Chapter Seventeen

Glimpses of Heaven

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1. And after six days Jesus takes Peter, and James, and John his brother, and brings them up into a high mountain by themselves,

2. And was transformed before them; and His face shone as the sun, and His garments became white as the light.

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After six days

In the preceding episodes, Jesus has been teaching His disciples about the necessity of temptation, and preparing them for it. Jesus Himself will have to go to Jerusalem and suffer many things before He will be raised up again. Similarly, we also must go through temptations so that our lower nature may be humbled and our higher nature “raised up.”

These are the struggles that give us the opportunity to call upon the Lord and rely on His truth so that we might lay aside our selfish concerns, false notions, and egocentric ambitions. If we are successful, our faith in the Lord and our desire to live according to His teachings are strengthened. In the process, even more truths are instilled, along with an even greater desire to live according to what is taught in the Word. ¹

In this regard, it should be noted that this next episode begins with the phrase, “After six days.” As it is written, “After six days, Jesus takes Peter, James, and John his brother, and brings them up into a high mountain by themselves” (Matthew 17:1). Throughout the Word, the number six refers to a time of temptation, during which time we do spiritual work. This time of spiritual combat against evil and falsity is necessarily followed by a time of spiritual rest. ¹

For example, it is written in the Hebrew scriptures that after “six days,” the Lord rested from all His work (see Genesis 1:3; 2:1-3). It is also written that a servant must serve for “six years,” but is to be set free in the seventh year (see Exodus 21:2), that the land is to be cultivated for “six years,” but in the seventh year, the land should be allowed to rest (see Leviticus 25:3-5), and, perhaps, most powerfully in the Ten Commandments where it is said, “Six days you shall labor and do all your work, but the seventh is the Sabbath of the Lord your God” (Exodus 20:9). ³

At the end of the previous episode, Jesus said, “There are some standing here who shall not taste of death until they see the Son of Man coming in His kingdom” (Matthew 16:28). For the disciples, the term “kingdom” refers to a natural kingdom with golden thrones, imperial status, and political power. Jesus, however, is referring to a spiritual kingdom that is governed by divine truth and filled with divine love. In a spiritual kingdom, the power of divine love operates through the form of divine truth to rule over lower desires and selfish thoughts. This is the kingdom of heaven.

While the effort to reach that kingdom can be arduous, as represented by six days of struggle, there are mountain-top states along the way. This is a picture of what can take place within us whenever we are temporarily removed from selfish concerns and vain imaginings. At such times, the Lord can open our spiritual eyes so that we can see with spiritual sight. This is when we “see the Son of Man coming in His kingdom.”

In this next episode, which takes place “after six days,” Jesus will give His disciples a glimpse of that kingdom. It begins as Jesus and His disciples leave Caesarea Phillipi, which is situated at the foot of Mount Hermon. Taking Peter, James, and John to a place high up on the mountain, Jesus reveals His divinity in a way that He has not yet done for anyone. As it is written, “Jesus took them up on a high mountain by themselves, and was transfigured before them. His face shone like the sun, and His clothes became as white as the light” (Matthew 17:1-2). ⁴

Peter, who most recently declared that Jesus is the Christ, the Son of the living God, represents our faith in Jesus. James, who was either one of the twelve disciples, or a follower by the same name, would later say, “Be doers of the Word, not just hearers” (James 2:17). The name “James,” therefore, is associated with loving intentions. And John, the brother of James, represents the good works that flow from loving intentions — that is, useful service. Whenever these qualities are activated in us, we catch a glimpse of heaven, and what it might mean to be a citizen of that kingdom. ⁵

Whenever we strive to remain faithful to the Lord, we are developing the quality associated with the name “Peter.” Whenever we strive to be well-intentioned toward others, we are developing the quality associated with the name “James.” And whenever we strive to perform loving and useful service, out of faith and from a charitable intention, we are developing the quality associated with the name “John.” In the language and imagery of sacred scripture, this kind of striving is pictured as Peter, James, and John ascending the mountain with Jesus. These are the spiritual struggles that everyone undergoes on the “six days” of their regeneration. On the seventh day, there is rest.

As Peter, James, and John ascend the mountain, they come to a place where they are alone with Jesus. As we have just mentioned, these three disciples represent the three leading principles of spiritual life, that is, faith, charity, and the works of charity. Since all three of these principles constitute the primary elements of our heavenly character, they are described as being temporarily separated from lower influences. They are in a high mountain location, alone with Jesus. This is another way of describing a Sabbath state. As it is written, Jesus brought them up on a high mountain “by themselves.” ⁶

These mountain-top states are a necessary part of our regeneration. During these times of spiritual rest, the Lord opens our spiritual sight so that we might see and experience heavenly things. Just as temptation is necessary for regeneration, so are times of rest, renewal, and new insights. This spiritual reality is represented by Peter, James, and John who are now brought into an elevated spiritual state. In revealing to them something of His inner divinity, Jesus is preparing them for the eventual temptations they will endure. All of this takes place after six days, when these three disciples are in a Sabbath state.

When Jesus transforms Himself before them, it is written that “His face shone like the sun.” This is an image of God’s love which shines forth like the sun of heaven. At the same time, it is written that “His clothes became as white as light.” Even as the flame of natural fire produces the bright glow of natural light, the fire of God’s love produces the brilliant light of divine truth.

In His mercy, God has clothed His love in the form of divine truth. Otherwise, we could not endure the blazing heat of His love. Therefore, divine love comes to us “clothed” in divine truth, accommodated to our ability to receive and understand. As it is written in the Hebrew scriptures, “O Lord, my God, you are very great. You are clothed with splendor and majesty. You cover yourself with light as with a garment” (Psalms 104:1-2). ⁷

It is at moments like this, when we catch glimpses of God’s love shining through His Word, that any doubts about the holiness of the Word and the divinity of the Lord are overcome. The truth shines forth in fulfillment of Isaiah’s prophecy when he said, “In that day, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven times brighter, as the light of seven days” (Isaiah 30:26). ⁸

Moses and Elijah

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3. And behold, there was seen by them Moses and Elijah, speaking with Him.

4. And Peter answering said to Jesus, “Lord, it is good for us to be here; if Thou willest, let us make here three tabernacles: one for Thee, and one for Moses, and one for Elijah.”

5. While he was yet speaking, behold, an illuminated cloud overshadowed them; and behold, a voice out of the cloud, saying, “This is My beloved Son, in whom I am well pleased; hear ye Him.”

6. And the disciples, hearing, fell on their face, and feared exceedingly.

7. And Jesus coming touched them, and said, “Arise, and be not afraid.”

8. And lifting up their eyes, they saw no one, except Jesus only.

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While they were in their mountain-top state, Peter, James, and John were given a glimpse of Jesus’ divine nature. It will also be important for them to know that Jesus is intimately connected to the Hebrew scriptures. We read therefore that “Moses and Elijah were seen along with Jesus, talking with Him” (Matthew 17:3). This is a picture of the Law (represented by Moses), the Prophets (represented by Elijah), and the Gospels (represented by Jesus), all together as the complete Word of God.

This picture of the complete Word of God, consisting of the Law, the Prophets, and the Gospels, is essential for our regeneration. In our temptation combats we need more than pleasant and delightful memories. We need more than glimpses of heaven. We also need the living truth of the Word active in our minds — the law of Moses, the words of the Prophets, and the teachings of Jesus. And we need to see essential agreement among these teachings; we need to see them “speaking together.”

Peter, amazed by this wonderful vision, expresses his desire to enshrine this memory in his heart. “Lord,” he says, “It is good for us to be here; if You wish, I will make three tabernacles here; one for You, and one for Moses, and one for Elijah” (Matthew 17:4). But even while Peter is still speaking, a response comes from heaven, saying, “This is My beloved Son, in whom I am well pleased. Hear Him” (Matthew 17:5).

In effect, the voice from heaven connects Jesus with Moses and the Prophets. From this point onward, it would not just be about the Law and the Prophets. It would also be about the Gospels. It would be about seeing the Law and the Prophets through Jesus’ eyes, and hearing them through Jesus’ ears. As the voice from heaven says, “This is My beloved Son. Hear Him.”

The seamless connection of every episode — even every sentence — becomes especially clear in moments like this. Our spiritual rebirth may begin with seeing some truth shining from the Word. This is what it means to see the Son of Man coming in His kingdom. But our spiritual rebirth does not stop there. It’s not just about seeing the truth; it’s also about hearing the truth. “Hear Him” says the voice.

The sense of hearing surpasses the sense of sight in that what is heard goes beyond what is seen. If we say to someone, “I hear you,” it means that we not only understand the meaning of the words, but that we also feel the affection within the words. Similarly, in our study of sacred scripture, hearing the Word of the Lord is not just about listening. It’s also about having an inner perception of the truth, and at the same time, a worshipful desire to obey what has been heard. Accordingly, when the disciples hear this voice from heaven, they fall on their faces and are “greatly afraid” (Matthew 17:7). ⁹

True adoration and sincere worship are from a state of profound humility. It is the awe one feels in the presence of divinity. In states like this we experience something akin to reverential fear — the sense of how great God is, and how humbling it feels to be in His presence. It is in this state of humility that we can be touched by the warmth and light of heaven. Therefore, we read, “Jesus came and touched them and said, ‘Arise, do not be afraid.’ And when they had lifted up their eyes, they saw no one but Jesus only” (Matthew 17:7-8). ¹⁰

When the disciples lifted up their eyes and saw no one but Jesus, it represents seeing the Word from a higher understanding. This is the recognition that the whole of the Law and the Prophets is fulfilled in the words and life of Jesus. Jesus becomes the way in which we understand the sacred truths contained within the Hebrew scriptures. Even more than this, the words and life of Jesus give us a new understanding of divine truth infilled with divine love. Therefore, it is written that, “They saw no one but Jesus only.” ¹¹

Coming Down From the Mountain

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9. And as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one, until the Son of Man rise again from the dead.”

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When Peter, James, and John lifted up their eyes and saw Jesus only, it was the culmination of their mountain-top experience. This transformational moment, in which they were given a glimpse of Jesus’ divinity and heard a voice from heaven saying, “Hear Him,” would sustain them through the spiritual combats they were soon to undergo. It was now time to come down from the mountain and take on the normal routines of daily life.

The case is similar in our own lives. From time to time, God allows us to experience “mountaintop states” in which we catch a glimpse of how wonderfully He has been working in our lives. Perhaps some truth from the Word shines forth with great glory, and we feel uplifted and inspired. Or maybe, in a moment of reflection, we are given an insight which brings together a number of questions that have been on our mind. We feel elevated, and lifted to new heights.

But we cannot remain there. We need to take these new insights with us as we descend the mountain, and resume our lives in the world. While Peter wants to remain on the mountain and build a tabernacle there, the reality is that the true tabernacle must be built in our mind and in our heart, and remain with us wherever we go. According to the prophet Isaiah, this inner tabernacle “will never be taken down, nor shall one of its stakes ever be removed, nor any of its cords be broken” (Isaiah 33:20).

The goal, then, is to come down from the mountain without losing our inspiration. The mountaintop vision should become an integral part of us as we reach out in useful service to others. This is, of course, what Jesus has in mind for His disciples, but He cautions them about the importance of keeping this experience confidential — at least, for the time being. Therefore, as they come down from the mountain, Jesus says to them, “Tell the vision to no one until the Son of Man has risen from the dead” (Matthew 17:9).

This is not the first time that Jesus has told His disciples to be quiet about their knowledge of His divinity. Just after Peter confessed that Jesus is the Christ, the Son of the living God, Jesus commanded the disciples to tell no one about it (see Matthew 16:20). And here He says something similar. He says, “Tell the vision to no one.”

Peter’s confession of faith at Caesarea Philippi and the experience on the mountaintop are important moments in the gradual revelation of Jesus’ divinity. But the disciples have not yet experienced what Jesus calls “the sign of the prophet Jonah,” that is, a spiritual resurrection in their own hearts. Neither have they experienced “the Son of man rising from the dead.” This does not just refer to Jesus’ physical resurrection. More deeply, it refers to some truth that Jesus has taught them rising up within them to give them new life.

Therefore, while they have witnessed amazing miracles and seen great visions, this is not the testimony Jesus is seeking. The only testimony He seeks from them — and from all who follow Him — is the testimony which comes from a humble and grateful heart after the struggles of temptation. Whenever this happens, a confession that comes from faith is miraculously transformed into a testimony that comes from life.

A practical application

In the previous chapter, Peter confessed his faith by saying to Jesus, “You are the Christ, the Son of the living God.” And now, in this chapter, Peter’s confession of faith is confirmed by a living experience. For Peter, it is an unforgettable moment of religious awe that takes place high on a mountain. In that moment, Peter sees Jesus’ face shining as the sun; he sees Jesus’ clothes becoming as white as light; and he sees Moses and Elijah conversing with Jesus. As a result, Peter says, “It’s good for us to be here.” While Peter is speaking, a voice from heaven says, “This is My beloved Son, in whom I am well-pleased. Hear Him.” There can be moments like this in each of our lives as well — moments that are so charged with religious meaning that we can say with Peter, “It’s good for us to be here.” In these mountain-top moments, we, too, can catch a glimpse of Jesus’ inner divinity, especially while we are reading the Word. Beyond the mere words on the page, we feel God’s love shining forth as the sun as He speaks to us through the glistening pages of His Word. As a practical application, then, be aware that the Word of God contains in its innermost recesses God’s love for you. Read with that in mind, striving not only to understand God’s Word, but also to feel His love. Then, as you go through your day, stay open to how that reading will continue to influence you and the decisions you make. Subtly and quietly, it will help you to walk in ways that are less selfish and more loving. As you allow yourself to be guided by this invisible, holy influence, you will be experiencing the prophecy given through Isaiah in the Hebrew scriptures: “Your ears will hear a voice behind you, saying, “This is the way; walk in it” (Isaiah 30:21). ¹²

The Faith that Moves Mountains

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10. And His disciples asked Him, saying, “Why then say the scribes that Elijah must first come?”

11. And Jesus answering said to them, “Elijah indeed comes first, and shall restore all things.

12. But I say unto you that Elijah has already come, and they did not know him, but have done unto him whatever they willed; so also the Son of Man is about to suffer by them”.

13. Then understood the disciples that He spoke to them concerning John the Baptist.

14. And when they had come to the crowd, there came to Him a man kneeling before Him, and saying,

15. “Lord, have mercy on my son, for he is a lunatic, and suffers badly; for often he falls into the fire, and often into the water.

16. And I brought him to Thy disciples, and they could not cure him.”

17. And Jesus answering said, “O faithless and perverse generation, till when shall I be with you? Till when shall I bear with you? Bring him hither to Me.”

18. And Jesus rebuked him; and the demon came out of him; and the boy was cured from that [very] hour.

19. Then the disciples, coming to Jesus by themselves, said, “Why could not we cast him out?”

20. And Jesus said to them, “Because of your unbelief; for amen I say to you, If you have faith as a grain of mustard seed, you shall say unto this mountain, ‘Pass on from here to there’; and it shall pass on; and nothing shall be impossible to you.

21. But this kind goes not out, except by prayer and fasting.”

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Having just seen Elijah and Moses conversing with Jesus, the disciples are naturally curious about the prophecies concerning Elijah’s return. As it is written in the closing words of the Hebrew scriptures, “Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord. And he will turn the heart of the fathers to the sons, and the heart of the sons to the fathers” (Malachi 4:5-6).

These words are usually translated “the hearts of the fathers to the children, and the hearts of the children to the fathers.” While this is an encouraging sentiment, promising hope for the restoration of family values, the spiritual meaning is much deeper. In the original Hebrew, the word that has been translated as “children” is actually bā·nîm [בָּנִ֔ים] which means “sons.” Spiritually seen, the return of Elijah promises a reunion between the goodness within the literal truth of the Word and the truths that are expressed at the literal level. This reunion of goodness and truth is what is meant, more deeply, by turning the heart of the fathers (goodness) to the sons (truths), and the heart of the sons to the fathers. ¹³

In other words, the return of the prophet Elijah would initiate the process through which a right understanding of God’s Word would begin. Gradually, goodness would be reunited with truth, and truth would be reunited with goodness. The Word of God, mistreated, misinterpreted, and misunderstood for so long, would no longer be twisted and distorted for selfish gain. Instead, it would be read as intended, as the fullest expression of God’s love — a love that shines forth with all the wisdom necessary for finding happiness on earth and in heaven. In the language of sacred scripture, this is what is meant by turning the heart of the fathers to the sons, and the heart of the sons to the fathers.

Unaware of this level of spiritual reality, the disciples simply know that Elijah has been prophesied to precede the coming of the Messiah. Therefore, they say to Jesus, “Why do the scribes say that Elijah must come first?” (Matthew 17:10). In response, Jesus says, “Elijah indeed comes first, and must restore all things. But I say to you that Elijah has already come, and they did not know him, but did to him whatever they wanted. So also, the Son of Man is about to suffer by them” (Matthew 17:11-12).

Once again, Jesus is responding to their literal question with an answer that contains a much deeper message. By saying that “Elijah has already come, but they did not know him,” Jesus is speaking about the literal sense of the Word. It had come, and had been given to humanity, but they did not understand it because they did not want to believe it. In fact, they used it, and twisted it in ways that justified their selfish and immoral behavior. In the same way, John the Baptist, who taught the letter of the Word, was imprisoned, murdered, and beheaded by those who refused to believe his message. As Jesus says, “They did to him whatever they wanted.”

It was then that the disciples understood that Jesus was speaking about John the Baptist who had, indeed, preceded Jesus. Perhaps they remembered how John the Baptist had prepared the way for Jesus by preaching a baptism for the remission of sins. It was John the Baptist who said, “I indeed baptize you with water, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire” (Matthew 3:11). All of this may have come to their remembrance as they began to understand that John the Baptist had come, representing the same spirit as Elijah the prophet. As it is written, “Then the disciples understood that [Jesus] was speaking to them about John the Baptist.” ¹⁴

Healing a demon-possessed boy

No matter how high we might rise into elevated thought, we must bring that inspiration and insight into our everyday life. No matter how high we have risen, we must return to the world of application and service. And so, as Jesus and His three disciples return from their mountaintop experience, they are confronted with a challenge. While they were gone, a man had approached the other disciples and asked them to heal his son. The disciples, however, had been unsuccessful.

Therefore, the distraught father approaches Jesus and says, “Lord, have mercy on my son, for he is a lunatic and suffers badly, for he often falls into the fire and into the water. And I brought him to Your disciples, and they could not cure him” (Matthew 17:16). Upon hearing the father’s plea on behalf of his son, Jesus says, “O faithless and perverse generation. How long shall I be with you? How long shall I bear with you?” (Matthew 17:17). Jesus then cures the boy instantly. As it is written, “And Jesus rebuked the demon, and it came out of him; and the boy was cured from that very hour” (Matthew 17:18).

When the disciples fail to cast out the demon, Jesus calls them “a faithless and perverse generation.” Even though the disciples have been with Jesus for at least two years, listening to His teaching and witnessing His power, they cannot cast out the demon because of their lack of faith. When Jesus says, “How long shall I be with you?” and “How long shall I bear with you?” they do not understand.

Speaking privately with Jesus, they ask: “Why could we not cast him out?” And Jesus answers, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you” (Matthew 17:20).

It should be mentioned that in sacred scripture, mountains symbolize the highest states of life — states of love and charity. And in the supreme sense, mountains signify God who is the origin of every exalted state. However, mountains can also represent states of arrogant self-love when we have confidence in self rather than faith in God. This is the mountain that must be removed. As it is written in the Hebrew scriptures, “Every valley will be lifted up, and every mountain and hill will be brought low” (Isaiah 40:4). ¹⁵

Faith in Jesus and in His Word differs from every other kind of teaching. Jesus’ words are not just words on the page, or clever platitudes, or repetitive affirmations. They are divine truths that contain all the power of divine love. This is the only power that can move mountains of inordinate pride, arrogance, and superiority.

When we call upon Jesus, with even the smallest amount of faith, we are acknowledging our need for His presence and power. We are, so to speak, saying, “Lord, help me through this.” This is the faith that moves mountains, even though it may be as tiny as a mustard seed. It is the faith that we have no power at all from ourselves, and that all power is from the Lord alone. ¹⁶

Jesus then explains how this faith can be developed. Referring to the demons that had been possessing the boy, Jesus says, “This kind only goes out by prayer and fasting” (Matthew 17:21). By “prayer” Jesus is referring to our willingness to continually turn to the Lord, especially to the truths contained in His Word. This is the spiritual food that will sustain us through the most challenging times — times when we are tempted to throw ourselves into the flames of some selfish desire or drown ourselves in the waters of some false belief.

During these times of spiritual combat, we must continue to fast. That is, we must continue to refuse to accept the evil desires that would inflame us or the false beliefs that would engulf us. We simply refuse to take these in, turning to the Lord for the power to do so. This is the kind of prayer and fasting that casts out demons. This is the faith that moves mountains. ¹⁷

A practical application

The healing of the demon-possessed boy took place in an instant. Jesus simply rebuked the demon, and the demon left the boy. It is important to understand that Jesus can do something similar in each of our lives, but we must do our part. That’s why Jesus says, “This kind only comes out by prayer and fasting.” In other words, the struggle to overcome mountains of inordinate pride and selfishness requires both faith in God, represented by the word “prayer,” and intense struggles to shun evil, represented by the word “fasting.” As a practical application, then, when a challenge arises, keep prayer and fasting in mind. First, turn to the Lord for support, praying for His guidance and strength. As you do so, allow Him to bring scripture to mind. Then, enter the combat with faith that the Lord can remove this mountain, whatever it may be. A deeply entrenched resentment might seem to be immovable, but it is not. A deeply engrained character flaw might seem to be unshakeable, but it is not. A deeply rooted addiction might seem permanent, but it is not. The Lord can remove these mountains, but you must do your part. Not only must you have faith in the Lord, but you must also shun evils as sins against Him. That is, you must “fast.” Just as you would avoid consuming a toxic food or drink, you are to shun any tendency to indulge a selfish passion or trust a false thought. This, of course, requires effort. As Jesus says, “This kind only goes out by prayer and fasting.”

A Coin in the Mouth of a Fish

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22. And while they were occupied in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men;

23. And they shall kill Him; and on the third day He shall be raised up.” And they sorrowed greatly.

24. And when they were come to Capernaum, they that received the didrachma came to Peter, and said, “Does not your Teacher pay the didrachma?”

25. He says, “Yes.” And when he had come into the house, Jesus came before him, saying, “What thinkest thou, Simon? From whom do the kings of the earth take tribute or duty? From their own sons, or from strangers?”

26. Peter says to Him, “From strangers.” Jesus declares to him, “Therefore the sons are free.

27. But lest we should offend them, go thou to the sea, cast a hook, and take up the fish that first comes up, and when thou hast opened its mouth, thou shalt find a stater; that take, and give unto them for Me and thee.”

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As the next episode begins, Jesus repeats His prediction that “The Son of Man is about to be delivered into the hands of men. And they shall kill Him; and on the third day He shall be raised up” (Matthew 17:23). This is the same message that Jesus gave just before the transfiguration when He told His disciples that He must “go to Jerusalem, suffer many things, be killed, and be raised again on the third day” (Matthew 16:21).

These timely reminders are given to let the disciples know that spiritual life is not just about mountain-top states. It also includes times when their faith will be challenged. In keeping with this principle, this next episode involves a challenge about paying the temple tax. It begins when the tax collectors confront Peter with a question about whether or not Jesus contributes to the temple. “Does not your Teacher pay the temple tax?” (Matthew 17:24), they ask. This annual tax, which was a half-shekel of silver, was required of all Israelites for the support and maintenance of the temple in Jerusalem. In response to this challenge, Peter simply says, “Yes.”

Since Jesus and His disciples were under the constant criticism of the temple authorities, the question of whether Jesus should pay the temple tax, or refuse to do so, is an important one. Paying that tax could be taken as an endorsement of their policies and practices, perhaps even an admission that He is not the Messiah. On the other hand, His refusal to pay the tax could cause a disturbance that would not help to advance His ministry.

When Peter enters the house, Jesus says to him, “What do you think, Simon? From whom do the kings of the earth take tribute or duty? From their own sons, or from strangers?” (Matthew 17:25). In those days, the people of conquered nations had to pay tribute to those who conquered them. The children of Israel would have been well aware of this, as they had undergone a long history of being conquered by other nations, treated as strangers, and forced to pay taxes. At first, it was the captivity in Egypt; afterwards, it was captivity in Babylon; and even now they were in subjection to Roman rule. Therefore, when Jesus asks Peter, “From whom do the kings of the earth take tribute or duty? From their own sons or from strangers?” Peter is quick to answer, “From strangers” (Matthew 17:26). ¹⁸

In His question, Jesus speaks about “the kings of the earth” to distinguish them from the true King whose kingdom is the kingdom of heaven. In that heavenly kingdom, there are no strangers because everyone there is a child of God. And, as children of God they know nothing of compulsory taxes or unwilling labor. Instead, everything that is done there is done freely because it is done out of love. Therefore, Jesus says, “The sons are free” (Matthew 17:26).

This, of course, is how it is in heaven. But what about earth? In this regard, the question still remains: Will Jesus pay the temple tax or won’t He? In fact, He will, but He will do so in a way that will teach another spiritual lesson. This time it will be a lesson about how the cares and concerns of everyday life must be subordinated to more interior spiritual principles.

Additionally, it’s important to keep in mind that the sons of Israel, who were supposed to represent the children of God, were often dominated and ruled over by nations that represented evils and falsities of every kind. This represents how the higher nature of every person can be led into spiritual captivity whenever it succumbs to and complies with the demands of its lower nature. ¹⁹

It is a law of divine order that higher principles must rule over lower principles, and that the promptings of the spirit must rule over the demands of the flesh. The love of self and the love of possessing the things of the world must always be subordinated to the higher loves — love to the Lord and love to the neighbor. When properly subordinated, the lower loves can serve a heavenly use. But when the lower loves are inverted and placed above loving the Lord and the neighbor, they lead downward to a selfish, hellish existence. ²⁰

Because of this principle, it would not be right for Jesus, who represents what is higher, and Peter, who represents faith in what is higher, to pay the temple tax, especially to an organization that is unwilling to receive the new truth that Jesus is bringing. At the same time, Jesus does not want to create an unnecessary disturbance — at least, not at this point. As Jesus said when He gave the Sermon on the Mount, “Do not think that I have come to destroy the Law or the Prophets. I did not come to destroy, but to fulfill” (Matthew 5:17).

Therefore, Jesus says to Peter, “Nevertheless, lest we should offend them, go to the sea, cast a hook, and take up the fish that first comes up, and when you have opened its mouth, you will find a stater. Take it and give it to them for Me and for you” (Matthew 17:27).

In obedience to Jesus’ instruction, Peter goes to the sea, casts a hook, and catches a fish. Miraculously, out of the sea containing thousands of fish, the first fish he catches has a coin in its mouth. Moreover, the coin is a “stater” — exactly the amount needed to pay the temple tax for both Jesus and Peter.

The Greek word, which is here translated as a “stater,” is also translated as “a piece of money,” “a four-drachma coin,” “a large silver coin,” and “a shekel.” The actual Greek is statēra [στατῆρα], and refers to a silver coin equivalent in value to one shekel. Since the annual temple tax was one half of a shekel, the coin that Peter finds would be exactly enough to pay the temple tax for two people.

This miracle is a further manifestation of Jesus’ divinity. How could He have known that a coin would be in the mouth of a fish, and that the value of the coin would be exactly enough to pay the temple tax for both Him and for Peter? And, at a more interior level, how could He have had the wisdom to provide an incident that perfectly answers the difficult question about paying the temple tax? After all, Jesus is not paying the tax Himself, nor is Peter. Rather, the tax is paid indirectly, through the fish that Peter catches. ²¹

A further wonder is contained within the details of the fishing incident. This includes going fishing in the sea, the hook used to catch the fish, opening the mouth of the fish, and the silver coin that is extracted from the fish’s mouth. Whenever we go to the Word and search for some truth, we are “going fishing.” The “hook” that we use is our sincere desire to be enlightened so that we might discover some truth that will help us lead better lives. The “fish” that we catch is a literal teaching from the Word; and the “silver coin” that we extract from the fish’s mouth when we open it is the more interior truth contained within that literal teaching. This more interior truth shines forth, like bright silver, with a direct application to our lives. ²²

From the mountain to the sea

While this chapter begins on the mountaintop where Jesus reveals Himself to the disciples in His transfigured glory, it moves on to an exhibition of Jesus’ power when He casts out a demon, and ends by the sea where He predicts that a silver coin will be found in the mouth of a fish.

In all of this, however, we should keep in mind that the most general teaching of this entire sequence of episodes begins with the transfiguration on the mountaintop. No matter how high we rise in our understanding of spiritual truth, those insights must be brought down into practical life. ²³

In this chapter, then, Jesus reveals His omnipresence (on the mountain and by the sea), His omnipotence (casting out a demon), and His omniscience (predicting that a coin would be found in a fish’s mouth). These three episodes, taken in order, testify that the Lord is everywhere, from the glory on the mountaintop to the bottom of the sea, filling the universe with His love and wisdom, while providing for each of us at every moment. ²⁴

A practical application

The miracle of the coin found in the fish’s mouth demonstrates how the Lord provides for us in miraculous, unexpected ways. This does not mean, however, that the Lord will miraculously relieve us of our financial obligations, or absolve us from our civic responsibilities. But it does mean that the Lord can provide the truth we need to help us deal with our circumstances, no matter how difficult things might seem. This becomes clear when we understand that a fish in the water corresponds to a literal truth from the Word, and a silver coin in the mouth of the fish corresponds to the deeper, spiritual meaning of that literal truth. As a practical application, then, keep trusting that the Lord, in His omnipresence and omniscience will miraculously guide you to the truth you need, and that His omnipotence will give you the power to put that truth into your life. As you read His Word, look for the silver coin in the mouth of the fish, asking yourself, “What is this story, episode, or passage telling me about my inner world?” “What quality is it asking me to develop?” “How is it helping me to see this situation more clearly?” And, finally, “How can this story. episode, or passage guide me to choose the kindest thoughts, the truest words, and the most useful actions?” As it is written in the Hebrew scriptures, “Your Word is a lamp unto my feet and a light unto my path” (Psalms 119:105).

Фусноти:

729. Verse 6. And the woman fled into the wilderness, where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days.

6. "And the woman fled into the wilderness," signifies the church among a few, because with those who are not in good, and consequently not in truths n. 730; "where she hath a place prepared by God," signifies its state, that in the meantime provision may be made for it among more n. 731; "that there they may nourish her a thousand two hundred and sixty days," signifies until it grows to fullness n. 732.

376. It has thus far been shown that "oil" signifies celestial good, which is the good of love to the Lord; it shall now be shown that "wine" signifies spiritual good, which is the good of charity towards the neighbor and the good of faith; and as this good in its essence is truth, it is said in the general explanation that "the oil and the wine hurt not," which signifies that there must no harm be done to the internal or spiritual sense of the Word in respect either to good or to truth, or what is the same, that there must no harm be done to the goods and truths which are in the internal or spiritual sense of the Word. The good of charity and the good of faith in their essence are truth, because that good is implanted by the Lord in man's intellectual part by means of the truths that are called the truths of faith, and when man lives according to these truths they become goods; for by means of truths a new will is formed in that part, and whatever proceeds from the will is called good. This will, moreover, is the same as conscience, and conscience is a conscience of truth, for it is formed by truths of every kind from the doctrine of the church, and from the sense of the letter of the Word (but on this subject see further in The Doctrine of the New Jerusalem 130-138; and the extracts from the Arcana Coelestia 139-141). From this now it is that "wine" signifies truth.

[2] Furthermore, there are goods and truths internal and external; internal goods and truths are signified by "the oil and the wine" that must not be hurt; but external goods and truths are signified by "wheat and barley." External goods and truths are those that are in the sense of the letter of the Word, while internal goods and truths are those that are in the internal or spiritual sense of the Word; or external goods and truths are such as are in the lower heavens with the angels there, that is, in the ultimates of heaven, while internal goods and truths are such as are in the higher heavens with the angels there, that is, in the third and second heavens. These goods and truths are genuine goods and truths themselves, but the former are truths and goods because they correspond, thus are correspondences; internal goods and truths have immediate communication with the angels of heaven, while external goods and truths have not an immediate but a mediate communication through correspondences. This is why the Jews, because they were only in the sense of the letter and had no knowledge of the signification of things in the spiritual sense, were unable to do harm to the spiritual sense in respect either to good or to truth, and consequently were unable to do harm to genuine goods and truths. So the Christian Church at this day is unable to do harm to the genuine goods and truths which are in the spiritual sense of the Word, for it has been ignorant of that sense, and at the same time ignorant of genuine goods and truths.

[3] The spiritual sense of the Word was not disclosed to Christians, because genuine goods and truths, such as are in the higher heavens, lie concealed in the spiritual sense of the Word; and so long as these goods and truths were unperceived and unknown that sense could not be opened, since these goods and truths could not be seen. In the Christian churches genuine goods and truths have not been perceived and known for the reason that those churches have been divided, in general, into the Papal and the Evangelical; and those in the Papal Church are utterly ignorant of truths, because they do not depend upon the Word, thus upon the Lord who is the Word, that is, Divine truth, but upon the pope, from whose mouth scarcely anything proceeds except what is from the love of ruling, and that love is from hell; therefore with them scarcely a single truth of the church exists; while in the Evangelical churches faith alone has been assumed as the essential means of salvation, and as a consequence the good of love and charity has been rejected as nonessential, and where good is rejected no truth which is truth in itself can exist, since all truth is from good; for the Lord flows into man's good, and by means of good illustrates him and gives him the light to perceive truths, therefore without that light, which is man's very spiritual life, there is no truth, however much it may sound like truth because it is from the Word; it is truth falsified by the ideas that are held in respect to it; for from faith separate from charity, or from truths without good, no other result can follow. This is why the spiritual sense of the Word could not be disclosed to the Christian churches, for if it had been disclosed, they would have falsified and perverted it by ideas from fallacies, and thus would have profaned it. This also is why no one will ever hereafter be admitted into the spiritual sense of the Word unless he is in genuine truths from good, and no one can be in genuine truths from good unless in heart he acknowledges the Lord alone as the God of heaven and earth, for from Him is every good and thence every truth. The spiritual sense of the Word is at this day opened, and therewith also genuine truths and goods are disclosed, because the Last Judgment has been accomplished by the Lord, and thus all things in the heavens and in the hells have been reduced to order; and for this reason it can be provided by the Lord that no harm can be done to genuine truths and goods, which are in the spiritual sense of the Word, and this could not have been provided before (See in the small work on The Last Judgment 73).

[4] That "wine" signifies spiritual good, or the good of charity and the good of faith, which in its essence is truth, can be seen from the following passages in the Word. In Isaiah:

Ho, everyone that thirsteth, come ye to the waters; and he that hath no silver; come ye, buy and eat; buy wine and milk without silver and without price (Isaiah 55:1).

Anyone can see that this does not mean that wine and milk may be bought without silver, "wine and milk" therefore signify things spiritual, namely, "wine" spiritual good, which in its essence is truth, as was said above, but "milk" the good of that truth. That these are given by the Lord freely to those who are ignorant of truth and good, and yet in a desire for these, is signified by "he that hath no silver, come ye, buy and eat; buy without silver;" "to buy" signifies to acquire for oneself, and "to eat" signifies to make one's own, which is done by application as from oneself. Those who are ignorant of truth and good, and yet are in a desire for them, are evidently meant, for it is said, "Ho, everyone that thirsteth, come ye to the waters," "to thirst" signifying to desire, and "waters" signifying truths, here the Word where truths are.

[5] In Joel:

It shall come to pass in that day, the mountains shall drop down sweet wine, and the hills shall flow with milk; all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming, and of the new heaven and the new church from Him. It is well known that the mountains in the land of Canaan, or in Judea, did not then drop down sweet wine, nor the hills flow with milk, nor the water-courses of Judah flow with waters more than before, therefore these words must mean something else than new wine, milk, and waters, or than mountains, hills, and water-courses, namely, "that the mountains shall drop down sweet wine" [mustum] or wine [vinum], means that from the good of love to the Lord there shall be genuine truth; "the hills shall flow with milk" means that from the good of charity towards the neighbor there shall be spiritual life; and "all the water-courses of Judah shall flow with waters" means that from the particulars of the Word there shall be truths. (For "Judah" signifies the Lord's celestial kingdom, and also the Word, see Arcana Coelestia 3881[1-11], 6363; therefore "its water-courses" signify the particulars of the Word; that "mountains" signify the good of love to the Lord, n. Arcana Coelestia 795, 4210, 6435, 8327, 8758, 10438, 10608; and "hills" the good of charity towards the neighbor, n. 6435, 10438; and this because in heaven those who are in the good of love to the Lord dwell upon mountains, and those who are in the good of charity towards the neighbor dwell upon hills, n. Arcana Coelestia 10438, and Heaven and Hell, n. 188.)

[6] In Amos:

Behold the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth seed; and the mountains shall drop down sweet wine, and all the hills shall dissolve. I will bring back the captivity of My people Israel, and they shall build the waste cities; and they shall inhabit them, and they shall plant vineyards and drink the wine thereof, and they shall make gardens and eat the fruit of them. Then will I plant them upon their ground (Amos 9:13-15).

This chapter treats first of the vastation of the church, and then of its restoration by the Lord; and "the people Israel" do not mean that people, but those with whom the church was to be established; and "the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth the seed," signifies that he who receives good and truth shall also perform uses, or bear fruit, thus that with the man of the church the two shall be present at the same time; "the mountains shall drop down sweet wine, and all the hills shall dissolve," signifies, as just above, that from the good of love to the Lord and from the good of charity towards the neighbor there shall be truths in abundance, "sweet wine" here, or "wine," meaning truth; that "the captivity of the people Israel shall be brought back" signifies the restoration of the church among the Gentiles, for "captivity" means spiritual captivity, in which those are who are remote from goods and truths, and yet in a desire for them (See Arcana Coelestia 9164). "The waste cities that they shall build" signify the doctrinals of truth and good from the Word, before destroyed and at that time to be restored; "the vineyards which they shall plant," and "the wine of which they shall drink," signify all things of the church from which there is intelligence, "a vineyard" signifies the spiritual church, and therefore "vineyards" signify all things of the church; "wine" signifies the truth of the church in general, and "to drink it" signifies to be instructed and become intelligent, thus intelligence; and "the gardens which they shall make, and the fruit of which they shall eat," signifies wisdom, "gardens" meaning all things of intelligence, and their "fruit" signifying the goods of life, thus "to eat their fruit" signifies the appropriation of good, thus wisdom, for wisdom comes when truths are committed to the life; and because this is what is meant, therefore it is said of Israel, "I will plant them upon their ground."

[7] In Moses:

He bindeth his foal to the vine, the son of his she-ass unto the noble vine; he washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are red with wine, and his teeth white with milk (Genesis 49:1, 12).

This is in the prophecy of Israel the father respecting Judah, by whom here Judah is not meant, but the Lord in relation to the celestial kingdom; and "wine" and the "blood of grapes" mean the Divine truth. (What the rest signifies, and that "wine" signifies Divine truth, because this has reference to the Lord, see Arcana Coelestia 6375-6381.)

[8] In the same:

Jacob brought of his venison to his father Isaac, and he did eat; and he brought him wine, and he drank. And Isaac blessed him, saying, God give thee of the dew of heaven, and of the fatnesses of the earth, and plenty of corn and new wine (Genesis 27:25, 27-28, 37).

Those who do not know that the Word is spiritual in its particulars may suppose that by "Isaac" here is meant Isaac, and by "Jacob" Jacob, and therefore that by "the fatnesses of the earth," and "the corn and new wine," no other and deeper things are meant; but "Isaac" here represents the Lord, and "Jacob" the church; thence the "fatnesses of the earth" mean the celestial things that are of the good of love; and "corn and new wine" every good and truth of the church. (But these words may also be seen explained in Arcana Coelestia n. 3570, 3579, 3580.)

[9] In the same:

If ye shall harken to My commandments, I will give rain to your land in its time, the former rain and the latter rain; and thou shall gather in thy corn, and thy new wine, and thy fresh oil (Deuteronomy 11:13-14).

These blessings of the earth were promised to the sons of Israel if they would hear and do the commandments of Jehovah, and the blessings followed because with them the church was representative, and the things that were said and commanded by Jehovah corresponded to things spiritual, thus these blessings of the earth to the blessings of heaven. The blessings of heaven, to which the blessings of the earth correspond, all have reference to the things that are of the good of love and the truth of faith; these blessings therefore are signified by "the former rain and the latter rain," for "rain" in particular signifies Divine truth flowing in out of heaven, from which all things of the church and heaven with man are born, grow, and are brought forth; therefore "the corn, new wine, and oil, which they should gather in," signify every good and truth of the external and internal man.

[10] In the same:

Thus Israel dwelt securely, alone by the fountain of Jacob, in a land of corn and new wine; yea, his heavens shall drop down dew (Deuteronomy 33:28).

This was the conclusion of the blessings of the sons of Israel by Moses, which were all prophetical, and every son or every tribe of Israel signified something of the church (as in Genesis 49); and here "Israel" signifies the church itself; and "to dwell securely, alone by the fountain of Jacob," signifies to live without infestation from evils and falsities, and to be led by the Lord alone through Divine truth, the "fountain of Jacob" meaning Divine truth and the Word; and "to live in a land of corn and new wine" signifies in every good and truth of the church; and "yea, his heavens shall drop down dew," signifies influx out of heaven.

[11] In the same:

He made him ride upon the high places of the earth, and gave him butter of the herd, and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of the grape, unmixed wine (Deuteronomy 32:13-14).

These things are said of the Ancient Church, which was the church previous to the Israelitish Church, and was in the good of charity and in truths of faith. The goods of every kind, in which it was, are meant by these things, namely, the "butter of the herd," the "milk of the flock," "the fat of lambs," "the fat of rams," "the fat of goats," "the fat of the kidneys of wheat;" and spiritual truths are meant by "the blood of the grape" and "unmixed wine."

[12] In Jeremiah:

They shall come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the corn, and to the new wine, and to the fresh oil, and to the sons of the flock and of the herd (Jeremiah 31:12).

"Corn," "new wine," and "fresh oil," signify goods and truth of every kind (what these mean in particular, see above, n. 374). In Isaiah:

Jehovah hath sworn by His right hand, and by the arm of His strength, Surely I will no longer give thy corn to be food for thine enemies, and the sons of the alien shall not drink thy new wine for which thou hast labored; but they that gather it shall eat it and praise Jehovah, and they that bring it together shall drink it in the courts of holiness (Isaiah 62:8-9).

This is said of Jerusalem, which signifies the church in relation to doctrine; therefore "the corn that shall no longer be given as food for the enemies, and the new wine that the sons of the alien shall not drink" signify in general the good and truth of the church, which shall no longer be consumed by evils and falsities; "enemies" here meaning evils, and "the sons of the alien" falsities, and "to eat," or "to have food given them," and "to drink," mean to consume. That goods and truths will remain with those who receive them, and thence make use of them, is signified by "they that gather it shall eat it," and "they that bring it together shall drink it;" worship from these is signified by "praising Jehovah," and "drinking in the courts of holiness."

[13] In the same:

Gladness is taken away, and exultation from Carmel; and in the vineyards there is no singing aloud, no shouting for joy; the treader treadeth not out the wine in the wine-vats; I have made the vintage-shouting to cease (Isaiah 16:10).

This describes the taking away of the heavenly enjoyment that is from good and its truths, because good and truth itself is taken away; the good of the church is meant by "Carmel," and its truths by "vineyards" and by "treading out the wine in the wine-vats;" the enjoyments thereof that are taken away are meant by "gladness," "exultation," "singing aloud," "shouting," and "vintage-shouting," for it was a custom to sing in the vineyards, and in the winepresses when the grape was trodden into wine, that enjoyments from truths, which were signified by "wine," might be represented.

[14] In Jeremiah:

With more than the weeping of Jazer I will weep for thee, O vine of Sibmah; thy shoots are passed over the sea, they reach even to the sea of Jazer; upon thy autumn fruits, and upon thy vintage the devastator is fallen. Whence gladness and exultation is gathered out of Carmel, and out of the land of Moab; and I have caused the wine to cease in the wine-vats; none shall tread with shouting; their shouting shall be no shouting (Jeremiah 48:32-33).

This also treats of the taking away of the heavenly enjoyment that is from the good of love and the truths thence, for all heavenly enjoyment is in these and from these. Lamentation over it is meant by "weeping" [flere fletum]; deprivation of it is meant by "gladness and exultation is gathered out of Carmel," likewise by "the devastator falling upon it," "the wine failing," and "the shouting being no shouting;" the good that was taken away, for which there was lamentation, is meant by "the autumn fruits;" and the truths of good that were taken away are meant by "the vintage," and by "the wine in the wine-vats." That truths were banished, and that they perished through knowledges [scientifica] is meant by "the vine of Sibmah," and by its "shoots that have gone over the sea, even to the sea of Jazer," "sea" signifying the knowing faculty [scientificum].

[15] In Lamentations:

The infant and the suckling faint in the broad places of the city. They say to their mothers, Where is the corn and the wine? when they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom (Lam. 2:11-12).

These words contain a lamentation over the Jewish Church, that every good and truth thereof has perished; and the lamentation is described by "the infant and the suckling who faint in the broad places of the city, and say to their mothers, Where is the corn and the wine?" The "infant and the suckling" signify those who are in the good of innocence, and in an abstract sense, the good of innocence itself; by this good every good of the church is meant, since it is the essential of all its goods (See in the work on Heaven and Hell, n. 276-283, 285, 288, 341, 382). "The broad places of the city" signify the truths of doctrine; "mothers" all things of the church; "corn and wine" all the good and truth of the church in general. It is said that "they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom," because "one pierced" signifies those who perish spiritually from the deprivation of truth, and "soul" signifies spiritual life. (That "the broad places of the city, in which they faint," signify the truths of doctrine, see Arcana Coelestia, n. 2336; and that "the mother, into whose bosom the soul is poured out," signifies the church, n. 2691, 2717, 3703, 4257, 5581, 8897)

[16] In Zephaniah:

Their wealth shall be for plunder, and their houses for a waste, that they may build houses but not inhabit them, and plant vineyards but not drink the wine thereof (Zephaniah 1:13).

The "wealth that shall be for plunder" signifies spiritual wealth, which is the knowledges of good and truth; "the houses that shall be for devastation" signify the things of the church in man; that from these when devastated one profits nothing and receives nothing, even though he listens to them, and sees them in the Word, is signified by "building and not inhabiting, and planting vineyards and not drinking the wine thereof," "houses" meaning the goods of the church, and "vineyards" with "wine" its truths.

[17] Like things are meant in Micah:

Thou shalt sow but shalt not reap; thou shalt tread the olive but shalt not anoint thee with oil, and the new wine but shall not drink wine (Micah 6:15).

In Amos:

Vineyards of desire shall ye plant, but ye shall not drink the wine of them (Amos 5:11).

And in Hosea:

The threshing-floor and the wine-vat shall not feed them, and the new wine shall dissemble unto them. They shall not pour forth wine to Jehovah, and these shall not be agreeable unto Him (Hosea 9:2, 4).

The "threshing-floor and the wine-vat" signify the same as "corn and wine," because corn and wine are there collected; that they will not profit by what they hear is signified by "they shall not feed them, and the new wine shall dissemble unto them;" and that thence their worship is not accepted is signified by "they shall not pour forth wine to Jehovah, and these (that is, the offerings) shall not be agreeable unto Him."

[18] In Joel:

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine which is cut off from your mouth. The field is devastated, the ground mourned, for the corn was devastated, the new wine was dried up, the fresh oil languisheth; the husbandmen were ashamed; the vine-dressers howled (Joel 1:5, 10-11).

What these words signify in the spiritual sense, may be seen above n. 374, where they are explained; "wine" and "sweet wine" meaning the truth of the church, and "vine-dressers" those who are in truths and teach them. This treats of a devastated church, in which goods and truths have perished.

[19] In Ezekiel:

Damascus was thy trader in the multitude of thy works, in the multitude of all riches, in the wine of Heshbon ¹ and the wool of Zachar (Ezekiel 27:18).

This is said of Tyre, which signifies the church in relation to the knowledges of good and truth; and "Damascus," which was a city in Syria, signifies the concordant knowing faculty [scientificum]; and the "tradings" referred to in this chapter signify the acquisition and communication and also the use of these. Because "Damascus" signifies the concordant knowing faculty, it is called a "trader in the multitude of all works and riches," "works" by which uses are effected, signifying the knowledges of good, and "riches" the knowledges of truth; and as the knowledges of truth and good are in the natural man, for therein is everything pertaining to cognition and knowing that is perceptible, therefore it is said "in the wine of Heshbon and the wool of Zachar," the "wine of Heshbon" signifying natural truth, and the "wool of Zachar" natural good.

[20] In Isaiah:

A malediction shall devour the earth; the new wine shall mourn, the vine shall languish, all the glad of heart shall sigh. They shall not drink wine with a song; strong drink shall be bitter to them that drink it. The city of voidness shall be broken down; every house shall be shut, that no one come in (Isaiah 24:6-7, 9-10).

These words describe the perversion of the church, which takes place when falsity rules in place of truth, whence there is no longer any good; for man has good by means of truths. "The earth that the malediction will devour" signifies the church, "malediction" meaning its perversion; the "new wine that will mourn," and the "vine that will languish," signify all truth of the church, "to mourn" and "to languish" signifying deprivation of it; that there shall no longer be any heavenly enjoyment and blessedness is signified by "all the glad of heart shall sigh, they shall not drink wine with a song;" that they shall turn away from all things that agree with truths is signified by "strong drink shall be bitter to them that drink it," "strong drink" signifying the things that are from truths and agree with them. But that the doctrine of falsity shall be destroyed is signified by "the city of voidness shall be broken down," "city" meaning doctrine, and "a void" falsity; and that there shall no longer be any good or wisdom with man is signified by "every house shall be shut, that no one come in," which takes place when there is no truth, but only falsity.

[21] In Amos:

Who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils; but they are not grieved for the breach of Joseph (Amos 6:6).

This and what precedes in that chapter describes those who are in external worship without internal, such as the Jews were formerly and still are; the "bowls of wine out of which they drink" are the externals of truth from which is worship; and the "firstfruits of the oils with which they anoint themselves" are the externals of good, from which also is worship; "Joseph" signifies the internal of the church or its spiritual; not being affected because this perishes is signified by "they are not grieved for his breach." (That external worship without internal is no worship, see Arcana Coelestia 1094, 1175, 7724; that the Jews were formerly and still are in external worship without internal, n. 1200, 3147, 3479, 8871; that "Joseph" signifies the spiritual church, thus also the spiritual of the church, n. 3969, 3971, 4669, 6417)

[22] In Zechariah:

I will render the house of Judah mighty and I will save the house of Joseph; on this account they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6-7).

"The house of Judah" signifies the Lord's celestial church, and the "house of Joseph" the Lord's spiritual church; and "to render mighty their houses" signifies to multiply with them truths from good, for all might is of truth from good; therefore it is said, "they shall be as the mighty Ephraim;" "Ephraim" signifying the understanding of truth from good, which is called mighty from its multiplication; heavenly enjoyment therefrom is signified by "their heart shall be glad as if with wine," "wine" meaning truth from good from which that enjoyment comes. (That truths have all power from good, see in the work o n Heaven and Hell 228-233; and also above, n. 209, 333; that "Judah" in the Word signifies the Lord's celestial kingdom, Arcana Coelestia 3881[1-11], 6363; and "Ephraim" the intellectual of the church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.)

[23] In Daniel:

Belshazzar king of Babylon, and his magnates, and his wives, and his concubines, drank wine out of vessels of the temple of Jerusalem, and praised the gods of silver, brass, iron, wood, and stone. Therefore there was written on the wall, Numbered, weighed, and divided. And then he [Nebuchadnezzar] was driven out from the sons of man, and his dwelling was with the wild asses (Daniel 5:2-5, 21).

In the internal sense this describes the profanation of good and truth, which also is meant by "Babel" or "Babylon;" for "to drink wine out of the vessels of the temple of Jerusalem" signifies to draw the truths of the church from the Word, "to drink wine" meaning to draw truths, and "the vessels of the temple of Jerusalem" meaning the truths that belong to the doctrine of the church from the Word; and "to praise the gods of gold, silver, brass, iron, wood, and stone" signifies worship from the love of self and the world; for these gods signify idolatrous worship of every kind, and profanation; that it was therefore written on the wall, "numbered, weighed, divided" signifies separation from all things of heaven and the church. That afterwards "the king was driven out from the sons of man, and his dwelling was with the wild asses" signifies separation from all truth, and the allotment of his life with the infernals, "sons of man" meaning the truths of the church, "wild asses" those who are in dire falsities like those in the hells, and "dwelling" meaning the allotment of the life.

[24] In Joel:

They have cast a lot upon My people; for they have given a boy for a harlot, and sold a girl for wine, which they drank (Joel 3:3).

"To cast lots upon the people" signifies to dissipate the truths of the church, "to cast a lot" signifying to dissipate, and "people" signifying the church in relation to truths, thus also the truths of the church; "to give a boy for a harlot" signifies to falsify truth, "boy" meaning the truth of the church, and "harlot" falsity; and "to sell a girl for wine, which they drank" signifies to pervert the good of the church by truth falsified, "girl" meaning the good of the church, and "wine" truth falsified.

[25] Because "wine" signified the truth of the church that is from good, it was commanded that, with the sacrifices upon the altar, a meal-offering and a drink-offering should be offered, and the meal-offering was bread, and the drink-offering wine; these signified worship of the Lord from the good of love, and from the truths therefrom; for all worship is from these. (On the drink-offerings, the portions of wine with them at the different sacrifices, see Exodus 29:40, 41; Leviticus 23:13, 18; Numbers 6:1-4, 15, 17; 15:4-7, 10, 24; 28:7-10, 24, 31; 29:6, 11, 16, 19, 22, 25, 27, 28, 31, 34, 38, 39; and besides Genesis 35:14) This makes clear what is signified in Joel:

The meal-offering and the drink-offering was cut off from the house of Jehovah; the priests, the ministers (of the altar), mourned (Joel 1:9);

namely, that worship from the good of love, and from the truths therefrom, had perished. Who cannot see that the meal-offering and the drink-offering, which were bread and wine, were not pleasing to Jehovah in worship, unless they had signified such things as are of heaven and the church?

[26] From this it can now be seen what the bread and wine in the Holy Supper involve, namely, the bread, the good of love to the Lord from the Lord, and the wine, the good of faith, which in its essence is truth. (But on the Holy Supper and the bread and wine of it, see The Doctrine of the New Jerusalem 210-222.) Because "wine" signifies the good of faith, which in its essence is truth, when the Lord instituted the sacrament of the supper, He said:

I say unto you, I will not drink henceforth of this product of the vine until that day when I will drink it with you new in My Father's kingdom (Matthew 26:29).

I say unto you, I will not drink of the product of the vine until the kingdom of God shall come (Luke 22:18).

"The product of the vine," that is, "wine," which the Lord "would drink with them new in His Father's kingdom," or "when the kingdom of God should come," means that all Divine truth in heaven and the church would then be from His Divine Human; He therefore calls it "new," and also He calls it "the new testament in his blood" (Luke 22:20); for "the Lord's blood" has a like signification as "wine" (See above, n. 30, 328, 329). And as everything Divine, since the Lord has risen, proceeds from Him, He says that He will drink it with them when the kingdom of God shall come, and it came when He reduced all things to order in the heavens and in the hells. That the kingdom of God came at the same time with the Lord and that it is from Him can be seen from Matthew 3:2; 4:8; 10:7; 12:28; 16:28; Mark 1:14, 15; 9:1; Luke 1:32, 33; 9:11, 27, 60; 10:11; 16:16; 17:20, 21; 23:42, 51; John 18:36. Now, because "bread" signifies the good of love, and "wine" the good of faith, which in its essence is the truth from that good, and in the highest sense, "bread" signifies the Lord in respect to Divine good, and "wine" the Lord in respect to Divine truth, and because there is a correspondence between spiritual things and natural, (and such a correspondence that when "bread" and "wine" are in man's thought, the good of love and the good of faith are in the angels' thoughts), and because all things of heaven and the church have reference to the good of love and the good of faith, therefore the Lord instituted the Holy Supper in order that by means of it there might be a conjunction of the angels of heaven with the men of the church.

[27] Because such things are meant by "bread and wine" in heaven, therefore:

Melchizedek, king of Salem, going out to meet Abram, brought out bread and wine; and he was a priest to God Most High. And he blessed Abram (Genesis 14:18-19).

"Melchizedek" here represents the Lord in relation to Divine good and in relation to Divine truth, as priest in relation to Divine good, and as king to Divine truth; therefore he "brought out bread and wine," "bread" signifying Divine good, and "wine" Divine truth; or when applied to man, "bread" signifying the good of love to the Lord, and "wine" the good of faith, which is from the reception of Divine truth.

[28] The "wine" spoken of by the Lord in the following passages has a like signification:

They do not put new wine into old wine-skins, else the skins burst, and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved (Matthew 9:17).

And no man having drunk old wine straightway desireth new; for he saith, The old is more useful (Luke 5:39).

This comparison, like all others in the Word, is from correspondences, "wine" signifying truth, "old wine" the truth of the old or Jewish Church, and "wine-skins" things that contain, "old wine-skins" the statutes and judgments of the Jewish Church, and "fresh wine-skins" the precepts and commandments of the Lord. That the statutes and judgments of the Jewish Church, which related especially to sacrifices and representative worship, are not in agreement with the truths of the Christian Church is meant by "they do not put new wine into old wine-skins, else the wine-skins burst and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved together." That those who have been born and educated in the externals of the Jewish Church cannot be brought immediately into the internals belonging to the Christian Church is signified by "no man having drunk old wine straightway desireth new; for he saith, "The old is more useful."

[29] The same is signified by "the water turned into wine at Cana of Galilee," thus described in John:

At the wedding in Cana of Galilee, when the wine failed, there were six water-pots of stone set there, according to the cleansing of the Jews. Jesus said, Fill the water-pots; and they filled them to the brim. Then he said unto them Draw out now, and bear unto the ruler of the feast; and they bare it. While the ruler of the feast tasted the water that was made wine, he calleth the bridegroom, and saith unto him, Every man setteth on first the good wine; and when they have had enough, the inferior; thou hast kept the good wine until now (John 2:1-10).

It should be known that all the miracles done by the Lord, as well as all the miracles by Him spoken of in the Old Testament, signified, that is, contained within them, such things as belong to heaven and the church, and that thence His miracles were Divine (See Arcana Coelestia 7337, 8364, 9051). So with this miracle; here, as elsewhere in the Word, "a wedding" signifies the church; "in Cana of Galilee" means among the Gentiles; "water" the truth of the external church, such as was the truth of the Jewish Church from the sense of the letter of the Word, and "wine" the truth of the internal church, such as is the truth of the Christian Church; therefore the Lord's "making the water wine" signifies that of the truths of the external church He will make truths of the internal church by opening the internal things that have lain concealed in them. "The six water-pots of stone, set there according to the cleansing of the Jews," signify all these truths in the Word, and thence in the Jewish Church and its worship; these were all representative and significative of things Divine in the Lord and from the Lord, which contained things eternal. For this reason there were "six water-pots of stone, set for the cleansing of the Jews;" the number "six" signifies all, and is predicated of truths; "stone" signifies truth, and "the cleansing of the Jews" purification from sins; thus all things of the Jewish Church are signified, since that church regards purification from sins as its all, for so far as anyone is purified from sins, so far he becomes a church. "The ruler of the feast" means those who are in the knowledges of truth; his saying to the bridegroom, "every man setteth on first the good wine; and when men have had enough, the inferior; thou hast kept the good wine until now," signifies that every church has its beginning in truths from good, but falls away into truths not of good, but that now, at the end of the church, truth from good, or genuine truth, is granted, namely by the Lord.

[30] It is because "wine" signifies the truth of the church, and "oil" the good of the church, that the Lord says, in the parable of the man who was wounded by thieves:

That the Samaritan poured oil and wine into his wounds (Luke 10:33-34);

where "the man wounded by thieves" means those who are infested and have their conscience hurt by evil men, who are "robbers;" and "the Samaritan" means the Gentiles that are in the good of charity; therefore "his pouring into his wounds oil and wine" signifies the spiritual things that heal a man thus injured, "oil" meaning the good of love, and "wine" the good of faith, or truth. What the rest signifies, namely, "that he set him on his own beast, and brought him to an inn, and told them to take care of him," may be seen above (n. 375[8]), where they are explained. That "wine" signifies the truth of the church can be seen not only from the passages cited, but also from others in the Word (as Isaiah 1:21, 22; 25:6; 36:17; Hosea 7:4, 5, 14; 14:5-7; Amos 2:8; Zechariah 9:15, 17; Psalms 104:14-16).

[31] As most things in the Word have also a contrary sense, so, too, has "wine," and in that sense it signifies truth falsified, and also falsity, as in the following passages. In Isaiah:

Woe to the crown of pride, to the drunkards of Ephraim, to the flower of his fading adornment, which is on the head of the valley of the fat ones frenzied with wine; the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet; these go astray through wine, and through strong drink they err; the priest and the prophet go astray through strong drink, they are swallowed up of wine, they err through wine, ² they go astray among the seeing, they waver in judgment (Isaiah 28:1, 3, 7).

This is said of those who are insane in things spiritual because they believe themselves to be intelligent of themselves, and glory in it; the state of such is here described by pure correspondences; those who are insane in things spiritual or in truths are meant by "the drunkards," and those who thence believe themselves intelligent by "Ephraim," and hence glorying in intelligence or learning is meant by the "crown of pride;" for those who are in falsities of doctrine and have confirmed themselves in them, when they are illustrated and see truths, in the other life become like drunkards. The learned who have confirmed themselves in falsities become such, and to confirm oneself in falsities is to confirm from oneself and not from the Lord. This makes clear what is signified by "woe to the crown of pride, to the drunkards of Ephraim;" "the flower of the fading adornment that is on the head of the valley of the fat ones frenzied with wine" signifies the truth of the church destroyed even as it is born by the glorying of the self-intelligence that is of the natural man separated from the spiritual, when falsity is seen instead of truth, "the flower of the adornment" meaning truth as it is born declining or perished; "the head of the valley of the fat ones" means the intelligence of the natural man; "frenzied with wine" means those who see falsity in place of truth; "the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet," signifies that this intelligence shall utterly perish; "these go astray through wine, and through strong drink they err," signifies through falsities and through such things as are from falsities; "the priest and the prophet go astray through strong drink, they are swallowed up of wine, they are gone astray through strong drink," signifies that such are those who ought to be in the doctrine of good and truth, and in a sense abstracted from persons that such is their doctrine itself; "they go astray among the seeing, they waver in judgment," signifies that they do not see the truths of intelligence. That these words have such a signification no one can see except from the spiritual sense; without that it could not be known that "crown" and "head" signify intelligence, that "drunkards" signify those who are insane in things spiritual, that "Ephraim" signifies here man's own understanding, or that which is from himself, that "valley" signifies the lower things of the mind, which are natural and sensual, and that "priest and prophet" signify the doctrine of good and truth.

[32] In the same:

Linger ye, wonder, be astounded, and cry out; they are drunken, but not with wine; they stagger, but not with strong drink; for Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes; the prophets and your heads, the seers hath He covered (Isaiah 29:9-10).

This is said of those who can see nothing of truth when they hear or read it from the Word; those who are such are called "drunken but not with wine," and "they stagger, but not with strong drink," "wine" signifying in particular the truth of the spiritual and thus of the rational man, and "strong drink" the truth of the natural man therefrom. Because such are meant it is said, "Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes," "the spirit of deep sleep" meaning no perception, and the "eyes closed up" no understanding. "The prophets and your heads [the seers] hath He covered," signifies those who are in the doctrine of truth and were wise and intelligent thence; "prophets" signify those who are in the doctrine of truth, and in an abstract sense, doctrine itself, "heads" signify the wise, and in an abstract sense, wisdom, and "seers" signify the intelligent, and in an abstract sense, intelligence. Wonder at such gross stupidity is described by "Linger ye, wonder, be astounded," and lamentation over it by "cry out." Such are those who are in a life of evil, and at the same time in the principles of falsity, however learned they are believed to be; for a life of evil shuts out the perception of good by which thought has life and light, and the principles of falsity shut out the understanding of truth, on which account they see from the sensual man only, and not at all from the spiritual.

[33] In the same:

The dogs are strong of soul, they know not satiety; and they are shepherds who know not intelligence. Come, I will take wine and we will be drunk with strong drink (Isaiah 56:11-12).

This is said of those who care for nothing but worldly and earthly things, which close the internal spiritual man. These, from having no perception of good and no understanding of truth, are called "dogs strong of soul, they know not satiety," that is, they are unable to receive good, "to know" here signifies to be able, and "satiety" reception of good, for satiety is predicated of food, by which spiritual nourishment is signified. That they have no understanding of truth is meant by "they are shepherds who know not intelligence;" those are called "shepherds" who believe themselves able to instruct others, for "to feed" means to instruct; and because such persons love falsities and things falsified, it is added, "Come, I will take wine, and we will be drunk with strong drink."

[34] In Jeremiah:

Thus said Jehovah, God of Israel, Every bottle shall be filled with wine. Behold I fill all the inhabitants of this land, and the kings sitting for David upon his throne, and the priests and the prophets, all the inhabitants of Jerusalem with drunkenness (Jeremiah 13:12-13).

Here, too, "wine" signifies falsity, and "every bottle that shall be filled with wine" signifies the mind of man, since the mind is a recipient of truth or of falsity, as a bottle is of wine; "the kings sitting for David upon his throne" signify those who would otherwise be in Divine truths, "priests" those who would be in Divine goods, "prophets," those who would be in doctrine, "the inhabitants of Jerusalem" all who are of the church; and "the drunkenness with which they shall be filled" signifies insanity in spiritual things.

[35] In the same:

I am become like a drunkard, and like a man into whom wine hath passed, because of Jehovah, and because of the words of His Holiness. For the land is full of adulterers (Jeremiah 23:9-10).

This is a lamentation over the adulteration of good and falsification of truth in the church, which is signified by "the land is full of adulterers;" these are meant by "adulteries," and the church by "land." Insanity in spiritual things through reasonings from evils against Divine goods and from falsities against Divine truth is signified by, "I am become like a drunkard, and like a man into whom wine has passed, because of Jehovah, and because of the words of His Holiness;" "to become like a drunkard and like a man into whom wine hath passed" signifies confusion of mind and insanity by reasoning from evils and falsities; "because of Jehovah" signifies because of Divine goods, and "because of the words of his holiness" signifies because of Divine truths.

[36] In Isaiah:

Hear now this, thou afflicted, and drunken but not with wine (Isaiah 51:21).

The "drunken but not with wine," mean here those who are in falsities from ignorance of truth. That:

Noah drank of the wine and was drunken, and therefore lay naked in the midst of his tent (Genesis 9:21);

means in the spiritual sense, something entirely different from the meaning in the letter; likewise:

Lot's being made drunken by his daughters, and their then lying with him (Genesis 19:32-34).

What is meant by the drunkenness of Noah in the spiritual sense may be seen in Arcana Coelestia 1070-1081); and what by the drunkenness of Lot (n. 2465 end). "Drunkenness" also elsewhere in the Word signifies insanity in spiritual things, and lapsing into errors (Isaiah 19:11, 12, 14; Jeremiah 25:27; Joel 1:5-7; Jeremiah 51:7; Leviticus 10:8, 9).

[37] That "wine" in a contrary sense signifies falsity, is also evident from Isaiah:

Woe unto them that rise early in the morning, that follow strong drink; to them that delay until twilight till wine inflames them. But they do not look upon the work of Jehovah, and they see not the working of His hands. Woe to the wise in their own eyes, and the intelligent before their own faces. Woe unto the mighty in drinking wine, and to men of strength to mingle strong drink (Isaiah 5:11-12, 21-22).

This is said of those who frame for themselves doctrinals from self-intelligence not from the Lord, or from Him out of the Word, which consequently are mere falsities. "Woe unto them who rise early in the morning, who follow strong drink, to them who delay until twilight till wine inflame them; but they do not look upon the work of Jehovah, and they see not the working of His hands" signifies therefore the perverted states of those who believe that they are illustrated of themselves, whence they are in falsities of doctrine, and care not for the Word, from which they might know goods and truths of life and of doctrine. "To rise early in the morning," and "to delay until twilight" signifies to be illustrated; and "to follow strong drink," and "to be inflamed with wine" signifies to hatch out doctrinals of themselves; "not to look upon the work of Jehovah," and "not to see the working of His hands" signifies not to care for the Word, or the goods of life and the truths of doctrine there disclosed; "the work of Jehovah" is predicated of the goods of life, and "the working of His hands" of the truths of doctrine, both from the Word; because such persons are meant, therefore it is said, "Woe to the wise in their own eyes, and the intelligent before their own faces;" "the wise in their own eyes" signifying those who are wise from their own intelligence, and "the intelligent before their own faces" signifying those who are intelligent from their own affection, "eyes" signifying the understanding, and "face" affection. And "woe unto the mighty in drinking wine, and to men of strength to mingle strong drink," signifies unto such as aspire after great things, and are ingenious in confirming the falsities that favor the loves of self and their own principles; "the mighty" are those who aspire to great things; "men of strength" those who are ingenious, and seem to themselves to be intelligent; "to drink wine" means to imbibe falsities, and "to mingle strong drink" means to confirm them. Such are all those who are in the love of self, and who seek after the reputation for learning, for such are in what is their own, and cannot be elevated above it; therefore their own thought is in the corporeal sensual, by which no truth is seen, and no spiritual good is perceived. But those who are not in the love of self, and who seek intelligence for the sake of the uses of life, are elevated by the Lord from what is their own into the light of heaven, and though not themselves aware of it, are illustrated.

[38] In Hosea:

Whoredom and new wine have taken up the heart. My people ask the wood, and their rod answereth them; for the spirit of whoredom hath led them astray, and they have committed whoredom under their God. Ephraim is joined to idols; their wine is gone; in whoring they commit whoredom (Hosea 4:11-12, 17-18).

This treats of those who falsify truths; the falsification of truth is signified by "whoredom," and the falsity therefrom by "new wine." This makes clear what is signified by "whoredom and new wine have taken up the heart; the spirit of whoredoms hath seduced them, they have committed whoredom under their God, and the wine hath departed, in whoring they commit whoredom," namely, that such falsify Divine truths, and consequently have no truth at all, "to commit whoredom under their God" signifies to falsify Divine truths, and "the wine hath departed" signifies that consequently they have no truth at all; "Ephraim, who is joined to idols" signifies those who are in self-intelligence, and the "idols to which he is joined" signify the falsities of religion. "My people ask the wood, and their rod answereth them" signifies that they consult their self-love, and favor it from self-intelligence; for "wood" or an idol of wood, which they ask, signifies self-love, and "the rod that answers" signifies power from what is one's own, thus intelligence.

[39] In Revelation:

Babylon is fallen is fallen, the great city, because of the wine of the wrath of her whoredom she hath made all nations to drink. If anyone worshipeth the beast he shall drink of the wine of the wrath of God, which hath been mingled unmixed in the cup of the anger [of God]; and he shall be tormented with fire and brimstone (Revelation 14:8-10);

I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth committed whoredom, and they that dwell in the earth were made drunk from the wine of her whoredom (Revelation 17:1-2).

For of the wine of the wrath of her whoredom have all nations drunk, and the kings of the earth have committed whoredom with her (Revelation 18:3).

"The wine of the anger of God" signifies the falsity of evil, and "the wine of whoredom" signifies truth falsified; what the rest means will appear in the explanation of it, likewise what these words mean in Revelation:

Babylon the great was remembered before God, to give unto her the cup of the wine of the wrath of God's anger (Revelation 16:19);

"The wine of God's anger" having the same meaning as "the chalice, or cup, of God's anger."

[40] In Jeremiah:

Babylon hath been a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jeremiah 51:7).

And in David:

There is a cup in the hand of Jehovah, and He hath mingled the wine, hath filled it with mixture, and hath poured out; but the lees of it all the wicked of the earth shall suck out and drink (Psalms 75:8).

As the "meal-offering" and the "drink-offering," which were bread and wine, signify worship from the good of love and the truths of faith, so in a contrary sense, the "meal-offering" and "drink-offering" signify worship from the evils that are of the love of evil, and from the falsities of faith; this was signified by the "meal-offering" and "drink-offering" that were offered to idols and to the gods (Isaiah 57:6; 65:11; Jeremiah 7:18; 44:17-19; Ezekiel 20:28; Deuteronomy 32:38). From the signification of "wine" it can be seen what "vineyard," "vine," its "branches," and "grapes" signify in the Word, namely, that "a vineyard" signifies the spiritual church, that is, the church that is in the truths and goods of doctrine from the Lord, "a vine" the doctrine itself, its "branches" truths from which doctrine is formed, and "the grapes" which are the fruit of vineyards and of vines, the goods of charity and the goods of faith (but of these elsewhere).

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