The Feast of Tabernacles

1. And after these things Jesus was walking in Galilee, for He was not willing to walk in Judea, because the Jews were seeking to kill Him.

Walking in Galilee

Near the end of the previous episode, the people said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How is it that He says, ‘I came down from heaven?’” (John 6:42). Unable to comprehend what Jesus meant, or how His words might be true, many of Jesus’ followers “went back and walked with Him no more” (John 6:66). Nevertheless, many people continue to walk with Jesus, including His disciples, as He continues His ministry in Galilee.

Most of Jesus’ miracles have been in Galilee. He has turned water into wine in Cana of Galilee, healed the nobleman’s son in Capernaum of Galilee, fed the multitudes on a mountain overlooking the Sea of Galilee, and even walked on the water of Galilee. As we have seen, almost all of the early disciples came from Galilee. The region of Galilee has become a kind of base of operations for Jesus’ miracles and teachings.

Situated approximately seventy miles north of Judea, and far from the hostility of the religious leaders, Galilee has been a place of safety for Jesus and His followers. At a deeper level, Galilee signifies the reception of God among all people who are eager to hear the truth and willing to live according to it. They, so to speak, walk with Jesus in the place called “Galilee” in every human heart. ¹

The same is true for each of us. As long as we are “walking in Galilee,” that is living according to the truth that Jesus teaches, we are safe from the “religious leaders” within us — the false and self-serving beliefs that conspire to destroy true faith and a life of genuine charity. Therefore, it is written that Jesus was “walking in Galilee,” but not in Judea, for He knew that the religious leaders in Judea “were seeking to kill Him” (John 7:1).

Jesus’ Secret Journey

2. And the festival of the Jews, the [Festival of] Tabernacles, was near.

3. His brothers then said to Him, Pass on hence, and go into Judea, that Thy disciples may behold Thy works which Thou doest.

4. For no one does anything in secret, and himself seeks to be in the open. If Thou do these things, manifest Thyself to the world.

5. For neither did His brothers believe in Him.

6. Then Jesus says to them, My time is not yet here, but your time is always ready.

7. The world cannot hate you, but Me it hates, because I testify about it, that its works are wicked.

8. You go up to this festival; I am not yet going up to this festival, because My time has not yet been fulfilled.

9. And having said these things to them, He remained in Galilee.

10. And when His brothers went up, then He Himself also went up to the festival, not openly, but as in secret.

According to the Hebrew scriptures, every Jewish male was expected to come to Jerusalem to worship the Lord three times a year. As it is written, “You shall keep the Feast of Unleavened Bread…. You shall observe the Feast of Weeks, celebrating the first fruits of the wheat harvest, and [you shall observe] the Feast of Ingathering at the year’s end. Three times in the year all your men shall appear before the Lord Jehovah, the God of Israel” (Exodus 34:23).

The first festival of the year, called “The Feast of Unleavened Bread,” is also called “Passover.” This festival, which takes place in early spring, commemorates the night when the Lord “passed over” the homes of the children of Israel and brought them out of Egyptian captivity. The children of Israel were told to eat unleavened bread on that night and to prepare enough dough to make unleavened bread for the next seven days of their journey out of Egypt (see Exodus 12:13-17; 34-39).

The second festival is called the “Feast of Weeks.” It takes place in late spring, seven weeks after Passover, celebrating the first fruits of the early harvest (see Exodus 23:16). Because it occurs on the fiftieth day after Passover, it is also called “Pentecost” from the Greek word for “fiftieth” [πεντηκοστή pentékosté].

The third festival is the “Feast of Ingathering.” It takes place in the fall, celebrating the ingathering of the completed harvest (see Exodus 34:22). This festival also commemorates the forty-year period during which the children of Israel wandered in the wilderness and lived in tents. To celebrate this historical event, the people pile branches together and spend a week living in tents — or “tabernacles” — as their ancestors did. Therefore, the Feast of Ingathering is also called the “Feast of Tabernacles” (see Deuteronomy 16:13).

The miraculous feeding of the five thousand, which was described in the previous chapter, had taken place in the spring, near the time of Passover (see John 6:4). As this next episode begins, it is now the fall, and it is time for Jesus to return to Jerusalem, as required, to celebrate the Feast of Tabernacles. As it is written, “Now the Jews’ Feast of Tabernacles was at hand” (John 7:2). Jesus’ brothers, who are about to leave for the feast, see this as an opportunity for Jesus to stop being so secretive and to declare His works openly. “Depart from here,” they say, “and go into Judea, that Your disciples may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world” (John 7:3-4).

At first glance, it might seem that Jesus’ brothers are pressuring Him to show Himself openly in Jerusalem because they have come to believe in Him and support His mission. But, as we discover in the next verse, this is not the case. As it is written, “His brothers did not believe in Him” (John 7:5).

Although Jesus’ brothers urge Him to attend the festival, Jesus refuses to succumb to their pressure. Instead, He says, “My time is not yet come; but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come” (John 7:6-8).

In this context, Jesus’ brothers represent our insistent lower nature, the part of us that believes that prospering in the natural world is all that really matters. Because it pursues worldly values and does not oppose them, it is not hated by the world. Jesus, however, who stands for higher values, is often hated by the world. This is especially the case when the light of truth that Jesus brings reveals the selfish desires that lay concealed in human hearts. As Jesus said earlier in this gospel, “Everyone practicing evil hates the light, and does not come to the light, lest their evils be exposed” (John 3:20). This, then, is what Jesus means when He says, “The world cannot hate you, but it hates Me because I testify that its works are evil.”

Jesus also adds that His time has not yet come. He mentions this twice. First, He says simply, “My time has not yet come” (John 7:6). Taken literally, this refers to the time when He would return to Jerusalem to face His accusers at the Feast of Tabernacles. But when He mentions this a second time, He says, “My time has not yet fully come” (John 7:8). This can also be translated, “My time has not yet been fulfilled.” At one level, these words refer to Jesus’ returning to Jerusalem to take part in an annual feast. More deeply, Jesus’ words refer to His immanent crucifixion and resurrection — the fulfillment of His work on earth. ²

With all of this in mind, Jesus is planning to go to Jerusalem, but only when the time is right, and not when He is expected to appear. Therefore, Jesus remains in Galilee a little while longer, until the Feast of Tabernacles has already begun. And then, after His brothers have already departed, He goes to Jerusalem, “not openly, but as it were in secret” (John 7:10).

Jesus’ secret journey to Jerusalem at the time of the harvest festival represents the secret ways that God works in each of our lives. If God were to reveal to us, all at once, the numerous ways we are corrupt and self-serving, it would overwhelm us. Therefore, He operates in secret, revealing to us only the evils that we can combat at that time, and only when we have enough truth to drive them out. God then stands by, ready to provide all the aid we need — if we sincerely pray for it. In this way, He leads us step by step, little by little, into the promised land of His love and wisdom. As it is written in the Hebrew scriptures, “Little by little I will drive them out until you have increased enough to take possession of the land” (Exodus 23:30). ³

A practical application

As your spiritual growth continues, you will become increasingly aware of those times when you say or do something that is not in line with your higher understanding. It might be in the tone of your voice, in an offhand complaint that you make, or even in noticing a selfish intention that arises. During these times, the Lord is allowing self-centered desires and thoughts to arise in your mind so that you can see them for what they are, strive to overcome them, and, through this process, develop spiritually. The Lord is secretly entering your “inner Jerusalem,” inspiring you to separate all that is good and true in yourself from all that is selfish, self-centered, and false. With this in mind, be aware of those times when your intentions, thoughts, words, or actions are not in line with the Lord’s will. In the language of sacred scripture, these moments of awareness and separation are compared to the harvest of ingathering. It is a time to look within, a time to separate the wheat from the tares, that which is kind from that which is unkind, and that which is true from that which is false. ⁴

Willing to Do God’s Will

11. Then the Jews sought Him at the festival, and said, Where is He?

12. And there was much murmuring about Him in the crowds; indeed some said, He is good; but others said, no, but He deceives the crowd.

13. However no one spoke openly about Him for fear of the Jews.

14. And it being already the midst of the festival, Jesus went up into the temple and taught.

15. And the Jews marveled, saying, How knows this [man] letters, not having learned?

16. Jesus answered them and said, My teaching is not Mine, but His that sent Me.

17. If anyone wills to do His will, he shall know about the teaching, whether it be of God, or [whether] I speak from Myself.

18. He that speaks from himself seeks his own glory, but He that seeks the glory of Him that sent Him, He is true, and injustice is not in Him.

19. Did not Moses give you the Law, and none of you does the Law? Why do you seek to kill Me?

20. The crowd answered and said, Thou hast a demon; who seeks to kill Thee?

21. Jesus answered and said to them, I have done one work, and you all marvel.

22. On account of this Moses gave you circumcision (not that it is of Moses, but of the fathers), and on a Sabbath you circumcise a man.

23. If a man on a Sabbath receive circumcision, that the Law of Moses should not be broken, are you bitter toward Me because I have made [the] whole man well on a Sabbath?

24. Judge not according to [the] face, but judge the just judgment.

During the time that Jesus is absent from the Feast of Tabernacles, He is much sought after, and is very much the topic of conversation. “Where is He?” ask the religious leaders who want to seize Him and kill Him. The people also murmur among themselves. Some of them are saying, “He is good,” while others are saying, “He deceives the people.” Whatever their position is on the subject, it is clear that they do not have the freedom to discuss it openly. As it is written, “No one spoke openly about Him for fear of the Jews” (see John 7:11-13).

The religious leaders, who control all things pertaining to religion, strongly disapprove of the people discussing the credibility of Jesus. Such matters are to be determined exclusively by the Sanhedrin. Only those who are highly trained and educated in rabbinical schools can have any say in such matters. It would therefore be considered arrogant and impudent for lay persons to speak openly about Jesus — especially if they are inclined to believe in Him.

Even so, it is highly probable that much whispering is going on, and many animated discussions are taking place as people share stories they have heard or the experiences they have had involving the mysterious Man from Galilee. The Feast of Tabernacles provides a lively venue for such discussions, especially since the people are anticipating Jesus’ possible arrival at any moment.

Jesus does not disappoint them. About half-way through the feast, Jesus suddenly appears. As it is written, “Now about the middle of the feast Jesus went up into the temple and taught” (John 7:14). Jesus’ sudden appearance at the temple is in fulfillment of the words of the prophet, “The Lord, whom you seek, will come suddenly to His temple ” (Malachi 3:1).

Jesus has taken the religious leaders by surprise. He has suddenly entered the temple and started teaching — even though He has no credentials to do so. In the eyes of the chief priests and Pharisees, Jesus is a simple, uneducated person from Galilee, and yet, here He is, setting Himself up as a religious authority. Deeply offended by what they believe to be Jesus’ pretension to be a religious teacher, they say, “How does this Man know letters, having never studied?” (John 7:15). ⁵

In response, Jesus tells them that true doctrine does not come from man, nor can it be formulated in rabbinical schools, for it comes from heaven. As Jesus says, “My doctrine is not Mine, but His who sent Me” (John 7:16). He then adds, “If anyone wants to do His will” [that is, God’s will], “he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority” (John 7:17). In other words, Jesus is saying that He is not delivering man-made theology. Rather, He is delivering divine doctrine — the teaching of “the One who sent Me.”

Jesus could have easily said, “If anyone does God’s will ....” Instead, He says, “If anyone wants to do God’s will.” This can also be translated, “If anyone wills to do God’s will.” In this case, the Greek word that is used for “wants” or “wills” is ἤθελον (ēthelon) which also means “earnestly desires.”

We have already pointed out that Jesus uses this same word when He asks the man at the Pool of Bethesda if he “wants” (earnestly desires) to be made whole (see John 5:6). Similarly, we noted that the miraculous feeding of the five thousand takes place in all four gospels. Only in John is it added that the five thousand received “as much as they wanted” — that is, as much as they earnestly desired (see John 6:11). The same is true in this episode. Jesus says, “If anyone wills to do God’s will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.”

The repeated use of the word “will” is significant. Jesus is saying that the only way to discover for oneself whether His doctrine is from heaven — and therefore from God — is to earnestly desire to live according to His teachings. In doing so, we are led into goodness. And then, from a state of goodness, we can judge for ourselves what doctrines are false and what doctrines are true, what is from man and what is from God. Simply put, goodness is like an inner flame that enlightens our mind, enabling us to see truth, love it, and eagerly accept it. ⁶

Jesus is trying to make it clear to the religious leaders that He is not speaking on His own authority. If that were the case, He would be seeking His own glory. Instead, Jesus is seeking only “the glory of the One who sent Him,” and because of this, there is “no unrighteousness in Him” (John 7:18). In brief, Jesus is earnestly striving to teach and to live according to the will of God.

The implication is that the religious leaders have not been living according to God’s will. If they truly desired to understand God’s will, and lived according to it, they would have seen the truth of Jesus’ teaching. Instead, they have been relying on their own interpretations, believing that they had the truth, that they were right, and that there was no other way to see it. Although they believed that they were keeping the law, they were unwilling to regard the spirit of the law. As Jesus puts it, “Did not Moses give you the law, and yet none of you keeps the law? Why do you seek to kill Me?” (John 7:19). ⁷

This is a dramatic moment. According to the religious leaders, Jesus, who has violated their understanding of the Sabbath law, must be put to death. The people, however, have no idea that the religious leaders are plotting to seize and kill Jesus. Therefore, basing their judgment on external appearances, the people say to Jesus, “You have a demon. Who is seeking to kill you?” (John 7:20).

Doing good on the Sabbath

Instead of responding to the mistaken judgment of the people, Jesus continues to address the religious leaders. Referring to their rigid adherence to the literal law apart from its inner spirit, Jesus asks them to examine their response when He healed a crippled man on the Sabbath, telling the man to rise, take up his bed, and walk. As Jesus puts it, “I did one work and you all marvel” (John 7:21). Jesus then goes on to say that even the rabbis work on the Sabbath: “Moses gave you circumcision … and you circumcise a man on the Sabbath” (John 7:22).

According to a Jewish law going all the way back to the days of Abraham, a Jewish boy had to be circumcised on the eighth day after his birth. As it is written, “He who is eight days old among you shall be circumcised, every male child in your generations…. The male child who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken My covenant” (Genesis 17:12). Therefore, the rabbis permitted no deviation from the law of circumcision. In fact, circumcision was even practiced on the Sabbath — if that happened to be the eighth day after a male child was born.

In a previous episode, Jesus had healed a man who had been crippled for thirty-eight years. The healing, which had taken place on the Sabbath, had infuriated the religious leaders. Fully aware of their animosity towards Him, Jesus turns to the religious leaders and says, “If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?” (John 7:23).

From the limited viewpoint of the religious leaders, healing a man on the Sabbath was judged as a clear violation of the Sabbath commandment to do no work. But Jesus came to demonstrate that the Sabbath, like all scriptural teaching, can be understood more deeply. In fact, the Hebrew word for Sabbath is Shabbat (שַׁבָּת), meaning “to rest.” At a deeper level, then, the Sabbath is about resting in God. It’s not so much about not working; rather it’s about putting aside self-will and selfish desire so that God’s will can work through us. In this way, the Sabbath is kept holy and God is glorified. As it is written in the Hebrew scriptures, on the Sabbath we are to glorify God by putting aside “our own ways and our own will” (Isaiah 58:13).

In this episode, Jesus has given the religious leaders much to think about. Indeed, why would they be angry with Jesus for making a man completely well on the Sabbath? Why would they be upset to see a man who had been crippled for thirty-eight years picking up his bed and walking, even if it happens to be on the Sabbath? Jesus is asking the religious leaders to consider the deeper meaning of the law, to see it in terms of its spirt, not just in terms of its letter. He is also inviting them to look more deeply at what He is doing, and to judge with “righteous judgment” — that is, “not according to the appearance” (John 7:24). ⁸

Righteous Judgment

25. Then some of the Jerusalemites said, Is this not He whom they seek to kill?

26. And see! He speaks openly, and they say nothing to Him. Therefore have not the rulers truly recognized that this is truly the Christ?

27. But this [Man], we know whence He is, but when the Christ comes, no one knows whence He is.

28. Then cried out Jesus in the temple, teaching and saying, you both know Me, and you know whence I am! And I have not come of Myself, but He that sent Me is true, whom you know not.

29. But I know Him, because I am with Him, and He has sent Me.

30. Therefore they sought to lay hold of Him, and no one cast a hand on Him, for His hour had not yet come.

31. And many of the crowd believed in Him and said, When Christ comes, will He do greater signs than these which this [Man] has done?

At the end of the previous episode, Jesus said, “Do not judge according to the appearance. But judge with righteous judgment” (John 7:24). By “righteous judgment,” Jesus means the kind of judgment that people can make only when they strive to see the inner spirit rather than just the outward appearance. As it is written in the Hebrew scriptures, “Man looks at the outward appearance, but God looks upon the heart” (1 Samuel 16:7).

This ability to make righteous judgments takes form in people gradually, as they persevere in the way of the divine commandments. As they honor and respect God’s law by applying it to their lives, God enlightens their minds with wisdom and fills their hearts with love, so much so that they begin to see the spirit within the law. As a result, they experience the blessings that follow when love and wisdom, will and intellect, charity and faith work together in them as one. They do not err on the side of compassion without truth, or on the side of truth without compassion. Even as the left eye and the right eye work together to produce depth perception, people who unite love and wisdom within themselves begin to see all things more clearly. They make better judgments about how to conduct their lives. And they make sharper discernments about how to support that which is good — that is, from the Lord — in others. ⁹

Although Jesus wants the people to judge with righteous judgment, they are unable to do so. Instead, they begin to conjecture about whether or not He is the Christ. “Is this not He whom they seek to kill?” they ask. “But look,” they reason, “He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ?” (John 7:25-26). These conjectures say nothing about Jesus’ teachings. Instead, the people resort to superficial reasoning. “Perhaps He is the Christ,” they reason. “After all, the religious leaders have determined not to kill him.” They also use superficial reasoning to support the opposite position: perhaps He is not the Christ. As they put it, “When the Christ comes, no one will know where He is from. But we know where this Man [Jesus] is from” (John 7:27).

This is fallible human reasoning — not righteous judgment. In actuality it was prophesied that the Messiah would be born in Bethlehem (Micah 5:2), so the limited knowledge from which they are reasoning is not even correct. Undaunted, Jesus continues to instruct them, saying, “You both know Me, and you know where I am from” (John 7:28). They know that Jesus is the son of Mary and Joseph, and they know that He is from Nazareth of Galilee. But they do not know that He has another identity. They know that He is born of Mary; but they do not know that He is born of God. They know that He is from Nazareth of Galilee, but they do not know that He was born in Bethlehem as the Messiah. As Jesus continues to instruct them, He alludes to His divine origin, saying, “I have not come of Myself, but He who sent Me is true, whom you do not know. But I know Him, for I am from Him, and He sent Me” (John 7:29).

It should be kept in mind that all of this is taking place during the Feast of Tabernacles while Jesus is speaking in the temple. Some of those who are listening, especially the religious leaders, must have taken offense when Jesus stated, right there in their temple, that they do not know God. As Jesus puts it, “He who sent Me is true, whom you do not know.” Enraged by Jesus’ bold statement, they seek to take Him by force, but for some reason they are thwarted. As it written, “No one laid a hand on Him, because His hour had not yet come” (John 7:30).

As this episode comes to an end, we are left with a poignant picture of what happens within each of us when we hear the Word of God. The part of us that resists and opposes divine truth is enraged when it hears it. This is because divine truth contradicts our self-love and threatens to depose the false gods of contempt, anger, envy, and arrogance within us. This is the part of us that is represented by the religious leaders who want to destroy Jesus.

At the same time, there is another part of us that sincerely wants to know the truth and follow it. This is the part of us that sees the spirit of God shining through the truth that Jesus teaches. It perceives that there is something deeper within Jesus’ words and actions, is profoundly moved, and believes that He is the Messiah. It is no wonder, then, that they exclaim, “When the Christ comes, will He do greater signs than these which this Man has done?” (John 7:31).

“I Go to Him Who Sent Me”

32. The Pharisees heard the crowd murmuring these things concerning Him; and the Pharisees and the chief priests sent out attendants to lay hold of Him.

33. Then Jesus said to them, Yet a little time I am with you, and I go to Him that sent Me.

34. You shall seek Me, and shall not find; and where I am, you cannot come.

35. Then the Jews said among themselves, whither is He about to go, that we shall not find Him? Is He about to go to the dispersed among the Greeks, and teach the Greeks?

36. What word is this that He said, you shall seek Me, and shall not find, and where I am, you cannot come?

Jesus has been in Jerusalem since midweek and His popularity is growing. The Pharisees and the chief priests, however, are becoming increasingly agitated. They see Jesus not only as an uneducated Galilean, but even worse, they see Him as a rabble rouser and a threat to their authority. After all, He is presenting a new religious perspective about the Sabbath that challenges their traditional beliefs and shakes the very foundation of their teachings. They are particularly disturbed because this commoner from Galilee, who is exerting such a powerful influence among the people, seems to be threatening their positions as honorable teachers of sacred law. Therefore, they arrange to send officers from the guard “to seize Him” (John 7:32).

In the meantime, while the plot to capture Jesus is unfolding in the background, Jesus continues to teach in the temple. “I shall be with you a little while longer,” He tells the people, “and then I go to Him who sent Me” (John 7:33). These words refer to the end of Jesus’ life on earth. It is, therefore, literally true that Jesus will be with them only “a little while longer,” for He knows that this will be His last year on earth.

In order to understand the spiritual message within Jesus’ words, we need to keep in mind that “coming forth from the Father” means that the invisible God became a finite being. He became visible to human senses so that His presence could be seen, heard, and felt. The Infinite Word — the Word that is beyond human comprehension — came forth, and was made flesh through the life and teachings of Jesus. In this way, the nature of God’s infinite love and wisdom became understandable and applicable to life. The Word was made flesh and dwelt among us.

There are, however, two aspects of Jesus’ divine mission. Not only does He “come forth from the Father.” He must also “return to the Father.” In the language of sacred scripture, “returning to the Father” represents the way divine truth must be reunited with divine love. This is why Jesus says “I must return to Him who sent Me.”

This is not only true for Jesus, but for each of us as well. It is one thing to learn truth; it is a necessary step at the beginning of our spiritual journey. But the truth we learn must be reunited with the love from which it comes. In this regard, Jesus’ statement, “I go to Him who sent Me,” means that we must come from love in everything we do without separating it from the divine truth we have learned. In practical terms, this could mean that we allow God to bring to our remembrance the truth we need in any given moment so that we might speak the truth from love. It could also mean that we lift our minds to a higher place so that we see the bigger picture and seek a fuller perspective. In each case, our goal is to re-unite the truth we know with the love from which it comes. All this and so much more is contained in the statement, “I go to Him who sent Me.” ¹⁰

“Where I am, you cannot come”

As we have seen so often, Jesus’ words are beyond the comprehension of the people. While He is speaking spiritually, they are understanding His words literally. “Where does He intend to go that we shall not find Him?” they ask one another. “Does He intend to go to the Dispersion among the Greeks and teach the Greeks?” (John 7:35). Their reference to the “Dispersion” applies to the people of Israel and Judah who never returned from the Assyrian and Babylonian captivities. In a broader sense, however, the idea that Jesus will go to those who have been “dispersed” applies to the way people from all lands will eventually hear the gospel. This will be the fulfillment of the prophecy given through Isaiah: “It shall come to pass in that day that the Lord will … assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” (Isaiah 11:10-12).

At an even deeper level, the prophecy that the Messiah will “bring back the outcasts of Israel” and “gather together the dispersed of Judah” refers to what can take place within each of us when we allow the Lord to reform our understanding and regenerate our will. The “bringing back the outcasts of Israel” represents the reformation of the understanding, and “gathering together the dispersed of Judah” represents the regeneration of our will. This new understanding and new will forms, as it were, a “new church” in each of us. ¹¹

All this, of course, is far beyond the comprehension of the people. In fact, they are still trying to figure out the meaning of Jesus’ puzzling words about a place where they cannot come. Not realizing that He is referring to a spiritual state of mind, they say, “What is this thing that He said, ‘You will seek Me and not find Me, and where I am you cannot come’?” (John 7:36).

When Jesus says, “Where I am, you cannot come,” He is referring to the love within Him — specifically the love of doing the Father’s will. Unless we are in the place where Jesus is, loving God and earnestly desiring to do His will, we will seek Him and not find Him. Without that love burning within us as a fervent desire, we cannot dwell where Jesus dwells. In this regard, He says, quite truly, “Where I am, you cannot come.”

Rivers of Living Water

37. And in the last day, the great [day] of the festival, Jesus stood and cried, saying, If anyone thirst, let him come to Me, and drink!

38. He that believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water.

39. But this said He concerning the Spirit, which they that believe in Him were about to receive; for the Holy Spirit was not yet, because Jesus was not yet glorified.

40. Many of the crowd, therefore, hearing the word, said, This is truly the Prophet.

41. Others said, This is the Christ. But others said, No, for does the Christ come out of Galilee?

42. Has not the Scripture said that the Christ comes out of the seed of David, and out of Bethlehem, the village where David was?

43. Therefore there was a schism among the crowd, on account of Him.

44. And some of them willed to lay hold of Him, but no one cast hands on Him.

The people who are following Jesus are understandably confused by His words. And they are probably disappointed to hear Him say that they would seek Him and not be able to find Him, and that where He is, they cannot come.

In the very next episode, however, Jesus offers words of hope and encouragement. Throughout the week, water has been gathered from the Pool of Siloam, and carried to the temple. On the last day of the celebration, the water is carried to the Altar of Sacrifice. And then, before all the people, the priest reverently pours the water from a golden pitcher into a silver funnel. As the water is poured through the silver funnel, it is carried into the earth at the base of the Altar of Sacrifice.

While the full details of this ceremony are not given in the Word, they are well documented by biblical scholars. Moreover, in sacred scripture, “gold” corresponds to the goodness of love, “silver” to the truths of wisdom, and “earth” to a state of humble reception to what flows in from God. Therefore, the pouring of the water during the Feast of Tabernacles beautifully represents the way in which the goodness of God pours forth through the truths of the Word into a humble heart. ¹²

Throughout the ceremony, the role of the people is to cry out, “With joy you will draw water from the wells of salvation” (Isaiah 12:3). These words, which are sung with great joy and exultation, are understood to be a prophecy of the coming Messiah and of deliverance through Him. For Isaiah had said, “I will pour water on Him who is thirsty, and floods on the dry ground. I will pour My spirit on your descendants, and My blessing on your offspring” (Isaiah 44:3). The prophet Joel also spoke of the day in which the Lord would “pour out” His Spirit. As it is written, “And it shall come to pass afterward that I shall pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also, on my menservants and maidservants, I will pour out My Spirit in those days” (Joel 2:28-32).

This idea, that God would one day “pour out His Spirit” upon His people, like water poured out on dry, thirsty soil, would have been especially moving to the people on this last day of the Feast of Tabernacles. And it is on this last day, in the midst of this most holy celebration, that Jesus stands up in the temple and says, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the scripture has said, out of his belly shall flow rivers of living water” (John 7:37-38).

To some, these words are blasphemous. But to others these words offer hope, encouragement, and inspiration. Before their very eyes they are seeing the fulfillment of Isaiah’s prophecy when he said, “I will pour water on Him who is thirsty, and floods on the dry ground. I will pour My spirit on your descendants.” Before their very eyes they are seeing the fulfillment of Joel’s prophecy when he said, “I shall pour out My Spirit on all flesh.” For many of the people it is now clear that the Messiah has come.

Jesus had already said to the woman of Samaria, “The water that I shall give him shall become in him a fountain of water springing up into everlasting life” (John 4:14). But this was said in Samaria to only one person. This time Jesus is in the temple at Jerusalem, standing before all the people, inviting them to come to Him and drink the water of life. And He adds that if anyone believes that He is the promised Messiah, then out of that person’s belly will flow “rivers of living water” (John 7:38). While there is no Hebrew scripture that corresponds to the precise wording of this promise, it is closely related to the promise given to those who allow themselves to be guided by the Lord. As it is written, “You will be like a well-watered garden, like a spring whose waters never fail” (Isaiah 58:11)

In a note to the reader, John says that these rivers of living water that would flow from a person’s belly is a reference to the Holy Spirit. The Holy Spirit would eventually be received by those who believed in Jesus as the Messiah and lived according to His teachings. This, however, was not yet the case because, as John writes, “Jesus was not yet glorified” (John 7:39). As we shall see, the glorification of Jesus will involve the gradual shedding of His humanity and the full unition with His divinity. At the time of the Feast of Tabernacles, this process was not yet completed. Jesus had not yet undergone His crucifixion, resurrection, and ascension. ¹³

The response from the crowd is mixed. Many say, “Truly, this is the Prophet” and, “This is the Christ.” But there are others who refuse to believe, still clinging to their limited reasoning. “Will the Christ come out of Galilee?” they say. “Has not the scripture said that the Christ comes from the seed of David and from the town of Bethlehem where David was?” (John 7:40-42). This is, of course, a purely legalistic argument which overlooks the miracles Jesus has performed, the powerful teachings He has given, and the prophecies He is fulfilling. While the scriptures say that the Christ will be born in Bethlehem, some of the people fail to remember that Jesus’ family had traveled to Bethlehem on the night of His birth. So even though He had been raised in Nazareth of Galilee, Jesus was indeed born in Bethlehem of Judea. ¹⁴

The effort to kill Jesus

This kind of argument, however, is a way of rationalizing and justifying the darker, hidden intentions of the religious leaders who are determined to kill Jesus. It denies any evidence that might support the idea that Jesus is the Messiah. When people are determined to prove themselves right, their mind will supply all manner of rationalizations to justify its ends. Similarly, there is a tendency in each of us to prove ourselves right. In doing so, we lie, deceive, become argumentative, get defensive, and resort to legalistic arguments rather than seek deeper truth.

This is especially the case when our ego is injured, our sense of significance is threatened, or a selfish ambition is thwarted. This is what the religious leaders who oppose Jesus represent in us. At its worst, the effort to kill Jesus represents a perpetual desire to deny or destroy everything that is from the Lord in us and in others. In brief, it is the effort to murder everything of charity and faith, love and truth. ¹⁵

God, however, always preserves our freedom, constantly maintaining the equilibrium between truth and falsity, goodness and evil. For every false idea that intrudes upon our minds, God offers an opposing truth. For every evil desire that enters our heart, God provides a benevolent affection. This is how our freedom is constantly protected. In any given moment we can believe in the Lord and desire to do His will, or we can reject Him. That is, we can reject the goodness and truth He is offering.

Ultimately, no amount of legalistic argumentation can persuade us to accept or reject the goodness and truth that constantly flow into us from God. The love that we feel through the truth of His words, especially when put into our lives, must be the ultimate test. But meanwhile, before we have made our decision, our mind will be divided. Therefore, it is written, “There was a division among the people because of Him” (John 7:43). ¹⁶

This division is most prevalent during times of temptation, especially during those times when we find ourselves on the brink of anger, resentment, fear, envy, self-pity and other states that would prevent us from experiencing higher states of consciousness and deeper states of love. At the same time there is something else present; something that silently, invisibly, counterbalances evil influences. This secret source of power is available to us at all times. It is a heavenly sphere that gives us the strength to withstand assaults on what is good and true within us. Therefore, it is written, “Now some of them wanted to take Him, but no one laid hands on Him” (John 7:44).

A practical application

The brief sentence, “No one laid hands on Him,” is a marvelous testimony to the way in which God offers continual protection, always maintaining the equilibrium with exactness, counterbalancing the fury of hell with the mercy of heaven. Try to remember this brief sentence, “No one laid hands on Him,” the next time you feel yourself slipping into denial and disbelief, doubting the Lord’s presence and power. At such times, honesty does not seem like the best policy, integrity seems worth compromising, and forgiveness seems irrational, especially when you believe that your resentments are justified. At times like these, remember that none of these evil influences can lay hands on you. The sphere of God’s love and truth, when called upon and brought into your life, will repel these dangerous influences. Spiritually speaking, you will be safe. Remember the brief sentence, “No one laid hands on Him.”

“No man ever spoke like this Man”

45. Then the attendants came to the chief priests and Pharisees, and they said to them, Why did ye not bring Him?

46. The attendants answered, Never a man spoke like this Man.

47. Then the Pharisees answered them, Are you not also deceived?

48. Has anyone of the rulers believed in Him, or of the Pharisees?

49. But this crowd, who know not the Law, are cursed.

50. Nicodemus says to them, he that came to Him by night, being one of them,

51. Does our law judge a man, unless it first hear from him and know what he does?

52. They answered and said to him, Art thou also out of Galilee? Search and look; for out of Galilee no prophet has arisen.

53. And each went to his own house.

When the Pharisees first heard the crowd murmuring that Jesus was perhaps the Messiah, they sent officers from the guard to seize Him (John 7:32). However, to the great distress of the chief priests and Pharisees, the officers returned empty-handed. When asked why they have not captured Jesus and brought Him back, the officers answer, “No man ever spoke like this Man” (John 7:46). The words of the officers call to mind Peter’s words when Jesus asked Him if he was planning to go away and follow Him no longer. Peter said, “Lord, to whom shall we go? You have the words of eternal life” (John 6:68). The officers have had a similar experience. While they were under the influence of the chief priests and Pharisees, they were willing to capture Jesus. But something must have shifted in them when they heard Jesus for themselves.

These officers represent that place in each of us where we hear the voice of the Lord and are affected by it. Like these officers who were temporarily separated from the chief priests and Pharisees, there are times when we are temporarily separated from the selfish desires and false thoughts that prevent us from hearing the Word of God. Whenever we can separate ourselves from our lower nature, we can rise to a higher state and say, “No man ever spoke like this Man.”

This is, of course, impossible for that part of us represented by the chief priests and Pharisees. Puffed up by their acquired knowledge of scriptural information, and filled with pride in their own intelligence, they cannot understand how anyone who is not theologically trained can understand the scriptures. “Are you deceived?” they ask the officers. “Have any of the rulers of the Pharisees believed in Him?” (John 7:47-48).

It is remarkable that their measure of truth is the opinion of “the rulers of the Pharisees,” or, in other words, their own opinions. These men pride themselves on being able to determine for the people what is true and what is not true. They alone are the authorities on all matters of religion. They tolerate no disagreement, for every disagreement is a threat to their power and prestige. But truth is self-authenticating. It cannot be determined by the consensus of those who are in power — and especially not by the rulers of the Pharisees. ¹⁷

This is not to say that the acquisition of knowledge and the systematic study of the sacred scriptures is unimportant. On the contrary, if it is done with the right motives, scriptural study can increase our faith in the Lord and strengthen our resolve to live in alignment with our higher nature. But if these studies are done from a negative principle, that is, to promote ourselves and our own ideas, the result will be the gradual destruction of any basic sense of what is good and true. We see this illustrated in the irrationality that now takes control of the chief priests and Pharisees. Abandoning all sense of reason and justice, they exclaim that Jesus has taken advantage of the crowd’s ignorance, that He has deceived them, and that now He holds them under a “curse.” As they put it, “This crowd that does not know the law is accursed” (John 7:49).

Nicodemus speaks up

Up to this point the chief priests and Pharisees have seemed to speak with one voice, all agreeing that Jesus is an imposter from Galilee, a Sabbath-breaker attempting to lead ignorant people astray, and a false prophet proclaiming that He is the promised Messiah. But there are some, even among the religious leaders of the day, who are listening carefully to Jesus, and who are deeply touched by His words. As we have seen, Nicodemus was one of those religious leaders who believed that Jesus is “a teacher come from God” (John 3:2). And it is Nicodemus who now stands up to defend Jesus, saying, “Does our law judge a man before it hears him and knows what he is doing?” (John 7:51).

Nicodemus here represents the voice of our higher nature. It manifests at those times when the truth in us is being challenged. But if we are dead set in our ways, and hell-bent on succumbing to the desires of our lower nature, we cannot hear this voice. Instead, we regard it as foolish and ignorant. And so, without even considering the merit of Nicodemus’ words, the religious leaders question his intelligence to have made such a comment. They ask him, “Are you also from Galilee?” In other words, they are saying to Nicodemus, “Are you also ignorant and uneducated, and therefore under this deceiver’s spell?” And then they return to their legalistic and spurious argument: “Search and look,” they say, “for no prophet has arisen out of Galilee” (John 7:52).

As we have seen, however, the place of Jesus’ birth or the region of His upbringing is not really the point. Moreover, many great prophets were born in Galilee. The list of prophets includes Jonah, Hosea, Nahum, Malachi and Elijah. Their argument, then, is merely an attempt to discredit Jesus so that they can take Him legally, convict Him, and finally kill Him. But Nicodemus’ words have made an impact. After he speaks, the chief priests and Pharisees say no more. Instead, we read that, “Everyone went to his own house” (John 7:52). In sacred scripture, returning to one’s house represents a time of careful reflection and consideration, for a “house” represents the human mind. ¹⁸

This is understandable. Jesus has said some of the most incredible things ever spoken. For example, He has said that whoever believes in Him, “out of his belly will flow rivers of living water” (John 7:38). This is a bold claim. The religious leaders are shaken to the core. At the same time, the people — especially those who have been listening deeply to Jesus’ words and have been moved by them — will have to carefully reflect on whether or not this Man is the Messiah. As everyone returns to His own house there will indeed be much to consider.

After all, as the officers said when they returned to the religious leaders, “No man ever spoke like this Man.”

Footnotes:

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n. 303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, on the four quarters in heaven, n 141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

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