences, and 
 
 earthquakes, in divers places," denotes there shall be no longer 
 
 any knowledge of goods and truths, and thus that the state 
 
 of the church will be changed, which is an earthquake. From 
 
 these considerations it is evident what is meant by the above 
 
 words of the Lord, viz., that they describe the first state of 
 
 the perversion of the church, which is when they begin no 
 
 longer to know what is good and what is true, but dispute 
 
 with each other on those subjects, from which disputes come 
 
 falsities. Inasmuch as this is the first state, therefore it is 
 
 said that " the end is not yet," and that " those things are the 
 
 beginning of sorrows ;" and this state is called " earthquakes 
 
 in divers places," which, in the internal sense, signify a change 
 
 in the state of the church in part, or the first state. This 
 
 being "said to the disciples," signifies that it is said to ail 
 
 who are of the church, for the twelve disciples represent the 
 
 church ; wherefore it is said, — " See lest any one seduce you ;" 
 
 also, "Ye are about to hear of wars and rumours of wars, see 
 
 that ye be not troubled." A. C. 3353, 3354. 
 
 By "a stone not being left upon a stone which should not be 
 thrown down," is signified that the Lord would be altogether 
 denied amongst them, wherefore also the temple was utterly 
 destroyed. ^.£.391. 
 
 Verse 3. And as He sat upon the Mount of Olives, &c. — 
 The " Mount of Olives" signifies the Divine Love, on which 
 aiccount the Lord was accustomed to tarry upon that mountain, 
 as is evident in Luke, — "Jesus was in the day teaching in 
 the temple, but going forth at night. He passed the night in 
 the mount, which is called [the Mount] of Olives;" (xxi. 37; 
 xiii. 39; John viii. 1.) and there "discoursed with His disciples 
 concerning His coming and the consummation of the age," 
 that is, concerning the Last Judgment ; and also thence went 
 to Jerusalem, and sufiered, by which was signified that He 
 did all things from Divine Love, for the "Mount of Olives" 
 signified that love ; for whatsoever the Lord did in the world 
 was representative, and whatsoever He spake was signficative. 
 The reason why He was in representatives and significatives, 
 when in the world, was, that He might be in the ultimates of 
 
CHAP. XIII.] TO MARK. 
 
 heaven and of the church, and at the same time in their first 
 principles, and thus might govern and arrange ultimates from 
 first principles, and all intermediate things from first principles 
 hy ultimates; representatives and significatives are in ultimates. 
 A. E. 405. 
 
 Verse 4. Tell us, when shall these things he? and what shall 
 he the sign when all these things shall be fulfilled ? — By " the 
 coming of the Lord and the consummation of the age," is 
 signified the heginning of a New Church, and the end of a 
 former one ; — by " the coming of the Lord," the beginning of 
 a New Church, and by " the consummation of the age," the 
 end of an Old Church ; wherefore the Lord, in this chapter, 
 instructs the disciples concerning the vastation of the former 
 church, and concerning the establishment of a New Church 
 at the end of the former. But He instructs and teaches them 
 by mere correspondences, which cannot be unfolded and known 
 except by the spiritual sense ; and inasmuch as they were 
 correspondences by which the Lord spake, therefore they were 
 all signs, thus testifications; they are likewise called "signs" 
 by the Lord, as in Luke, — " There shall also be great signs 
 from heaven ; there shall be signs in the sun, the moon, and 
 the stars; and on earth distress of nations." (xx. 11, 25.) 
 J. E. 7006. 
 
 As to what concerns the Lord's coming, it is believed by 
 some that the Lord is about to come again in Person, and 
 indeed to execute the Last Judgment; and this because it 
 is said in Matthew, — " The disciples came, saying to Jesus, 
 Tell us, what is the sign of Thy coming, and of the con- 
 sumpiation of the age?" and after that the Lord had predicted 
 to them the states of the church, successively decreasing even 
 to its devastation and consummation. He said, — " Then shall 
 appear the sign of the Son of Man ; and they shall see the 
 Son of Man coming in the clouds of heaven with power and 
 glory. Watch ye, therefore, because ye know not in what 
 hour your Lord is about to come." (xxiv. 30, 39, 42 ; also in 
 John xxi. 22.) But by His coming is not there meant His 
 coming in person, but that He would then reveal Himself in 
 the Word, that He is Jehovah, the Lord of heaven and earth, 
 and that they all will adore Him alone, who shall be in His 
 New Church, which is meant by the New Jerusalem ; for 
 which end also He has now opened the internal and spiritual 
 sense of the Word, in which sense the Lord is everywhere 
 treated of. This also is what is meant by His "coming in 
 the clouds of heaven with glory." (Matt. xxiv. 30 ; xxvi. 64 ; 
 Mark xiii. 26 ; xiv. 62 ; Luke xxi. 27.) That " the clouds 
 
254 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 of heaven" signify the Wofd in the letter, and "glory" its 
 spiritual sense, see above, n. 36, 594. Inasmuch as He is 
 the Word, as He is called in John, (i. 1, 2, 14.) therefore the 
 revelation of Him in the Word is His coming. A.JSi 870. 
 
 That by " consummation " is meant the devastation of the 
 church, when there is no longer in it truth of doctrine and 
 good of life, thus when its end is', see n. 658, 750; and 
 whereas in this case is the coming of the Lord, and of His 
 kingdom, therefore mention is made both of " the consumma- 
 tion of the age" and of "the Lord's coming," (Matt. xxiv. 3.) 
 and each also is predicted in that chapter. A.R. 519. 
 
 It was predicted by the Lord, where He speaks of "the 
 consummation of the age," (Matt, xxiv. 3, to the end ; Mark 
 xiii. 3, to the end; Lukexxi. 7, to the end.) that faith would 
 be scarce at the last times; for whatsoever is said in those 
 chapters, involves that in those times charity and faith will be 
 scarce, and that at length there would be none. A. C. 1843. 
 
 Verse 6. For many shall come in My name, &c. — 'These 
 things were said by the Lord to the disciples concerning " the 
 consummation of the age," by which is signified the state of 
 the church as to its ultimate or last time, which is described 
 in this chapter ; wherefore also the successive perversion and 
 falsification of the truth and good of the Word is meant, until 
 there is nothing left but what is false, and the evil thence 
 derived. By those who shall " come in His iiame, and shall 
 say that they are Ghrists, and shall seduce many," is signified 
 that those are about to come, who will say that this is Divine 
 Truth, when yet it is truth falsified, which in itself is what is 
 false ; for by " Christ" is meant the Lord as to Divine Ti;uth, 
 but here, in the opposite sense, truth falsified; by "hearing of 
 wars and rumours of wars," is signified that disagreements and 
 disputes are about to exist concerning truths, and that thence 
 will come falsifications. By " nation being stirred up against 
 nation," is signified that evil is about to fight with evil, and 
 what is false with what is false, for evils never agree amongst 
 themselves, neither do false principles, which is the reason 
 why churches are divided amongst themselves, and so many 
 heresies have come forth; "nation" signifies those who are 
 in evils, and " kingdom " those who are in false principles, of 
 which the church consists. By " famines, and pestilences, 
 and earthquakes," is signified that there will no longer be any 
 knowledges of truth and of good, and that by reason of the 
 false principles that will infect, the state of the church will be 
 changed; ',' famine" denotes the privation of the knowledges 
 of truth and of good; "pestilences" denote infections from 
 
CHAP. Xm.] TO MARK. 255 
 
 false principles; and ."earthquakes" denote changes of the 
 church, ^.j;. 734. , ,:,,... , .. „ 
 
 The above words are not tobe understood as declaring, that 
 any would rise up, who would call themselves'CAmi or Christs, 
 but who would I falsify the Word, and would say, that this or 
 that is Divine Truth, when yet it is not. They who coi^firm 
 false .principles from the Word, are meant by " false Christs," 
 and they who hatch false principles of doctrine, are meant 
 by "false prophets;" for the subject treated of in the chapter 
 from whence the above words are taken, is concerning the 
 successive vastation of the church, thus concerning the falsifi- 
 cation of the Word, and at length concerning the profanation 
 of truth thence, dtSrived. A.M. 684. 
 
 Verse 7. But when ye hear of wars and rumours of wars, 
 be ye not troubled^ &c. — When the Lord said that "in the 
 last times there should be wars," and that "nation should 
 rise up against nation, and kingdom against kingdom," and 
 that there should be " famines, pestilences, and earthquakes 
 in divers places," it does not signify such things in the natural 
 world, but corresponding things in the spiritual world; for. the 
 Word, in the prophetic parts,! does not treat ofi kingdoms on 
 earth, nor of nations there, thus neither of their wars, nor of 
 famine, pestilence, and earthquakes there, but of such things 
 as correspond thereto in the spiritual world. L.J. 13. See 
 also A. C. 2\m, 2547. 
 
 Verses 7— rJ3. — By the words which precede, from verse 1, 
 to verse 17, was described the first state of perversion of the 
 church, which was, that they began no longer to know what 
 was good, and what. was true, but disputed on those subjects 
 one amongst another, from which disputes came falsities ; but 
 by these words is described another state" of the perversion of 
 the church, which is, that they were about to despise good and 
 truth, and also to hold them in aversion, and thus ,th,at faith 
 in the Lord would expire, according to the degrees, in which 
 charity would cease. That a second state of perversion of 
 the church is described in the above, words of the Lord in 
 the Evangelist [as in Matthew], is evident frortt the internal 
 sense of the same, which is to the following eiFect : — 
 
 "All these things are the beginning of sorrows,", signifies 
 those things which precede, viz., which i are of the first state 
 of the perversion , of the church, consisting, as was said, in 
 beginning no longer to know what was gbpd'and what was true, 
 but in disputing' among theinselves on those subjects,, from 
 which disputes come falsities, consequently heresies. That 
 such things have perverted the church for severalages past, 
 
256 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 is evident from this consideration, that the church in the 
 Christian world is divided, and this according to opinions con- 
 cerning what is good and true, thus that the perversion of the 
 church has been begun for a long time back. 
 
 " Then shall they deliver you up to affliction, and shall kill 
 you," signifies that good and truth are about to perish, first 
 by affliction, which is by perversion, next by killing them, 
 which is by denial. That to " kill," when it is predicated of 
 good and truth, denotes not to be received, thus to deny, see 
 n. 3387, 3395; by "you," or by the apostles, are signified 
 all things of faith in one complex, thus both its good and 
 its truth. That by the "twelve apostles" those things are 
 signified, see n. 577, 2089, 2129, 2130, 3272, 3354; and is 
 here made very manifest, for the subject treated of is not 
 concerning the preaching of the apostles, but concerning the 
 consummation of the age. 
 
 " And ye shall be hated of all nations for My name's sake," 
 signifies contempt and aversion towards all things which are 
 of good and truth, for to "hate" is to despise and to hold in 
 aversion, these being the properties of hatred; "of all nations," 
 denotes of those who are in evil ; that " nations" denote such, 
 see n. 1259, 1260, 1849, 1868, 2588; "for My name's sake," 
 denotes for the sake of the Lord, thus for the sake of all 
 things which are from Him; that the "name of the Lord" 
 denotes everything in one complex, by which He is worshipped, 
 thus everything which is of His church, see n, 2724, 3006. 
 
 " And then shall many be scandalized, and shall betray one 
 another, and shall hate one another," signifies enmities on 
 account of those things; "many being scandalized," denotes 
 eninity in themselves, the Human Principle itself of the Lord 
 being that against which they have enmity; that that principle 
 was about to be an ofience and scandal, is predicted in the 
 Word throughout ; " they shall betray one another," denotes 
 enmity amongst themselves, derived from what is evil in 
 opposition to what is good. 
 
 "And many false prophets shall arise, and shall seduce 
 many," signifies preachings of what is false ; that " false 
 prophets" denote those who teach what is false, thus false 
 doctrine, see n. 2534; "and shall seduce many," denotes that 
 thence would be derivations. 
 
 " And because iniquity shall be multiplied, the charity of 
 many shall grow cold," signifies the expiration of charity toge- 
 ther with faith ; " because of the multiplication of iniquity," 
 denotes according to the false principles of faith; "the charity 
 of many shall grow cold," denotes the expiration of charity 
 
CHAP. XIII.] TO MARK. 257 
 
 together with faith, for each keeps pace with the other, since 
 where there is no faith there is no charity, and where there is 
 no charity there is no faith; but charity is what receives faith, 
 and no charity 'is what rejects faith ; hence the origin of all 
 that is false, and of all that is evil. 
 
 " But he that endureth to the end, the same shall be saved," 
 sighifies the salvation of those who are in charity ; " he that 
 endureth to the end," denotes who does not suffer himself to 
 be seduced, thus who does not yield in temptations. 
 
 " And this Gospel of the kingdom shall be preached in all 
 the inhabited [earth], for a witness to all na,tions," signifies 
 that this shall first be made known in the Christian world ; 
 "shall be preached," denotes that it shall be made known; 
 "this Gospel of the kingdom" denotes this truth, that so it 
 is; "Gospel" denotes annunciation; "kingdom" denotes truth, 
 see n. 1672, 2547; "in all the inhabited [earth]," denotes the 
 Christian world; see n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 
 2118, 2928, 3355;' the church is here called inhabited, from 
 ,the life of faith, that is, from the good which is of truth, for 
 "to inhabit," in the internal sense, is to live, and "inhabitants" 
 are the goods of truth, see n- 1293, 2268, 2451, 2712, 3384. 
 " For a witness," denotes that they may know, lest they should 
 pretend that they were ignorant ; " to all the nations," denotes 
 to the evH, see n. 1259, 1260, 1849, 1868, 2588; for when 
 they are in the principles of what is false and evil, they no 
 longer know what is true and vvhat is good, believing, in this 
 case, what is false to be true, and what is evil to be good, 
 and vice versa; when the church is in this state, "then shall 
 the end come." That the church is of such a quality, does 
 not appear before those who are in the church, viz., it does 
 not appear that they despise and hold in aversion all things 
 which are of good and of truth, also that they cherish enmities 
 against those things, especially against the Lord Himself; 
 for they fi'equent temples, hear sermons, ard in a sort of 
 sanctity when there, attend the Holy Supper, and occasionally 
 discourse with each other in a becoming manner on those 
 subjects, — the evil doing these things the like as the good, 
 yea, they even live one with another in civil charity or friend- 
 ship ; hence it is,' that before the eyes of men there does not 
 appear any contempt, still less aversion, and least of all enmity 
 against the goods and truths of faith, thus neither against the 
 Lord. But those things are external forms, by which one 
 person seduces another, whereas the internal forms of the 
 men of the church are altogethet dissimilar, yea, altogether 
 contrary to the external. The internal forms are what are 
 
 oo 
 
358 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 here described, and which are of such a quality ; what their 
 quality is, appears to the life in heaven, for the angels do not 
 attend to any other than things internal, that is, to ends, or 
 to the intentions or wills of men, and to the thoughts thence 
 derived; how dissimilar these are to the externals, may be 
 manifest from those who come into the other life from the 
 Christian world, concerning whom, see n, 2121 — 2126. For, 
 in the other life, internal things alone are the things according 
 to which they there think and speak, for external things were 
 left with the body ; it there evidently appears that howsoever 
 such persons seem peaceable in the world, they still hated 
 one another, and all things which are of faith, especially the 
 Lord; for when the Lord is only named before them in the 
 other life, a sphere, not only of contempt, but also of aversion 
 and enmity against Him, manifestly breathes forth and diiFuses 
 itself around, even from those who, according to appearance, 
 have spoken and have also preached holily concerning Him ; 
 in like manner when mention is made of charity and faith. 
 Such is their quality in the internal form which is manifested 
 in the other life, so that if during their abode in the world, 
 external bonds had been loosened, that is, if they had not 
 been afraid of the loss of life and of the penalties of the law, 
 and especially of the loss of reputation for the sake of the 
 honours which they courted and coveted, and for the sake of 
 the wealth after which they lusted, they would have rushed 
 one against another from intestine hatred, according to their 
 tendencies and thoughts, and without any conscience, would 
 have plundered the goods of others, and also without any 
 conscience, would have murdered them, howsoever they were 
 guiltless. Such are Christians at this day, as to their interiors, 
 except a few who are not known ; hence it is evident what is 
 the quality of the church. A. C. 3486—3490. 
 
 Verses 12, 13. Now the brother shall deliver the brother to 
 death, and the father the son, &c. — These words are spoken 
 concerning the last times of the church, when there should 
 be no longer any charity, and therefore no longer any faith. 
 " Brother," " children," and " parents," in the internal sense, 
 are the goods and truths of the church, and to "put to death," 
 is to destroy those goods and truths. A. C. 6767. 
 
 That these words are not to be understood according to the 
 letter, is manifest from what Jesus had before said, that " He 
 came not to give peace upon earth, but division, for that five 
 should be in one house divided, three against two, and two 
 against three ;" by which words is signified that false and evil 
 principles are about to fight against truths and goods, as is 
 
CHAP. XIII.] TO MARK. 259 
 
 the case when man comes into temptations, and is reforined ; 
 this combat is signified by division and insurrection. By " the 
 father being divided against the son, and the son against the 
 father," is signified that evil is about to fight against truth, 
 and truth against evil; the "father" denoting evil, which is 
 the selfhood of man, and the " son" denoting the truth which 
 man has from the Lord. Tlie lust of what is false being 
 about to fight against the affection of truth, and the affection 
 of truth against the lust of what is false, is signified by " the 
 mother being divided against the daughter, and the daughter 
 against the mother;" the "mother" denoting the lust of what 
 is false, and the "daughter" denoting the affection of truth, 
 and so forth. That this is the case, may also be manifest 
 from this consideration, that the Lord says in another place, 
 as in John, (xiv. 27 ; xvi. 33.) that " in Him they should have 
 peace," thus not division. ^. E, 724. 
 
 Verse 13. But he that shall endure unto the end, the same 
 shall be saved, — The Lord teaches by these words, that, when 
 man is once converted, he ought to continue in goodness and 
 truth to the end of life. J). P. 231. 
 
 Verses 14 — 17. But when ye shall see the abomination of 
 desolation, spoken of by Daniel the prophet, standing where it 
 ought not, (let him that readeth understand,) then let them 
 who are in Judea flee to the mountains, &c. — Every one may 
 see that these words contain arcana, and that unless those 
 arcana be discovered, it cannot be at all known what is meant 
 by " those who are in Judea fleeing to the mountains," and by 
 " him who is on the house-top not going down to take any- 
 thing out of the house," and by " him who is in the field not 
 turning back to take his garment," Unless the internal sense 
 taught what these things signify and involve, the examiners 
 and interpreters of the "Word might be led astray, and fall 
 into opinions altogether foreign to that sense ; yea, also, they 
 who in heart deny the sanctity of the Word, might thence 
 conclude that in the above words was only described flight and 
 escape on the approach of an enemy, consequently that nothing 
 more holy was contained in them, when yet by those words of 
 the Lord is fully described the state of vastation of the church 
 as to the goods of love and the truths of faith, as may be 
 manifest from the following explication of those words : — 
 
 "When therefore ye shall see the abomination of desolation," 
 signifies the vastation of the church, which then has place, 
 when the Lord is no longer acknowledged, consequently when 
 thei-e is no love to and no faith in Him ; also when there is 
 no longer any charity towards the neighbour, and consequently 
 
260 THE GOSPEL ACCORDING [CHAP,; XIII. 
 
 when there is not any faith grounded in what is good and 
 true. When these things have place in the church, or rather 
 in the tract of country where the Word is, viz., in the thoughts 
 of the heart, although not in the doctrine of the mouth, then 
 is desolation, and the above things are its abomination; hence, 
 " when ye shall see the abomination," denotes when any one 
 observes such things; what is then to be done, is taught in the 
 following verses, 15, 16. "Declared by Daniel the prophet," 
 signifies, in the internal sense, by the Prophets,. for whej^.any 
 prophet is named by his name, in the Word, it is not that 
 prophet who is meant, but the prophetic Word itself, because 
 names in no case penetrate into heaven, n. 1876, 1888; but 
 by one prophet is not signified the like as by another. What 
 is signified by Moses, Elias, and Elisha, see in the preface to 
 chap, xviii., Genesis, and n. 2762 ; but by Daniel is signified 
 everything prophetic concerning the coming of the Lord, and 
 concerning the state of the church, — in this case, concerning 
 its last state. Vastatidn is much treated of in the Prophets, 
 and by it is there signified, in the sense of the letter, the 
 vastation of the Jewish and Israelitish church, but in the 
 internal sense, the vastation of the church in general, thus 
 also the vastation which is now at hand. " Standing in the 
 holy place," signifies vastation as to all the \things which are 
 of good and truth; "holy place" is a state of love and truth,, 
 see n. 2625, 2837, 3356, 3387; the holy principle of that state 
 is the good which is of love, and thence the truth which is of 
 faith, nothing else being meant by holy in the Word, because 
 those things are from the Lord, who is the Holy, or Sanctuary 
 itself. "Let him that readeth understand," signifies that these 
 things ought to be well noted by those who are in the church, 
 especially by those who are in love and faith, who are now 
 treated of. " Then let them who are in Judea flee to the 
 mountains," signifies that they who are of the church ought 
 not to look elsewhere than to the Lord, thus to love to Him, 
 and to charity towards the neighbour; that by "Judea" is 
 signified the church, will be shewn below; that by "mountain" 
 is signified the Lord Himself, but by "mountains" love to Him 
 and charity to the neighbour, see n. 795, 796, 1430, 2722. 
 According to the sense of the letter it would mean, that when 
 Jerusalem was besieged, as it was by the Romans, then they 
 should not betake themselves thither, but to the mountains, 
 according to what is said in Luke, — "When ye shall see 
 Jerusalem encompa:ssed by armies, then know ye that the 
 devastation is near. Then let them who are in Judea flee to 
 the mountains ; and let them who are in the midst thereof go 
 
CHAP. XIII.] TO MARK. 261 
 
 forth ; but they who are in the countries, let them not enter 
 into it." (xxi. 20, 21.) But with "Jerusalem" in this passage 
 the case is similar, viz., that in the sense of the letter it is 
 Jerusalem which is meant, but in the internal sense the church 
 of the Lord, see n. 402, 2117; for all and singular the things 
 which are mentioned in the Word concerning the people of 
 Judah and Israel, ace representative of the Lord's kingdom in 
 the heavens, and of the Lord's kingdom on the earth, that is, 
 of the church, as has been frequently shewn. Hence it is 
 that by Jerusalem, in the internal sense, is nowhere meant 
 Jerusalem, nor by Judea, Judea, but they were such places as 
 were capable of representing the celestial and spiritual things 
 of the Lord's kingdom ; and they were also made that they 
 might . represent ; thus the Word could be written, which 
 might be according to the apprehension of the man who was 
 to read it, and according to the understanding of the angels 
 attendant on man. This was also the reason why the Lord 
 spake in like manner, since if He had spoken otherwise, what 
 He said would not have been adequate to the apprehension 
 of those who heard, especially at that time, nor at the same 
 time to the understanding of the angels; thus it would not 
 have been received by man, nor understood by the angels. 
 
 " He that is on the house-top, let him not go down to take 
 anything out of his house," signifies that they who are in 
 the good of charity, ought not to betake themselves to those 
 things which are of the doctrinals of faith ;. the " house-top," 
 in the Word, signifies the superior state of man, thus his 
 state as to good ; but the things which are beneath signify 
 the inferior' state of man, thus his state as to truth ; what is 
 meant by "house," see n. 710, 1708, 2230, 22.34, 3142, 3538. 
 With the state of the man of the church, the case is this : 
 whilst he is regenerating, he then learns truth for the sake 
 of good, for the affection of truth is given him for that end ; 
 but when he is regenerated, he then acts from truth and 
 good ', when he arrives at this state, he then ought not, to 
 betake himself to the former state, for if he was to do this, 
 he would reason from truth concerning the good in which he 
 is, and would thus pervert his state. For all reasoning ceases 
 and ought to cease, when man is in a state to will what is 
 good and true ; for in this case he thinks and acts from the 
 will, consequently from conscience, and not from the under- 
 standing, as heretofore, for if he was to act again from this 
 latter principle, he would fall into temptations, in which he 
 would yield. Such are the things which are signified by the 
 words, "Let not him who is on the house-top go down to 
 take anything out of his house." 
 
262 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 " And he who is in the field, let him not turn back to take 
 his garment," or coat, signifies that they who are in the good 
 of truth, should not betake themselves from its good to the 
 doctrinal of truth ; " field," in the Word, signifies that state 
 of man as to good, see n. 368, 2971, 3196, 3310, 3317, 3500, 
 3508; and "garment," or coat, signifies that which clothes 
 good, that is, the doctrinal of truth, for this is as a garment 
 to good; that "garment" has this signification, see n. 297, 
 1073, 2576, 3301. Every one may see that deeper things lie 
 concealed herein, than what appear in the letter, for the Lord 
 Himself spake them. From these considerations it may now 
 be manifest that a state of vastation of the church, as to the 
 goods of love and the truths of faith, is fully described in 
 these verses, and that at the same time an exhortation is given 
 to those who are in those goods and truths, what they ought 
 to do on the occasion. There are three kinds of men within 
 the church, viz., they who are in love to the Lord, they who 
 are in charity towards their neighbour, and they who are in 
 the afiPection of truth. They who are in the first class, viz., 
 they who are in love to the Lord, are specifically signified by 
 the words, "Let those who are in Judea flee to the mountains." 
 In the second class are they who are in charity towards their 
 neighbour, and are specifically signified by these words, " He 
 who is on the house-top, let him not go down to take anything 
 out of his house." In the third class are they who are in the 
 afifection of truth, and are specifically signified by these words, 
 " He who is in the field, let him not turn back to take his 
 garment." That Judea, in the internal sense of the Word, does 
 not signify Judea, as neither does Jerusalem signify Jerusalem, 
 may be manifest from several passages in the Word. In the 
 Word it is not so named Judea, but the "land of Judah," 
 and by it, as by the " land of Canaan," is there signified the 
 kingdom of the Lord, consequently also the church, for this 
 is the kingdom of the Lord on the earth; and this, on this 
 account,— because by "Judah," or by the Jewish nation, was 
 represented the celestial kingdom of the Lord, and by "Israel," 
 or the Israelitish people. His spiritual kingdom ; and because 
 this was represented, therefore also in the Word, when they 
 are named, nothing else is signified in the internal sense. 
 A. C. 3650-3654. 
 
 The abomination of desolation, or the devastation of the 
 church, is described in these words in Daniel, — "Seventy 
 weeks have been decided upon thy people, and upon thy city 
 of holiness, to consummate prevarication, and to seal up sins, 
 and to expiate iniquity, and to bring the justice of ages, and 
 to seal the vision of the prophets, and to anoint the Holy of 
 
CHAP. XIII.] TO MARK. 263 
 
 Holies. Know therefore and perceive, from the going forth 
 to restore and build Jerusalem, even to Messiah the Prince, 
 shall be seven weeks : afterwards in sixty and two weeks, 
 the street and the trench shall be restored and built, but 
 in straitness of times. But after sixty and two weeks Messiah 
 shall be cut off, but not for Himself: then shall the people 
 of a prince about to come destroy the city and the sanctuary ; 
 so that its end shall be with a flood, and even to the end of war 
 are decided desolations. Yet He shall confirm the covenant 
 with many in one week: but in the midst of the week. He shall 
 cause to cease the sacrifice and meat-offering ; at length upon 
 the bird of abomination shall be desolation, and even to the 
 consummation and decision it shall drop upon the devastation." 
 (ix. 24 — 27.) The sense, of these words has been investigated 
 and explained by many of the learned, but only as to the 
 literal sense, and not yet as to the spiritual sense, for this 
 latter sense has been heretofore unknown in the Christian 
 world. In this sense the following things are signified by the 
 above words : — 
 
 " Seventy weeks have been decided upon thy people," sig- 
 nifies the time and state of the church which was then amongst 
 the Jews, even to its end; "seven" and "seventy" signifying 
 what is full from beginning to end; and "people" signifying 
 those who were at that time of the church. " And upon thy 
 city of holiness," signifies the time and state of the end of the 
 church, as to the doctrine of truth derived from the Word ; 
 "city" signifying the doctrine of truth, and the "city of 
 holiness" the Divine Truth, which is the Word. "To con- 
 summate prevarication, and to seal up sins, and to expiate 
 iniquity," signifies when nothing but false and evil principles 
 are in the church, thus when iniquity is fulfilled and con- 
 summated ; for until this is the case, the end does not come, 
 for reasons treated of in a little work concerning " The Last 
 Judgment," since if it came sooner, the simply good would 
 perish, who, as to externals, are conjoined with those who 
 pretend to truths and goods, and assume hypocritical appear- 
 ances in externals; wherefore it is added, "to bring the justice 
 of ages," by which is signified to save those who are in the 
 good of faith and charity ; and " to seal the vision of the 
 prophets," signifies to fulfil all things which are in the Word ; 
 and "to* anoint the Holy of Holies," signifies to unite the 
 Divine Principle Itself with the Human Principle in the Lord, 
 for this latter is the Holy of Holies. 
 
 " Know therefore and perceive, from the going forth of the 
 Word," signifies from the end of the Word of the Old Testa- 
 ment, because it was to be fulfilled in the Lord ; for all things 
 
264 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 of the Word of the Old Testament, in the supreme sensCj > 
 treat of the Lbrd, and of the glorification of His Human 
 Principle, and thus of His dominion over all things of heaven 
 and of the world. " Even to restore and to build Jerusalem," 
 signifies when a New Church was about to be established ; 
 "Jerusalem" signifying that church, and "to build" signifying 
 to establish anew. "Even to Messiah the Prince," signifies 
 even to the Lord, and the Divine Truth in Him an'd from 
 Him, for the Lord is called Messiah from the Divine Human 
 Principle, and Prince from the Divine Truth. "Seven weeks" 
 signify a full time and state. " Afterwards in sixty and two 
 weeks the street and trench shall be restored and built," sig- 
 nifies a full time and state after His coming, until the church 
 be established with its truths and doctrine; "sixty" signifying 
 a full time and state as to the implantation of truth, in like- 
 manner as the number three or six; and "two" signifying 
 those things as to good, — thus, "sixty and two," together 
 signifying the marriage of truth with a little good; "street" 
 signifying the truth of doctrine, and "trench" the doctrine. 
 "But in straitness of times," signifies hardly and with difii- 
 culty, because amongst the nations who have little perception 
 of spiritual truth. ' 
 
 " But after sixty and two weeks," signifies after a full time 
 and state of the church, established as to truth and as to good. 
 " Messiah shall be cut ofiF," signifies that they will recede from 
 the Lord, which was done principally by the Babylonians 
 through the translation of the Divine Power of the Lord to 
 the Popes, and thus by the non-acknowledgment of the Divine 
 in His Human Principle. "But not for Himself," signifies that 
 still He has Power and Divinity. " Then shall the people of 
 a prince about to come destroy the city and the sanctuary," 
 signifies that thus doctrine and the church would perish by 
 false principlesr; "city" signifying doctrine, "sanctuary" the 
 church, and the "prince about to come" the ruling false' 
 principle. " So that its end shall be with a fiood, and even 
 to the end of the war are decided desolations," signifies the 
 falsification of truth, until there is not any combat between 
 what is true and what is false; "fioods" signifying the falsifi- 
 cation of truth, "war" the combat between what is true and 
 what is false, and "desolation" the last state of the church, 
 when there is no longer any truth, but merely what is false. 
 
 "Yet He shall confirm the covenant with many in one week," 
 signifies the time of the Reformation, when again there should 
 bereading of the Word, and acknowledgment of the Lord, viz., 
 of the Divine in His Human Principle; this acknowledgment. 
 
CHAP. XIII.] TO MARK. 265 
 
 and consequent conjunction of the Lord by the Word, is 
 signified by " covenant," and the time of the Reformation by 
 " one week." " But in the midst of the week. He will cause 
 to cease the sacrifice and meat-oifering," signifies that still 
 there is neither good nor truth in worship interiorly, amongst 
 those who are reformed; "sacrifice" signifies worship from 
 truths, and "meat-ofierings" worship from good; by the "midst 
 of the week" is not signified the midst of that time, but the 
 inmost principle appertaining to the reformed, for "midst" 
 signifies what is inmost, and "week" the state of the church. 
 The reason why neither good nor truth was interiorly in 
 worship after the Reformation, is, because they assumed faith 
 for the essential of the church, and separated it from charity; 
 and when faith is separated fxom charity, there is then neither 
 good nor truth in the inmost of worship, for the inmost of 
 worship is the good of charity, and from it proceeds the truth 
 of faith. " At length upon the bird of abomination shall be 
 desolation," signifies the extinction of all truth by the separa- 
 tion of faith from charity; "the bird of abomination" signifies 
 faith alone, thus faith separate from charity, for "bird" sig- 
 nifies thought and understanding concerning the truths of the 
 Word, which bird becomes a bird of abomination when there 
 is not any spiritual afiection of truths, which illustrates and 
 teaches truth, but only a natural affection, which is for the sake 
 of fame, glory, honour, and gain, which affection, inasmuch 
 as it is infernal, is abominable, since mere false principles are 
 thence derived. "And even to the consummation and decision 
 it shall drop upon the devastation," signifies its extreme, when 
 there is nothing of truth and of faith any longer, and when it 
 is the Last Judgment. That these last things in Daniel were 
 predicted concerning the end of the Christian church, is evident 
 from the Lord's words in Matthew, — " When ye shall see the 
 abomination of desolation," &c. ; (xxiv. 15.) for the subject 
 treated of in that chapter is concerning " the consummation 
 of the age," thus concerning the successive vastation of the 
 Christian church ; wherefore the devastation of this church is 
 meant by the above words in Daniel. A. E. 684. 
 
 Verses 15, 16. And let him who is on the house-top not go 
 down into the house, Sec. — Man, before regeneration, acts from 
 truth, but by it is acquired good; for truth then becomes good 
 with him, when it gains place in his will, and thereby in his 
 life ; but after regeneration he acts from good, and by it are 
 procured truths. For the better understanding of this, it 
 is to be observed that man, before regeneration, acts from 
 obedience, but after regeneration from affection ; those two 
 
 34 
 
266 THE GOSPEL ACCORDING [CHAP. Xllf. 
 
 states are inverted in respect to each other, for in the former 
 state truth has the dominion, but in the latter state gbod has 
 the dominion ; or in the former state man looks downwards or 
 backwards, but in the latter state upNvards or forwards. When 
 man is in the latter state, viz., when he acts from affection, it 
 is no longer allowed him to look back, and to do good from 
 truth, for then the Lord flows into good, and by good, leads 
 him. In this case, were he to look back, or to do good from 
 truth, he would act from a principle of self, for he who acts 
 from truth, leads himself; but he who acts from good, is led 
 by the Lord. These are the things which are meant by the 
 words of the Lord in Matthew, — " When ye shall see the 
 abomination of desolation, he that is on the house, let him 
 not go down to take anything out of his house ; and he that 
 is in the field, let him not turn back to take his clothes." 
 A. C. 8505. See also n. 2554, 3650, 8516, 9274, 10,184. 
 
 Verse 17. But woe to them that are with child, and to them 
 that give suck in those days ! — What these words signify, it is 
 impossible for any one to comprehend, unless he be enlightened 
 by the internal sense. That they were not said concerning the 
 destruction of Jerusalem, is manifest from several expressions 
 in the chapter, [Matt, xxiv.] as from the following:^" Except 
 those days should be shortened, no flesh would be saved : but 
 for the sake of the elect, those days shall be shortened ;" and 
 again, — "After the afiliction of those days the sun shall be 
 darkened, and the moon shall not give her light, and the stars 
 shall fall from heaven, and the powers of heaven shall be 
 shaken : and then shall appear the sign of the Son of Man ; 
 and they shall see the Son of Man coming in the clouds of 
 heaven with power and glory;" and from other expressions. 
 That neither were those things said concerning the destruction 
 of the world, is also evident from several passages in the same 
 chapter, as from what goes before, — ^." He that is onthe house- 
 top, let him not go down into the house, neither enter to take 
 anything out of his house; and let him who is in the fleld 
 not turn back again to take his garment ;" also from what is 
 afterwards said, — " Pray ye that your flight be not in the 
 winter;" and from what follows, — ^^"Then two shall be in the 
 field; one shall be taken, the other shall be left. Two women 
 shall be grinding at the mill; one shall be taken, the other 
 shall be left." But it is evident that they were said concerning 
 the last time of the church, that is, concerning its vastation, 
 which is then said to take place when there is no longer any 
 charity. Every one who thinks holily concerning the Lord, 
 and who believes that the Divine Being was in Him, and that 
 
CHAP. XIII.] TO MARK. 267 
 
 He spake from the Divine Being, may know and believe that 
 the above words, like the rest which the Lord taught and 
 spake, were not said concerning one nation, but concerning 
 the universal human race, and not concerning their worldly 
 state, but concerning their spiritual state; and also that the 
 Lord's words comprehended the things that were of His 
 kingdom, and which are of the church, for these things are 
 divine and eternal. He who so believes, concludes that these 
 words,. " Woe to them that are with child, and to them that 
 give suck in those days," do not signify those who are with 
 child and ,give suck ; and that these words, " Pray ye that 
 your flight be not in the winter, neither on the Sabbath," 
 do not sigriify any flight on account of a worldly enemy ; and 
 so forth. 
 
 The subject treated of in what goes before was concerning 
 three states of the perversion of good and of truth in the 
 church; the subject now treated of is concerning a fourth 
 state, which also is the last. Respecting the first state, con- 
 sisting in beginning no longer to know what is good and what 
 is true, but in disputing on those subjects amongst themselves, 
 whence come false principles, see n. 3354; respecting the 
 second state, consisting in despisiiig what is good and true, 
 and also holding those principles in aversion, and in faith in 
 the Lord being thus about to expire, according to the degrees 
 in which charity was about to cease, see n. 3487, 3488 ; 
 respecting the third state, that it was a state of desolation of 
 the church as to good and truth, see n. 3651, 3653. The 
 subject now treated of is concerning the fourth state, which 
 is that of the profanation of good and of truth; that this 
 state is here described, may be manifest from singular the 
 parts of the description in the internal sense, which is to 
 this effect. 
 
 " But woe to them that are with child, and to them who 
 give suck in those days," signifies those who are imbued with 
 love to, the Lord, and the good of innocence. "Woe" is 
 a formulary of expression, signifying the danger of eternal 
 damnation; to "be with child" denotes to conceive the good 
 of celestial love; to "give suck" denotes also a state of inno- 
 cence; "those days" denote the states in which the church 
 then is. 
 
 " But pray .ye that your flight be not in the winter, nor 
 on the Sabbath," signifies removal from them, lest this should 
 be done precipitately in a state of too much cold, and in a 
 state of too much heat; "flight" denotes removal from a state 
 of the good of love and of innocence, spoken of just above ; 
 
268 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 " flight in the winter" denotes removal from them in a state 
 of too much cold; there is cold when those things are held 
 in aversion, which aversion is induced by the loves of self and 
 of the world; "flight on the Sabbath" denotes removal from 
 them in a state of too much heat, which heat consists in a 
 holy external, when the loves of self and of the world are 
 within. 
 
 ".For then shall be great affliction, such as was not from the 
 beginning of the world until now, neither shall be," signifies 
 the highest degree of the perversion and vastation of the church 
 as to good and truth, which is profanation ; for the profanation 
 of what is holy induces eternal death, and much more grievous 
 than all other states of evil, and so much the more grievous as 
 the goods and truths profaned are more interior. Inasmuch as 
 interior goods and truths are open and known in the Christian 
 church, and are profaned, therefore it is said that " then shall 
 be great affliction, such as was not from the beginning of the 
 world until now, neither shall be." 
 
 "And except those days should be shortened, there would 
 not any flesh be saved, but for the sake of the elect those days 
 shall be shortened," signifies the removal of those who are of 
 the church from interior goods and truths to exterior, that 
 they may still be saved who are in the life of good and truth ; 
 by " days being shortened " is signified a state of removal ; by 
 "no flesh being saved" is signified that otherwise no one could 
 be saved; by the "elect" are signified those who are in the 
 life of good and truth. Few know what is meant by the 
 profanation of what is holy, but it may be manifest by what 
 has been said and shewn on the subject, viz., that they are 
 capable of profaning, who know, and acknowledge, and imbue 
 good and truth, but not they who have not acknowledged, still 
 less they who do not know; thus that they who are within the 
 church can profane holy things, but not they who are without; 
 and that they who are of the celestial church can profane holy 
 goods, and they who are of the spiritual church can profane 
 holy truths; that on this account interior truths were not 
 discovered to the Jews, lest they should profane them. A, C. 
 3751—3757. 
 
 Verse 17. But woe to them- that are with child, &c. — The 
 subject here treated of is concerning " the consummation of 
 the age," by which is meant the end of the church, when it is 
 the Last Judgment. Hence by " those who are with child," 
 and by "those who give suck in those days," who are the 
 objects of lamentation, are meant those who at that time 
 receive the goods of love and the truths of that good ; " they 
 
CHAP. XIII.] TO MARK. 
 
 that are with child" denote those who receive the good of 
 love, and "they that give suck" denote those who receive the 
 truths of that good ; for the " milk" which is sucked, signifies 
 truth from the good of love. The reason why a "woe" is 
 pronounced upon them is, hecause they cannot keep the goods 
 and truths which they receive, for at that time hell prevails, 
 and takes them away, whence comes profanation. The reason 
 why hell prevails at that time, is, hecause in the end of the 
 church the false principles of evil prevail, and take away the 
 truths of good ; for man is held in the midst between heaven 
 and hell, and before the Last Judgment that which arises 
 out of hell prevails over that which descends out of heaven. 
 A. E. 710. See also A. R. 416. 
 
 Verses 18, 19. And pray ye that your Jlight he not in the 
 winter; for in those days shall be affliction, &c. — No faith 
 and faith without love is by the Lord compared to " winter," 
 where He predicts the consummation of the age. (Mark xiii. 
 13, 19.) "Flight" denotes the last time of the church, also 
 of every man when he dies; "winter" denotes the life of no 
 love; the "days of affliction" is the miserable state of such 
 in the other life. Love and faith can never be separated, 
 because they constitute one and the same thing; when the 
 great lights or luminaries, in Gen. i., are first treated of, they 
 are reckoned as a one, and it is said, — " Let there be \sit, in 
 the singular] luminaries in the expanse of heaven." Concern- 
 ing this circumstance I am permitted to relate the following 
 particulars; — that the celestial angels, by virtue of the hea- 
 venly love with which they are influenced from the Lord, are 
 in all the knowledges of faith, and enjoy such a life and light 
 of intelligence as can scarcely be described. . But, on the other 
 hand, spirits who are only skilled in the doctrinals of faith 
 without love, are in such coldness of life, and in such obscurity 
 of light, that they cannot approach even to the first limit of 
 the entrance into the heavens, but fly back with all speed. 
 Some of them profess to have believed in the Lord, but they 
 have not lived according to His precepts, and it was of such 
 that the Lord said in Matthew, — " Not every one that saith 
 unto Me, Lord, Lord, shall enter into the kingdom; but he that 
 doeth the will of My Father. Many will say to Me in that day. 
 Lord, Lord, have we not prophesied in Thy name," &c. (vii. 21, 
 to the end.) -Hence it is evident that such as are in love are 
 also in faith, and thereby in the possession of celestial life ; 
 but it is otherwise with those who say they are in faith, and 
 are not in the life of love. The life of faith without love is 
 like the light of the sun without heat, as in the time of winter 
 
270 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 when nothing grows, but all things are withered and dead; 
 whereas faith proceeding from love is like the light of the sun 
 in the time of spring, when all things grow and flourish in 
 consequence of the sun's fructifying heat. The case is exactly 
 similar in respect to things spiritual and celestial, which are 
 usually represented in the Word by the things which exist in 
 the world and on the face of the earth. A. C. 34. 
 
 Verses 19, 20. For in those days shall be affliction, such 
 as was not, &c. And unless the Lord had shortened those 
 days, &c. — In the Evangelists, (Matt. xxiv. ; Mark xiii.; and 
 Luke xxi.) are described the successive declensions and cor- 
 ruptions of the Christian 'church ; and in those chapters, by 
 "great affliction or tribulation, such as was not since the 
 beginning of the world, neither shall be," is signified, as in 
 all other passages thfoughout the Word, the infestation of 
 truth by falses, to such a degree) that not a single truth 
 remains which is not falsified, and brought to its consumma- 
 tion. This is understood also by the " abomination of deso- 
 lation " in the same passages, and also by the " desolation 
 upon the bird of abominations," and by the " consummation 
 and decision," in Daniel; and, in the Revelation, by the 
 circumstances described above. All this was a consequence 
 of men's not acknowledging the Unity of God in Trinity, 
 and His Trinity in Unity, in one Person, — but in three ; and 
 thence founding the church on the idea of three gods in the 
 mind, and the confession of one God with the lips. For thus 
 they have separated themselves from the Lord, and that, at 
 length, to such a degree, that they have no idea left of the 
 Divinity in His Human nature ; when, nevertheless, He is 
 God the Father Himself in the Humanity, on which account 
 He is called the "Father of Eternity;" (Isaiah ix. 6.) and 
 He said to Philip, — " He that seeth Me, seeth the Father." 
 (John xiv. 7, 9.) 
 
 But it will be asked, — " What is the source or fountain 
 from whence such ' abomination of desolation,' as is described 
 in Daniel, (ix. 27.) and such 'affliction as never was, nor 
 shall be,' (Matt. xxiv. 21, 22.) has sprung?" I answer, — 
 The faith which universally prevails throughout the Christian 
 world, with its influx, ''operation, and imputation, according 
 to the received traditions. It is a wonderful thing, that the 
 doctrine of justification by this faith alone, although it be no 
 faith, but a mere chimera, is accounted as everything in all 
 Christian churches, that is, it bears sway among the clergy 
 almost as if the whole of theology consisted in it alone. It is 
 this faith which all young students in divinity eagerly learn. 
 
CHAP. XIII.] TO MARK. 271 
 
 imbibe, and sug^ in, at the universities, and which fifterwards, 
 as if they were inspired by it with, heavenly wisdom, ^ they 
 teach in their churches, publish in their writings, and make 
 the ground of all the literary fame and reputation that they 
 hope to acquire,, as it is the way to all rewards, preferments, 
 and university honours; and all this is done, notwithstanding 
 that in consequence of such faith alone, " the sun, at this day, 
 is darkened, the moon doth not give her light, the stars are 
 fallen from heaven, and the powers of the heavens are shaken," 
 according to the words of the Lord's prophecy in Matthew, 
 (xxiv. 29.) That the doctrine of this faith has now blinded 
 men's minds to such a decree, that they are unwilling, and 
 therefore seemingly unable, to see any divine truth interiorly, 
 either in the light of the sun, or in the light of the moon, but 
 only exteriorly, rudely, and superficially, as by the light of a 
 fire at night, has been proved to me by the clearest evidence ; 
 so that I can venture to affirm, that should the divine truths 
 which relate to the genuine conjunction of charity and faith, 
 to heaven and hell, to the Lord, to a life after death, and to 
 eternal happiness, be dropped down from heaven, written in 
 letters of silver, they would be rejected, as not worth reading, 
 by those who maintain the. doctrine of justification and sancti- 
 fication by faith alone ; whereas on the other hand, should a 
 paper, containing the doctrines of justification by faith alone, 
 be sent from hell, this they would receive, embrace, and carry 
 home with them in their bosom. 
 
 The great arcanum respecting the impossibility of any flesh 
 being saved, except a New Church be founded by the Lord, 
 is this, — that as long as the dragon, with his crew, continues 
 in the world of spirits, into which he was east, so long it is 
 impossible for any divine Truth, united with divine Good, to 
 pass through unto men on earth, but it is either perverted, 
 or falsified, or destroyed. This is what is signified in the 
 Revelation by these words : " The dragon was cast out upon 
 the earth, and his angels were cast out with him. Woe to the 
 inhabitants of the earth and of the sea ! for the devil is come 
 down unto you, having great anger." (Rev. xii. 9, 12, 13.) 
 But when "the dragon was cast into hell," (xx. 10.) then John 
 " saw the new heaven and new earth, and the New Jerusalem 
 descending from God out of heaven." (xxi. 1, 2.) By the 
 "dragon" are signified all those who are principled in the 
 faith of the present church. T. C.R. 180—182. 
 
 Verse 20. No flesh could he saved. — The combats of the 
 Lord are described by Isaiah, (Ixiii. 1 — 10.) where are these 
 words,—" Thy garments are as of Him that treadeth jn the 
 
272 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 wine-press ; I have trodden the wine-press alone," by which is 
 signified that He alone sustained the evil and false principles 
 of the church, and all violence offered to the Word, thus to 
 Himself. It is said, '^ violence offered to the Word, thus to 
 Himself," because the Lord is the Word, and violence has 
 been offered to the Word, and to the Lord Himself, by the 
 Roman Catholic superstition, also by the superstition amongst 
 the Reformed concerning faith alone. The evil and false prin- 
 ciples of the latter and the former, the Lord sustained when 
 He executed the Last Judgment, by which He again subdued 
 the hells, for unless they had been again subdued, " no flesh 
 could have been saved," as He Himself testifies in Matthew, 
 xxiv. 21, 22; Mark xiii. 20. A.R. 829. 
 
 Man, after enduring temptation, as to the internal man, is 
 in heaven, and by the external in the world; wherefore by 
 temptations with man, is effected conjunction with heaven and 
 the world, and in this case the Lord with man rules His world 
 from heaven according to order. The contrary is the case if 
 man remains natural, for then he is desirous to rule heaven 
 from the world ; such is the case with every one who is in the 
 love of dominion grounded in the love of self, so that if he 
 be inwardly explored, he does not believe in any God, but in 
 himself, and after death he believes that he is God, who has 
 greatest power over others ; such is the insanity prevalent in 
 hell. Hence it is evident of what quality man becomes after 
 death, if the natural man be not regenerated, consequently ' 
 what he would become in phantasy unless a New Church was 
 established by the Lord, in which church genuine truths are 
 taught. This is meant by the Lord's words, speaking of the 
 consummation of the age, that is, of the end of the present 
 church, — " Then shall" be affliction, such, as was not from the 
 beginning of the world to this time, nor shall be ; wherefore 
 except those days should be shortened, no flesh would be 
 saved." T.'fi.R. 598. 
 
 As to what concerns the intention of subjugation, such as 
 prevails amongst the wicked who are in hell, it has also been 
 given to know, that it is such an attempt and intention of 
 subjugating those wiio are in good and truth as cannot be 
 described ; for they are all malice, all cunning and fraud, all 
 deceit and cruelty, which are so great and of such a quality, 
 that if mentioned only in part, scarcely any one in the world 
 would believe. The hells consisting of such are at this day 
 immensely increased ; and what is wonderful, especially from 
 those who are within the church, on account of the cunning, 
 deceit, hatred, revenge, adultery, which flourish there more 
 
CHAP. XIII.] TO MARK, 273 
 
 than in other places, for within the church cunning now passes 
 for ingenuity, and adulteries are reckoned honourable; and 
 they are laughed at who think otherwise. This being the case 
 at this day within the church, is a proof that its last time is at 
 hand, for unless there be an end, " no flesh would be saved," 
 according to the Lord's words in Matthew, xxiv. 22 ; Mark 
 xiii. 20; since all evil is contagious, and infects, as leaven 
 infects dough, thus at length all. A. C. 6666. 
 
 Verse 21. And then if any one shall say unto you, Lo, here 
 is Christ! or, Lo, He is there! believe not, &c. — What these 
 words involve, no one can know, unless the internal sense 
 teaches, as that " false Christs shall arise, who shall give signs 
 and prodigies;" and "if they shall say that Christ is in the 
 desert, they should not go forth ; if they should say that He 
 is in the closets, they should not believe ;" and that " the 
 coining of the Son of Man will be as lightning, which goeth 
 forth from the east, and appears even to the west;" also that 
 " where the carcase is, thither will the eagles be gathered 
 together." These things, like those which precede and which 
 follow in this chapter, [Matt, xxiv.] as to the sense of the 
 letter, seem to be in no regular series, when yet, as to the 
 internal sense, they are in the most beautiful ; which series 
 then first appears, when it is understood what is signified by 
 false Christs, what by signs and prodigies, what by a desert 
 and closets, also what by the coming of the Son of Man, and 
 lastly, what by a carcase and eagles. The reason why the 
 Lord so spake was to the intent that they might not under- 
 stand the Word, lest they should profane it; for when the 
 church is vastated, as it was at that time amongst the Jews, 
 if they had understood, they would have profaned ; wherefore 
 also the Lord spake by parables for the same reason, as He 
 Himself teaches in Matthew, xiii. 13—15; Mark iv. 11, 12; 
 Luke viii. 10; for the Word cannot be profaned by those who 
 do not know its mysteries, but by those who do know, and 
 more so by those who appear to themselves learned, than by 
 those who appear to themselves unlearned. But the reason 
 why at this time the interiors of the Word are opened, is, 
 because the church at this day is so far vastated, that is, 
 without faith and love, that although they know and under- 
 stand, still they do not acknowledge, still less believe, except 
 a few who are in the life of good, and are called the elect, 
 who can now be instructed, with whom a New Church is 
 about to be instituted ; but where they are is known only to 
 the Lord; — there will be few within the church, new churches 
 heretofore having been established amongst the Gentiles. 
 
 35 
 
374 THE GOSPEL ACCORDING [CHAP. XIII, 
 
 The subject treated of in what goes before in this chapter, 
 was concerning the successive vastation of the church, viz.,- 
 that at first they began no longer to know what was good an4 
 true, but disputed on the subject; next, that they despjsed 
 those ttings; thirdly, that they did not acknowledge thenaj , 
 fourthly, that they profaned. The subject now treated . of 
 is concerning the state of the churchj, what; its quality, is at . 
 that time in regard to doctrine in general, and specifically 
 with those who, are in holy external worship, but in profane 
 internal, that is, who with the >inouth profess the Lord with 
 holy veneration, but with the heart worship, themselves. and 
 the world, so that the worship of the Lord is to them a 
 medium of gaining honours and wealth ; so far as these have 
 acknowledged the Lord, heavenly life, and:faith, so far they 
 profane when tliey beconae of such a qualjty. This state pi, ^ 
 the church is now treated of,>as may better appear from the 
 internal sense of the Lord's words above quoted, which is to 
 this eflFect. 
 
 " Then if any one shall say to you. Behold, here is Christ! 
 or there, believe not," signifies exhortation to beware of their 
 doctrine; "Christ" is the Lord as to Divine Truth, hence as 
 to the Word, and as to doctrine derived from the Word ; .but 
 in the present instance it is manifest that "Christ" denotes the ; 
 contrary, viz., Divine Truth falsified, or the doctrine of what 
 is false. That "Jesus" denotes Divine Good, and "QJirist" 
 Divine Truth, see n. 3004, 3005, 3008, 3009. 
 
 " For there shall arise false Christs and false propjiets," 
 signifies the false principles of that doctrine; that "false,. 
 Christs" denote doctrinals falsified from the Word, or truths 
 not divine, is evident from what was said just above; and, 
 that "false prophets" denote those who teach ^those false 
 principles. They who teach false principles, in the Christian 
 world, are principally those who regard their ovyn distinction, 
 also worldly opulence, as ends, for they pervert the truths of 
 the Word to favour themselves ; since when the love of self , 
 and the world is regarded as an end, nothing else is thought 
 of; these are false Christs and false prophets. "And shall 
 give great signs and prodigies," signifies things confir«iing and , 
 persuading from external appearances and fallacies, by w'hich 
 the simple suffer themselves to be seduced; that this is meant, 
 by " giving signs and prodigies," will be shewn elsewhere by 
 the Divine Mercy of the Lord. "So as to seduce, if possible, , 
 even the elect," signifies those who are in the life of good and 
 truth, and thence appertain to the Lord ; these are they who 
 in the Word are called " the jclect." They seldom appear in 
 
CKAP. Xill.] ' ' TO MAfeK. 275 
 
 the assembly of those Who Veil profane worship under what 
 is holy, or if they appear, they are not known, for the Lord 
 hides them and thus pVdtects them;' fpi: before they are con- 
 :fitmed,- they suffei^ themselves to be easily led away by external 
 sanctities, but after they are confirmed, they endure, for they, 
 are kept by the Lord in consort with angels, which they 
 thfemsdves are ignorant of, and in this case it is impossible 
 that they should be seduCed by that wicked crew. 
 
 " Behold, I have told yOu beforfe,*" signifies exhortation to 
 prudence, Viz., to take heed to themselves, since they are 
 amongst " false prophets; who appear in sheep's clothing, but 
 inwardly they are raveiious wdlves." (Matt. vii. 15.) Those 
 f^lse prophets ar6 "tTie sons of the age, who are more prudent, 
 that is, more ctinnihg in their generation ' than the sons of 
 light;" (see Luke Xvi. 8.) wherefore the Lord exhorts them 
 in these Woi-ds,-^" Behold, I send you forth as sheep in the 
 midst of Wolves; be ye therefore prudent as serpents, and 
 harmless as 'doves." (Matt. X. 16.) 
 
 **If therefore they sh^ll say iinto you. Behold, He is in 
 the desert, go not forth ; behold. He is in the closets, believe 
 not," signifies that it must riot be believed what they speak 
 concerning Truth, nor what they speak concerning Good, and 
 more besides. That these are the things which are signified, 
 no one can see, unless he be acquainted w'ith the internal 
 sense; that au arcanum is contained in these vvords, may be 
 known from this coiisideratibn,-^th£it the Lord spake them, 
 and that' "without ^nothef sense interiorly stored lip, the 
 literal sense is no sense at all; for to what end could be 
 the exhortation, "not to go forth if they should say that 
 Christ was in the desert, and ridt to believe if they should 
 say that He was in the closets"? But vastated truth is what 
 is signified by "desert," and vastated good by "closets," or 
 inner chambers. The ground and reason why vSstated truth 
 is signified by a "desert," is, because when the church is 
 vastated, that is, when there is no longer in it any divine 
 truth, because there is no longer any good or love to the 
 Lordj and' charity towards the neighbour, it- is then said to 
 be a desert, or to be in a desert ; 'for hy "desert" is meant 
 all that which is not cultivated or inhabited, also which has 
 little of vital principle in it, as is the case at, that time with 
 Truth in the churShy'^Herice it is evident that '^ desert" here 
 denotes the churCh, in which'there is no truth. But "closets," 
 or inner chambei-s, in the internal sense, signify the church 
 as to Godd, also signify simple good,— the church which is in 
 good being called the house of 6od; "closets" denote goods, 
 
276 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 and those things which are in the house. That "the house 
 of God" denotes Divine Good, and "house," in general, the 
 good which is of love and charity, see n. 2233, 2234, 2559, 
 3142, 3652, 3720. The reason why what they speak con- 
 cerning truth, and what they speak concerning good, ought 
 not to be believed, is, because they call what is false, true, 
 and what is evil, good ; for they who regard themselves and 
 the world as an end, understand nothing else by truth and 
 good than that themselves are to be adored, and that good is 
 to be done to themselves ; and if they inspire piety, it is that 
 they may appear in " sheep's clothing." Moreover, since the 
 Word which the Lord spake contains in it things innumerable, 
 and "desert" is a term of large signification, for all that is 
 called desert which is not cultivated and inhabited, and all 
 those things are called closets in which are things interior; 
 therefore also by "desert" is signified the Word of the Old 
 Testament, for this is thought to be abrogated, and by "closets" 
 the Word of the New Testament, because it teaches interior 
 things, or concerning the internal man. In like manner also the 
 whole Word is said to be a " desert," when it no longer serves 
 for doctrinals; and human institutions are called "closets," 
 which, because they depart from the precepts and institutes 
 of the Word, make the Word to be a desert, as is also a 
 known thing in the Christian world. For they who are in 
 holy external worship and profane internal, on account of the 
 innovations which respect the exaltation of themselves over 
 all, and opulence above all, as ends, abrogate the Word, and 
 this to such a degree, that they do not even allow it to be 
 read by others; and they who are not in such profane worship, 
 although they hold the Word to be holy, and allow it to be 
 commonly read, still they bend and explain all things to their 
 doctrinals, which has this eflFect, that the remaining things in 
 the Word, which are not according to their doctrinals, are a 
 desert, as may be sufficiently manifest from those who place 
 salvation in faith alone, and despise works of charity; these 
 make all that as a desert which the Lord Himself spake in 
 the' New Testament, and so often in the Old, concerning love 
 and charity, and as closets, all those things which are of faith 
 without works. Hence it is evident what is signified by the 
 words, " If they shall say to you. Behold, He is in the desert, 
 go not forth ; behold. He is in the closets, believe not." 
 
 "For as the lightning goeth forth from the east, and 
 appeareth even to the west, so shall also be the coming of 
 the Son of Man," signifies that with the internal worship 
 of the Lord it was as with lightning, which is instantly 
 
CHAP. Xin,] TO MARK. 277 
 
 dissipated; for by "lightning" is signified that which is of 
 celestial light, thus which is predicated of love and faith, for 
 these are of celestial light; the "east," in the supreme sense, is 
 the Lord, — in the internal sense, is the good of love, of charity, 
 and of faith from the Lord ; but the " west," in the internal 
 sense, is what has set, or ceased to be, thus non-acknowledg- 
 ment of the Lord, also non-acknowledgment of the good of 
 love, of charity, and of faith. Thus " lightning which goeth 
 forth from the east, and appears even to the west," denotes 
 dissipation. The "coming of the Lord" is not according to 
 the letter, that He is to appear again in the world, but is His 
 presence in every one, which occurs as often as the Gospel 
 is preached, and a holy principle, is thought of. 
 
 " For wheresoever the carcase is, thither will the eagles be 
 gathered together," signifies that confirmations of what is false 
 by reasonings will be multiplied in the vastated church. The 
 church, when it is without good and truth of faith thence derived, 
 or when it is vastated, is then said to be dead, for its life is from 
 good and truth ; and hence, when it is dead, it is compared to 
 a "carcase." Reasonings concerning goods and truths, that they 
 are not, only so far as they are comprehended, and confirmations 
 of what is evil and false by those reasonings, are those " eagles," 
 as may be manifest from what will presently follow. That 
 "carcase" here denotes the church void of the life of charity 
 and faith, is evident from the Lord's words, where He treats of 
 the consummation of the age in Luke, — "The disciples said. 
 Where, Lord ? [viz., where is the consummation of the age, 
 or the Last Judgment?] Jesus said unto them, "Where the 
 body is, there will the eagles be gathered together." (xvii. 37.) 
 In this passage it is called the "body" instead of the "carcase," 
 for it is a dead body which is here meant, and signifies the 
 church; for that "judgment is about to begin at the house of 
 God," or the church, is manifest from the Word throughout. 
 These are the things which the words of the Lord here quoted, 
 and explained in the internal sense, signify; and that they are 
 in a most beautiful series, although it does not so appear in the 
 sense of the letter, may be manifest to every one who contem- 
 plates them in their connection, according to the explication. 
 The reason why the last state of the church is compared to 
 eagles, which are gathered together to a carcase, or a body, 
 is, because by "eagles" are signified the rational principles of 
 man, which, when predicated of goods, are true rationals, but 
 when predicated of evils, are false rationals, or ratiocinations, 
 as may be manifest from the passages in the Word where they 
 are named. A. C. 3897^3901 . 
 
278 THE GOSPEL ACCORDING [fc'HAP. XIII. 
 
 Truths ought not to be thought of as being from any other 
 SDurcis than from the Lord. TrDths from another source are 
 in general those in which the Lord is not; and the Lord is 
 not in truths appertaining to man, when man denies Him and 
 His Divine Principle, and also when he acknowledges Him, 
 and still believes that Good and Truth are not from Him, but 
 from self, and hence claims to himself justice. Truths also, 
 -in which the Lord is not, are those' which are taken from 
 the Wordj especially from the sense of the letter, and are 
 explained in favour of self-dominion and self-gain ; these are 
 in themselves truths, because they are from the Word, but 
 they are not truths, because they are misinterpreted, and 
 thereby perverted. Such are the truths which are meant by 
 the Lord, where He says, — "If any one shall say, Behold, 
 here is the Christ! or there, believe not; for false Christa 
 aiid false prophets shall arise," &c. A, C. 8868. 
 
 Verses 24-^28. But irf those days, after that tribulation, 
 the sun shall he darkened, and the' moon shall not give her light, 
 dnd the stars of > heaven shall be falling, and the powers which 
 are in the heavens shall be shaken. And then shall they see 
 the Son'Of Man coming in the clouds with much power and 
 glory, &c. — What the consummation of the age, or the Last 
 Judgment, is, has been above explained, viz., that it is the 
 last time of the church; it is said to be the last time of the 
 church, when there is no longer' any charity or faith in the 
 church ; and it has also been shewn that such consummations 
 or last times have occasionally taken place. The consummation 
 of the first church was described by a flood; the consummation 
 of the second church, by the extirpation of nations in the land 
 of Canaan, and also by several extirpations and cuttings-off 
 mentioned by the prophets; the consummation of the third 
 church is not described in the Word, but is predicted, which 
 was the destruction of Jerusalem, and the dispersion of the 
 Jewish nation, with whom the church was, throughout the 
 whole globe ; the fourth consummation is that of the present 
 Christian churchj which consummation is predicted by the 
 Lord in the Evangelists, and also in the Revelations, and 
 which is now at hand. 
 
 The subject treated of in the preceding parts of this 
 chapter, [Matt, xxiv.] is concerning the successive vastation 
 of the church, viz., that at first they began not to know what 
 is good and true, but disputed' on the subject; secondly, that 
 they despised what is good and true; thirdly, that in heart 
 they did not acknowledge what is good and true; fourthly, 
 that they profaned those holy pritKSiples. These subjects were 
 
CHAP. XHI.] TO MARK. 279 
 
 treated of in that chapter from verse 3 to 82; and because 
 there was still about to remain the truth of faith and the 
 good of charity, in the midst, or with some who are ^called 
 the elect, therefore the: state of truth, which is of faithj is 
 treated of, what it shall then be, verse 20 to 24 ; and the state 
 of good, which is of charity and of love, is treated of in the 
 verses which are now quoted •, the beginning of a New Church 
 is also treated of. From singular the things said in those 
 verses, it appears manifest that there is an internal sense, and 
 tliat unless that sense be understood, it cannot in anywise be 
 known what they involve,, as that " the sun shall be daipkensd,' 
 and also the moon;", that "the stars shall fall from heaven;" 
 and that " the powers of heaven shall be moved;" that" the 
 Lord shall appear in the clouds of heaven ;" that " the angels,' 
 shall make a sound with th^ trumpet," and shall thus " gather 
 together the elect." He who , does not know tlje internal 
 sense of these words, will believe' that such, things are about 
 to happen, yea, that the world is about to perish, with every- 
 thing that appears in the universe; but that no destruction 
 of the world is meant by the Last Judgment, but the con- 
 summation and. vastation of the church' as to charity and faith, 
 may be seen, n. 3353; and is very evident from the words 
 which follow in the same chapter in Matthew, — " Then two 
 shall be in the field, one shall be taken, the other shall be ' 
 left; two [women] shall be grinding at the mil[, one shall 
 be taken, the other shall be left." (40, 41.) , Thatx therefore 
 by the above words is sigijified a state of the church at that 
 time as to good) that is,'as to charity towards, the neighbour 
 and love to the Lord, is manifest from the. internal sepse of 
 those words, which is this. i, , , < 
 
 " Immediately after the afBiction of those days," signifies a 
 state of the church as to the truth which is of faith, treated of 
 in what immediately precedes; the d^isol^tion of truth* in the 
 Word throughout, is called "aflliction;" that," days" denote 
 states, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785. Hence 
 it is evident that by those wordji is signified that. there will be 
 no charity after that there is no longer any faith; for faith 
 leads to charity, because it teaches what charity is, and charity 
 receives its quality from the truths which are of faith, but the 
 truths of faith receive their essence and, their life from charity, 
 as has been already abundantly .shewn. "The sun shall, be 
 darkened, and the moon shall not give her light," signifies 
 love to the Lord, who is the " sun," and charity towards the 
 neighbour, which is the?* moon;" to be "darkened and not to 
 give light," signifies that they are about not to appear, thus 
 
280 THE GOSPEL ACCORDING [CHAP. XHI. 
 
 that they are about to vanish away; that the "sun" is the 
 celestial principle of love, and the "moon" the spiritual prin- 
 ciple of love, that is, that the "sun" is love to theLord, and 
 the "moon" charity towards the neighbour, which is by faith, 
 see n. 1053, 1529, 1530, 2120, 2441, 2495. The reason why 
 this is the signification of the "sun" and of the "moon," is, 
 because the Lord, in the other life, appears as a sun to those 
 in heaven who are in love to Himself, who are called celestial, 
 and as a moon to those who are in charity towards the neigh- 
 bour, who are called spiritual, see n. 1053, 1521, 1529, 1531, 
 1631, 3636, 3643. The sun and moon in the heavens, or the 
 Lord, is never obscured nor loses light, but perpetually shines, 
 which is the case also with love to Him with the celestial, and 
 with charity towards the neighbour with the spiritual in the 
 heavens, also on the earth with those on whom those angels 
 are attendant, that is, who are in love and charity; but in the 
 case of those who are in no love and charity, but in the love 
 of self and the world, and thence in hatred and revenge, they 
 induce that obscurity on themselves. The case herein is as 
 with the sun of this world, which perpetually shines, but when 
 clouds interpose themselves, it does not appear, see n. 2441. 
 " And the stars shall fall from heaven," signifies that the 
 knowledges of good and of truth shall perish; nothing else 
 is meant in the Word by " stars," where they are named, see 
 n. 1808, 2849. "And the powers of the heavens shall be 
 moved," signifies the foundations of the church, which are said 
 to be moved, and to be shaken, when those things perish ; for 
 the church on the earth is the foundation of heaven, inasmuch 
 as the influx of good and truth, through the heavens from 
 the Lord, ultimately terminates in the goods and truths apper- 
 taining to the man of the church ; wherefore when the man of 
 the church is in such a perverse state that he no longer admits 
 the influx of good and truth, then "the powers of the heavens 
 are said to be moved," Wiierefore it is always provided by 
 the Lord that something of the church shall remain, and when 
 an old church perishes, that a new one shall be established. 
 
 "And then shall appear the sign of the Son of Man in 
 heaven," signifies on this occasion the appearing of Divine 
 Truth; a "sign" denotes appearing; the "Son of Man" is 
 the Lord as to Divine Truth, see n. 2803, 2813, 3704. This 
 appearing, or this sign, is what the disciples inquired about, 
 when they said to the Lord, — "Tell us, when shall those things 
 be done ? especially what is the sign of Thy coming, and of 
 the consummation of the age?" (Matt. xxiv. 3.) for they knew 
 from the Word, that, when the age was consummated, the 
 
CHAP. XIII.] TO MARK. 2$l 
 
 Lord would come, and they knew from the Lord that the Lord 
 would come again, and they understood by that, that the 
 Lord would come again into the world, not yet knowing that 
 the Lord has come as often as the church has been vastated; 
 not that He has come in Person, as when He assumed the 
 Human [Principle] by nativity, and made this DivinCj but by 
 appearings, either manifest, as when He appeared to Abraham 
 in Mamre, to Moses in the bush, to the Israelitish people on 
 Mount Sinai, to Joshua when he entered the land of Canaan, 
 or by appearings not so manifest, as by inspirations, by which 
 the Word was written, and afterwards by the Word ; for in 
 the Word the Lord is present, inasmuch as all things of the 
 Word are from Him and concerning Him, as may be manifest 
 from what has heretofore been abundantly shewn. This latter 
 appearing is what is here signified by the " sign of the Son of 
 Man," and what is treated of in this verse. "And then shall 
 all the tribes of the earth mourn," signifies that all shall be in 
 grief, who are in the good of love and the truth of faith ; that 
 "mourning" has this signification, see Zech. xii. 10 — 14; and 
 that " tribes" signify all things of good and of truth, or of 
 love and faith, n. 3858, 3926, consequently those who are in 
 them ; they are called the " tribes of the earth," because they 
 are signified who are within the church; that "earth" denotes 
 the church, see n. 66^ 1066, 1067, 1262, 1733, 1850, 2117, 
 2928, 3355. "And they shall see the Son of Man coming in 
 the clouds of the heavens with power and much glory," signifies 
 that then shall be revealed the Word as to its internal sense, 
 in which the Lord is ; the " Son of Man" is the Divine Truth 
 which is therein, n. 2803, 2813, 3704; a "cloud" is the literal 
 sense; "power" is predicated of the good, and "glory" of the 
 truth, which are therein. That those things are signified by 
 "seeing the Son of Man coming in the clouds of the heavens," 
 see preface to chap, xviii., Genesis. This cominff of the Lord 
 is what is here meant, but not that He is to appear in the 
 clouds according to the letter. The subject which now follows 
 is concerning the establishment of a New Church,, which is 
 effected when the old one is vastated and rejected. 
 
 " He shall send forth the angels with a trumpet and a great 
 voice," signifies election; — not that it will be by visible angels, 
 still less by trumpets, and by great voices, but by an influx of 
 holy good and holy truth from the Lord by angels; wherefore 
 by "angels," in the Word, is signified somewhat of the Lord, 
 in this case the things which are from the Lord, and concerning 
 the Lord; by a "trumpet" and a "great voice" is signified 
 evangelization [preaching the Gospel], as also in other passages 
 
 36 
 
282 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 of the Word. ," And they shall gather together the elect from 
 the four winds, from the extreme of the heavens, even to 
 their extreme," signifies the establishment of a New Church ; 
 the "elect" are they who are in the good of charity and of 
 faith,; the "four winds" from which they shall be gathered 
 together, are all states of good and of truth ; the " extreme 
 of the heavens to their extreme," are the internal and external 
 things of the church. These now are the things which are 
 signified by the above words of the Lord. J. C. 4056 — 4060. 
 
 He who is ignorant that the "clouds of heaven" signify the 
 truths of the Word in the sense of the letter, cannot know 
 otherwise than that the Lord in the consummation of the age, 
 that is, in the end of the church, is about to come in the clouds 
 of heaven, and to manifest Himself to the world ; but it is 
 a known thing, that after the Word was given, the Lord 
 manifests Himself by it alone ; for the Word, which is Divine 
 Truth, is the Lord Himself in heaven and the church. From 
 this consideration it may first appear, that the manifestation 
 there predicted signifies the manifestation of Himself in the 
 Word, which manifestation was effected by His opening and 
 revealing the internal or spiritual sense of the Word, for in 
 this sense is the Divine Truth itself, such as it is in heaven, 
 and the Divine Truth in heaven is the Lord Himself there. 
 Hence now it is evident that by the " coming of the Lord in 
 the clouds of heaven," is signified the revelation of Himself in 
 the sense of the letter of the Word, by virtue of its spiritual 
 sense ; for that the " clouds of heaven '' signify those things 
 which are of the sense of the letter, and "glory" those things 
 which are of the spiritual sense, see the Treatise on " Heaven 
 and Hell," n. 1, and the revelation itself of the spiritual 
 sense, in the little Treatise concerning " the White Horse." 
 The "Son of Man" also signifies the Lord as to Divine 
 Truth. ^.^.594. See also ^. C. 10,574, 10,604. S.S.\\2. 
 T. CM. 271. 
 
 Verses 28, 29. But learn a parable from the fig-tree, &c. — 
 The internal sense of all the preceding verses of this chapter, 
 [Matt, xxiv.] in a summary, is evident from what has been 
 explained, viz., that prediction is made concerning the suc- 
 cessive vastation of the church, and at length concerning the 
 establishment of a New Church, in this order : — I. That they 
 began not to know what was good and true, but disputed on 
 the subject. II. That they despised what was good and true. 
 
 III. That in heart they did not acknowledge those principles. 
 
 IV. That they profaned them. V. And whereas the truth 
 of faith and the good of charity were yet about to remain 
 
CHAP. XIII.] TO MARK. 283 
 
 with some, who were called the elect, the state of faith on 
 the occasion is described. VI. And next the state of charity, 
 VII. And lastly, the beginning of a New Church is treated 
 of, which is meant by these words: "And He shall send His 
 angels with a trumpet and great voice, and they shall gather 
 together His elect from the four winds, from the extreme of 
 the heavens to their extreme." When the end of an old 
 church, and the beginning of a new one is at hand, then is 
 the Last Judgment, and also the coming of the Son of Man. 
 The subject now treated of is concerning the "coming" itself, 
 respecting which the disciples asked the Lord, saying, — " Tell 
 us, when shall these things be ? especially what is the sign 
 of Thy coming, and of the consummation of the age?" Now 
 therefore follow the things to be explained, which the Lord 
 predicted concerning the very time of His coming, and of 
 the consummation of the age, which is the Last Judgment. 
 The internal sense is as follows: — 
 
 " But learn a parable from the fig-tree ; when its branch is 
 become soft and putteth forth leaves, ye know that summer is 
 near," signifies the first principle of the New Church; "fig-tree" 
 denotes the good of the natural principle; "branch" denotes the 
 afifection thereof, and "leaves" denote truths; the "parable" 
 from which they should learn, denotes that those things .are 
 signified. He who does not know the internal sense of the 
 Word, cannot in anywise know what is involved in the com- 
 parison of the Lord's coming, with the fig-tree, its branches, 
 and leaves; but whereas all comparatives in the Word are 
 also significatives, it may hence be known what these things 
 mean. The "fig-tree," wheresoever it is named in the Word, 
 in the internal sense signifies the good of the natural principle; 
 that "branch" denotes the afiection of that principle, is for this 
 reason, — because affection buds forth from good as a branch 
 from its trunk; that "leaves" denote truths, see n. 885. Hence 
 now it is evident what that parable involves, viz., that when a 
 New Church is created by the Lord, then first of all appears 
 the good of the natural principle, that is, good in the external 
 form with its affection and truths. By good of the natural 
 principle is not meant the good into which man is born, or 
 which he derives from his parents, but the good which is 
 spiritual as to origin ; into this good no one is born, but is 
 introduced of the Lord by the knowledges of good and of 
 truth ; wherefore before man is in this good, viz., in spiritual 
 good, he is not a man of the church, howsoever he appears 
 to be so from connate good. " So also ye, when ye shall see 
 all these things, know ye that it is near at the doors," signifies 
 
284 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 when those things appear which are signified in the internal 
 sense by the words which were said just above, and by tin se 
 concerning the "fig-tree," that then would be the consumma- 
 tion of the church, that is, the Last Judgment, and the coming 
 of the Lord ; consequently that then the old church would be 
 rejected, and a new one established. It is said "at the dooi;s," 
 because the good of the natural principle and its truths are 
 the first things which are insinuated into man, wlien he is 
 regenerating, and is made a church. " Verily I say unto you, 
 This generation shall not pass away, until all these things be 
 done," signifies the Jewish nation, that it shall not be extirpated 
 as other nations ; see the reason why, n. S+TQ. " The heaven 
 and the earth shall pass away, but My words shall not pass 
 away," signifies the internals and the externals of the former 
 church, that they shall perish, but that the Word of the Lord 
 shall remain; that "heaven" denotes the internal of the church, 
 and "earth" its external, see n. 82, 1411, 1733, 1850, 2117, 
 2118, 3355. That the "words of the Lord" denote not only 
 those things which have been now said concerning His coming 
 and the consummation of the age, but likewise all things 
 which are in the Word, is evident. These things were said 
 immediately afterwhat was said concerning the Jewish nation, 
 because the Jewish nation was preserved for the sake of the 
 Word, as may be manifest from the passage cited, n. 3479. 
 From these considerations it is now evident that prediction 
 is here made concerning the beginning of a New Church. 
 A. C. 4229—4232. 
 
 Verse 28. Learn a parable from the Jig-tree. — This parable 
 or similitude was spoken, because the "fig-tree" signifies the 
 external church. A. E. 403. 
 
 Verse 30. This generation shall not pass away until all 
 these things he done. — The residue of the worship of the 
 Jewish people will have an end with the end or consumma- 
 tion of the present church in Europe, as the Lord predicts 
 in Matt. xxiv. 34; Mark xiii. 30; for in those chapters the 
 consummation of the age, which is the end of that church, is 
 treated of, as is shewn at the beginnings of chapters xxvi. to 
 xl. of Genesis. A. C. 10,497. 
 
 Verse 32. But of that day and hour knoweth no one, neither 
 the angels who are in heaven, nor the Son, except the Father. — 
 What is signified by these words, in the internal sense, will 
 be manifest from the following explication, viz., that they 
 contain a description of what will be the quality of the state 
 at the time when the old church is rejected and a new one 
 is established. That the rejection of the Old Church, and 
 
CHAP. XIII.] TO MARK. 285 
 
 the establishment of a New one, is what is meant by the 
 "consummation of the as^e" and by the "coming of the Son 
 of Man," and in general by the Last Judgment, has been- 
 abundantly shewn above ; also that a Last Judgment has 
 occasionally taken place on this earth, viz., first, when the 
 celestial church of the Lord, which was the most ancient, 
 perished amongst the antediluvians by an inundation of evil 
 and lalse principles, which, in the internal sense, is the flood. 
 Secondly, when the spiritual church, which was after the 
 flood, and is called the ancient, diSused over a large part 
 of the Asiatic world, ceased of itself. Thirdly, when the 
 representative of a church amongst ihe posterity of Jacob 
 was destroyed, which was effected when the ten tribes were 
 led away into perpetual captivity, and were scattered amongst 
 the nations. And finally, when Jerusalem was destroyed, and 
 the Jews were also dispersed. Inasmuch as on this occasion 
 there was a consummation of the age after the coming of 
 the Lord, therefore also several things which were said in 
 the Evangelists by the Lord concerning the consummation of 
 that age, are also applicable to that nation, and likewise are 
 applied by several at this day ; nevertheless the subject there 
 treated of specifically and especially is concerning the con- 
 summation of the age which is now at hand, viz., concerning 
 the end of the Christian church, which is also treated of by 
 John in the Revelations ; this will be the fourth Last Judg- 
 ment on this earth. What is involved in the words which are 
 contained in Matt. xxiv. 36 — 42, will be manifest from their 
 internal sense, which is as follows : — 
 
 "But of that day and hour no one knoweth," signifies the 
 state of the church at that time as to goods and truths, that 
 it would not appear to any one either on earth or in heaven ; 
 for by "day and hour" in this passage is not meant day and 
 hour of time, but states as to good and truth ; that " times," 
 in the Word, signify states, see n. 2625, 2788, 2837, 3254, 
 3356, and that "days" also, see n. 23, 487, 488, 493, 893, 
 2788, 3462, 3785 ; hence also " hour" signifies the same, but 
 a specific state. The reason why it denotes states as to good 
 and truth, is, because the subject treated of is concerning the 
 churcli, for good and truth constitute the church. "Not even 
 the angels of the heavens, but My Father alone," signifies that 
 heaven does not know the state of the church as to specific 
 good and truth, but the Lord alone, and also when that state 
 of the church is about to be present. That the Lord Himself 
 is He who is meant by the " Father," see n. 15, 1729, 2004, 
 2005, 3690; and that the Divine Good in the Lord is what 
 
286 THE GOSPEL ACCORDING [CHAP. XIII. 
 
 is named " Father," and the Divine Truth, which is from the 
 Divine Good, the " Son," n. 2803, 3703, 3704, §736. They, 
 therefore, who [from this passage] believe that the Father is one 
 [Person], and the Son another, and who thus distinguish them, 
 do not understand the Scriptures. A. C. 3704, 4333, 4834. 
 
 Verse 33. Watch and pray, &c.— By " watching" is under- 
 stood to acquire spiritual life, wherefore "praying" is also 
 mentioned, because prayer is the effect of spiritual life, which 
 is its essence, and which is of so much avail as it proceeds 
 from the life ; for they are one like the soul and the body, 
 and like the internal and external. As prayers are of such a 
 nature as the heart is, and are consequently not prayers such' 
 as can be accepted in worship, if the heart is evil, therefore it 
 is said in Psalm Ixvi. 18, — " If I regard iniquity in my heart, 
 the Lord will not hear me;" by which is signified that He will 
 not receive the prayers and worship [proceeding from such a 
 heart]. The heart of man is his love, and the love of man is 
 his very life ; hence it is that the prayers of a man are such as' 
 his love, or as his life is. Hence it follows that " prayers," in 
 the spiritual sense, signify the life of his love and charity, or 
 that this life is signified by " prayers ;" moreover, man is in a 
 continual state of prayer, when he is in the life of charity, 
 although not with his mouth, yet in his heart. For that which 
 is of man's love is constantly in his thoughts, although he may 
 not be aware of it. Hence also it is evident that " prayer," in 
 a spiritual sense, is worship from love. But these things will 
 not be understood by those who place piety in prayers, and not 
 in the life ; yea, they will think against this fact ; nor do such 
 persons know what actual piety is. A. E. 325. 
 
 Verse 35. Watch ye therefore : for ye know not when the 
 Lord of the house cometh, at even, or at midnight, or at the 
 cock-crowing, or in the morning. — He who does not know the 
 internal sense of the Word, will believe that the Last Judgment 
 is meant by these expressions, and that every one ought to be 
 prepared for it; but by those expressions is also meant the 
 state of man as to love and faith when he dies, for then is also 
 his judgment. Hence it is evidentthat by " watching" is meant 
 to receive life from the Lord, which is spiritual life ; and by 
 "sleeping" is meant to lead a natural life, without spiritual. 
 ^.^.187. See also Z./. 13. 
 
 By " not knowing at wiiat hour your Lord cometh," is not 
 only meant ignorance as to the time of man's death, but also 
 as to the state of life which is to remain to eternity ; for such 
 as is the state of man's past life even to the end, such the man 
 remains to eternity. A.E.194:. 
 
CHAP. XIII.] TO MARK. 287 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER XIII. 
 
 Verse 32. But of that day and hour knoweth no one, neither 
 the angels who are in heaven, nor the Son, except the Father. — 
 What is here rendered "except the Father," is expressed, in the 
 common version of the New Testament, by " but the Father." 
 In the original Greek, however, the term is et m"?. which properly 
 signifies except or unless, and not hut, and is therefore here 
 applied to denote, not that the Son did not know the day and 
 the hour, &c. except or unless He was the Father, thus in 
 proportion as His Humanity was glorified, or made Divine. 
 
 Verse 33. See ye. Watch and pray, &c. — What is here 
 rendered "See ye," is expressed, in the common version of the 
 New Testament, by "Take ye heed," but the original Greek is 
 /3Xe7r«-f, which literally means See ye, and which is here applied 
 to denote that before a man can watch and pray, he must first 
 open the eyes of his mind to a view of truth, which view is 
 signified by " See you ;" and when his eyes are thus opened, he 
 must then be upon his guard against the principles of infernal 
 evil and error, which guard is signified by " watch ye;" and in 
 the third place he must keep his mind open to the principles 
 of heavenly good and truth, signified by "pray ye." Thus the 
 three terms, seeing, watching, anA praying, stand in connection 
 with each other, denoting, in the internal sense, that the first 
 act in the regeneration is the illumination of the understanding, 
 and the succeeding acts are to shut the door of the mind against 
 the intrusion of infernal spirits, and to open it for the admission 
 of angelic influence. 
 
MARK 
 
 CHAPTER XIV. 
 
 THE WORD. 
 
 THE INTERNAL SENSE. 
 
 1. After two days was 
 the [feast of the] passover 
 and unleavened bread: and 
 the chief Priests and the 
 Scribes sought how, having 
 taken Him by craft, they 
 might put [Him] to death. 
 
 2. But they said. Not on 
 ihe feast, lest there b6 an 
 uproar of the people. 
 
 3. And when He was in 
 Bethany in the house of 
 Simon the leper, as He sat 
 at meat, there came a woman 
 having an alabaster -box of 
 ointment of pure spikenard, 
 very precious ; and having 
 broken the box, she poured 
 it on His head. 
 
 4. And there were some 
 who had indignation within 
 themselves, and said. Why 
 was this waste of the ointment 
 made? 
 
 5. For it might have been 
 sold for more than three 
 hundred pence, and have 
 been given to the poor; and 
 they murmured against her. 
 
 6. But Jesus said. Let her 
 alone ; why trouble ye her ? 
 She Lath wrought a good 
 work on Me. 
 
 That at the very time 
 of celebrating representatively 
 their deliverance from damna- 
 tion by the Divine Human 
 Principle of the I.ord, the 
 Jewi.sh nation sought to de- 
 stroy that Principle. (Verse 1.) 
 
 Being withheld only by ex- 
 ternal considerations respect- 
 ing themselves. (Verse 2.) 
 
 On which occasion prepara- 
 tion is made for the trial by a 
 more intimate communication 
 of Divine Good to the Human 
 Principle. (Verse 3.) 
 
 But this process appears 
 needless to those who are in 
 external good and truth, and 
 who suppose that the Divine 
 Good is communicable to all 
 alike, without regard to their 
 capacity of reception. (Verses 
 4,5.) 
 
 Until they are instructed that 
 a more interior affection and 
 communication of Divine Good 
 is needful to prepare for final 
 combat and victory. (Verse 6.) 
 
CHAP. XIV.] THE GOSPSI. AOCORDINS TO MARK. 
 
 989 
 
 7. For ye have the poor 
 with you always, and when- 
 soever ye will, ye may do 
 them good: but Me ye have 
 not always. 
 
 8. She hath done what she 
 could : she hath beforehand 
 anointed My body to the 
 burying, 
 
 9. Verily I say unto you, 
 Wheresoever this Gospel shall 
 be preached through the whole 
 world, what she also hath 
 done shall be spoken of for 
 a memorial of her. 
 
 10. And Judas Iscariot, one 
 of the twelve, went unto the 
 chief Priests, to betray Him 
 unto them, 
 
 n. And when they heard, 
 they rejoiced, and promised 
 to give him money; and he 
 sought I how he might con- 
 veniently betray Him. 
 ^12. And on the first day 
 of unleavened bread, when 
 they sacrificed the passover. 
 His disciples said unto Him, 
 Where wilt Thou that we 
 go and prepare that Thou 
 may est eat the passover? 
 
 13. And He sendeth forth 
 two of His disciples, and 
 saith. unto them. Go ye 
 into the city, and there shall 
 meet you a man bearing 
 a pitcher of water: follow 
 him. 
 
 14. And wheresoever he 
 shall go in, say to the master 
 of the house. The Teacher 
 saith. Where is the guest- 
 chamber [or inn],, where I 
 may eat the passover with 
 My disciples? 
 
 ^specially in th^ case of 
 the glorificatipn of the Lorp's 
 Human Essence, 1 (Verses 7, 
 8.) 
 
 Therefpre this pught to be 
 knpwn and remeDiberied in 
 the church with affection. 
 (Verse 9.) 
 
 That the , I^ord's merit, 
 together with the redemption 
 and salvation wrought by 
 Him, were held in small esti- 
 mation by the Jewish pation, 
 therefore He was rejected by 
 them, i (Verses 10, 11.) 
 
 And this at the tgime ithat 
 all things were preparing by 
 the Lord for the glorifica- 
 tipn of His Human prin- 
 ciple, and for their liberation 
 from infernal faUes. (Yerse 
 12.) 
 
 Tp celebrate which glprifi.^ 
 cation the church is con- 
 ducted by Divine Truth lead^ 
 ing to Divine Good. (Verses 
 13—16.) 
 
 37 
 
290 
 
 THE GOSPEL ACCORDING 
 
 [chap. XIV. 
 
 15. And he will shew you 
 a large upper room furnished 
 and prepared: there make 
 ready for us. 
 
 16. And His disciples went 
 forth, and came into the city, 
 and found as He had said 
 unto them : and they made 
 ready the passover. 
 
 17. And when it was even- 
 ing. He Cometh with the 
 twelve. 
 
 18. And as they reclined 
 and did eat, Jesus said, Verily 
 I say unto you. That one of 
 you who eateth with Me 
 shall betray Me. 
 
 19. And they began to be 
 sorrowful, and to say unto 
 Him one by one. Is it I ? and 
 another [said]. Is it I? 
 
 20. But He answering, said 
 unto them. It is one of the 
 twelve that dippeth with Me 
 in the dish. 
 
 21. The Son of Man goeth 
 indeed, as it is written of 
 Him: but woe to that man 
 by whom the Son of Man is 
 betrayed! It were good for 
 that man if he had never 
 been born. 
 
 22. And as they did eat, 
 Jesus taking bread, and having 
 blessed it, brake it, and gave 
 to them, and said. Take, eat: 
 this is My body. 
 
 23. And taking the cup, 
 when He had given than^. 
 He gave [it] to them: and 
 they all drank of it. 
 
 On which occasion the 
 Lord's rejection by the 
 Jewish nation is predicted. 
 (Verses 17, 18.) 
 
 Exciting thus self-exami- 
 nation in the minds of those 
 who are principled in goods 
 and truths. (Verse 19.) 
 
 Whereby they discover that 
 the rejection of the Lord is 
 an effect of self-love, which 
 does not distinguish between 
 Divine power and human. 
 (Verse 20.) 
 
 And thus fulfils what had 
 been predicted, and plunges 
 itself into a total separation 
 from all good and truth, 
 which is rendered the more 
 terrible by reason of the pre- 
 vious admission of the know- 
 ledges of what is good and 
 true. (Verse 21.) 
 
 That the Lord taught by 
 representatives that all saving 
 good and truth are from 
 Himself, and are communi- 
 cated by Him to those who 
 are in a state of reception. 
 (Verses 22—24.) 
 
CHAP. XIV.] 
 
 TO MARE. 
 
 291 
 
 24. And He said unto 
 them. This is My blood of 
 the New Testament, which is 
 shed for many. 
 
 25. Verily I say unto you, 
 I will drink no more of the 
 fruit of the vine, until that 
 day when I drink it new in 
 the kingdom of God. 
 
 26. And when they had 
 sung a hymn, they went out 
 into the Mount of Olives. . 
 
 27. And Jesus saith unfo 
 them. All ye shall be offended 
 because of Me this night : for 
 it is written, I will smite the 
 shepherd, and the sheep shall 
 be scattered. 
 
 28. But after that I am 
 risen, I will go before you 
 into Galilee. 
 
 29. But Peter said unto 
 Him, Although all shall be 
 offended, yet will not I. 
 
 30. And Jesus saith unto 
 him, Verily I say unto thee. 
 That to-day, in this night, 
 before the cock crow twice, 
 thou shalt deny Me thrice. 
 
 31. But he said the more 
 vehemently. If I should die 
 with Thee, I will not deny 
 Thee. In like manner said 
 they all. 
 
 32. And they came to a 
 place called Gethsemane : and 
 He saith to His disciples, Sit 
 ye here, whilst I pray. 
 
 33. And He taketh with 
 Him Peter and James and 
 
 But that this truth cannot 
 be fully received in this life, 
 but in the other. (Verse 25.) 
 
 That the Lord from His 
 Divine Love predicted the last 
 time of the Old Church, and 
 the first of the New. (Verses 
 26—28.) 
 
 But that they who are in 
 the science of truth, separate 
 from obedience, do not believe 
 this. (Verse 29.) 
 
 Therefore they are in- 
 structed, that it is the last 
 time of the church, when the 
 truth of faith is indeed taught, 
 but is not believed, and when 
 there is no faith in the Lord, 
 because no charity. (Verse 30.) 
 
 Nevertheless, they who are 
 in faith alone, still insist that 
 they do believe in the Lord, 
 (Verse 31.) 
 
 That the Lord's Divine 
 rational principle prepared 
 itself to undergo the most 
 grievous and cruel tempta- 
 tions, on which occasion He 
 separated the former rational 
 principle. (Verse 32.) 
 
 And attached Himself to 
 the spiritual and celestial 
 
S93 
 
 THE OOSftt ACCORDING 
 
 [chap. XIV. 
 
 John, and began to be amazed 
 and to be depressed. 
 
 34. And He saith unto 
 them, My soul is exceeding 
 SOttbwful unto death: tarry 
 ye here, and v^ratch. 
 
 S5. And going forward a 
 little, He fell upon the earth, 
 and prayed that, if it were 
 possible, the hour might pass 
 fr<)m Him. 
 
 36. And He said, Abba, 
 Fdth6i', all things are possible 
 to Thee ; remove this eup 
 from Me : yet not what -I 
 will, but what Thou [wilt]. 
 
 37. And He cometh and 
 findeth them sleeping, and 
 saith unto Peter, Simon, 
 sleepest thou? couldest thou 
 not watch one hour? 
 
 38. Watch ye and pray, 
 lest ye enter into temptation. 
 The spirit truly is ready, but 
 the flesh is weak. 
 
 39i And again going away, 
 He prayed) saying the same 
 we>rd. 
 
 40. And when He returned, 
 He found them again sleeping, 
 (for their eyes were heavy,) 
 and they knew not what to 
 answer Him. 
 
 41. And He cometh the 
 third time, and saith unto 
 the«a. Sleep on now, and 
 tftke rest: it is (enough, the 
 hour is come; behold, the 
 Son of Man is betrayed into 
 the hands of sinners. 
 
 42. Arise, let us go ; be- 
 held, he that betJrayeth Me 
 is at hand. 
 
 things of the church, yet 
 afterwards removed Himself 
 from them also. (Verses 
 33, 34.) 
 
 And enters by most griev- 
 ous temptations into close 
 union with the Divine Grood, 
 through the entire surrender 
 of His Human principle. 
 (Verses 35, 36.) 
 
 And from that union com- 
 municates with those who are 
 principled in the goods and 
 truths of the church, caution- 
 ing them especially against 
 separating faith from charity. 
 (Verse 37.) 
 
 And teaching that charity 
 and faith ought to be con- 
 joined as the only security 
 agaihst infernal evils and 
 falses. (Verse 38i) 
 
 Thus through a process of 
 successive temptations, until 
 it was complete, the Lord 
 united His Human Essence 
 to the Divine, and by sub- 
 duing the hells, restored order 
 to heaven and the church. 
 (Verses 39—43.) 
 
CHAP. XIV.] 
 
 TO MARK. 
 
 293 
 
 43. And immediately, while 
 He yet spake, cometh Judas, 
 being one of the twelve^ and 
 with him much multitude with 
 swords and staves, from the 
 chief Priests and the Scribes 
 and the Elders, 
 
 44. But he that betrayed 
 Him had given them a token, 
 saying, Whomsoever I shall 
 kiss, the same is He; take Him, 
 and lead [Him] away safely. 
 
 45. And coming, [and] im- 
 mediately going up to Him, 
 he saith,. Rabbi, Rabbi; and 
 kissed Him. 
 
 46. And they laid their 
 hands on Him, and took 
 Him. 
 
 47. And one of them that 
 stood by, drawing a sword, 
 smote a servant of the High 
 Priest, and cut off his ear. 
 
 48. And Jesus answering, 
 said unto them. Are ye come 
 out, as against a thief, with 
 swords and staves to take Me ? 
 
 49. I was with you daily 
 in the temple teaching, and 
 ye laid no hold on Me ; 
 but the Scriptures must be 
 fulfilled. 
 
 50. And forsaking Him, 
 they all fled. 
 
 51. And there followed 
 Him a certain young man, 
 having a linen cloth cast about 
 [his] naked [body] ; and the 
 young men laid hold on him: 
 
 52. But he, leaving the linen 
 cloth, fled from them naked. 
 
 53. And they led Jesus 
 away to the High Priest : and 
 with him were assembled all 
 the High Priests and the 
 Elders and the Scribes. 
 
 Being entirely rejected by 
 the Jewish nation, who, 
 through falses and evils had 
 destroyed in themselves all 
 truth and good. (Verse 43.) 
 
 And thus had only external 
 connection with Him, but no 
 internal conjunction. (Verses 
 44, 45.) 
 
 On which account they did 
 violence to the Word. (Verse 
 46.) 
 
 And no longer obeyed its 
 truths, but perished in the 
 falses which they believed. 
 (Verse 47.) 
 
 Treating the Word with 
 contumely, as if it deprived 
 them of their natural rights 
 and liberty. (Verse 48.) 
 
 And in so doing, fulfilling 
 the Word. (Verses 49, 50.) 
 
 Insomuch that they divested 
 themselves even of its external 
 truth, so as to have no cover- 
 ing for their natural evils and 
 falses. (Verses 51, 52.) 
 
394 
 
 THE GOSPEL ACCORDING 
 
 [chap. XIV. 
 
 54. And Peter followed 
 Him afar off, even into the 
 palace of the High Priest; 
 and he sat with the servants, 
 and warmed himself at the 
 fire. 
 
 55. But the High Priests 
 and the whole council sought 
 for witness against Jesus to 
 put Him to death, and found 
 none. 
 
 56. For many bare false 
 witness against Him, but their 
 witnesses were not alike. 
 
 57. And certain persons 
 standing up, bare false witness 
 against Him, saying, 
 
 58. We heard Him say, I 
 will destroy this temple that 
 is made with hands, and 
 within three days I will build 
 another made without hands. 
 
 59. But neither did their 
 testimony agree. 
 
 60. And the High Priest 
 standing up in the midst, 
 asked Jesus, saying, An- 
 swerest Thou nothing? What 
 [is it which] these witness 
 against Thee? 
 
 61. But He was silent, and 
 answered nothing. Again the 
 High Priest asked Him, and 
 saith unto Him, Art Thou 
 the Christ, the Son of the 
 Blessed ? 
 
 62. But Jesus said, I am; 
 and ye shall see the Son of 
 Man sitting on the right hand 
 of power, and coming with 
 the clouds of heaven. 
 
 63. Then the High Priest 
 rending his clothes, saith. 
 What need we any further 
 witnesses ? 
 
 On which occasion they 
 assault the Human Essence 
 of the Lord with all manner 
 of false charges. (Verses 
 54—60.) 
 
 Although He was Himself 
 the purest Innocence, and 
 only testified, in His defence, 
 the union of His Human 
 Essence with the Divine by 
 temptation -combats, and the 
 exaltation of His Human 
 Essence to Omnipotence, and 
 His manifestation of Himself 
 in the internal sense of the 
 Word. (Verses 60—62.) 
 
 Which testimony is declared 
 to be false, and is derided by 
 those who are in evils and 
 falses. (Verses 63—66.) 
 
CHAP. XIV.] 
 
 TO MARK. 
 
 295 
 
 64-. Ye have heard the 
 blasphemy, what think ye ? 
 And they all condemned Him 
 to be deserving of death. 
 
 65. And some began to spit 
 upon Him, and to cover His 
 face, and to buiFet Him, and 
 to say unto Him, Prophesy: 
 and the servants did strike 
 Him with the palms of their 
 hands. 
 
 66. And as Peter was be- 
 neath in the palace, there 
 Cometh one of the maids of 
 the High Priest: 
 
 67. And seeing Peter warm- 
 ing himself, looking at him, 
 she saith, And thou also wast 
 with Jesus of Nazareth. 
 
 68. And he denied, saying, 
 I know not, neither under- 
 stand I what thou sayest. 
 And he went out into the 
 porch; and the cock crew. 
 
 69. And the maid seeing 
 him again, began to say to 
 those who stood by. This is 
 one of them. 
 
 70. And he again denied; 
 and a little after, they that 
 stood by said again to Peter, 
 Truly thou art [one] of them : 
 for thou art a Galilean, and 
 thy speech agreeth [thereto]. 
 
 71. But he began to curse 
 and to swear, saying, I know 
 not this man of whom ye 
 speak. 
 
 72. And the second time 
 the cock crew. And Peter 
 remembered the saying which 
 Jesus said unto him. Before 
 the cock crow twice, thou 
 shalt deny Me thrice. And 
 when he thought thereon, he 
 wept. 
 
 And is even denied by those 
 who are principled in faith 
 alone without charity. (Verse 
 66, to the end of the chapter.) 
 
296 THE GOSPEL ACCORDING [CHAP. XIV. 
 
 EXPOSITION. 
 
 CHAPTER XIV. 
 
 Verse 1. After two days was the feast of the passover and 
 unleavened bread. — " Bread," in the Word, signifies in general 
 all celestial and spiritual food, thus in general all celestial and 
 spiritual things, see n. 276, 680, 1798, 2165, 2177; and that 
 these things might be free from impurities, was represented by 
 unleavened bread; for "leaven" signifies what is evil and false, 
 by which celestial and spiritual things are rendered impure 
 and profane ; on account of this representation, commandment 
 was given to those who were of the representative church, 
 that in the sacrifices they should not offer any bread or cake 
 but what was without leaven, or unleavened, as is manifest 
 from Moses, — " Every cake which ye shall bring for Jehovah, 
 shall not be made up with leaven." (Lev. ii. 11.) On this 
 account, commandment was also given that, on the seven days 
 of the passover, they should not eat any other bread than 
 what was without leaven, or unleavened. Hence the passover 
 is called the "feast of unleavened things." That this "feast" 
 represented the glorification of the Lord, and thus the con- 
 junction of the Divine [Being or Principle] with the human 
 race, will be shewn elsewhere by the Divine Mercy of the 
 Lord ; and whereas the conjunction of the Lord with the 
 human race is effected by love and charity, and the faith 
 thence derived, those celestial and spiritual things were repre- 
 sented by the unleavened bread which they were to eat on 
 the days of the passover, on which occasion, lest they should 
 be contaminated by anything profane, everything leavened 
 was so severely forbidden, that whosoever ate it, was to be 
 cut off; for they who profane celestial and spiritual things, 
 must of necessity perish. Every one may see that, separate 
 from this arcanum, this ceremonial would never have been 
 enacted with such severe penalties. A. C. 2342. 
 
 By the "feast of unleavened bread" is signified the' worship 
 of the Lord and thanksgiving on account of deliverance from 
 evil, and from the false principles of evil, as is manifest from 
 the signification of a feast, as denoting worship and thanks- 
 giving, see n. 7093, 9286, 9287; and from the signification of 
 unleavened things, as denoting those things which are purified 
 
CHAP. XIV.] TO MARK. 297 
 
 from evil and from the false principles of evil, see n. 9992 ; 
 hence by the "feast of unleavened bread" is signified worship 
 and thanksgiving on account of deliverance from evil and from 
 false principles of evil ; that this was signified by this feast, 
 see n. 9286 — 9292. As to what concerns this feast, it is to 
 be noted that it properly signifies the glorification of the 
 Lord's Humanity, thus the remembrance of it, and thanks- 
 giving on account of it ; for by it, and by the subjugation of 
 the hells by the Lord, man has deliverance from evils, and 
 thus salvation. For the Lord glorified His Humanity by 
 combats against the hells, and on this occasion by continual 
 victories over them ; the last combat and victory was on the 
 cross, wherefore He then fully glorified Himself, as He 
 Himself also teaches in John, — " After that Judas was gone 
 out, Jesus said, Now is the Son of Man glorified, and God is 
 glorified in Him. If God be glorified in Him, God shall also 
 glorify Him in Himself, and shall straightway glorify Him." 
 (xiii. 31, 32.) Again in the same Evangelist, — "Jesus lifted 
 up His eyes to heaven, and said. Father, the hour is come ; 
 glorify Thy Son, that Thy Son may also glorify Thee. And 
 now, O Father, glorify Thou Me with Thine own self, with 
 the glory which I had with Thee before the world was." 
 (xvii. 1, 5.) To "glorify the Son of Man," is to make the 
 Human [Principle] Divine ; that those words were spoken of 
 the passion of the cross is evident. That by that last combat, 
 which was the passion of the cross, the Lord fully subjugated 
 the hells. He also teaches in John, — "Jesus said, The hour is 
 come that the Son of Man should be glorified. Now is my 
 soul troubled. And He said. Father, glorify Thy name. 
 And there came forth a voice from heaven, I have both glori- 
 fied it, and will glorify it again. And Jesus said. Now is the 
 judgment of this world : now shall the prince of this world be 
 cast out. And I, if I be lifted up from the earth, will draw 
 all to Myself. This He said, signifying what death He should 
 die." (xii. 23, 27, 28, 31, 32, 33.) Hell in all its complex is 
 what is called the " prince of the world and the devil ;" from 
 which considerations it is evident that the Lord, by the passion 
 of the cross, not only conquered and subjugated the hells, but 
 also fully glorified His Humanity ; hence the human race had 
 salvation ; for this also the Lord came into the world, as He 
 also teaches in John xii. 27. For the sake of the remembrance 
 of this work, the feast of unleavened bread, or of the passover, 
 was principally instituted, wherefore He rose again on this 
 festival. The reason why it was also for the sake of deliver- 
 ance from evil and from the false principles of evil is, because 
 
 38 
 
THE GOSPEL ACCORDING [cilAP. XIV. 
 
 by' the subjugatiori, pf the Hells by the Lord, and by thb 
 glorificatipri of liis Human [Principle], all delivetatipe, of 
 evil is effected, and separate from those acts there is no 
 deliverance; for man is ruled by spirits from hell^, Jan d by 
 angels out of heaven from the Lord; wherefore, unless the 
 hefls li^d been altogether subjugated, and unless the Human 
 [Principle^ of the Lord had been altogether united to the 
 Divine Itself, and thereby likevyise made Divine, no man 
 could have been delivered from hell and saved, for the hells 
 would always have prevailed, since man is become of such 
 a quality, that of 'himself he thinks nothing but what is of 
 hell. ^.C. 10,655. 
 
 Verse 3. And when He was in fiethany, in the house of 
 $.vmon the leper, as He sat at meat, there came a woman 
 having an dlab'ast'ef-box of ointment of pure spikenard, very 
 precious,' dnA breaking the box, she poured it on His head.- — 
 By "ointment" is signified celestial good and spiritual good, 
 or the good of love to the Lord, and the good of charity 
 towarils the neighbour. A. E. 375. 
 
 Verse 8. She hath beforehand anointed My body, to the 
 burying. — Biy "burying," or burial, whensoever it is men- 
 tioned in the Word, the angels understand resurrection, 
 because it is a plenary putting off of what is human, and 
 a putting on of vvhait is heavenly. A. C. 3016. 
 
 Verse 14. Where is the guest-chamber \or inn\, &c.-^By 
 an " inii" is signified a place of instruction, as afio in Luke 
 X. 34; xxii. 11; Mark xiv. 14. A.E110Q. 
 
 Where I may eat the passover with My disciples? — The 
 " passover" signifies the presence of the Lord, and the deli- 
 verance of those who are of the spiritual church by the Divine 
 Hunian of the Lord, vvhen He rose again. A.C. 7867. 
 
 The " feast of the passover," or the' ipaschal supper, repre- 
 sented consociations in heaven. A. C. 7836, 7997. 
 
 Verse 21. The Son of Man, &c. — What is meant by the 
 " Son of Mani" see chap. iii. 28, 29, Exposition. 
 
 Verse 22. And as they did eat, Jesus taking bredd, and ~~\ 
 haping blessed it, brake it, &c. — By the Lord "blessing the 
 bread and giving it ' to His disciples," was signified the com- 
 munication of His Divine Principle, and by it, conjunction 
 with therri by goods and truths, which are signified by "bread 
 and wine," for by the Holy Supper instituted by the Lord, 
 the angels understand the same thing as by the paschal supper, 
 bread, and wine being received in" the former, instead of the 
 paschal lamb of the latter; for the Lord said, in instituting 
 the Holy Supper, that " the bread was His flesh," and " the 
 
CHAP. XIV.J TO MARK. 299 
 
 wjne was His blood j" and every one knows, or may ki^ow, 
 that bread and wine axe tilings which nburishi the body, bfead 
 as-meat, and wine as drink; and that in the Word, whith ill its 
 bosom is spiritual, they are also spintually to be u'liderstood'; 
 thus bread for all spiritual meat, and wine for all spiritual 
 drink. Spiritual meat is every good which is communicated 
 and given to man from the lord, and spiritual drink is every 
 truth which is communicated and given to man from the Lord. 
 These two, viz., gpodand truth, br love and faith, constitute 
 the spiritual man ; it is "said, "or love and faith," because all • 
 good is of love, and all truth is of faith|; hence it may be 
 manifest, that by bread is meant the Divine Good of tKe 
 Lord's Divine I^ovg, and, in respect .tp man, is meant that 
 .good received by him. , Inasmuch as the Lord says that " His 
 .flesh is bread," and " His blood is wine,'" it may bp m'anifest 
 that by the "flesh of the L6r,d".is meant the Diyio? Good of 
 His Divine Love, and by " eating it" is meant to receive it, to 
 appropriate to one's self, and' thereby to be conjoined to, the 
 Lord; and that by the "blood of the Lord" is meant the 
 Divine Truth proceeding from the, Divine Good of His Divine 
 Love, and by "drinking it" is meaiit to receive it, to appro- 
 priate to one's self^ and thereby to be conjoined to the, Lord. 
 Spiritual nourishment also is from the good and truth which 
 proceed' fxon; the Lord, as all nourishment of the^body is from 
 meat and drink ; hence also is their correspondence, which is 
 of ?uch a nature, that wheresoever in the Word anything of 
 meat, and of what serves 'for meat, is named, good is virider- 
 stood; and wheresoever anything of drink, and of what 'SerVes 
 for drink, is named, truth is understood,. > iFrom the^e, con- 
 siderations it may be manifest. that by th^ "blood"' which the 
 sons of Israel were ordered to sprinkle from the paschal lamb 
 upon the two posts, and oh the threshold of their houses, is 
 meant the Divine Truth proceeding from the Lord ; this also, 
 when received in faith and life, protects man against the evils 
 which arise out of hell,, since the Lord in His Divine Truth is 
 with man; for Ilis pivine Truth is of the Lord Hiniself 
 witb mat),} jea, it is Himself with irian.' .Who that tTiihks 
 .'from, sound reason, cannot see that the Lord is not in His 
 blood with .^ny one, but in His Divine Principle, Which is 
 the good of loVe and the igood of faith receivejd by man? 
 
 A.E:m, 340, ,„ ,.'.,;' .^ /:"■■ ,: :'".'_ ' ' ^ 
 
 When the t,erni.|' bread "is used' in the Word, the dngels do ^ 
 not know what rnaterial bread is, but what spiritual bread is, 
 thus instead of bread they perceive the .tord, who, that He 
 is "the Bread of Life,", Hirasqljf., teaches, iri:Jphn„'vi. 33, 35; 
 
300 THE GOSPEL ACCORDING [CHAP. XIV. 
 
 and inasmuch as they perceive from the Lord, they perceive 
 those things which are from the, Lord, consequently His love 
 towards the universal human race, and together therewith they 
 perceive at the same time the reciprocal love of man to the 
 Lord; for these things cohere in one idea of thought and 
 affection. In a way not unlike to this man thinks, who is in 
 a holy principle when he receives the bread of the Sacred 
 Supper, for he thinks on such occasion not of bread, but of 
 the Lord and of His mercy, and of those things which relate 
 to love to Him and to charity towards his neighbour, because 
 he thinks of repentance and amendment of life, but this with 
 a variety according to the holiness in which he is principled, 
 not only as to thought, but also as to affection. Hence it is 
 evident that "bread," as mentioned in the Word, does not 
 suggest the idea of any bread with the angels, but suggests 
 the idea of love, together with things innumerable which relate 
 to love. In like manner "wine," when it is read in the Word, 
 and also is received in the Sacred Supper ; on such occasions 
 the angels do not think at all of wine, but of charity towards 
 their neighbour ; and this being the case, and this the ground 
 of man's connection with heaven, and by heaven with the Lord, 
 therefore bread and wine were made symbols, and unite man, 
 who is principled in what is holy, with heaven, and by heaven 
 with the Lord. The case is the same with every single thing 
 contained in the Word, wherefore the Word is the uniting 
 medium betwixt man and the Lord, and unless such a uniting 
 medium existed, it would be impossible for heaven to flow in 
 with man ; for without a medium there could be no unition, 
 but heaven would remove itself from man ; and if heaven was 
 removed, it would be impossible for any one any longer to be 
 led to good, not even to corporeal and worldly good, but all 
 restraints, even external ones, would be broken. For the Lord 
 governs man, who is principled in good, by internal restraints, 
 which are those of conscience; but if man be principled in 
 evil, the Lord governs him only by external restraints, and if 
 these were broken, every one would become insane, as he is 
 insane who is without fear of the law, without fear of death, 
 and without fear of the loss of honour and gain, and thence of 
 reputation, for these are external restraints ; thus the human 
 race would perish. Hence it may appear why the Word is, 
 and what is its quality. That the church of the Lord, where 
 the Word is, is like a heart and like lungs; and that the 
 church of the Lord, where the Word is not, is like the rest 
 of the viscera, which live from the heart and lungs, may be 
 seen, n. 637, {>31, 2054, 2853. A. C. 4217. 
 
CHAP. XIV.] TO MARK. 301 
 
 By " breaking bread and giving it to the disciples," in the 
 spiritual world, is signified to instruct in the good and truth 
 of faith, by which the Lord appears ; for spiritual meat is all 
 the good of faith from which comes wisdom, and spiritual 
 drink is all the truth of faith from which comes intelligence. 
 ^.C. 9112. 
 
 Verse 22. This is my body. — " Body," in the genuine sense, 
 signifies the good which is of love, and the reason is, because 
 the body, or the whole man which is meant by the body, is a 
 receptacle of life from the Lord, thus the receptacle of good, 
 for the good of love constitutes life itself in man ; for the vital 
 heat, which is love, is the vital heat itself, and unless this heat 
 be in man, he is as somewhat dead. Hence now it is that by 
 " body," in the internal sense, is meant the good of love ; and 
 although with man there is not celestial love, but infernal love, 
 still the inmost principle of his life is from celestial love, for 
 this love continually flows in from the Lord, and constitutes 
 with man vital heat in its beginning, but in its progress it is 
 perverted by man, whence comes infernal love, and from 
 thence unclean heat ; hence it may be manifest what is meant 
 by the "body" of the Lord, viz., the Divine Love, in like 
 manner as by His "flesh." The body itself also of the Lord, 
 when glorified, that is, when made Divine, is nothing else; for 
 what else can be supposed concerning the Divine Principle 
 which is infinite ? From these considerations it may be known 
 that by " body," in the Holy Supper, nothing else is meant 
 than the Divine Love of the Lord towards the universal human 
 race. J. C. 6135. See also n. 10,033. 
 
 Verses 22, 24. This is My Body; this is My Blood. — When 
 a man, in the Holy Supper, simply thinks of the Lord from 
 His words, — " This is My Body, and this is My Blood," the 
 angels with him are in the idea of love to the Lord, and of 
 charity to the neighbour ; for love to the Lord corresponds to 
 the Body of the Lord and to bread, and charity towards the 
 neighbour corresponds to Blood and to wine, n. 1798, 2165, 
 2177; and because such is the correspondence, there flows out 
 of heaven through the angels into that holy principle in which 
 the man then is, an affection which he receives according to the 
 goodness of his life. For the angels dwell with every one in 
 the affection of his life, thus they flow into the affection of the 
 doctrines according to which he lives, and by no means of those 
 doctrines with which his life disagrees; if his life disagrees, 
 as if he be in the affection of gaining honours and wealth 
 by doctrines, the angels then recede from him, and infernals 
 come and dwell in that affection, who either infuse into him a 
 
302 THE GOSPEL ACCORDING i[cHAP.^XIV. 
 
 confirmation of such doctrines fpr the sake ojf self an^fthe 
 world, thus a persuasive, faith 'whjch is ofsiich a nature a-s, not 
 to care whether they be true or fjilse, provided only .they §re 
 popular; or they take away from Jjitn all fai,th, ^nd.thpn the 
 doctrine of his mouth is only, a Sound excited and modified by 
 the fire of those selfish and worldly loves. A, C. 34(64; ^ - 
 
 Verses 83, 24^ Andltftkin^ the eup, phen He had g^wen 
 thanks. He gave [it] td them: and they dll drank of- it.:. And 
 He said unto them, This is My blood of the New Testament, 
 which is shed for mai^y.r-r-^^T[\%\on is herp made of " cup," not 
 of wine, because "wine" is predicated of the spiritual church, 
 but "blood "of the celestial qhurch, although eacli signifies 
 holy truth iproceeding from the Lord, — in the; spiritual churph 
 the Jioly, principle of faith grounded in .ch.arity towards the 
 neighbour, ibut, in ,.thQ; celestial church 'th« Jioljy principle ipf 
 charity grounded in love Ipthe Lord. The spiritual church 
 is distinguished from the celestial in this,-r^that the former is 
 in charity towards the neighbour) ;but the flatter in lov.e to, the 
 Lord, and .the Holy Supper was instituted that it might repre- 
 sent and signify the love of. the Lord' towards the univer^jil 
 human raeej and- 'the reciprocal love of man towards, pim. 
 ^.C. 5120. - . ■ 
 
 Verse 24. This is My'blood of the New Testament, &c.-rr- 
 Inasmtich as the Lord called; "His blood/' by which is meant 
 the Divine Triith procefeding from Him, " the blood of the 
 New Testament" [or covenant], j it may be expedient briefiy 
 to say what is meant 'by the 'Old; Testament [or covenant], and 
 what by the New. By the f' Qld Testament" , [or covenant], 
 is meant conjunction by Divine Truth, such; as was given to 
 the sons of Israel, wShich was external, andhenice representative 
 of internal Divine Truths The sons of Israel had no other 
 Divine Truth, because they could not receive any other, fpr 
 they were external and natural men,,. and not internal or 
 spiritualj as may be manifest from this consideration,, that they 
 who knew any thing iconceriliiag, the Lord's coming) , had no 
 other thought respecting Him than that He was to be a king, 
 who would exalt them above all people in the universe, and 
 thus who would establish a kingdom on earth with,themj and 
 not in the hfeavens, and thence in the earthy,, with all who 
 believe in Him. Wherefore the " Old Testament" [or cove- 
 nant] was conjunction by suth Divine Truth as is contained 
 in the Books of Moses, and was called precepts. Judgments, 
 and statutes, in which nevertheless lay inwardly conceailed the 
 Divine Truth such as it is in heaven, which li^ internal and 
 spiritual. This DiviinojTruth was opened byi the Lord when 
 
CHAP. XlV.J ^ <"r6 MARK.' ' ' 
 
 He was ire the World, and wherdais by it alone there is con- 
 junction! of the' Lord with menj therefote it is meant by the 
 " New Testament " [or covenant],' and also it is meant by His 
 "blood," whitjb is hen*c« calledithe" blood of the New Testa- 
 ment" [or covenant] ; thei like is also meant by "^ineJ! This 
 new covenant, vvhich was to be entered into by the Lord when 
 He was to come into tile world,' is treated of in the Word of 
 the Old Testament [or covenant] throughout. : A.Hi^Ol, 329. 
 
 Verse 25. Feritff I say unto^yow, I mill drink no more of 
 the fruit of fhei vine, until that day when I dririU itnew in the 
 kingdom of God. — By the "vine" is signified the rievv or 
 regerierate intell6ctiaa>l prfnfeijjW so made by good from triith, 
 aiad by truth fromgood, which is- signified by the product of 
 the'vine, the appropriation of wlflch is signified by drinking^ 
 That' this is not fully feflPected except in the other life, is 
 signified by the wdrds, "until that day vsrhen I shall drink it 
 new in the kingdom of God." ' A^ C.'SllS. ; 
 
 • By the "fruit o^ the vine" which they were to drink new 
 in the' heavenly kingdom, nothilig else is meant but the Truth 
 of the New Chutch ' and heaven; wherefore also thejchurch, 
 in many passages of ithe Word, is called a "vineyard,"' as in 
 lisaiah v..\;2, 4;' Matt. xx. 1-^13 ; and the Lord calls Him- 
 self the " true vine," and the men who were, engrafted in' it 
 "branches.'.' ^ (John XV. 1,5.) 'T.C.i?. 708. 
 
 To ""drinik," in, this passagej as aji^^Iied to the Lord, denotes 
 to instruct to the life concerning truthsj and to give perception 
 of good and of truth. ' A. C. 3069. > ■ ., = , . 
 
 From vs^hat has been above' said, it may be manifest what is 
 nieant by the flesMand<bletod of the Lord, aind by bread and 
 toitie, m a threefold sense;— ^natUralJ spiritual, and celestial. 
 Every man imbued with religion ifii Christendom may know, 
 «hd if he dbeS-faot kndw,' may learn, that there is'given both 
 natural nouirishnient and' spiritual nourishment, and that 
 natural nourishment is for the body, but spiritiial nourish- 
 ment for the sbiil, 'for the Lflrd -Jehovah- says in MoseS, — 
 "Man doth not live' by bread alone, but by everything which 
 cbmeth 'forth from the mouth of Jehovah doth man live." 
 (Deiit. Viii. 3.) Nay<f wheteSS!' the "body dies, and the soul 
 lives ^fter death, it follows that spiritual nourishment is for 
 eternal salvation. Who then does -not see -that those two 
 nourishments ought not to be at all confounded, and that if 
 any one confounds them, he must necessarily assume to him- 
 self natural and sensiiar ideas, which are, material, corporeal, 
 and carnal, concerning the flesh and blood of the Lord, and 
 concerning the bread and wine^ which ideas suffocate all 
 
304 THE GOSPEL ACCORDING [CHAP. XIV. 
 
 spiritual ideas concerning this most holy Sacrament. But if 
 any one he so simple that he cannot raise his understanding to 
 anything hut what he sees with his eye, I would advise him 
 to think with himself concerning the Holy Supper, when he 
 takes the hread and wine, and hears the £esh and blood of the 
 Lord named on the occasion, that it is the most holy rite of 
 worship, and to recollect the passion of Christ, and His love 
 for the salvation of man, for He says, — " Do this in remem- 
 brance of Me." (Luke xxii. 19.) Also,—" The Son of Man 
 came to give His soul a redemption for many." (Matt. xx. 28.) 
 T.C.R. 709. 
 
 Verse 26. ^nd when they had sung a hymn. — Gladness of 
 heart is testified not only by musical instruments and by singing, 
 but also by dances; for the joys of the heart, or interior joys, 
 go forth in the body into various acts, as into singing and 
 into dances; and whereas the states of gladness, which, in 
 ancient times, excelled all others, were derived from the affec- 
 tions of spiritual loves, which were those of Good and Truth, 
 wherefore it was at that time allowed to adjoin dances to 
 songs, &c., and by these means to testify joy. Hence it is 
 that dances are named in the Word. A. C. 8339. 
 
 He went out into the Mount of OUves. — See chap. xiii. 3, 
 Exposition. 
 
 Verse 27. And Jesus saith unto them, All ye shall he 
 offended because of Me this night, &c. — " Night" here signifies 
 the last time of the old church, and the first of the New ; and 
 by the Lord being pleased to be " taken in the night," was 
 signified, that Divine Truth was then in the obscurity of 
 night, and that the false principle derived from evil was in its 
 place; and by Peter in that "night" thrice denying the Lord, 
 was represented the last time of the church, when the truth of 
 faith is indeed taught, but is not believed, which time is night, 
 because the Lord is then absolutely denied in the hearts of 
 men. A. C. 6000. 
 
 Verse 30- And Jesus saith unto him. Verily I say unto thee. 
 That to-day, in this night, before the cock crow twice, thou 
 shalt deny Me thrice. — By these words is signified, that in 
 the last time of the church there was no faith in the Lord, 
 because no charity, for " cock-crowing," alike with morning, 
 signifies the last time of the church ; and " three," or three 
 times, signifies what is complete to the end. A.E. 9; 250. 
 See also H. D.N.J. 122. 
 
 Verses 32^42. And they came to a place called Gethse- 
 mane, &c. — In these verses are described the Lord's tempta- 
 tions, which were most direful and cruel, so that He was 
 
CHAP. XIV.] TO MARK. 305 
 
 driven to despair ; for all temptation has with it some species 
 of desperation, otherwise it is not temptation; wherefore also 
 consolation follows. He who is tempted is brought into 
 anxieties which induce a state of desperation concerning the 
 end; the combat itself of temptation is nothing else; he who 
 is in, assurance concerning victory, is not in anxiety, thus 
 neither in temptation. A. C. 1787. See also n. 8164. 
 
 Verse 36. Yet not what I will, but what Thou [wilt^. — 
 Inasmuch as Jehovah, or the Father, was in the Lord, or He in 
 the Father and the Fatlier in Him, therefore by those words 
 is meant, that the Lord united the Divine Principle to the 
 Human by temptations, through His own proper power, which 
 also is manifest from the Lord's words in Jolin, — ■" As the 
 Father knoweth Me, I also know the Father : ajid I lay down 
 My soul for the sheep. For this the Father loveth Me, that 
 I lay down My soul, that I may take it again.. I have. power 
 to lay it down, and I have power to take it again. This com- 
 mandment I have received of My Father." (x. 15, 17, 18.) 
 That the Lord united His Divine Essence to the Human 
 Essence by temptations, through His own proper power, see 
 n. 1663, 1668, 1690, 1691, 1725, 1729, 1733, 1737, 1787, 
 1789,1812,1820,2776,3318. ^.C. 3381. 
 
 Verse 38. Watch and pray ^ lest ye enter into temptation. — 
 That the Lord had the most grievous and inmost temptations, 
 which are described in the internal sense of this chapter, 
 (Gen. xxii.) ^jeiU be evident. Why, however, it is, said that 
 God tempts, is according to the sense of the letter, in which 
 temptation and similar things are attributed to God, but 
 according to the internal sense, God tempts no one; in 
 that sense He is constantly in the act of delivering from 
 temptations, as much as possible, or as much as the deli- 
 verance will not cause evil, for He is constantly regarding 
 good, into which He leads the man who is in temptations. 
 For God never otherwise concurs with temptations. _ And 
 although it is said of God, that He permits,^ still it is not 
 - according to the idea which man has of permission, namely, 
 that He concurs by permitting; for man cannot otherwise 
 understand than that he who permits, also wills [or concurs 
 in] the permission, but it is the evil with man which does 
 this, also which leads into temptation,— the cause of which 
 is, by no means in God; as there is no cause in a. king or 
 judge that a man should do evil, and on that account suffer 
 punishment. For whosoever separates himself from the laws 
 of Divine order, all which have relation to what is Good and 
 True, casts himself into the laws opposite to Divine order, 
 
 3& 
 
306 THE GOSPEL ACCORDING [CHAP. XIV. 
 
 all which have relation to the evil and the false, and hence 
 into the laws of punishments and torments. A. C. 2768. 
 
 Verse 43. And immediately, while He yet spake, cometh 
 Judas, being one of the twelve, and with him much multitude 
 with swords and staves, &c. — By " swords" in this passage are 
 signified false principles destroying truths, and by "staves" 
 are signified evils destroying good ; therefore this was done at 
 the command of the High Priest, because all things relating 
 to the Lord's passion were representative of the destruction of 
 Good and of Truth by the Jews. A.E. 1145. 
 
 Verse 62. And ye shall see the Son of Man sitting on the 
 right hand of power, and coming with the clouds of heaven. — 
 To "sit on the right hand of power," signifies the Divine 
 Omnipotence of the Lord over the heavens and over the 
 earths, after that He had subdued the hells and glorified His 
 Humanity ; to " come with the clouds of heaven," signifies by 
 Divine Truth in the heavens; for after the Lord had united 
 the Human Principle to the Divine Itself, then the Divine 
 Truth proceeded from Him, and He is with angels and with 
 men in that Truth, because in the Word, in which and from 
 which there is Divine Omnipotence. A. E. 687. 
 
 " 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 ; by its being said, that " henceforth they 
 should see this," is signified that the Divine Truth was in its 
 omnipotence, when the Lord in the world had conquered the 
 hells, and had reduced all things there and in the heavens into 
 order ; and that thus they might be saved who should receive 
 Him by faith and love, see n. 9715. That to "sit on the 
 right hand" denotes omnipotence, see ii. 3387, 4592, 4933, 
 7518, 8281, 9133; that all power of good is by truth, see 
 n. 6344, 6413, 8304, 9327, 9410, 9639, 9643; that the Divine 
 Power itself is the Divine Truth, see n. 6948. That the 
 " cloud" in which the Son of Man, that is, the Divine Truth, 
 was to come, denotes the Word in the letter, see preface 
 to chapter xviii.. Genesis, n. 4060, 4391, 5922, 6343, 6752, 
 8443, 8781; and that "glory" is the Divine Truth itself, see 
 preface to chapter xviii.. Genesis, n. 4809, 5922, 8627, 9429. 
 ^.C. 9807. 
 
 That the letter of the Word is signified by a " cloud," may 
 appear strange to some, since by those who comprehend all 
 things according to the sense of the letter of the Word, 
 nothing else can be seen but that a "cloud" signifies a cloud, 
 and not anything spiritual such as the Word is, because this 
 
CHAP. XIV.J TO MARK. 307 
 
 does not appear to have any relation to or agreement with a 
 cloud ; nevertheless it is the Divine Truth in ultimates, such 
 as the Word is in the letter, which is signified, and the reason 
 is, because in the spiritual world the Divine Truth, flowing 
 down from the superior heavens into the inferior, appears as a 
 cloud. It has also been seen by me, and from it and its 
 variegations I could conclude concerning the quality of the 
 truth, about which the angels of the superior heavens were 
 discoursing. By the " Son of Man coming in the clouds of 
 heaven," in this and other passages, is meant the manifestation 
 of the Lord in the Word, for after His coming they manifestly 
 saw predictions concerning Him, in the propheticals of the 
 Word, which they had not seen before, and still more mani- 
 festly at this day, when the spiritual sense of the Word is 
 opened, which, in the supreme sense, treats throughout of the 
 Lord, of the subjugation of the hells by Him, and of the 
 glorification of His Humanity; this sense is meant by the 
 "glory" in which He is about to come. A.E. 906. 
 
 The power of Divine Truth is principally against false and 
 evil principles, thus against the hells, the combats against 
 which ought to be waged by truths, derived from the sense of 
 the letter of the Word ; by truths appertaining to man the 
 Lord also has power to save him, for man, by truths derived 
 from the sense of the letter of the Word, is reformed and 
 regenerated, and in such case is taken out of hell, and intro- 
 duced into heaven ; this power the Lord assumed even as to 
 His Divine Human Principle, after that He had fulfilled all 
 things of the Word, even to its ultimates; wherefore the 
 Lord said to the High Priest, — " Henceforth ye shall see the 
 Son of Man sitting on the right hand of power, and coming 
 in the clouds of heaven." S. S. 49. 
 
 Verses 63, 64. Then the High Priest rending hi.i clothes, 
 saith, What need we any further witnesses ? Ye have heard 
 the blasphemy, &c.— By "rending the clothes" is signified 
 mourning on account of the destruction of truth ; by the 
 High Priest therefore "rending his clothes, and saying that 
 the Lord blasphemed, because He confessed that He was 
 the Christ the Son of God," is signified that he believed no 
 otherwise than that the Lord spake, against the Word, and 
 thus against Divine Truth. A. C. 4763. 
 
 Angels and spirits appear clothed in garments, and every 
 one according to his truths ; they who are in genuine Divine 
 Truths appear clothed in white shining garments, and others 
 in others. Some spirits do not know whence garments come 
 to them, but they are put on whilst they are ignorant of it; 
 
308 THE GOSPEL ACCORDING [CHAP. XIV. 
 
 and also their garments vary according to the changes of 'their 
 state as to truths. In a word, their intellectual principle is 
 what is exhibited' and represented hy garments : for the intel- 
 lectual principle of every one is formed by truths, and becomes 
 of a quality such as the truths from which it is formed. The 
 ititellectual principle appertaining to the angels of heaven is 
 in their internal, hence they have white shining garments, — 
 the shining is from the Divine Good, and the whiteness is 
 from the light; of heaven, which is the Divine Truth. But 
 the garments of those who are in things external without an 
 internal principle, are dirty and tattered, like those of beggars 
 in the streets and of robbers in forests. What is signified by 
 the "garments" of Aaron and his sons, see n. 9814, 10,068. 
 J. C. 10,536. 
 
 Verse 65. And some began to spit upon Him, and to cover 
 His face, and to biiffet Him, See. — By this was represented 
 and signified that the Jewish nation were in the externals of 
 the Word, of the church, and of worship, without internals ; 
 for all things which are mentioned in the Word concerning 
 the Lord's passion, represent and signify arcana of heaven and 
 of the church, and specifically of what quality the Jews were 
 as to the Word, the church, and worship. ^.M. 413. 
 
 The Lord, when He was in the world, was the Divine TruthV 
 Itself, and whereas the Divine Truth was altogether rejected 
 by the Jews, therefore also the Lord, who was that Truth, 
 suffered Himself to be crucified ; such things are signified by 
 all that is related in the Evangelists concerning the Lord's 
 Passion. Singular the things even to the most singular involve 
 it ; wherefore, where the Lord speaks of His passion. He calls 
 Himself the Soii of Man, that is, the Divine Truth ; every 
 single thing therefore concerning His passion, signifies how 
 the Divine Truth, which was from the Word, was treated by 
 the Jews. For being delivered unto the Gentiles, being 
 mocked, being spit upon, being beaten with rods, being slain, 
 are wicked methods by which they [correspondently] treated 
 the Divine Truth ; and whereas the Lord was the Divine 
 Truth Itself, because the Word, and it was predicted in the 
 Prophets that in the end of the church this Truth would be so 
 afiTected, therefore it is said that " all things should be accom- 
 plished which were predicted by the prophets concerning the 
 Son of Man." J.F..83. 
 
 Verse 72. Before the cock crow twice, thou shalt deny Me 
 thrice, &c. — That in the last times there would be no faith 
 in the Lord, because no charity, was represented by Peter's 
 " denying the Lord thtee times, before the cock crew twice ;" 
 
CHAP. XIV.] TO MARK. 309 
 
 for Peter there, in a representative sense, is faith, see n. 6000, 
 6073. That " cock-crowing," as well as twilight, signifies, in 
 the Word, the last time of the church, see n. 10,134; and 
 that " three," or " thrice," signifies completion to the end. 
 A. C. 2788, 4495. 
 
 General Observations concerning the LorCPs Passion, 
 
 There are some within the church who believe that the Lord 
 by the passion of the cross took away sins, and satisfied the 
 Father, and thus did the work of redemption ; some also that 
 He transferred upon Himself the sins of those who have faith 
 in Him, that He carried them, and cast them into the depth of 
 the sea, that is, into hell. It may therefore be expedient to 
 say, first, what is meant by "bearing or carrying iniquities;" 
 and afterwards, what is meant by " taking them away." By 
 "bearing or carrying iniquities," nothing else is meant but 
 sustaining grievous temptations, also suffering the Jews to do 
 with Him as they had done with the Word, and to treat Him 
 in like manner, because He was the Word ; for the church, 
 which at that time was amongst the Jews, was altogether 
 devastated, and it was devastated by this, that they perverted 
 all things of the Word, insomuch that there was not any truth 
 remaining among them, wherefore neither did they acknow- 
 ledge the Lord. This was meant and signified by all things 
 of the Lord's passion. In like manner it was done with the 
 Prophets, because they represented the Lord as to the Word, 
 and hence as to the church, and the Lord was the real Prophet 
 Himself. His being " betrayed by Judas," therefore, signified 
 that He was betrayed by the Jewish nation, amongst whom 
 at that time the Word was, for Judas represented that nation. 
 His being "seized and condemned by the chief Priests and 
 Elders," signified that He was so treated by all that church ; 
 His being " beaten with rods," His face " spit upon," being 
 " struck with fists," and " smitten on His head with a reed," 
 signified that it was so done by them with the Word, as to its 
 Divine Truths, which all treat of the Lord; by "crowning Him 
 with thorns," was signified that they falsified and adulterated 
 those truths; by "dividing His garments, and casting lots upon 
 His coat," was signified that they dispersed all the truths of 
 the Word, but not its spiritual sense, which sense was signified 
 by the Lord's "coat;" by their "crucifying Him" was signified 
 that they destroyed and profaned the whole Word; by their 
 "offering Him vinegar to drink," was signified that they offered 
 
SIO THE GOSPEL ACCORDING [CHAP. XIV. 
 
 Him merely things falsified and false, wherefore He did not 
 drink it, and then said — "It is finished!" by their "piercing 
 His side," was signified that they absolutely extinguished all 
 the truth of the Word and all its good; by His being "buried," 
 was signified the rejection of the Human Principle remaining 
 from the Mother; by His "rising again on the third day," was 
 signified glorification. Similar things are signified by those 
 things in the Prophets, and in David, where they are predicted. 
 Wherefore after that He was scourged and led forth, carrying 
 the crown of thorns and the purple garment put on by the 
 soldiers. He said— "Behold the Man !" (John xix. 1, 5.) This 
 was said because by "the Man" was signified the church, for 
 by "the Son of Man" is signified the truth of the church, 
 thus the Word. From these considerations it is now evident 
 that, by " bearing iniquities," is meant to represent and efiigy 
 in Himself, sins against the Divine Truths of the Word. That 
 the Lord sustained and suffered such things as the Son of Man, 
 and not as the Sou of God, will be seen in what follows; for 
 " the Son of Man " signifies the Lord as to the Word. 
 
 It may now be expedient to say something concerning what 
 is meant by taking away sins. By "taking away sins," the 
 like is meant as by redeeming man and saving him, for the 
 Lord came into the world that man might be saved ; without 
 His coming no mortal could have been reformed and regene- 
 rated, thus saved; but this can be effected, since the Lord has 
 taken away all power from the devil, that is, from hell, and 
 has glorified His Human Principle, that is, has united it to 
 the Divine Principle of His Father. Unless these things had 
 been effected, no man could have received any Divine Truth 
 so as to abide with him, and still less any Divine Good, for 
 the devil, who before had superior power, would have plucked 
 them away from the heart. From these considerations it is 
 evident that the Lord, by the passion of the cross, did not 
 take away sins, but that He takes them away, that is, removes 
 them with those who believe in Him, by living according to 
 His precepts, as also the Lord teaches in Matthew, — " Do not 
 suppose that I am come to dissolve the Law and the Prophets. 
 Whosoever shall loosen the least of these precepts, and teach 
 men so, shall be called least in the kingdom of the heavens ; 
 but he who doeth and teacheth, shall be called great in the 
 kingdom of the heavens." (v. 17, 19.) Every one may see 
 from reason alone, if he be in any illustration, that sins cannot 
 be taken away from man except by actual repentance, which 
 consists in man seeing his siifs, and imploring the Lord's aid, 
 and desisting from them. To see, believe, and teach anything 
 
CHAP. XIV.] TO MARK. 311 
 
 else, is not from the Word, neither is it from sound reason, 
 but from lusts and a depraved will, which are the selfhood 
 of man, by virtue whereof the understanding is infatuated. 
 D. Lord, 15—18. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER XIV. 
 
 Verse 72. And when he thought thereon, he wept. — What 
 is here rendered " he thought thereon," is expressed in the 
 original Greek by the term €7rt/3aXo>v, which expression is fre- 
 quently applied by the best Greek writers to denote the 
 putting on of a mantle or covering, and therefore, in the present 
 instance, may be interpreted as signifying that Peter covered 
 his face with a garment, which was a usual ceremony in cases 
 of extreme and bitter grief. Thus we read in the Old Testa- 
 ment concerning David, that, when he wept, he " covered his 
 head, or face," (2 Samuel xv. 30; xix. 4.) which same custom, 
 we learn, prevailed among other nations. The reader there- 
 fore will adopt the meaning which is in most agreement with 
 his own ideas. 
 
MARK. 
 
 CHAPTER XV. 
 
 „ THE WORD. 
 
 ^1. And immediately in the 
 morning the chief Priests 
 having held a consultation 
 with the Elders and with the 
 Scribes, and the whole coun- 
 cil, bound Jesus, and led Him 
 away, and delivered Him to 
 Pilate. 
 
 2. And Pilate asked Him, 
 Art Thou the King of the 
 Jews ? And He answering 
 said unto him, Thou sayest. 
 
 3. And the chief Priests 
 accused Him of many things. 
 
 4. And Pilate asked Him 
 again, saying, Answerest Thou 
 nothing? Behold how many 
 things they witness against 
 Thee. 
 
 5. But Jesus yet answered 
 nothing; so that Pilate mar- 
 velled. 
 
 6. Now according to the 
 custom of the feast he released 
 to them one prisoner, whom- 
 soever they requested. 
 
 7. And there was [one] 
 called Barabbas, bound with 
 
 THE INTERNAL SENSE. 
 
 That the perverse Jewish 
 church, who are in the falses 
 of evil, employ all subtlety to 
 destroy the Lord's Divine 
 Human Principle. (Verses 
 1, 2.) 
 
 They, on the contrary, who 
 are in the falses of ignorance, 
 are led to inquire concerning 
 that principle. (Verse 3.) 
 
 But are perplexed by the 
 falsifications of truth amongst 
 those who are of the perverse 
 church. (Verses 3 — 5.) 
 
 And who, by reason of 
 such falsifications, prefer self- 
 derived intelligence to the 
 Divine Wisdom and Life. 
 (Verses 6—16.) 
 
CHAP. XV.] THE GOSPEL ACCORDING TO MARK. 
 
 313 
 
 those who had made insur- 
 rection with him, who had 
 committed murder in the 
 insurrection. 
 
 8. And the multitude cry- 
 ing aloud began to ask [him 
 to do] as he had ever done 
 unto them. 
 
 9. But Pilate answered 
 them, saying, Will ye that 
 I release unto you the King 
 of the Jews ? 
 
 10. For he knew that the 
 chief Priests had delivered , 
 Him for envy. 
 
 11. But the chief Priests 
 urged the multitude, that he 
 should rather release Barabhas 
 unto them. 
 
 12. And Pilate answering 
 again said unto them. What 
 will ye then that I shall do 
 [unto Him] whom ye call 
 King of the Jews? 
 
 13. And they cried out 
 again. Crucify Him. 
 
 14. Then Pilate said unto 
 them, Why, what evil hath 
 He done ? And they cried 
 out the more exceedingly, 
 Crucify Him. 
 
 15. But Pilate, willing to 
 content the people, released 
 Barabbas unto them, and 
 delivered Jesus, when he 
 had scourged [Him], to be 
 crucified. 
 
 16. But the soldiers led 
 Him away into the hall, which 
 is Pretorium ; and they call 
 together the whole band. 
 
 17. And they clothed Him 
 with purple, and put on Him 
 a crown of thorns, which 
 they platted. 
 
 Treating the Word with 
 all manner of contumely, and 
 thus through direful evils 
 and falses adulterating all its 
 goods, and falsifying all its 
 truths. (Verses 16— gl.) 
 
 40 
 
314 
 
 ' TftE GOSPEL j«!GOB?BtI*G 
 
 i[4WAP. XT. 
 
 18. And they began to 
 salute Him, Hail, King of 
 the Jews ! 
 
 19. And they smote Him 
 on the head with a reed, 
 and did spit upon Him, and 
 bowing the knees worshipped 
 Him. 
 
 20. And when they had 
 mocked Him, they took off 
 the purple from Him, and put 
 on Him His own garments, 
 and led Him out to crucify 
 Him. 
 
 21. And they compel one 
 Simon a Cyrenian, who passed 
 by, coming out of the country, 
 the father of Alexander and 
 Rufus, to bear His cross. 
 
 22. And they bring Him to 
 the place Golgotha, which is, 
 being interpreted. The place 
 of a scull. 
 
 23. And they gave Him 
 to drink wine mingled with 
 myrrh : but He did not re- 
 ceive it. 
 
 24. And when they had 
 crucified Him, they parted- 
 His garments, casting lots 
 upon them, what every one 
 should take. 
 
 25. And it was the third 
 hour, and they crucified 
 Him. 
 
 26. And the superscription 
 of His accusation was written 
 over. The King of the 
 Jews. 
 
 27. And' with Him they 
 crucified two thieves ; one on 
 His right hand, and one on 
 His left. 
 
 28. And the Scripture was 
 fulfilled, which saith, And 
 
 And thus doing all kind df 
 violence to the truth of good. 
 (Verse 21. )■ 
 
 Until they became mere 
 falses of' evil, and had dissji 
 pated every ' truth of the 
 Word; (¥erses 22—26.)' 
 
 Testifying against them- 
 selves that they altogether 
 rejected the Divine Truth. 
 (Verse 26.) ' ' ''^ 
 
 And also all faith and 
 charity. (Verses 27, 28.) 
 
CHA?. XV*] 
 
 ",TO HARK. 
 
 315 
 
 We was numbered .wifch , the 
 transgressprs. 
 
 89. Anduthey that pasped 
 hy blasphemed, Him, wagging 
 tjieir heads, ^d saying, .Ah, 
 Thpu that : destroy0?t tbe 
 ti?mple> and .buildest it in 
 three , days, 
 
 30. Save Tihyself,<and come 
 down frc>m the cross. 
 
 .31. Likewise also the chief 
 FfiestSj DioRking, said .^mong 
 themselves: ydth :the.Spribe?, 
 He saved others ; Him§elf 
 He cannot save. 
 
 3g. Let^Qhrigt the King of 
 Israel descend now from the 
 cross,, that we fliay.see^iid 
 believe. And they th^t were 
 crucified with Him reviled 
 Him. 
 
 33. And when the sixth 
 hour was come, there was 
 darkness over the whole earth 
 until the ninth hour. 
 
 ,34. And ?it the niptbfbour 
 Jesus cried with; a ogreat 
 voice, saying, Eioi, Eloi, 
 Lama sabachthani ? which is, 
 being interpreted. My God, 
 My God, why hast Thou 
 forsaken Me? 
 
 35. And some of them who 
 by, when they heard, 
 Behold, He calletb 
 
 stood 
 
 said, 
 
 E^as. 
 
 36. But one running, and 
 filling; a sponge vyjth vinegar, 
 putting it , on a reed, „g^ve 
 fHim t0 drink, sayings Let 
 alone ; let us see whether 
 Elias will come to take Him 
 down. 
 
 Even to the utmost possible 
 degree of contempt and ,pro- 
 fa,aation. (Yerses 29—33.) 
 
 -Until nothing was left in 
 the :«niv?j;sal, churqh but evil 
 apd I the . falge thence derived, 
 together . with , the f^lse and 
 tji^ evil, thence ,derivedi (Verse 
 33.) 
 
 At the same time the Loed, 
 by the passion of the cross, 
 ip which He was , apparently 
 left to Himself, .glorified Hjs 
 Human, Essence by uniting it 
 fully with tbeDivine. (Verse 
 3i) ' 
 
 , Still in the church , falses 
 prevaileid in the extre,mes. 
 (Verses 36, 36.) 
 
316 
 
 THE GOSPEL ACCORDING 
 
 [chap. XV. 
 
 37. But Jesus uttering a 
 great voice, expired. 
 
 38. And the veil of the 
 temple vyas rent in twain from 
 the top to the bottom. 
 
 39. But when the centurion, 
 who stood over against Him, 
 saw that He so cried out, and 
 expired, he said, Truly this 
 Man was the Son of God! 
 
 40. But there were also 
 women looking on afar off; 
 among whom was Mary Mag- 
 dalene, and Mary the mother 
 of James the less and of 
 Joses, and Salome ; 
 
 41. (Who also, when He 
 was in Galilee, followed Him, 
 and ministered unto Him;) 
 and many other women who 
 came up with Him unto 
 Jerusalem. 
 
 42. And now when even 
 was come, because it was the 
 preparation, that is, the day 
 before the Sabbath, 
 
 43. Joseph of Arimathea, 
 an honourable counsellor, who 
 also himself waited for the 
 kingdom of God, came, and 
 went in boldly unto Pilate, 
 and begged the body of Jesus. 
 
 44. But Pilate wondered 
 whether He were already 
 dead : and calling the centu- 
 rion, he asked him whether 
 He had been any while dead. 
 
 45. And when he knew 
 from the centurion, he gave 
 the body to Joseph. 
 
 And the Lord as to His 
 Divine Human Principle was 
 fully rejected. (Verse 37.) 
 
 When yet, through tempta- 
 tion-combats and victories, He 
 fully united His Human Prin- 
 ciple to the Divine, and by so 
 doing unfolded the celestial 
 and spiritual things of His 
 kingdom. (Verse 38.) 
 
 Convincing those who are 
 in simple good, of the Divi- 
 nity of His Humanity. (Verse 
 39.) 
 
 And that every affection of 
 good in the church is from 
 Him, and is His, (Verses 
 40, 41,) 
 
 And also every truth leading 
 to good. (Verses 42, 43.) 
 
 So that they who are prin= 
 cipled in heavenly good seek 
 regeneration through the re-» 
 ception of His Divine Good 
 and Truth. (Verses 44 — 47j) 
 
CHAP. XV.] 
 
 TO MARK. 
 
 317 
 
 46. And having bought fine 
 linen, and taken Him down, 
 he wrapped Him in the linen, 
 and laid Him in a sepulchre 
 which was hewn out of a 
 rock, and rolled a stone unto 
 the door of the sepulchre. 
 
 47. And Mary Magdalene 
 and Mary [the mother] of 
 Joses beheld where He was 
 laid. 
 
 And all who are in the 
 afiection of truth acknowledge 
 His Divine life in the sensual 
 principle, which is the, life 
 proper to the body, and like- 
 wise the resurrection of His 
 body. (Verse 47.) 
 
 EXPOSITION. 
 
 CHAPTER XV. 
 
 Verses 1 — 37. — Respecting the circumstances attending 
 the Lord's sufferings and crucifixion, see the "General 
 Observations concerning the Lord's Passion," in the previous 
 chapter. 
 
 Verse 2. Art Thou the King of the Jews ? And He answer- 
 ing, said unto him, Thou say est. — There are two things which 
 are predicated of the Lord, namely, that He is a King, and 
 that He is a Priest. " King," or what pertains to royalty, 
 signifies holy truth ; " Priest," or what pertains to the priest- 
 hood, signifies holy good; the former is the Divine-Spiritual 
 Principle, the latter is the Divine-Celestial. The Lord as a 
 King governs all things, yea, every particular in the universe, 
 by virtue of Divine Truth, and as a Priest, by virtue of 
 Divine Good. Divine Truth is the very essential order of 
 His universal kingdom, all the laws whereof are true, or are 
 eternal truths. Divine Good is the very essential o/ order, all 
 things appertaining to which are of mercy ; each is predicated 
 of the Lord. If only Divine Truth was predicable of Him, 
 no fiesh could be saved, for truths condemn every one to 
 
318 THE GO&PEL. ACCORDING [cHAP. XV. 
 
 hell; but Divine Good, which is of mercy, elevates .from 
 hell to heaven. This is what was represented. by kings and 
 priests in the Jewish church, and. what was also repfesejjted by 
 Melchizedec as king of Salem, and priest to God iMost High. 
 A. C. 1728. See also n. 2015. 
 
 That by "King," in the Word^ is meant. the Lord as to 
 Divine Truth, is evident from the abbve words of the Lord 
 Himself to Pilate. From Pilate's question, "What is Truth?" 
 it is evident that he understood that the Lord Called Truth 
 a king, but wher^eas he was a Gentile, and knew nothing of 
 the Word, he: could not be instructed that Divine Truth was 
 from the Lord, vand that He was Divine Truth; therefore after 
 the question, he immediately went out to the Jews, saying, — 
 "I find no fault in Him;" and afterwards set over the cross, 
 " This is Jesus, the King of the Jews ;" and when the chief 
 Priests said to him, — "Write not, The King of the Jews; but 
 that He said, I am the King of the Jews," Pilate replied, — 
 " What I have written, I have written." A. E. 31. 
 
 Verse 17. And put on Him a crown of thorns, which they 
 platted. — By the "head" <jf the Lord is meant the Divine 
 Truth and Divine Wisdom, arid by "crowning it with thorns" 
 is signified that they so contumeliously treated the Divine Truth 
 and Divine Wisdom ; for the Word, which is the Divine Truth, 
 and in which is Divine Wisdom, they falsified and adulterated 
 by traditions, and by applications to themselves, — thus being 
 willing to have a king who should exalt them over all in the 
 universal earth; and. whereas the kingdom of the Lord was not 
 earthly, but heavenly,, therefore they perverted all things of 
 the Word which were said concerning, Him,,, and laughed at 
 the things which were predicted of Him. This was what was 
 represented by their-'* setting a. crown of th&rns upon His head," 
 and by their " smiting His head." A.E.bXl. 
 
 .Verse 19. And they smote Him on the head with a reed.— 
 Hei who does notknow the spiritual sense of^the Word, may 
 believe thatithese and severalother thing?y.-.,W-hich: are related 
 concerning > the Lord's passion, in vol ve^ no v, more than vulgar 
 methods of mockery, as that they " put a cro.wn of thorns upon 
 His head,"; that they " parted His gariBent,;and not His coat," 
 that ! they ".bended. the knees before Him for the sake of 
 mocking,", and also this, that they " put a reed into His right 
 hand, and then smote His head, with it," also that they "filled 
 a sponge with vinegar,' or wine mixed with myrrh, and gave it 
 Him. to drink ;" but it is to be noted that all things, which, are 
 
 5 elated rconcerming the. Lord's passionj signify the. mockery of 
 )ivi'nei Tuuth, consequently the.filsjification.^nd. adulteration 
 
CHAP. XV.] TO mare; ,, 319 
 
 of theWordjiinasmtich as the. Lord, wheaiiHe, w^s in thh 
 world; was Divine Truth Itself^ which in the' church is the 
 Word; and hecause the Lord was that Divine Truth in the 
 world, He permitted the Jews to treat Himself as they treated 
 the Divine Truth or the Word, by its falsification and adultera*- 
 tion. For they aj^lied all things of theWordto favour their 
 own lovesi, and laughed at alL truths which disagreed with 
 their loves, as at the Messiah Himself, ! because He would not 
 be king over' the whole world, according to theiri explication 
 and reli^on, and would not. exalt them- to glory abovei^ all 
 people and nations; Thatall things which are.*, related con- 
 cerning the Lord's passion have such a signification, see above, 
 n. 64, 88, 195? but by "putting.a reed into the Lord's hand," 
 and then " smiting His head with it^" was signified that they 
 falsified the Divine Truth or Word, and that they altogether 
 made a mock at the understanding of Truth and the Divine 
 Wisdom. By a "reed" is signified the false principle in 
 extremes, and i by "siniting: the head" is signified to reject 
 and mock at the understanding of Truth and Divine Wisdom, 
 signified by the Lord's "head;" and whereas they "gave the 
 Lord vinegar. to drink," by which is signified what is falsified, 
 therefore alsoithfey. "put a sponge filled with it on a reed," 
 by which is signified the false principle in extremes, which is 
 the false principle sustaining, yi. E. 627. ... 
 
 Verse 23. And they gave Him to drink 'wine mingled with 
 myrrh: but He did not receive it. — All and singular the things 
 which are related in the Evangelists concerning the Lord's 
 passion', in the spirituaLsense signify the. state.of, the church at 
 that time in regard to the Lord and theWord; for the Lord 
 was the Word,' because the Divine Truth, and the Jews, as they 
 treated the Word or Divine Truth, so they treated the Lord : 
 on which subject see above, n. 64, 195. By their "giving tha 
 Lord wine mingled with myrrh," which is also called "vinegar* 
 mixed with gall," was signified the quality of Divine Truth 
 from the Word^ such as was with the Jewish nation, viz., that 
 it was commixed with the false principle of evil, and thus 
 altogether falsified and adulterated, wherefore " He would not 
 ■ drink it ;" but by their afterwards " giving the Lord vinegar, 
 and encompassing it with hyssop," was signified the false 
 principle, such as prevailed among the well-disposed Gentiles, 
 which was the false principle grounded in ignorance of truth, 
 wherein was what is good and useful, therefore He drank it, 
 since this false principle is accepted' of the Lord ; by the 
 "hyssop" with which they encompassed it^. is signified its 
 purificaitioH. By thpi Lord saying, " I thirst," is signified 
 
320 THE GOSPEL ACCORDING [CHAP, XV. 
 
 Divine spiritual thirst, which is Jhat of Divine Truth and 
 Good in the church, by which Truth and Good the salvation 
 of the human race is effected. A.E. 519. 
 
 Inasmuch as the Jewish church had falsified all the truths 
 of the Word, and the Lord, by all things of His passion, 
 represented that churcl), permitting the Jews to treat Him 
 as they had treated the Word, because He was the Word, 
 therefore " they gave Him wine mixed with myrrh, but when 
 He had -tasted, He would not drink." J. R. 410. 
 
 Verse 24. And when they had crucified Him, they parted 
 His garments, casting lots upon them, what every one would 
 take. — He who reads these words, and is unacquainted with 
 the internal sense of the Word, does not know that any 
 arcanum lies concealed in them, when yet, in every single 
 expression there is a Divine arcanum. The arcanum was, 
 that Divine Truths were dissipated by the Jews, for the Lord 
 was the Divine Truth, whence He is called "the Word;" 
 (John i. 1.) the Word is Divine Truth. His "garments" 
 represented truths in the external form, and His "coat" in 
 the internal; the "division of the garments" represented the 
 dissipation of the truths of faith by the Jews; that "garments" 
 denote truths in the external form, see n. 2576, 5248, 5954, 
 6918; and that a "coat" denotes truth in the internal form,, 
 see n. 4677. Truths in the external form are such as are \ 
 of the Word in the literal sense, but truths in the internal 
 form are such as are of the Word in the spiritual sense. The 
 "division of the garments into four parts," (John xix. 23.) 
 signifies total dissipation. A.C. 9093. See also n. 3812. 
 
 Verse 26. And the superscription of His accusation was 
 written over. The KiNfc of the Jews. — By this inscription 
 on the cross was signified that the Divine Truth or the Word, 
 was in such an aspect, and so treated by the Jews, with whom 
 the church was. That all the things which were done to the 
 Lord by the Jews, when He was crucified, signified states of 
 their church as to the Divine Truth or the Word, see n. 9093. 
 A. C. 9144. 
 
 Verse 27. And with Him they crucified two thieves ; one on 
 His right hand, and one on His left. — By the " two thieves" 
 are here meant the same as by "the sheep and the goats," 
 (Matt. XXV. 33.) wherefore it is said to the one who acknow- 
 ledged the Lord, that " he should be with Him in paradise." 
 A.E.QOO. 
 
 Verse 33. And when the sixth hour was come, there was 
 darkness over the whole earth until the ninth hour. — By the 
 "darkness over the whole earth" was represented that, in the 
 
CHAP. XV,] TO MARK. 321 
 
 universal church, there was nothing but evil and the false 
 principle thence derived, together with the false principle and 
 the evil thence derived; "three hours," also, or "from the 
 sixth to the ninth hour," signify what is full and altogether. 
 For all and singular the things which are related in the 
 Evangelists concerning the Lord's passion, contain in them 
 the arcana of heaven, and signify Divine celestial things, 
 which are discoverable only by the internal spiritual sense. 
 A.E.526. See also n. 401. 
 
 The falsities of the last times were represented and signified 
 by the " darkness over the whole earth, from the sixth hour 
 even to the ninth," at the Lord's crucifixion. A. C. 1839. 
 
 By being " darkened" and by " darkness" is signified not to 
 be seen and known by reason of evils grounded in falses and 
 falses grounded in evils. Evils grounded in falses take place 
 with those who assume false principles of religion, and confirm 
 them till they appear as truths, and when they live according 
 to them they do evils from false -principles, or evils of the 
 false. But falses grounded in evils take place with those who 
 do not consider evils as sins, and still more with those who by 
 reasonings from the natural man, and also from the Word, 
 confirm in themselves that evils are not sins, which con- 
 firmations themselves are falses grounded in evils, and are 
 called falses of evil. The reason why these are signified by 
 " darkness," is, because " light" signifies truth, and when light 
 is extinguished, darkness ensues. In proof of this many 
 passages from the Word might be adduced. Darkness in 
 spiritual things proceeds either from ignorance of the Truth, 
 or from false doctrines, or from false principles of religion, or 
 from a life of evil. Concerning those who are in false prin- 
 ciples of religion and thence in evils of life, the Lord says, — 
 "They shall be cast into outer darkness." (Matt. viii. 12; 
 xxii. 13 ; XXV, 30.) A. JR. 4<13. 
 
 Verse 34. And at the ninth hour Jesus cried with a greai\ 
 voice, saying, Ehi, Eloi, Lama sabachthani ? which is, being 
 interpreted, My God, My God, why hast Thou forsaken Me? — 
 The passion of the cross was the last temptation which the Lord 
 as the Grand Prophet sustained, and was the means of the 
 glorification of His Human Principle, that is, of Union with 
 the Divine Principle of the Father, and was not redemption. 
 For there are two things, for the sake of which the Lord came 
 into the world, and by which He saved men and angels, viz., 
 redemption, and the glorification of His Human Principle; 
 these two things are distinct from each other, but still they 
 make one with respect to salvation. What redemption was, 
 
 41 
 
322 THE GOSPEL ACCORDING [cHAP. XV. 
 
 has been shewn above, viz., that it was a combat with the 
 hells, the subjugation of them, and afterwards the arrangement 
 of the heavens into order ; but glorification is the Unition of 
 the Human Principle of the Lord with the Divine of His 
 Father. This was effected successively and plenarily by the 
 passion of the cross; for every man, on his part,- ought to 
 accede to God, and so far as man accedes,- so far God on 
 His part enters; the case herein is as with a temple, which 
 must first b.e built, and this is done by the hands of men, and 
 afterwards it must be consecrated, and lastly, prayer must be 
 made that God may be present, and conjoin Himself with the 
 church there. The reason why real Union was fully effected by * 
 the passion of the cross is, because it was the last temptation 
 which the Lord underwent in the world, and by temptations 
 conjunction is effected ; for in temptations, man is left appa- 
 rently to himself alone, although he is not left, for God is then 
 most present in his inmost principles, and supports; wherefore 
 when any one conquers in temptations, he is intimately con- 
 joinfed to God, and the Lord on this occasion was intimately 
 united with God His Father. That the Lord, during the 
 passion of the cross, was left to Himself, is manifest from this 
 His last exclamation at the time, — " My God, My God, why 
 hast Thou forsaken Me?" From these considerations it may 
 now be manifest that the Lord did not suffer as to the Divine 
 Principle, but as to the Human, and that on this occasion an 
 intimate, and thereby plenary union was effected. This may 
 be illustrated by this consideration, — that whilst man suffers 
 as to the body, his soul does not suffer, but only grieves ; but 
 God takes away this grief after victory, and wipes it away, as 
 a person wipes tears from the eyes. T. C.R. 126. 
 
 Verse 38. And the veil of the temple was rent in twain from 
 the top to the bottom. — By the " veil of the temple being rent 
 in twain," &c., was signified that the Lord made His Human 
 Principle Divine, for within the veil was the ark in which was 
 the testimony, and by the "testimony" was signified the Lord 
 as to His Divine Human Principle, as may be seen above, 
 n. 392; the "veil" signified the external of the church which 
 was amongst the Jews and Israelites, and which covered their 
 eyes, that they did not see the Lord and the Divine Truth or 
 Word in its light. A. E. 400. 
 
 By the "veil of the temple being rent," was signified that 
 the Lord entered into the Divine Principle itself, having 
 shaken off all appearances, and that at the same time He 
 opened a passage to the Divine Principle itself by or through 
 Bis Human Principle made Divine. A. C. 2576. 
 
CHAP. XV.] TO MARK. 3S3 
 
 By the " veil of the temple being rent in twain," was also 
 signified that the externals of the ancient church, and also of 
 the Jewish, which were all representative of the Lord and 
 of the celestial and spiritual things of His kingdom, that is, 
 of love, and charity, and thence of faith, were unfolded, and 
 as it were unswathed, and that then the Christian church was 
 manifested. A. C. 4hl2. 
 
 Verse 46. And laid Him in a sepulchre, &c. — Whereas 
 "burial" signifies resurrection, it also signifies regeneration, 
 for regeneration is man's first resurrection, inasmuch as he 
 then dies as to the old man, and rises again as to the new. 
 By regeneration man from being dead becomes alive ; hence 
 comes the signification of a "sepulchre" in the internal sense. 
 That an idea of regeneration occurs to the angels, when an 
 idea of a sepulchre is presented, is evident also from what 
 was related concerning infants, n. 2299. The reason why 
 " sepulchre," in an opposite, sense, signifies death or hell, is, 
 because the wicked do not rise again to life ; and therefore 
 when the subject treated of is concerning the wicked, and 
 mention is made of a sepulchre, in this case there occurs to 
 the angels no other idea than that of hell ; this is the reason 
 why hell, in the Word, is also called a " sepulchre." _ That 
 "sepulchre" signifies resurrection and also regeneration, is 
 evident from these words in Ezekiel, — " Therefore prophesy 
 and say unto them, Thus saith the Lord Jehovah,^Behold, 
 I will open your sepulchres, and will cause you to ascend out 
 of your sepulchres, O my people, and will bring you to the 
 ground of Israel. And ye shall know that I am Jehovah, in 
 My opening your sepulchres, and causing you to ascend out 
 of your sepulchres, O my people ; and I will give My spirit 
 unto you, and ye shall live, and I will place you on your own 
 ground." (xxxvii, 12—14.) In this passage the prophet treats 
 of vivified bones, and in an internal sense of regeneration ; 
 that he treats of regeneration is very evident, foj- it is said,— 
 " I will give My spirit unto you, and ye shall live, and I will 
 place you on your own ground." " Sepulchre" here denotes 
 the old man, with his evil and false principles, which to open, 
 and from which to ascend, is to be regenerated ; thus the idea 
 of a sepulchre perishes, and is, as it were, put off", when the 
 idea of regeneration, or new life, succeeds. The same is 
 implied by the "sepulchres being opened, and many bodies 
 of sleeping saints rising, and going forth out of their 
 sepulchres after the Lord's resurrection, iyid entering into the 
 holy city, and appearing unto many ;" (Matt. xxvn. 52, 53. 
 denoting resurrection by virtue of the Lord's resurrection, 
 
THE GOSFEL ACCORDING [CHAP. XV, 
 
 and, in an interior sense, every particular resurrection. By 
 the Lord's raising Lazarus from the dead, (John xi.) is also 
 implied the raising up xif a New Church from amongst the 
 Gentiles, for all the miracles which were wrought by the 
 Lord, as being divine, involved states of His church. The 
 like is implied also by what is related of the man, who, 
 being "cast into the sepulchre of Elisha, came to life again 
 on touching the prophet's bones;" (2 Kings xiii. 20, 21.) for 
 by Elisha was represented the Lord. Inasmuch as "burial" 
 signified resurrection in general, and every particular resur- 
 rection, therefore the ancients were especially solicitous about 
 their burials and the places where they were buried, as appears 
 from the case of Abraham, in that he was buried in Hebron in 
 the land of Canaan, and also Isdac and Jacob with their wives; 
 (Gen. xlvii. 29 — 31; xlix. 30 — 32.) and from the case of Joseph, 
 in that his bones were carried from Egypt into the land of 
 Canaan; (Gen. 1. 25; Exod. xiii. 19; Joshua xxiv. 32.) and 
 from the case of David and the kings after him, in that they 
 were buried in Zion. (1 Kings ii. 10; xi. 43; xiv. 31; xv. 
 8, 24; xxii. 50; 2 Kings viii. 24; xii. 21; xiv. 20; xv. 7, 38 ; 
 xvi. 20.) The reason was, because the "land of Canaan" and 
 also "Zion" represented and signified the Lord's kingdom, and 
 "burial" represented and signified resurrection; but that place 
 contributes nothing to resurrection may be obvious to every one. 
 That "burial" signifies resurrection to life, is manifest also 
 from other representatives, as where it is ordered that "the 
 wicked should not be bemoaned, neither buried, but should be 
 cast out;" (Jer. viii. 2; xiv. 16; xvi. 4, 6; xx. 6; xxii. 19 j 
 XXV. 33; 2 Kings ix. 10; Rev. xi. 9.) and that "the wicked, 
 who were buried, should be cast out from their sepulchres." 
 (Jer. viii. 1, 2; 2 Kings xxiii. 16—18.) But that "sepulchre," 
 in an opposite sense, signifies death or hell, may be seen in 
 Isaiah xiv. 19—21; Ezek. xxxii. 21, 22, 23, 25, 27; Psalm 
 Ixxxviii. 5, 6, 11, 12; Numb. xix. 16, 18, 19. A.C. 2916. 
 
CHAP. XV.] TO MARK. 
 
 TRANSLATOR'S NOTES AND OBSERVATIONS. 
 
 CHAPTER XV, 
 
 Verse 2. And Pilate asked Him, Art Thou the King of 
 the Jews ? And He answering, said. Thou sayest. — The two 
 expressions, "said" and "sayest," which are here applied, 
 are {rom different expressions in the original Greek; the 
 first, viz., "said," being from the Greek t'ara, and the second, 
 viz., "sayest," from the Greek Xey<». But the Greek f'ma is 
 expressive of a more interior speech than the Greek \ty<i>, and 
 accordingly the former is applied, in this instance, to express 
 the speech of the Lord, and the latter, to express the speech 
 of Pilate. 
 
MARK. 
 
 CHAPTER XVI. 
 
 THE WORD. 
 
 1. And when the Sabbath 
 was past, Mary Magdalene, 
 and Mary [the mother] of 
 James, and Salome, had 
 bought spices, that when 
 they came they might anoint 
 Him. 
 
 2. And very early the first 
 day of the week, they come 
 to the sepulchre as the sun 
 was rising. 
 
 3. And they said among 
 themselves, Who shall roll 
 away for us the stone from 
 the door of the sepulchre? 
 
 4. And when they looked, 
 they saw that the stone was 
 rolled away; for it was very 
 great. 
 
 5. And entering into the 
 sepulchre, they saw a young 
 man sitting on the right side, 
 clothed in a white garment ; 
 and they were affrighted. 
 
 6. But he said unto them, 
 Be not affrighted: ye seek 
 Jesus of Nazareth, who was 
 crucified : He is risen ; He is 
 not here : behold the place 
 where they laid Him. 
 
 THE INTERNAL SENSE. 
 
 That the Lord's resurrec- 
 tion early in the morning 
 involves in it the arising of a 
 New Church, both in general 
 and in particular, yea, also 
 in singular; thus that He 
 rises again daily, yea, every 
 moment, in the minds of the 
 regenerate. (Verses 1, 2.) 
 
 On which occasion they 
 who are in the affection of 
 good and truth experience the 
 removal of all false principles, 
 so that celestial good and truth 
 are made manifest. (Verses 
 3, 4, and former part of the 
 5th verse.) 
 
 By which they are led 
 into holy adoration, and are 
 admonished that the Lord's 
 Humanity was made Divine, 
 and is continually present to 
 guide them. (Verses 6, 7.) 
 
OHAP. XVI.J THE GOSPEL ACCORDING. TO MARK. 
 
 327 
 
 7. But go away, tell His 
 disciples and Peter that He 
 goeth before you into Galilee: 
 there ye shall see Him, as 
 He said unto you. 
 
 8. And going out quickly, 
 they fled from the sepulchre, 
 being troubled and amazed : 
 and they said nothing to any 
 one ; for they were afraid. 
 
 9. Now when He was 
 risen early on the first [day] 
 of the week, He appeared 
 first to Mary Magdalene, out 
 of whom He had cast seven 
 devils. 
 
 10. She having gone forth 
 told it to those who had been 
 with Him, as they mourned 
 and wept. 
 
 11. And they, when they 
 had heard that He was alive, 
 and was seen by her, did 
 not believe, y 
 
 12. But afQr these things 
 He appeared to two of them 
 as they walked, in another 
 form, as they were going into 
 the country. 
 
 13. And they going away 
 told it to the rest: neither 
 believed they them. 
 
 14. Afterwards He appeared 
 to the eleven as they sat at 
 meat, and upbraided them 
 with their unbelief and hard- 
 ness of heart, because they 
 believed not tb^m who had 
 seen Him when He was risen. 
 
 15. And He said unto 
 them. Going forth into all 
 the world, preach the Gospel 
 to every creature. 
 
 16. He that believeth and 
 is baptized shall be saved ; 
 
 Yet they are afraid to 
 publish this admonition, until 
 it is further enforced by the 
 Lord's visible manifestation 
 of Himself to the humble and 
 the penitent. (Verses 8, 9.) 
 
 Nevertheless it is still 
 doubted, until it is further 
 enforced by His visible mani- 
 festation to those who had 
 been instructed in the doctrine 
 of truth. (Verses 10—15.) 
 
 To whom a charge is given 
 to announce to the humble 
 and the penitent the manifes- 
 tation of God in the flesh in 
 the person of Jesus Christ, 
 and that heaven and eternal 
 
328 
 
 THE GOSPEL ACCORDING 
 
 [chap. XVI. 
 
 but he that believeth not 
 shall be condemned. 
 
 17. And these signs shall 
 follow them that believe; In 
 My name the}' shall cast out 
 devils; they shall speak with 
 new tongues: 
 
 18. They shall take up 
 serpents; and if they drink 
 any deadly thing, it shall not 
 hurt them ; they shall lay 
 hands on the sick, and they 
 shall recover. 
 
 19. But the Lord, after 
 speaking to them, was taken 
 up into heaven, and sat on 
 the right hand of God. 
 
 20. And they going forth, 
 
 ? reached every where, the 
 lOrd working with them, and 
 confirming the Word with 
 signs following. 
 
 life are opened to all those 
 who believe in this mani- 
 festation and do the work of 
 repentance, but are closed 
 against those who do not 
 believe. (Verses 15, 16.) 
 
 They are further taught 
 that by a right belief all false 
 principles of every kind are 
 cast out; the doctrinals of the 
 New Church are received; 
 security is given against in- 
 festation from the hells, and 
 the infection of wickedness; at 
 the same time by communi- 
 cation and conjunction with 
 heaven, thus with the Lord, 
 spiritual diseases are healed. 
 (Verses 17, 18.) 
 
 Thus the sum and sub- 
 stance of all evangelical truth 
 is to be found in the acknow- 
 ledgment that the Lord has 
 Divine Omnipotence even as 
 to His Humanity, and that 
 He is continually at work in 
 the minds of the humble and 
 the penitent to confirm this 
 acknowledgment. Amen. 
 
CHAP. XVI.] TO MARK. 
 
 EXPOSITION. 
 
 CHAPTER XVI. 
 
 Verses 2, 9. And very early the first day of the week, they 
 come to the sepulchre as the sun was rising. — Inasmuch as 
 "morning" in a proper sense signifies the Lord, His coming, 
 thus the approximation of His kingdom, it may be manifest 
 what morning further signifies, viz., the arising of a New 
 Church, for this is the Lord's kingdom on the earth, and this 
 both in general and in particular, yea, also in singular ; in 
 general, when any New Church is raised up on this globe ; 
 m. particular, when man is regenerating, and is made new, for 
 on this occasion the kingdom of the Lord arises in him and 
 he becomes a church ; in singular, as often as the good of love 
 and of faith is operative in him, for in this good is the Lord's 
 advent. Hence the Lord's resurrection " on the third day in 
 the morning," (Mark xvi. 2, 9; Luke xxiv. 1; John xx. L) 
 involves all those things, even in particular and singular, that 
 He rises again in the minds of the regenerate every day, yea, 
 every moment. A. C. 2405. 
 
 Inasmuch as the Lord is the morning, therefore also He 
 arose from the grave " early in the morning," being about to 
 establish a New Church. T. C. E. 764. 
 
 Verses 3, 4. And they said among themselves. Who shall roll 
 away for us the stone from the door of the sepulchre ? &c. — 
 By the " stone," which was placed before the door of the 
 sepulchre, and which was rolled away by the angel, is signified 
 the Divine Truth, thus the Word, which was closed by the 
 Jews, but opened by the Lord; and whereas by a "sepulchre," 
 in the spiritual sense, is signified resurrection and regenera- 
 tion, and eminently by the "sepulchre," in which the Lord was 
 laid, and by " angels," in the Word, is signified Divine Truth, 
 therefore the angels were seen " one sitting at the head, and 
 the other at the feet;" and by the "angel at the head" was 
 signified the Divine Truth in first principles, and by the "angel 
 at the feet" the Divine Truth in ultimates, each proceeding 
 from the Lord, by which, when it is received, regeneration is 
 effected and there is resurrection. A. E, 687. 
 
 42 
 
THE GOSPEL ACCORDING [cHAP. XVI. 
 
 Verse 5. And entering into the sepulchre, they saw a young 
 man sitting on the right side, .clothed in a white garment. — 
 That rational truths are like a covering or clothing to spiritual 
 truths, may be thus explained ; the inmost principles of man 
 are what constitute his soul, but the exterior principles are 
 what constitute his body. The inmost principles of man are 
 goods and truths, from which the soul has its life, otherwise 
 the soul would not be soul ; exterior principles hence derive 
 their life, and are all like a body, or, what is the same thing, 
 like a covering or clothing ; which may especially be manifest 
 from those which appear in the other life, as from the angels 
 when they are presented to view, on which' occasion their inte- 
 rior principles shine forth from the face, whilst the exterior 
 principles are represented both in their body and in their 
 clothing, insomuch that every one may there know from the* 
 clothing alone what is their quality, for they are real sub- 
 stances, thus essences in form. The case is the same with the 
 angels who have been seen, and who have been described in 
 the Word as to their faces and clothing, as with those who 
 were seen in the Lord's sepulchre. (Matt, xxviii. 3; Mark 
 xvi. 5.) A.C. 4576. See also n. 10,536. H.H. 180. 
 
 They saw a young man, &c. — That the spirit of a man is 
 equally a man, may be seen demonstrated from much expe- 
 rience in the Treatise on " Heaven and Hell," n. 73 — 77, 
 311 — 316; and that every man is a spirit as to his interiors, 
 n. 432 — 444. To which may be added, that everything spiri- 
 tual is in its essence a man, thus the all of love and wisdom 
 which proceeds from the Lord, for this is spiritual. The 
 reason why everything spiritual, or which proceeds from the 
 Lord, is a man, is, because the Lord Himself, who is the 
 God of the universe, is a Man, and from Him nothing can 
 proceed but what is similar, for the proceeding Divine is not 
 changeable in itself, and extended, and what is not extended 
 is everywhere such ; hence is His Omnipresence. The reason 
 why man has conceived an idea of an angel, of a spirit, and 
 of himself after death, as being like ether or air without a 
 human body, is, because the sensually-learned have conceived 
 it from the term spirit, which is a breath of the mouth, also 
 from their being unseen, and not appearing before the eyes ; 
 for the sensual think only from the sensual principle of the 
 body and from what is material, also from some passages of 
 the Word not spiritually understood. Yet they know from 
 the Word that the Lord, although He was a Man as to 
 " flesh and bones," (Luke xxiv. 39.) still became invisible to 
 the disciples, and "passed through the doors when shut." 
 
CHAP. XVr.J TO MARK. 331 
 
 (John XX. 19 — 26.) Angels also have been seen in the Word 
 as men (Mark xvi. 5.) before many, who did not assume a 
 human form for the purpose, but manifested themselves in 
 their own form before the eyes of their spirits which were 
 then opened. Lest, therefore, man should remain any longer 
 in a fallacious idea concerning spirits and angels, and con- 
 cerning his own soul after death, it has pleased the Lord to 
 open the sight of my spirit, and to grant me to converse face 
 to face with angels and deceased men, to contemplate them, to 
 touch them, and to say many things concerning the incredulity 
 and the delusion of men now living. — {Div. Wisdom, vii. 1, 
 from the Apocalypse Explained.) 
 
 The diflFerence between a man in the natural world and a 
 man in the spiritual world, is, that the one man is clothed in 
 a spiritual body, but the other in a natural body; and the 
 spiritual man sees the spiritual man as clearly as the natural 
 man sees the natural man. But the natural man cannot 
 see tlie spiritual man, and the spiritual man cannot see the 
 natural man, on account of the difference between natural 
 and spiritual. What kind of difference this is, may be 
 described, but not in a few words. — {Continuation of Last 
 Judgment, 36.) 
 
 Verse 9. Risen early on the first day, &c. — The "morning," 
 in the supreme sense, signifies the Lord, and love from Him 
 towards Him ; hence it was that " He also rose early, at the 
 rising of the sun." (Mark xvi. 2, 9.) A. C. 10,134.. 
 
 Verse 14. Hardness of heart. — See chap. iii. 5, Exposition. 
 
 Verse 15. And He said unto them. Going forth into all the 
 world, preach the Gospel to every creature. — That "beasts" 
 signify affections appertaining to man, evil affections with the 
 wicked, and good affections with the good, may be abundantly 
 manifest from the Word, as in Ezekiel, — "Behold, I will have 
 respect to you, that ye may be cultivated and sown : and I will 
 multiply upon you man and beast; and they shall be multiplied 
 and made fruitful : and I will make you to dwell according to 
 your ancient states;" (xxxvi. 9—1 1.) speaking of regeneration. 
 And in Jeremiah, — " Behold, the days are coming, and I will 
 sow the house of Israel and the house of Judah with the seed 
 of man, and the seed of heast; and I will watch over them to 
 build and plant;" (xxxi. 27, 28.) speaking also of regeneration. 
 A distinction is made in the Prophets between beasts and wild 
 beasts of the earth, afld between beasts and wild beasts of the 
 field. Good principles are still called " beasts," so that they 
 who are nearest to the Lord in heaven, are named " animals," 
 both in Ezekiel and in the Revelations, in which latter book 
 
THE GOSPEL ACCORDING [CHAP. XVI. 
 
 it is written, — " All the angels stood round about the throne, 
 and the elders, and the four animals^ and they fell before the 
 throne on their faces, and adored the Lamb." (Rev. vii. 1 1 ; 
 xix. 4.) They are also called "creatures," to whom the Gospel 
 was to be preached, because they were to be created anew. 
 " Go ye into all the world, and preach the Gospel to every 
 creature." (Mark xvi. 15.) A. C. 46. 
 
 Inasmuch as to be made, or " created," also signifies to be 
 regenerated, therefore he who is born again is said also to 
 be "made or created anew," as is plain from these passages: — 
 "Create in me a clean heart, O God; renew a right spirit 
 within me." (Psalm li. 10.) " Thou openest Thy hand, they 
 are filled with good ; Thou sendest forth Thy spirit, they are 
 created." (Psalm civ. 28, 30.) " Behold, I create Jerusalem 
 a rejoicing;" (Isaiah Ixv. 18.) and also in other passages, where 
 the Lord is called Creator, Former, and Maker. Hence it 
 is plain what is meant by these words of the Lord to His 
 disciples, — " Go ye into all the world, and preach the Gospel 
 to every creature." (Mark xvi. 15.) By "creatures" are meant 
 all who are in a capacity to be regenerated; in like manner it 
 is applied in Rev. iii. 14 ; 2 Cor. v. 17. T. C. JR. 573. 
 
 A baptized, that is, a regenerate person, is meant by 
 "creature;" (Mark xvi. 15; Rom. viii. 19 — 21.) and by a 
 "new creature;" (2 Cor. v. 17.) for it is called "creature" 
 from being created, by which also is signified to be regene- 
 rated. T. a E. 687. 
 
 Verse 16. He that believeth and is baptized shall be saved,- 
 but he that believeth not shall be condemned. — By these words 
 of the Lord is understood by the angels in heaven, that 
 whosoever acknowledges the Lord, 'and is regenerated, will be 
 saved. Hence also it is that baptism is called, by Christian 
 churches on earth, the " laver of regeneration." Be it known, 
 therefore, to every Christian, that whosoever does not believe 
 in the Lord cannot be regenerated, notwithstanding his having 
 been baptized, and that being baptized, without faith in the 
 Lord, is of no avail, as may be seen above in this chapter. 
 That "baptism" implies purification from evils, and thus 
 regeneration, must be very plain to every Christian, for at the 
 ceremony of baptism the priest signs the infant on the forehead 
 with the sign of the cross, as a memorial of Christ, inquiring 
 of the sponsors whether "they renounce the devil and all 
 his works?" and whether "they receive the faith?" to which 
 questions the sponsors answer in the child's name, — "Yes." 
 Renunciation of the devil, that is, of the evils which are from 
 hell, and faith in the Lord, perfect regeneration. T. C.R. 685. 
 
CHAP. XVI.] TO MARK. 
 
 Inasmuch as " baptism " is for a sign and for a memorial 
 that all regeneration is effected from the Lord, by the truths 
 of faith, and by a life according to them, therefore man may 
 be baptized when an infant, and if not at that time, when 
 an adult. Let those, therefore, who have been baptized, 
 know, that baptism itself does not give faith, neither salva- 
 tion, but that it testifies that they receive faith, and that they 
 are saved, if they be regenerated. Hence it may be manifest 
 what is meant by the Lord's words in Mark, — "He that 
 believeth and is baptized shall be saved ; but he that believeth 
 not shall be condemned." (xvi. 16.) "He that believeth" is 
 he who acknowledges the Lord, and receives Divine Truths 
 from Him by the Word; "he that is baptized" is he who 
 is regenerated by those Truths from the Lord. H. D.N.J. 
 206—208. 
 
 Verses 17, 18. And these signs shall follow them that believe: 
 In My name they shall cast out devils ; they shall speak with 
 new tongues,- they shall take up serpents; and if they drink any 
 deadly thing, it shall not hurt them; they shall lay hands on 
 the sick, and they shall recover. — Although these things were 
 miracles, they are still called " signs," because they testified 
 concerning the Divine Power of the Lord thus operating, 
 wherefore it is said at verse 20, — " The Lord working with 
 them by those signs." They would have been called miracles, 
 if applied to the wicked, for with the wicked such things only 
 induce stupor, and strike the mind, and still do not persuade 
 to a right faith. It is otherwise with the good, for to them 
 the same things are testifications which persuade to a right 
 faith, wherefore also they are called "signs," and it is said, 
 " these signs shall follow them who believe ;" but in what 
 manner those signs could persuade to a right faith, shall also 
 be briefly explained. Those miraculous signs, as the "casting 
 out of devils," the "speaking with new tongues," the "taking up 
 of serpents," "not being hurt if they drank any deadly thing,"^ 
 and "being restored to health by the laying on of hands," 
 were spiritual in their essence and in their origin, from which 
 spiritual things they flowed forth and were produced as effects, 
 for they were correspondences, which derive all that they have 
 from the spiritual world by influx from the Lord, as "casting 
 out of devils in the name of the Lord," derives its effect from this 
 circumstance, that the name of the Lord, spiritually understood, 
 is the all of doctrine originating in the Word from the Lord ; 
 and that "devils" are false principles of every kind, which are 
 thus cast out, that is, removed by doctrine originating in the 
 Word from the Lord ; " speaking with new tongues," derived 
 
334 THK GOSPEL ACCORDING [CHAP. XVI. 
 
 its effect from this consideration, that "new tongues" are 
 doctrinals for the New Church ; " serpents were to be taken 
 up," because "serpents" signify the hells as to wickedness, 
 and thus they were to be safe from its infestation ; "not being 
 hurt if they drank any deadly thing," denoted that the wicked- 
 ness of the hells would not infest them ; the " recovery of the 
 sick by the laying on of hands," denoted that by communication 
 and conjunction with heaven, thus with the Lord, they should 
 be healed of spiritual diseases, which are called iniquities and 
 sins, the " laying on of hands" by the disciples, corresponding 
 to conjunction and communication with the Lord, and thus to 
 the removal of iniquities by His Divine Power. A. E. 706. 
 
 Deceit is called " hypocrisy," when expressions of piety are 
 in the mouth, and impiety is in the heart, or when charity is 
 in the mouth but hatred in the heart, or when innocence is in 
 the countenance or gesture, but cruelty in the soul and bosom, 
 consequently when innocence, charity, and piety are employed 
 as the means of deceiving ; such deceivers are " serpents and 
 vipers" in the internal sense, since, as was said above, when 
 viewed in the light of heaven by the angels, all such persons 
 appear as serpents and as vipers, who conceal evils under 
 truths, that is, who deceitfully bend truths to do evils, for 
 they hide poison under the teeth, and thus destroy life. But 
 they who are in the faith of truth, and in the life of good 
 from the Lord, cannot be hurt by their poison, for they are 
 in light from the Lord, in which light the deceitful appear as 
 serpents, and their deceits as poisons. That they are in safety 
 from the Lord, is meant by the Lord's words to the disciples, — 
 " Behold, I give unto you power to tread on serpents and 
 scorpions " (Luke x. 19.) and in Mark, — "These signs shall 
 follow them who believe : they shall take up serpents; though 
 they drink any deadly thing, it shall not hurt them." (xvi. 18.) 
 A. a 9013. 
 
 Verse 19. But the Lord, after speaking to them, was taken 
 up into heaven, and sat on the right hand of God. — Inasmuch 
 as the Humanity of the Lord was glorified, that is, was made 
 Divine, therefore after death He rose again on the third day 
 with the whole Body, whicb is not the case with any man, 
 for man rises again only as to the spirit, but not as to the 
 body. To the intent that man might know, and no one might 
 doubt, that the Lord rose again with the whole Body, He not 
 only declared this by the angels who were in the sepulchre, 
 but also shewed Himself in His human Body before the 
 disciples, saying unto them, when they believed that thej' 
 saw a spirit, — "Behold My hands and My feet, that it is 
 
CHAP. XVJ.J TO MARK. 335 
 
 I Myself: handle Me, and see; for a spirit hath not flesh 
 and bones, as ye see Me have." (Luke xxiv. 39, 40: John 
 XX. 20.) 
 
 That the Lord might further prove that He was not a spirit 
 but a man, He said to the disciples, — "Have ye here any 
 meat? They gave Him part of a broiled fish, and of a honey- 
 comb; which He took, and did eat before them." (Luke xxiv. 
 41 — 43.) Inasmuch as His Body was now not material, but a 
 Divine substantial Body, therefore He came to the disciples 
 "when the doors were shut;" (John xx. 19, 20.) and after that 
 He had been seen, " He became invisible." (Luke xxiv. 31.) 
 The Lord, being now of such a quality, was taken up and sat 
 at the right hand of God, for it is said in Luke, — " It came to 
 pass, when Jesus blessed the disciples. He retired from them, 
 and was taken up into heaven;" (xxiv. 51.) and in Mark, — 
 "After speaking to them. He was taken up into heaven, and 
 sat on the right hand of God." (xvi. 19.) To " sit on the right 
 hand of God" signifies Divine Omnipotence. D. Lord, 35. 
 See also S. S. 49. ! 
 
 The Lord, after His resurrection,' was no longer Jehovah 
 under the form of an angel, but He was Jehovah Man, which 
 also is meant by these words : — " See ye My hands and My 
 feet, that it "is I Myself: handle Me, and see; for a spirit hath 
 not flesh and bones, as ye see Me have ;" (Luke xxiv. 39.) and 
 also from these words : — " I came forth from the Father, and 
 am come into the world ; again I leave the world, and go to 
 the Father." (John xvi. 28.) For the Lord, when He was in 
 the world, made His Human Divine. J. C. 9316. 
 
 In the Word mention is made of " walking before God," of 
 "standing before God," and of " sitting before God;" what 
 is signified by "standing before God," may be seen above, 
 n. 414; and what by "walking before God," n. 97; but what 
 by " sitting before God," may be manifest from the passages 
 in the Word where mention is made of " sitting ;" for, in the 
 spiritual world, all things which regard man's motion and rest, 
 signify those things which regard his life, because they thence 
 proceed. " Walking" and "journeying" are motions on the 
 part of man,, and hence signify progression of life, or pro- 
 gression of the thought from the intention of the will; but 
 "standing" and "sitting" relate to man's rest, and hence signify 
 the esse of life, from which its existere. is derived, thus, to 
 make to live; wherefore to "sit upon thrones," when speaking 
 of judgment, signifies to be in the operation of judging, con- 
 sequently also to judge. Hence mention is made of "sitting 
 in judgment," which is to do judgment; to "sit" also on a 
 
336 THE GOSPEL ACCORDING [CHAP. XVI. 
 
 throne, when speaking of a kingdom, signifies to be a king or 
 to reign. What is further signified by "sitting," in a spiritual 
 sense, may be manifest from the following passages: — "Blessed 
 is the man who walketh not in the counsel of the ungodly, and 
 standeth not in the way of sinners, and sitteth not in the seat of 
 the scornful." (Psalm i. 1.) In this passage mention is made 
 of " walking," " standing," and " sitting," because one follows 
 the other; for to "walk" has relation to the life of thought 
 grounded in intention, to "stand" has relation to the life of 
 intention grounded in the will, and to "sit" has relation to the 
 life of the will,, thus to the esse of life; "counsel," also, of which 
 walking is predicated, has respect to thought; "way," of which 
 standing is predicated, has respect to intention, and to " sit in 
 a seat," has respect to the will, which is the esse of the life of 
 man. Inasmuch as Jehovah, that is, the Lord, is the very Esse 
 of the life of all, therefore to "sit" is predicated of Him, as in 
 David, — "Jehovah shall sit to eternity;" (Psalm ix. 7.) again, — 
 " God reigneth over the nations; God sitteth upon the throne 
 of His Holiness;" (Psalm xlvii. 8.) again, — "Jehovah sitteth 
 at the flood, and sitteth a King for ever." (Psalm xxix. 10.) 
 And in Matthew, — "When the Son of Man shall come in His 
 glory, and all the holy angels with Him, then shall He sit upon 
 the throne of His glory;" (xxv. 31.) where, to "sit upon the 
 throne of His glory," signifies to be in His Divine Truth, from 
 which is judgment;" again, — "When the Son of Man shall sit 
 on the throne of His glory, ye also shall sit on twelve thrones, 
 judging the twelve tribes of Israel." (xix. 28; Luke xxii. 30.) 
 Inasmuch as by the " angels," also by the "twelve apostles," 
 and likewise by the " twelve tribes of Israel," are signified the 
 truths of the church, and, in the supreme- sense, the Divine 
 Truth, therefore by "sitting upon thrones" is not meant that 
 themselves are to sit, but the Lord as to Divine Truth, from 
 which is judgment; and by "judging the twelve tribes of 
 Israel," is signified to judge all according to the truths of 
 their own church. Hence it is evident that by "sitting on 
 a throne," when predicated of the Lord, is signified to be 
 judfjing, thus to judge; it is called a "throne of glory," because 
 "glory" signifies Divine Truth, see above, n. 34, 288, 345, 678. 
 And in the Evangelists, — " David said in the Book of Psalms, 
 The Lord said unto my Lord, Sit Thou on My right hand, 
 until I make Thy foes Thy footstool." (Matt. xxii. 43, 44 ; 
 Luke XX. 42, 43; Psalm ex. 1.) "The Lord said unto my 
 Lord," signifies the Divine Principle itself, which is called 
 Father, to the Divine Human Principle, which is called Son ; 
 " Sit on My right hand," signifies Divine Power or Omnipotence 
 
CHAP. XVI.] TO MARK. 337 
 
 by Divine Truth; "until I make Thy foes Thy footstool," 
 signifies until the hells are conquered and subdued, and the 
 wicked are cast in thither; "foes" are the hells, consequently 
 the wicked; and a "footstool" signifies the lowest region 
 beneath the heavens, under which region are the hells; for 
 the Lord, whilst He was in the world, was Divine Truth, 
 which has Omnipotence, and by which He conquered and 
 subdued the hells. Again, — " The Lord, after that He had 
 spoken with them, was taken up into heaven, and sat on the 
 right hand of God;" (Mark xvi. 19.) where, to "sit on the 
 right hand of God," has a like signification, denoting His 
 Divine Omnipotence by Divine Truth. From which passages 
 it is evident that to " sit," is to be ; and to " sit on the right 
 hand of God," is to be Omnipotent. A. E. 687. 
 
 Inasmuch as the liOrd operates, in all cases, from first 
 principles by last, and in the last is in His power and in His 
 fulness, therefore it pleased the Lord to assume Humanity, 
 and to become Divine Truth, that is, the Word, (John i. 14.) 
 and thus from Himself to reduce to order all things of heaven 
 and all things of hell, that is, to accomplish the Last Judgment. 
 This the Lord could efi^ect from the Divinity in Himself, which 
 was in first principles, by [or through] His Humanity, which 
 was in last principles, and not from His presence or abode in 
 the men of the church, as heretofore, for these had altogether 
 declined from the truths and goods of the Word, in which 
 the Lord had before His dwelling with men. This was the 
 primary cause of the Lord's coming into the world, and also 
 that He might make His Humanity Divine; for by this He 
 assumed the power of keeping in order to eternity all things 
 of heaven and all things of hell. This is meant by "sitting 
 on the right hand of God." (Mark xvi. 19.) The "riglit 
 hand of God," is Divine Omnipotence ; and to " sit on the 
 right hand," is to be in that Omnipotence by the Humanity. 
 A.E. 1087. 
 
 THE END. 
 
INDEX 
 
 OF VABIOTJS 
 
 TERMS, SUBJECTS, AND CORRESPONDENCES, 
 
 WHICH AEB MOS£ OB LESS EXPLAINED IN THE EOBSaOINa EXPOSITION. 
 
 Abomination of desolation) clw^. ziii. 
 
 verses 14^-17; 19,20. j 
 
 Abraham, sii. 26. : 
 
 Accidents, ix. 22. , 
 
 Acknowledgment of the Lord, v. 36 ; ! 
 
 viii. 34, 35; ix. 40,; x. 17^24; 20,' 
 
 22; 30; xiii. 2; 14—17; 19, 20;J 
 
 xvi. 16. 
 Adultery, x. 11, 12. 
 Adultery (spiritual), -vjii. 38.; x. 2 — 10. i 
 Adulterate (to) — Adulteration, iii. 28, 
 
 .29. - 1 
 
 Affection, i. 13; x. 30. , 
 Affliction, iv. 17; xiii. 17; 18, 19 ;' 
 
 19, 20; 24^28. 
 Afraid, v. 36. 
 Age (consummation of the). See 
 
 "Consummation of the Age." 
 Ague, i. 30. 
 Angel— Angels, i. 13 ; iv. 30, 31, 32; 
 
 ix,22; 37;.xii. 32; 33;, xiii. 24— 
 
 28; xiv. 22, 24; 63, 64; xvi. 3, 4; 
 
 8; 19. 
 Animals, iv. 3 — 8 ; xvi. 15. . 
 
 Apostles (the twelve), v. 37; vi. 7, 8, 9; 
 
 ,80; xiii. 2; 7—13. 
 Appearances of Truth, iii. 28, 29. 
 Appropriate (to) — Appropriation, vii. 
 
 15—24. 
 Arians, iii. 28, 29. 
 Assyria, i. 10. 
 Ass, xi. 1 — 12. 
 Ass (she), xi. 1 — 12. 
 Ass (a young), x. 25 : xi. 1 — 12. 
 Ass-miUstone, ix. 42. 
 Authority, x. 42, note. 
 Avarice, vii. 4; xii. 18. 
 
 Babylon, v. 15, 16, 18. 
 Back (to look, orturn), xiii. 15, 16. 
 Banquetings and feastings (the delight 
 of), viii. 1, 2. 
 
 Baptism, i. 4; 6; 8; 10; vii. 1 — 23; 
 
 X. 38, 39.; xvi. 16. • "- 
 
 Baptism (the Lord's), i. 9 ; x. 38, 39. 
 Barley, iv. 26^30. 
 Barren (the), viii. 5, 6, 8. 
 Beasts, vii. 27; x. 25 ; xvi. 15j > ■ 
 Beasts (wild), i. 10; 12, 13; iv. 4; 
 
 vii. 27. 
 Beasts (tame), vii. 27. 
 Bed, ii. 9. ' 
 
 Believe (to), i. 15; ix. 23, 24; 34. 
 Belly, vii. 15—24. 
 
 Betrayal of the Lord, General Obser- 
 vations, end of chap. xiv. 
 Birds, iv. 4; xiii. 14 — 17. 
 Bird of abominations, xiii. 14 — 17; 
 
 19, 20. 
 Blasphemy, iii. 29. 
 Blade, iv. 26—30. 
 Blessing, vi. 41 ; xiv. 22. 
 Blessing of the Lord, xiv. 22. 
 Blessedness (heavenly), x. 85 — 37. 
 Blind (the), viii. 22. 
 Blood, xiv. 22-; 23, 24. 
 Blood of the Lord, xiv. 22; 22, 24; 24. 
 Body, xiii. 21; xiv. 22. 
 Body of the Lord, xiv. 22; 22, 24 j 
 
 xvi. 19 
 
 Body (the material), xii. 27. 
 
 Borders of a garment, vi. 86. 
 
 Bottle, ii. 21; 22. 
 
 Bottles (old, — and new), ii. 22. 
 
 Bound (the), ii. 17. 
 
 Brass, vi. 7, 8, 9. 
 
 Branches of trees, xi. 8 ; xiii. 28, 39. 
 
 Branches of the vine, xiv. 25. 
 
 Bread, i. 16 ; vii. 7, 8, 9 ; viii. 1, 3 ; 
 
 xiv. 1; 22;. 22, 24. 
 Bread (breaking of), xiv. 23. 
 Bread (unleavened), viii. 15; xiv. 1. 
 Brethren, iii. 31—35; x.38— 81; 30; 
 
 xii. 35—88 ; xiii. 12, 13. 
 
340 
 
 INDEX. 
 
 Brotherhood in heaven, iii. 31 — 36. 
 
 Bridegroom, ii. 19. 
 
 Briar (prickly), iv. 7, 18. 
 
 Build (to), xiii. 14^17. 
 
 Burned (to be) with fire, iz. 48. 
 
 Burning bush (the), ix. 49, 50. 
 
 Bumt-ofTerings, xii. 33. 
 
 Burying — Burial, xiv. 8 ; Gen. Obi., 
 
 end of chapter ; xv. 46. 
 Buy (to), xi. 15. 
 
 Camels, i. 6 ; x. 35. 
 
 Camels (the back of), x. 25. 
 
 Camel's hair, i. 6. 
 
 Camp, T. 2 — 14. 
 
 Canaan, i. 5 ; xii. 18 ; xiii. 14 — 17 ; 
 
 XV. 46. 
 Candle, iv. 21 ; ix. 42. 
 Carcase, xiii. 21. 
 Cast (to) into the sea, xi. 23 — 24. 
 Celestial principles, x. 2 — 10; 45. 
 Celestial angels, xiii. 18, 19. 
 Cephas, iii. 16. 
 Chaldea, i. 16. 
 Charity, iv. 24; x. 13—17; xi. 22; xii. 
 
 30; xiii. 7—13; 14^17; 34—28. 
 Chariot of an ass, x. 25. 
 Chariot of a camel, x. 25. 
 Child— Children, vi. 35—45; vii. 27; 
 ix. 36, 37; x. 13—17; 15; 28—31; 
 xiii. 12, 13. 
 Child (to be with), xiii. 17. 
 Christ, i. 11; xiii. 3; 6; 21. 
 Christa (false), xiii. 6; 21. 
 Church (the), x. 2—10 ; xii. 30 ; xiii. 
 
 4; 7—13; 14—17; 21. 
 Church (the most ancient), x. 2 — 10; 
 
 xii. 33 ; xiii. 32. 
 Church (the ancient), x. 35 — 37; 
 
 xiii. 82. 
 Church (the Hebraic), xii. 33. 
 Church (the Jewish). See "Jews." 
 Church (the celestial), v. 41; xiv. 
 
 23, 34. 
 Church (the spiritual), v. 41; xiv. 
 
 23, 24. 
 Church (the first Christian), vi. 4; 
 
 xiii. 7—13; 17; 19, 20; 30; 33. 
 Church (the New), ii. 22; xiii. 19, 20; 
 
 20. 
 Church (militant), vii. 15 — 84. 
 Church (establishment of a New), xii. 
 9; 30; xiii. 4; 14—17; 21; 28, 39; 
 30; xvi. 3, 9. 
 Church where the Word is, xiv. 33. 
 Church where the Word is not, xiv. 32. 
 City, vi. 11; xiii. 14^17. 
 Clothing, i. 6. See " Garments." 
 Cloud— Clouds, ix. 1—11; 7; xiii. 4; 
 24—28; xiv. 62. 
 
 Closets, xiii. 31. 
 
 Clusters o5f grapes, xii. 1 — 9. 
 
 Coat, vi. 7, 8, 9 ; xiii. 14—17. 
 
 Coat (casting lots upon the Lord's), 
 
 Gen. Obs., end of chap. xiv. 
 Cock-crowing, xiv. 30 ; 73. 
 Combats (the Lord's) with the hells, 
 i. 13; ii. 28; x. 35—37; xii. 36; 
 xiv. 1. 
 Combats against evil, viii. 34, 35 ; x. 
 
 17—84; xiv. 32— 42; 63. 
 Commandments. See "Decalogue." 
 Coming of the Lord, x. 33, 34; xiii. 
 
 3; 4; 21; 24—28; 28,29; 32. 
 Comparatives in the Word, xiii. 28, 29. 
 Confession of sins, i. 5. 
 Confirmation of falsity, iii. 28, 39; 
 
 xi. 23 ; xii. 9. 
 Condemn (to) — Condemnation, iv. 22. 
 Conjugial love, x. 2 — 10. 
 Conjunction of Good and Truth. See 
 
 " Marriage of Good and Truth." 
 Conjunction with God, x. 10; xii. 37; 
 
 33 ; xiv. 1. 
 Consanguinity (spiritual and natural), 
 
 iii. 31—35 ; x. 30. 
 Conscience, vii. 4 ; xiii. 14 — 17. 
 Consociation in the other life, x. 30. 
 Consummation of the age, i. 15 ; ix. 
 43; X. 33, 34; xiii. 2; 4; 6; 7—13; 
 14—17; 17; 34—88; 28, 29; 30. 
 Contempt of others, x. 20 — 22. 
 Com, iv. 36—30. 
 Corn (ears of), iv. 36—30. 
 Correspondences, x. 35 ; xiii. 4. 
 Couch, ii. 9. 
 Counsel, xvi. 19. 
 Covenant, ii. 37, 88 ; ix. 49, 50 ; xiii. 
 
 14—17; 30. 
 Covenant (new). See "New Testa- 
 ment." 
 Create (to), xvi. 15. 
 Creatures, xvi. 15. 
 Cross (the), viii. 34, 35. 
 Cross (the) to take up, viii^ 34, 36 ; 
 
 X. 17— 34; 20, 22; 30. 
 Crucifixiouj xiv. 65; Gen. 06s., end 
 
 of chapter. 
 Crumbs, vii. 27. 
 Cummin, iv. 36 — 30. 
 Cup, ix. 41 ; xiv. 33, 24. 
 Cupidity, xii. 18. 
 Cut off the right hand (to), ix. 43. 
 
 Damnation. See " Condemn— Cot»- 
 
 demnation." 
 Damsel, v. 41. 
 Dances, xiv. 26. 
 Daniel, xiii. 14 — 17. 
 Darkness, xv. 33, 
 
INDEX. 
 
 341 
 
 Daughter, iii. 24, 25, 37; liii. 13, 13. 
 
 Daugbter-in-law, x. 30. 
 
 David, xii. 35—38. 
 
 Day— Days, xiii. 17; 24—28 ; 82. 
 
 Death (spiritual and uatured), t. 33; 
 
 xii. 27. 
 Death (to put to). See " Kill." 
 Deaf (the), vii. 33—36 ; 35 and 37 ; 
 
 ix. 18. 
 Deaf and dumb spirit, ix. 18. 
 Deceit, iii. 38, 39 ; xii. 15 ; xvi. 17, 18. 
 Decalogue, iv. 30, 31, 83; ix. 3; x. 19; 
 
 20, 22 ; 30. 
 Defile (to)— Defilement, vii. 15—34. 
 Degrees, x. 13 — 17. 
 Delight, i. 13 ; xii. 30. 
 Den of thieves, xi. 17. 
 Depth of the sea, ix. 43. 
 Desert, i. 3; 4; xiii. 31. 
 Desert house, i. 4. 
 Desire, xii. 33. 
 Desolation, xiii. 14 — 17. 
 Devil, i. 13; iv. 15; v. 15, 16, 18; 
 
 xiv. 1;. xvi. 16; 17, 18. 
 Devils (casting out), vii. 33 — 36 ; xvi. 
 
 17, 18. 
 Disease, i. 33; ii. 27, 28; v. 33. 
 Disciples, iii. 13, 14, 16 ; 31 — 35 ; vi. 
 
 7,8,9; n;ix.l— 11; 7; x. 35— 37; 
 
 xi. 8; xiii. 3; 7—13. 
 Divine (the), i. 11; ii. 17; xii. 35—38. 
 Divine Humanity, i. 1; 3; 11; ii. 17; 
 
 27, 28; iii. 31—35; ix. 37; xii. 9; 
 
 32 ; 35—38 ; xiv. 62 ; xvi. 19. 
 Divine Truth, viii. 38 ; xiv. 22 ; 62 ; 
 
 XV. 3. 
 Divine Good, viii. 38 ; xiv. 62 ; xv. 2. 
 Divided — Division, xui. 12, 13. 
 Divorce, x. 2 — 10; 5. 
 Do (to), iii. 35. 
 Dootrinals, xiii. 18, 19. 
 Dogs, vii. 27. 
 Dominion (lust of), v. 15, 16, 18; 
 
 xiii. 30. 
 Dove, i. 10. 
 
 Draught (the), vii. 15—34. 
 Dragon, xiii. 19, 30. 
 Drink, viii. 1, 2. 
 Drink (spiritual), xiv. 33. 
 Drink (to) — ^Drinking, ii. 15, 16 ; viii. 
 
 1, 3 ; X. 38, 39 ; xiv. 33 ; 35. 
 Drink (to) any deadly thing, xvi. 17, 18. 
 Dry (to), i. 16. 
 Dumb, ix. 18. 
 Dust, vi. 11. 
 
 Eagle, xiii. 31. 
 
 Eartb (the), viii. 4; xiii. 24—28; 
 
 28, 39. 
 Earth (inhabited), xiii. 7—13. 
 
 Earth (the lower), ii. 17. 
 
 Earthquake, xiii. 2 ; 6 ; 7. 
 
 Ear (the), vii. 35 and 37 
 
 Ears opened, vii. 32 — 36. 
 
 Ears (to have, and hear not), viii. 
 17, 18. 
 
 East, xiii. 31. 
 
 Eat (to)— Eating, ii. 15, 16 ; 33 ; vi. 
 35—45 ; viii. 1, 3 ; xiv. 22. 
 
 Eden (garden of), xii. 1 — 9. 
 
 Egypt, i. 10; 16—31; x. 35. 
 
 Elect (the), xiii. 17; 31; 34—28. 
 
 Elias, i. 6; 8; ix. 1—11; 2; 4; 11, 
 12, 13 ; xiii. 14—17. 
 
 EUseus (Elisha), ix. 11, 13, 13; xiii. 
 14^17; XV. 46. 
 
 Empty, iii. 24, 25, 27. 
 
 End of the church. See " Consum- 
 mation of the age." 
 
 End, cause, effect, x. 13 — 17. 
 
 Endure (to) unto the end, xiii. 7 — 13. 
 
 Enemies, xii. 36, 
 
 Ephraim, 1. 10. 
 
 Ephod (the), xi. 33. 
 
 Evil, V.33; vii. 15—34; x. 30; xii. 30. 
 
 Evils (combats against and victories 
 over), viii. 34, 35; x.l7 — 24; xvi. 16. 
 
 External man (the), iv. 3 — 8. 
 
 External things, vii. 4. 
 
 Exterior and interior, x. 13 — 17. 
 
 Eye (the), viii. 17, 18; ix. 18; 43; 47. 
 
 Eye (the right), viii. 17, 18; ix. 43; 47. 
 
 Eye (the left), viii. 17, 18 ; ix. 43. 
 
 Eyes (to have, and see not), viii. 17, 18. 
 
 Eye of a needle, x. 35. 
 
 Face (the), ix. 1—11. 
 
 Face (the Lord's), ix. 1 — 11; 2. 
 
 Faith, iv. 25; v. 36; ix. 23, 24; x. 
 
 20—33; 35—37; xi. 23— 34; 22; 
 
 xii. 30; xiii. 7— 13; 14—17; 18,19; 
 
 24—28. 
 Faith of God, xi. 33—34; 33. 
 Faith (spiritual, — and natin-al), xi. 33. 
 Faith alone, xi. 32 ; xiii. 19, 20 ; 20. 
 Faith (historical), xi. 22. 
 Faith (persuasive), iv. 24; xi. 32; xiv. 
 
 23, 24. 
 Falsify (to)— Falsification, iii. 38, 29 ; 
 
 vii. 31; 37. 
 Famine, xiii. 2 ; 6 ; 7. 
 Fast (to)— Fasting, ii. 18, 19, 20 
 
 ix. 29. 
 Father, x. 38—31; xiii. 12, 13. 
 Father (the), viii. 38; xii. 36; xiii. 
 
 19, 20; 32; xiv. 36. 
 Fear (holy), iv. 41. 
 Feast, xiv. 1. 
 Feast of weeks, or first-fruits, iv. 
 
 36—30. 
 
INDEX. 
 
 Feast of tabernacles, iv^ 26—30. 
 Feast of the passover, or iuSleavened 
 
 bread, iv. 26— 30; xiv. 1; 14. , 
 Feastings and banquetmgs (thqse who 
 ' delight in), viii. 1, 2. 
 Feed (to), vi. 35—45. 
 Feet, xvi. 3, 4. 
 Female, x. 6, 7, 8. 
 Fever, i. 30. 
 Field, xiii. 14^17. 
 Fig-tree, xi. 18— 15; 13; 22—24; xiii. 
 
 28, 29 ; 28. 
 Fire, i. 4; 8; 16—21; Tii. 32—36; ix. 
 
 48; 49,50. 
 Fire of hell, ix. 48. 
 Fire (to be salted with), ix. 49, 60. 
 First and Last, x; 31. 
 Fish (to), i. 16. 
 Fishes, i. 16; vi; 35 — 45; 41. 
 Fishers, i. 16. 
 Fitches, iv. 26—30. 
 Five, iv. 8. 
 
 Five thousand, vi. 35 — 46. 
 Flesh, X. 2—10. 
 Mesh (the Lord's), xiv. 22. 
 ■ Flight, xiii. 17; 18, 19. 
 
 ■ Flour (fine), ix. 42. 
 Flood, xiii. 14r-17; 24—88. 
 Foes, xvi. 19. 
 
 Follow (to) the Lord, viii. 34, 35; 34; 
 
 X. 17— 24; 20—23; 30. 
 Food, i. 6; vii. 4; 15—24; viii. 1, 2. 
 Foot, ix. 45. 
 
 Footstool, xii. 36 ; xvi. 19. 
 Forty, i. 13. 
 Fornication, vii. 21 ; viii. 38 ; x. 2 — 10 ; 
 
 11, 13. 
 Forgiveness of sins, xi. 25, 86. 
 Fourth watch, vi. 47 — 52. 
 
 ■ Four winds, xiii. 24 — 28. 
 Fowls, iv. 4 ; 30, 31, 33. 
 Fragments, vi. 35 — 45. 
 Frankincense, x. 85. 
 
 Fraternity (spiritual and natural), iii. 
 
 31—35 ; X. 30. 
 Freedom, iv. 26—30. 
 Friends, iii. 31—35. 
 Fructification, iv. 3—8 ; 30, 31, 32. 
 Fruit— Fruits, iv. 3—8 ; xi. 18-15 ; 
 
 xii. 1—9. 
 Fruit of the vine, xiv. 25. 
 Fulness of time, i. 15. 
 
 Garden, xii. 1 — 9. 
 
 Garment, i. 6; ii. 81; xi. 8; xiii. 
 
 14—17; xiv. 63, 64. 
 Garment (old, — and new), ii. 21. 
 Garments of angels and spirits, xiv. 
 
 63, 64; xvi. 5. 
 Garments (tattered), xiv. 63, 64, 
 
 Garmenis (to divide the Lord's), Qen. 
 
 Obs., end of chfip. xiy. ; xv. '24. 
 Gentiles, ii. 15, 16;. vi. 4; xii. 9; 
 
 xiii. 81; xv.^^3. , 
 Generation, xiii. 38, 29. 
 Gilead, i. 6. 
 Glad tidings, i. 1. 
 Gladness, ix. 42 ; xiv. 26. 
 Gladness (the voice of), ix. 42. 
 Glorification, iii. 31 — 35; vii;. 38;'x. 
 
 38,39; xii. 35— 38; xiv. 1; xv. 
 
 34. 
 Gloiy, viii. 38; x.45; xiii. 4; 24—28; 
 
 xiv. 68 ; xvi. 19. 
 Gnash (to) — Gnashing, ix. 18. 
 God. See "Lord." 
 God (Unity and Trinity of), xii. 32. 
 Gold, iv. 25 ; yi. 7, 8, 9 ; x. 25. - 
 Good, iii. 16 ; iv. 8 ; 24 ; x. 2 — 10 ; 
 
 6, 7, 8; xi. 22; xii. 30. 
 Good (celestial), iii. 17. 
 Good (spiritual and natural), iv. 26- — 
 
 30; 30, 31, 32. 
 Good (interior and exterior), iv. 8 ; 
 
 26—30.. 
 Good of the natural principle, iv. 26 — 
 
 30 ; xiii. 28, 89. 
 Good of love, xii. 30 ; xiv. 22. 
 Gospel, i. 1; 14 and 15; xiii. 7 — 13. 
 Grass (green), vi. 39. 
 Grapes, xii. 1 — 9. 
 Grand Man, vii. 15—24. 
 Grandson, x. 30. 
 Granddaughter, x. 30. 
 Great — Greatest, vii. 4; ix. 34; x. 
 
 35—37; 45. 
 Grind (to) at the mill, ix. 42. 
 Ground (good, — stony), iv. 3 — 8; 8. 
 
 Hair, i. 6. 
 
 Halt (to be), ix. 45. 
 
 Hand (the right, and the left), ix. 43; 
 
 X. 40. 
 Hands (laying on of), vi. 5 ; xvi, 17, 
 
 18. 
 Hang (to) about the neck, ix. 42. 
 Happiness, vH. 4. 
 Hard — Hardness, iii. 5 ; x. 2 — 10. 
 Harvest, iv. 26—30. 
 Hate (to)— Hatred, x. 28—31; xii. 
 
 33 ; xiii. 7—13. 
 Head, xvi. 3, 4. 
 Head (the Lord's), xv. 17; 19. 
 Heal — Healing, iii. 10 ; v. 36 ; vii. 
 
 32—36. 
 Hear — Hearken, iv. 9 ; 34; vii. 35 
 
 and 37. 
 Hear (to) and yet hear not, vii. 35 
 
 and 37. 
 Hearing (to he dull of), vii. 35 and 37, 
 
INDEX. 
 
 343 
 
 Heaven, iv. 26—30; v. 15, 16, 18; 
 
 vii. 4; 15—84; viii. 11; is. 41; 48; ^ 
 
 X.2— 10; 13—17; 15; 20—23; xii." 
 
 27; 80; 32; xiii. 88, 29. 
 Heavenly joy, vii. 4; is. 41. 
 Heart, vii. 15—84; xii. 30; xiii. 33. 
 Heart (hardness of), iii. 5; x. 2 — 10; 5. 
 Hebraic church, xii. 83. 
 Hedge, xii. 1 — 9. 
 Heel, i. 7. 
 Hell— The HeUs, i. 13; v. 15, 16, 18; 
 
 vii. 15—24 ; ix. 48 ; xii. 27 ; xiii. 
 
 80. 
 HeU (the fire of), ix. 48. 
 Hem of a garment, vi. 56. 
 Hereditary principle, iii. 31 — 35. 
 Herb, iv. 30, 31, 32 ; vi. 39. 
 Historical faith, xi. 22. 
 Holy, i. 24; vi. 20; xiii. 14^-17. ■ 
 Ho^ Spirit (the), i. 4; 8; iii. 29. 
 Holy Spirit (to be filled vrith), vii. 
 
 32—36. 
 Holy Spirit (to blaspheme), iii. 29. 
 Holy Supper, ii. 10 ; vii. 1 — 23 ; xiv. 
 
 22; 28, 84; 23, 84; 25. 
 Holy place, xiii. 14 — 17. 
 Honey (wUd). See " Wild honey." 
 House, iii. 35, 27; vi. 10, 11; xi. 17; 
 
 xiii. 21. 
 House of God, vi. 10; xiii. 21. 
 House (empty, and swept), iii. 24, 
 
 25, 27. 
 House-top, xiii. 14 — 17. ' 
 Hour, xiii. 32. 
 Humanity of the Lord. See " Divine 
 
 Humanity." 
 Humanity (infirm maternal) of the 
 
 Lord, iii. 31—35; xii. 35—38. 
 Human Principle, i. 11; ii. 17; xii. 
 
 35—88. 
 Humiliation, iii. 31 — 35 ; xii; 35 — 38. 
 Humility, vii. 4. 
 Hundred, iv. 8. 
 
 Hunger (the Lord's), xi. 12—15. 
 Hungry (the), viii. 5, 6, 8. 
 Husband, iii. 24, 25, 27; x. 2—10. 
 Husbandmen, xii. 1 — 9. 
 Hypocrite — Hypocrisy, iii. 28, 29 ; x. 
 
 20, 23; xu. 15; xvi. 17, 18. 
 Hyssop, XV. 23. 
 
 Illustration, i. 13. 
 
 Incarnation, i. 1; xii. 33. 
 
 Increase (to), iv. 8, note. 
 
 Influx, iv. 8—8; vii. 1—23; 15—24; 
 
 xii. 38. 
 Infant— Infancy, ix. 36, 37; x. 13— 
 
 17; 15; xii. 33. 
 Inherit (to)— Inheritance, xii. 7. 
 Inhabit (to)— InhabitajQts.xiii. 7 — 18. 
 
 Iniquities (to bear or carry), Geiw,Ob(., . 
 
 end of chap. xiv. 
 Inmost sense of the.Word, i, 15. 
 Inmost heaven^ x. 13 — 17. 
 Inn, xiv. 14. 
 
 Innocence, ix. 36, 87; x. 18 — 17; 15.. 
 Internal man, iii, 5 ; iv. 8 — 8. 
 Internal things, vii. 4. 
 Interior and exterior, x. 1 3 — 17. 
 Isaac, xii. 86. 
 Israel and Judah, i. 5; xii. 1 — 9; xiii. 
 
 14^17. 
 Israel (twelve tribes of), v. 87. 
 Israelitish church, vii. 1 — 23; 4. Seft. 
 
 "Jews." 
 Issue of blood, v. 85 — 35. 
 
 Jacob, xii. 26. 
 
 James, iii. 13, 14, 16; 17; v. 37; ix. 2. 
 Jehovah, xi. 9, 10; xiv. 36. 
 Jerusalem, i. 5; xi. 13 — 15; xiii. 
 
 14r-17. 
 Jerusalem (the New), ii. 22; xiii.. 4. 
 Jesus, i. 1. . 
 
 Jesus Christ, i. 1; xi. 9, 10 ; xii. 32. 
 Jews — Jewish church, i. 40; iv. 12;. 
 
 34; vi. 4; vii. 4; x. 2—10; 5; 35 
 
 —87; xi. 12—15 ; xii. 1—9 ; 2—9 ; 
 
 18; xiii. 14— 17; 30; 33; xiv. 24; 
 
 65; Gen. 06s., end of chapter; xv. 
 
 17; 19; 23; 24. 
 John, iii. 13, 14, 16; 17; v. 87; ix. 2. 
 John (the Baptist), i. 8 ; 4 ; 6 ; 8 ; ix. 
 
 11, 12, 18. 
 Jordan, i. 5. 
 
 Journeying. See " /yv^alk." 
 Joy, ix. 42; xii. 38; xiv. 26. . 
 Joy (heavenly), vii, 4; ix. 41, 
 ; Joy (the voice of), ix. 42. ' 
 Judas, Gen. Obs., end of chap. xiv. 
 Judear — Judah, i. 5 ; xii. 1 — 9 ; xiii. 
 
 14—17. 
 Judge (to), X. 35—87. 
 Judgment, iv. 26— 30; xiii. 83. 
 Judgment (the Last), xii. 27 ; xiii. 2 ; 
 
 17; 20; 24—28; 38, 29; 32. 
 Just, vi. 20. 
 Just (the), ii. 17. 
 Justification (self ), x. 31, 
 Justification by faith alone, xiii. 19, 80. 
 
 KiE (to), xiii. 7—13; 12, 13. 
 
 King, XV. 2. 
 
 Kingdom, iii. 24, 25, 27; xiii. ,2; 6; 
 
 7—18; 14—17. 
 Kingdom of God, i. 15 ; iv. 26—30;, ix. 
 
 36, 37 ; X. 2—10 ; 35—37 ; xvi. 2, 9. 
 Kingdoms (celestial Bad spirituEd), iv, 
 
 26— 80; IX. 3S.- 
 Know (to), iv. 13, note. 
 
344 
 
 INDEX. 
 
 Lake, iii. 7. 
 
 Lamb, i. 10. 
 
 Lamp, iv. 21; xii. 18—28. 
 
 Last day. See "Consummation of 
 
 the age." 
 Last time. See "Consummation of 
 
 the age." 
 Laugh — Laughing, v. 40. 
 Law, ix. 2; x. 2—10; 20—22; xii. 
 
 30. 
 Lazarus, fii. 27 ; xv. 46. 
 Leathern girdle, i. fi. 
 Least — and greatest, vii. 4; ix. 34; x. 
 
 35—37; xii. 33. 
 Leaven, viii. 15; xiv. 1. 
 Leaf — Leaves, xi. 12 — 15; xiii. 28, 
 
 29. 
 Left. See " Eight and left." 
 Left eye, viii. 17, 18 ; ix. 43. 
 Left hand, ix. 43 ; x. 40. 
 Left side, x. 40. 
 
 Leper — Leprosy, i. 40 ; v. 25 — 3o. 
 Lick sores (to), vii. 27. 
 Life, iv. 41; xi. 22; xii. 27; 33; xiii. 
 
 18, 19. 
 Life of evil spirits and of hell, v. 
 
 2—14; xii. 27. 
 Life (the) after death, xii. 27. 
 Light, ix. 1— 11; xv. 33. 
 Lights (two great), xiii. 18, 19. 
 Lightning, iii. 17 ; xiii. 21 . 
 Loaf — Loaves, vi. 35 — 45 ; 41', 
 Locusts, i. 6. 
 Lord, i. 11; iii. 28, 29; v. 36; vi 
 
 7, 8, 9 ; viii. 38 ; ix. 1—11 ; 36, 37 
 
 X. 2—10; 19; 33, 34; 45; xi. 
 
 1—12; 9, 10; xii. 2—9; 32; 36 
 
 xiii. 3; 20; 31; 24—28; xiv. 36; 
 
 38; 65; xv. 2; 24; xvi. 5; 19. 
 Lord's conception and nativity, i. 1; 
 
 11. 
 Lord's baptism. See " Baptism." 
 Lord walking on the sea, vi. 47 — 52. 
 Lord's two states, iii. 81 — 35; xii. 
 
 35—38. 
 Lord's will, iii. 35. 
 Lordship, x. 42, note. 
 Lot's wife, ix. 49, 50. 
 Love, vii. 15—24; ix. 48 ; x. 36—37; 
 
 xi. 22 ; xii. 80 ; 83 ; xiii. 18, 19 ; 
 
 33. 
 Love (to) the Lord, viii. 35; ix. 48; 
 
 X. 13— 17; xii. 30; 33. 
 Love (earthly), iii. 28, 29. 
 Love (celestial or heavenly), iii. 28, 29 ; 
 
 ix. 34; X. 45; xii. 38. 
 Love of the world, xii. 33. 
 Love of self, ix. 34; 48; x. 20—22; 
 
 31; 45; xi. 22; xii. 33. 
 Love of rule, x, 20—22. 
 
 Love (mutual), ix. 34; x. 81; xii. 33. 
 Love to the neighbour, xii. 30. 
 Lukewarm, ix. 49, 60. 
 Luminaries (two great), xiii. 18, 19. 
 Lusts, V. 15, 16, 18. 
 
 Magicians, iv. 24. 
 
 Make (to), xvi. 15. 
 
 Male, X. 6, 7, 8. 
 
 Man (homo), iii. 24, 25, 27; iv. 8—8; 
 
 vii. 15—24; 27; viii. 34; xii. 27; 
 
 xiii. 14U-17; 20; xiv. 1; 22; xvi. 5. 
 Man (vir), vi. 35 — 45; xii. 43. 
 Man (spiritual, and natural), vii. 4 ; 
 
 xiv. 22 ; xvi. 5. 
 Man (external, and internal), vii. 27; 
 
 xii. 27. 
 Man (the regenerate), i. 15. 
 Marriage — Marriages, x. 2 — 10; 6, 7, 
 
 8 ; xii. 18—28. 
 Marriage of Good and Truth, i. 12 ; 
 
 iii. 28, 29; viii. 88 ; i. 2—10; 6, 7, 
 
 8 ; 42, note ; xii. 18—28 ; 30. 
 Marriage (spiritual or heavenly). See 
 
 " Marriage of Good and Truth." 
 Maternal principle, iii. 31 — 35. 
 Measure, iv. 25. 
 
 Meat^-Meats, vii. 15—24; xiv. 22. 
 Meat-offerings, xiii. 14 — 17. 
 Meat (spiritual), xiv. 22. 
 Melchizedec, xv. 2. 
 Memory, vii. 15 — 24 ; xi. 22. 
 Merit— Meritorious, x. 81; 35—37. 
 Messiah, i. 11 ; x. 35—87; xiii. 14 — 17. 
 Messiah shall he cut off, xiii. 14 — 17. 
 Midst, xiii. 14 — 17. 
 Milk, ix. 18 ; xiii. 17. 
 Mill— Millstone, ix. 42. 
 Millstone (ass), ix. 42. 
 Millstones (the voice of), ix. 42. 
 Mind (natural), iii. 24, 25, 27. 
 Mind (rational), iii. 24, 25, 27. 
 Minority (state of), iv. 8. 
 Minister — Ministering, ix. 35. 
 Miracles, i. 32; vii. 38—36; viii. 11; 
 
 22; XV. 46. 
 Misfortunes, ix. 32. 
 Moon, xiii. 24—28. 
 Morning, xvi. 2, 9 ; 9. 
 Moses, ix. 1—11; 2; 4; 11, 12, 13; 
 
 xiii. 14—17. 
 Mother, iii. 31—35; x. 28—31; xii. 
 
 1—9; 85—38; xiii. 12, 18. 
 Mountain — Mountains, iii. 13 ; ix. 2 ; 
 
 xi. 22— 24; xui. 14—17. 
 Mount of Olives, xi. 1 — 12 ; xiii. 3. 
 Multiplication, iv. 3—8 ; 30, 31, 82. 
 Multitude of the sea, x. 25. 
 Murder, vii. 81. 
 Mustard seed, iv. 30, 81, 32. 
 
INDEX. 
 
 345, 
 
 Naaman (cure of), i. 6. 
 
 Name — Names, viii. 5, 6, 8 ; ix. 41 ; 
 
 X. 33, 34; 45; xi. 9, 10; xiii. 2; 
 
 7—13. 
 Name of the Lord, xvi. 17, 18. 
 Nature, iv. 26—80. 
 Natural (the), iv. 8. 
 Natural state, iv. 36 — 39. 
 Natural affections, iv. 36 — 39. 
 Nation, xiii. 2 ; 6 ; 7—18. 
 Nazarites, i. 24. 
 Neck, ix. 42. 
 Neighbour, x. 2 — 10. 
 Nests, iv. 30, 31, 32. 
 Net, i. 16. 
 
 New Testament, xiv. 24. 
 Nice (Cotmcil of), xiii. 2. 
 Night, i. 14 and 16; 35, note; jdv. 27. 
 North, xii. 36. , , 
 
 Nourished (to be spiritually), viii. 1, 2; 
 
 xiv. 22 ; 25. 
 Numbers, viii. 5, 6, 8. 
 
 Obsession, vii. 9. 
 
 Oil, vi. 13 ; xii. 18—28. 
 
 Ointment, xiv. 3. 
 
 Old age, i. 15; x. 13—17. 
 
 Old Testament (the), xiii. 14—17; 
 
 xiv. 24. 
 Omnipotence, xii. 32 ; xiv. 62. 
 Omnipresence, xii. 32 ; xvi. 5. 
 Omniscience, xii. 32. 
 Opened, i. 10, note. 
 Opposites, iv. 24. 
 Order (laws of Divine), xiv. 38; xv. 3. 
 
 Parables, iv. 34; xii. 1—9; xiii. 28, 29. 
 
 Paradise (garden of), xii. 1 — 9. ' 
 
 Parents, xiii. 12, 13. 
 
 Passion of the cross, i..l4; x. 45; xiv. 
 1 ; 43 ; 65 ; Gen. Obi., end of chap. ; 
 XV. 19 ; 23 ; 34. 
 
 Passover. See "Feast of the pass- 
 over." 
 
 Past life, xiii. 35. 
 
 Peace, ix. 50. 
 
 Perceive (to), iv. 12, note. 
 
 Persecutions, x. 28 — 31. 
 
 Persuasion — Persuasive faith, iv. 24 ; 
 xi. 32. 
 
 Pestilence, xiii. 2 ; 6 ; 7. 
 
 Peter, iu. 16; v. 37; ix. 2; xiv. 37; 72. 
 
 Peter walking on the sea, vi. 47 — 52. 
 
 Peter denjdng the Lord, xiv. 27; 72. 
 
 Pharaoh, i. 16. 
 
 Piercing the Lord's side^ Gen. Oos., 
 end of chap. xiv. 
 
 Piety, X. 20—22. 
 
 Pilate, XV. 8. 
 
 Pit, ii. 17. 
 
 Plagues, iii. 10. 
 
 Plant (to), xu. 1—9. 
 
 Pleasures (eitemal), vii. 4. 
 
 Pleasantness, i. 13. 
 
 Plough (to), iv. 36—30. 
 
 Pluck ears of com (to), ii. 23. 
 
 Pluck out the right eye (to), viii. 17, 
 
 18 ; ix. 43 ; 47. 
 Pluck up a mountain (to), xi. 22 — 24. 
 Poison, xii. 16 ; xvi. 17, 18. 
 Polygamy, x.2^10; 5. 
 Poor (the), vii. 4.; 27; x. 23, 24. 
 Poor (to give to the),' viii. 34, 35; x. 
 
 20, 38.^ .- . ' 
 
 Potter, iv. 8. 
 Power, i. 22 ; 41 ; xii. 36 ; xiii. 24 — 38 ; 
 
 xiv. 62. 
 Power (Divine), xiv. 62. 
 Powers of the heavens, xiii. 24 — 28. 
 Pray (to)— Prayer, ix. 29; xi. 22; 
 
 xiii. 33; 33, note. 
 Preaching the Gospel; i. 16 ; xiii. 
 
 7—13. 
 Prepare, i. 2, 3, note. 
 Priest, i. 1 ; xv. 2. 
 Priesthood, ix. 35. 
 Prince, xiii. 14 — 17. 
 Prince of the world, xiv. 1. 
 Providence,,!. 18. 
 Providence (permissive), xiv. 38. 
 Profane (to)=— Profanation, i. 14 and 
 
 15; 40—43; iv. 13; 34; v. 25— 
 
 36; viii. 15; ix. 42; xiii. 17; 31; 
 
 xiv. 1. 
 Prophet — Prophets, vi. 4 ; x. 33, 34 ; 
 
 xii. 30; xiii. 14r^l7; Gere. 068., end 
 
 of chap. xiv. 
 Prophets (false), xiii. 6; 7—13; 21. 
 Proprium, or selfhood, x. 13 — 17. 
 Proprium (celestial), xii. 33. 
 Prodigies, xiii. 31. 
 Publicans, ii. 15, 16. 
 Purify (to)— Purification, vii. 15 — 24; 
 
 x. 20—22. 
 Purge (to) — Purgation, vii. 15— 24 ; 
 
 19, note. 
 Purple and fine linen, -via. 27. 
 
 Kaiment, ix. 1 — 11. 
 Eaiment (the Lord's), ix. 1' — 11; 2; 3. 
 national (the), iv. 3— 8 ; 8. 
 Beason — Reasoning, xiii. 14 — IT. 
 Eebuke of Jehovah, i. 16. 
 Eeoompense. See " Eeward." 
 Eedemption, i. 14; Gen, Ois^ end of 
 
 chap. xiv. ; xv. 34. 
 Bed, ijc. 18. 
 Eeed, xv. 19. 
 Eeformation, viii. 34; 35; xiii. 14—17; 
 
 xiv. 62. 
 
 44 
 
346 
 
 INDEX. 
 
 Regeneration, iv. 8; 24; 86—30; ix. 
 
 36, 37; X. 38, 39; xiii. 14—17; 15, 
 
 16; 20; xiv. 62; xv. 46. 
 Belationships (spiritual and natural), 
 
 iii. 31—35 ; x. 30. 
 Beligion, vii. 14. 
 Bemission of sins, i. 4; 14 and 15; 
 
 ii. 10; iii. 28, 29; v. 2-14; xi. 
 
 25, 28. 
 Eemove (to) a mountain, xi. 82 — 24. 
 Rend (to) the clothes, xiY. 63, 64. 
 Rent, i. 10, note ; xv. 38. 
 Repent (to) — Repentance, i. 4; 14 
 
 and 15; ii. 10; x. 19; Gen. Ols., 
 
 end of chap. xiv. 
 Representatives, vii. 1 — 23; x. 35 — 
 
 .37; xi. 1—12. 
 Bestraints (internal, — and external), 
 
 xiv. 22. 
 Besurrection, vii. 4 ; xii. 18—28 ; 27 ; 
 
 XV. 46. 
 Besurrection (the Lord's), Gen. Obs., 
 
 end of chap. xiv. ; xvi. 2, 9 ; 19. 
 Beward, ix. 41; x. 85 — 37. 
 Beward of the good, and of the evil, 
 
 ix. 41. 
 Bich (the), vii. 27; x. 23, 24; 25. 
 Eiohes, iv. 25 ; viii. 34, 35. 
 Biches of the Gentiles, x. 25. 
 Bide (to), xi. 1—12. 
 Eight, and left, ix. 43 ; xii. 36. 
 Eight eye, viii. 17, 18 ; ix. 43 ; 47. 
 Bight hand, ix. 43 ; x. 40 ; xii. 36. 
 Bight hand of Power, xiv. 62. 
 Bight hand of God, xvi. 19. 
 Bight side, i. 16 ; x. 40. 
 Biver, i. 16. 
 Bock, iii. 16. 
 Boman Catholic, xiii. 20. 
 Root, iv. 17. 
 Royalty, ix. 35 ; xv. 2. 
 Ruling love, xii. 80. 
 
 Sabbath, i. 21; ii. 27, 28; xiii. 17. 
 Sacrifices, xii. 33 ; xiii. 14 — 17. 
 Salt, ix. 49, 50. 
 Salt which hath lost its savour, ix. 
 
 49, 50, 
 Salted (to be) with salt, ix. 49, 50. 
 Salted (to be) with fire, ix. 49, 50. 
 Salvation, xiv. 1; Gen. Obs., end of 
 
 chapter. 
 Sanctuary, xiii. 14 — 17. 
 Satan, i. 13 ; iv. 15. 
 Soientiflcs, i. 16; iv. 8; 25; 26—30; 
 
 X. 25. 
 Scientific principle (the), ix. 47. 
 Sea, i. 5; 12, 13; 16—21; iii. 7, 9; 
 
 iv. 36— 39; v. 2— 14; 13; vi. 47— 
 
 52 ; ix. 42 ; xi. 23—24. 
 
 Sea (troubled), vi. 47—53. 
 Seed, iv. 3—8; 15; 26—30; 30, 31, 32. 
 Seed (to cast, or plant), iv. 26 — 30. 
 See — Seeing, iv. 12, note. 
 Self (to deny), viii. 34. 
 Selfhood. See " Proprium." 
 Self-love. See "Love of self." 
 Self-examination, i. 4; 5; 14 and 15. 
 Self -derived intelligence, x. 20, 22. 
 Sell (to) all that one has, viii. 34, 85 ; 
 
 X. 17—24; 20—82; 21; 30. 
 Sell (to), and buy, xi. 15, 
 Sensual (the), xvi. 5. 
 Sensual principle (the), ix. 18. 
 Sepulchre, xv. 46 ; xvi. 3, 4. 
 Serve — Serving, ix. 35 ; x. 35—37, 
 Servant, iii. 31 — 35; ix. 35; xii. 1 — 9; 
 
 2—9. 
 Servants (men, and maid), iii. 24, 25, 
 
 27, 
 Serpent (venomous), xii. 15 ; xvi. 17, 
 
 18. 
 Serpents (to take up), xvi. 17, 18. 
 Seven, viii. 5,6, 8 ; xiii. 14 — 17. 
 Seven weeks, xiii. 14 — 17. 
 Sevenfold, viii. 5, 6, 8. 
 Seventh day, ii. 27, 28. 
 Seventy, xiii. 14^17. 
 Sheba, x. 85. 
 Ship, iii. 9. 
 Shiloh, ix. 18. 
 Shoe, i. 7; vi. 7, 8, 9; 11. 
 Shunning of evils (the), viii. 34; x. 
 
 17—24; 19; 20—22; 30; xvi. 16. 
 Sidon, iii. 8, 
 Side of man (right,^ — and left), i. 16 ; 
 
 X. 40. 
 Sight (spiritual), iv. 24. 
 Sight of the eye, of the understanding, 
 
 and of faith, viii. 17, 18. 
 Sign, viii. 11; xiii. 4; 21; 24—28; 
 
 xvi. 17, 18. 
 Significatives, x. 35 — 37; xi. 1 — 12. 
 Silver, iv. 25; vi. 7, 8, 9; viii. 5, 6, 8, 
 Sin, i. 4; v. 23. 
 Sinai (Mount), viii. 11; ix. 2. 
 Singing, xiv. 26, 
 Sinners, ii. 15, 16 ; 17. 
 Sister— Sisters, iii. 81—35; x. 38— 
 
 31; 30. 
 Sit (to), xvi. 19. 
 Sit (to) on the right hand of God^ 
 
 xvi. 19. 
 Six, iv. 8. 
 
 Six days, i. 21; ii. 27, 28; xui. 14—17, 
 Sixty, iv. 8 ; xiii. 14—17. 
 Sixty-two, xiii. 14 — 17. 
 Sleeping, xiii. 35. 
 Sleeping (the Lord's), iv. 36—39. 
 Smite (to), xii. 2—9. 
 
INDEX. 
 
 347 
 
 Smiting the Lord's head, xv. 17; 19. 
 
 Socinians, iii. 28, 29. 
 
 Sole of the foot, i. 7; vi. 11. 
 
 Solomon, x. 25. 
 
 Son— Sons, iii. 24, 25, 27; xiii. 12, 
 
 13. 
 Son (the), fiii. 38 ; ix. 28, 24 ; x. 33, 
 
 34; xii. 1—9; 2—9; 36; xiii. 32. 
 Son of Mary, xii. 35—38. 
 Son of David, xii. 35—38. 
 Son of God, i. 1; 11; iii. 31—35; x. 
 
 33, 34. 
 Son of Man, iii. 28, 29 ; 31—35 ; viii. 
 
 38; is. 11, 12, 13; x. 33, 34; xiii. 
 
 24r-28; xiv. 62; 65; Gen. Obs., 
 
 end of chapter. 
 Son of Man (coming of the), x. 33, 
 
 34; xiii. 28, 29; 33. 
 Son of Man (to speak a word against 
 
 the), iii. 28, 29. 
 Sons of the bridechamher, ii. 19. 
 Sons of thunder, iii. 17. 
 Sons-in-law, x. 30. 
 Soul (the), viu. 34, 35; 35; xu. 30; 
 
 xvi. 5. 
 South, xii. 36. 
 Sow (to)— Sower, iv. 3—8. 
 Spelt, iv. 26—30. 
 
 Speech (impediment in), vii. 32 — 36. 
 Spirit (the), i. 8. 
 
 Spirit of man (the), xii. 27 ; 33 ; xvi. 5. 
 Spirits, xiv. 63, 64. 
 Spirits (evil, — unclean), iii. 11 ; ix. 22. 
 Spirits (good), ix. 23. 
 Spiritual (the), ii. 17. 
 Spiritual state, iv. 36 — 39. 
 Spiritual world, xi. 23. 
 Spring up (to), iv. 8j note. 
 Staff— Staves, vi. 7, 8, 9 ; xiv. 43. 
 Stand (to), xvi. 19. 
 Stars, xiii. 24—38. 
 Stink (to), i. 16. 
 Stone, xiii. 3; Xvi. 3, 4. 
 Strait — StraitnesSj xiii. 14 — 17. 
 Street, xiii. 14—17. 
 Strength, xii. 30. 
 Subjugation of the hells, jriv. 1. 
 Substance, xii. 32. 
 Suck (to give), xiii. 17. 
 Suckling, ix. 36, 37. 
 Suffering (the Lord's), xv. 34. 
 Sun (the), ix. 1—11; xiii. 34—28. 
 Swept, iii. 34, 35, 27. 
 Swine, v. 2—14. 
 Sword, xiv. 43. 
 Sycamore-tree, xi. 22 — 34. 
 Synagogue, i. 31. 
 
 Take heed (.to"), iv. 24, note. 
 Teach (to), iii. 7, 9; iv. 36—30. 
 
 Teeth, ix. 18. 
 
 Teeth (gnashing of the), ix. 18. 
 
 Temple, xiii. 3. 
 
 Temptation, i. 12 and 13 ; viii. 34, 35 ; 
 
 X. 20—22; 28—31; 38, 39; xii. 
 
 35—38; xiii. 30; xiv. 32—43; 38; 
 
 XV. 34. 
 Temptations (the Lord's), i. 12 and 13 ; 
 
 viii. 38; x. 38, 39; xiv. 33^2; 36; 
 
 38 ; Gen. Obs., end of chapter ; xv. 
 
 34. 
 Testimony (the), xv. 38. 
 Testimony of Jesus, i. 2. 
 Thief— Thieves, xi. 15; 17. 
 Thirst (the Lord's;, xv. 23. 
 Thirty, iv. 8. 
 
 Three, xii. 8—9; xiv. 30; 73; xv. 33> 
 Thorns, iv. 3—8 ; 7, 18. 
 Thorns (to crown with). Gen. Obs., 
 
 end of chap. xiv. ; xv. 17. 
 Thought, vii. 15—24 ; xii. 30. 
 Throne (the Lord's), vi. 56. 
 Thrones (to sit upon), xvi. 19. 
 Thunder, iii. 17. 
 Time, i. 15 ; xiii. 33. 
 Timid, v. 36. 
 Tombs, V. 2—14. 
 Tongue (loosened), vii. 33 — 36. 
 Tongues (to speak with new), vii. 
 
 33—36 ; xvi. 17, 18. 
 Touch (to) with the hand, i. 41 ; v. 
 
 25—35 ; vi. 5. 
 Tower, xii. 1 — 9. 
 Traditions, v. 2 — 14; vii. 9. 
 Transfiguration (the Lord's), ix. 1 — 
 
 11; xii. 35—38. 
 Tree, iv. 30, 31, 33 ; xi. 8 ; 12—15 ; 
 
 xu. 1—9. 
 Treasures, x. 35. 
 Trench, xiii. 14—17. 
 Trinity (the), x. 19; xiii. 19, 20. 
 Tribulation, xiii. 19, 20. 
 Truth, iii. 16; iv. 8; vii. 14) x. 6, 
 
 7, 8; xi. 22; xii. 30; xiii. 81; xiv. 
 62. 
 
 Truth (rational, and spiritual), xvi. 5. 
 Truths of faith, iv. 24; X. 2-10; xi. 
 
 22. 
 Trumpet, xiii. 24—28. 
 Turtle-dove, i. 10. 
 Turn (to) — Avert, iii. 5. 
 Twelve, v. 48 ; vi. 43. 
 Twelve apostles, iii. 14; v. 37; vi. 7j 
 
 8, 9; 30; xiii. 3; 7—13; xvi. 19. 
 Twelve tribes of Israel, iii. 14 ; v. 37 j 
 
 vi. 30; xvi. 19. 
 Twelve precious stones, xi. 22. 
 Twilight, xiv. 72. 
 Two, xiii. 14—17. 
 Tyre, iii. 8. 
 
348 
 
 INDEX. 
 
 Ultimates, or last principles, xvi. 19, 
 Unclean — XJnoleahness, i. 23; vii. 
 
 15—34. 
 Unclean spiri.tj i. 33. 
 Understanding (the), vii. 14; 15 — 34; 
 
 ■viii. 17, 18; ix. 47; x. 3—10; xii. 
 
 30 ; xiii. 14—17. 
 Unleavened bread, viii. 15 ; xiv. 1. 
 Unleavened bread (feast of). See 
 
 "Feast of the passover." 
 Urim and Thummim, xi. 33. 
 Use, vii. 4. 
 
 Vastation, iv. 32; 35; xiii. 6; 14^—17; 
 
 17; 31; 24-38; 28, 39. 
 Veil of the temple, xv. 38. 
 Vessels, iv. 35 ; 26—30. 
 Vessels of gold, iv. 25. 
 Vessels of silver, iv. 25. 
 Victories (the Lord's), xii. 35 — 38. 
 Vine, xii. 1 — 9 ; xiv. 35. 
 Vineyard, xii. 1 — 9; 2 — 9; xiv. 25. 
 Vinegar, Gen. Obs., end of fchap. xiv.; 
 
 XV. 19 ; 23. 
 Vinegar mixed with gall, xv. 23. 
 Vipers, xvi. 17, 18. 
 Vipers (offspring of), iii. 38, 29. 
 Virgin, v. 41. 
 
 Virgins (the foolish), xii. 18—28. 
 Voice — Voices, iii. 17; ix. 1 — 11; xiii. 
 
 34—28. . ^ 
 
 Walk (to)— Walking, vi. 47—53 ; xvi. 
 
 19. 
 Wars, xiii. 3; 6; 7; 14—17. 
 Wash (to) — Washings, vii. 1 — 33. 
 Water, i. 8 ; 16, 31. 
 Watch (to)— Watching, xiii, 33; 35; 
 
 33, note. 
 Watch (fourth), vi. 47—53. 
 Waves, iv. 36—39. 
 Way, xi. 8 ; xvi. 19. 
 Wayside, iv. 3—8 ; 15. 
 Week, xiii. 14 — 17. 
 West, xiii. 21. 
 Whale, i. 16. 
 
 Wheat, iv. 26—30; ix. 43. 
 
 Whoredom, viii. 38. 
 
 Widow, xii. 42. . 
 
 Wife, iii. 24, 35, 37; x. 2—10; 38—31; 
 
 xii. 42. 
 WUdemess, i. 3 ; 4 ; 13 and 13 ; v. 
 
 2—14 ; viii. 4. 
 Wilderness of the sea, x. 25. 
 Wild honey, i. 6. 
 Wild beast. See " Beast." 
 Will (the), vii. 15—24; x. 3— 10-; xi. 
 
 33; xii. 30. 
 WiH (to), vii. 13—24. 
 Winter, i. 15; -xiii. 17; 18, 19. 
 Wine, ii. 21; 32; viii. 1, 2; ix. 18; 41; 
 
 xiv. 23; 22, 34; 33, 34; 34. 
 Wine (old, — and new), ii. 32. 
 Wine mingled with myrrh, xv. 23. 
 Wine-press', xii. 1 — 9. 
 Wind, iv. 36—39. 
 
 Wisdom (innocence of), x. 13 — 17. 
 Without (things from), and from 
 
 vrithin, vii. 15 — ^34. 
 Witness, xiii. 7 — 13. 
 Woe, xiii. 17. 
 Woman, vi. 35 — 45. 
 Wood, ix. 43. 
 Word (the), i. 3; 14 and 15; iii. 28, 
 
 29 ; iv. 30, 31, 32; ix. 3 ; x. 85 ; 35 
 
 —37; xi. 33; xii, 30; xiii. 14—17; 
 
 30; 21; 34—28; xiv. 22; 24; 63. 
 Word (letter of the), iii. 2S, 39; x. 
 
 5'; xi. 22 ; xiv. 62. 
 Word (internal sense of the), vi. 7, 
 
 8, 9 ; xiii, 34^-38 ; xiv, 63. 
 Word (internal historical sense of the), 
 
 xii, 1—9. 
 Words of the Lord, xiii. 38, 39. 
 Works, iv. 8 ; ix. 41; jt. 13—17; 30— 
 
 22; 30; 35—37. 
 Worldly and earthly things, viii. 36. 
 Worm, ix. 48. 
 
 Worship, vii. 9; xii. 18; xiii. 21. 
 Wound (to), xii. 2 — 9, 
 
 Zion, XV. 46.