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Mark Chapter 9

verses 1—11. And after six days, Jesus takes Peter, and James, and John, and leads them up into a high mountain apart by themselves: and was transformed before them, &c.— In this "transformation" the Lord represented the Divine Truth, which is the Word, for the Lord, when He was in the world, made His Humanity Divine Truth, and when He went out of the world, He made His Humanity Divine Good, by uniting it with the essential Divine principle, which was in Himself from conception. That the Lord made His Humanity Divine Truth when He was in the world, and afterwards Divine Good, may be seen in the "Doctrine of the New Jerusalem," NJHD 303, 304, 305, 306; and that the Lord is the Word, NJHD 263; hence it is that singular the things which were seen at His "transformation," signify the Divine Truth proceeding from the Divine Good of the Lord. The Divine Good of the Divine Love which was in Him, and from which in His Humanity was Divine Truth, was represented by "His face shining as the sun;" for the "face" represents the interiors; wherefore by the face the interiors present themselves in lucidity, and the "sun" signifies the Divine Love, see above, HH 401, 424; the Divine Truth was represented by "clothing, which became as light." "Raiment," in the Word, signifies truths; and the Lord's "clothing," Divine Truth, see also above, HH 64, 271, 395; wherefore also they appeared as light, for Divine Truth makes light in the angelic heaven, and hence "light" in the Word signifies Divine Truth, on which subject see the Treatise on "Heaven and Hell," HH 126—140.

Inasmuch as the Word, which is Divine Truth, was represented, therefore "Moses and Elias were seen talking with Him;" for by Moses and Elias are signified the Word, by Moses the historical Word, and by Elias the prophetic Word. But the Word in the letter was represented by the "cloud which overshadowed the disciples, and into which they entered," for by "disciples" in the Word was represented the church, which at that time and afterwards was principled only in truths derived from the sense of the letter; and whereas revelations and responses were given by Divine Truth in ultimates, as was said in a former article, and this truth is such as is the truth of the sense of the letter of the Word, therefore it came to pass that a "voice was heard out of the cloud, saying, This is My beloved Son: hear you Him;" that is, that He is Divine Truth or the Word. He who does not know that by "cloud," in the spiritual sense of the Word, is meant the Word in the letter, cannot know the arcanum which is involved in the following passages:—"That in the consummation of the age, they should see the Son of Man coming in the clouds of heaven with power and glory." (Matt 24:80; Mark 13:26; 14:61, 62; Luke 21:27.) Also in the Apocalypse,—"Behold, Jesus Christ comes with clouds; and every eye shall see Him;" (Rev 1:7.) and in another place,—"I saw, and lo, a white cloud, and one like the Son of Man, sitting upon the cloud." (Rev 14:14.) And in Daniel,—"I saw in the visions of the night, and lo, one like the Son of Man was coming with the clouds of heaven." (Dan 7:13.) AE 594.

Verse 2. Jesus takes Peter, and James, and John. — By Peter, James, and John were represented in this, as in other passages wherever they are named in the books of the Evangelists, faith, charity, and the good of charity; and by their being alone present, was signified that no others can see the glory of the Lord, which is in His Word, but they who are in faith, in its charity, and in the good of charity; others may indeed see, but still they do not see, because they do not believe. See preface to chap. xviii. of Genesis, in the AC

As to Peter, James, and John, see above, Exposition, chap. 5:37.

And leads them up into a high mountain apart by themselves.—"Inasmuch as a "mountain" signified the good of love, and when concerning the Lord, the Divine Good of the Divine Love, and since from that Good proceeds Divine Truth, therefore Jehovah, that is, the Lord, descended upon Mount Sinai, and promulgated the law, for it is written that "He descended upon that mountain, to the head of the mountain;" (Exod 19:20.) and that He promulgated the law there. (Exod. xx.) Hence also by "Sinai," in the Word, is signified Divine Truth from Divine Good; in like manner by the law there promulgated. On this account also the Lord "took Peter, James, and John into a high mountain," when He was transformed; and when He was transformed, He appeared in Divine Truth from Divine Good, for His "face," which was as the sun, represented Divine Good, and His " garment," which was as light, Divine Truth; and Moses and Elias, who appeared, signified the Word, which is Divine Truth from Divine Good. AE 405.

Verse 3. His clothing became shining, exceeding white, as snow, &c.— By "clothing," when applied to the Lord, is signified the Divine Truth proceeding from Him; and whereas Divine Truth is signified, the Word is also signified, for the Word is Divine Truth from the Lord on earth and in the heavens. This was represented by the Lord's "clothing," when He was "transformed before Peter, James, and John." AE 195. See also HH 129. SS 98.

Verse 4. And there appeared to them Elias with Moses.— The reason why Moses and Elias appeared was, because they both signify the Word. AE 64. See also AC 6752.

Verse 7. And there was a cloud that overshadowed them; and a voice, came out of the cloud, saying, This is My beloved Son: hear you Him.—By the "cloud that overshadowed" the disciples, and into which the disciples entered, was represented the Word in the letter, for by "disciples" in the Word was represented the church, which at that time and afterwards was only in truths derived from the sense of the letter: and whereas revelations and responses are made by Divine Truth in ultimates, and this truth is such as is the truth of the sense of the letter of the Word, therefore it came to pass that a "voice was heard from the cloud, saying, This is My beloved Son: hear you Him;" that is, that He is Divine Truth or the Word. AE 594.

Verses 11, 12, 13. Why say the Scribes that Elias must first come? But I say to you, That Elias is already come, and they have done to him whatever they willed.—In the Word there are several who represent the Lord, as to Divine Truth, or as to the Word; but amongst them were chiefly Moses, Elias, Eliseus, and John the Baptist. That Elias should come, and that they would not acknowledge him, but "would do to him whatever they willed," signifies that the Word indeed taught them, but that still they would not be willing to comprehend it, interpreting it in favour of their own dominion, and thus extinguishing the divine principle within it; and that they would do this in like manner with the Divine Truth itself, is signified by the "Son of Man suffering many things of them." For the "Son of Man" is the Lord, as to the Divine Truth or Word. AC 9372.

Verse 18. And wherever he takes him, he tears him: and he foams, and gnashes with his teeth, and pines away: and I said to Your disciples that they should cast him out; and they could not.—He who is not acquainted with the spiritual sense of the Word, may be led to suppose that the "gnashing of teeth," here mentioned, was expressive only of anger, by reason that in cases of anger the teeth are pressed together; but "gnashing of teeth" is here spoken of, because the "teeth" signify false principles in the extremes, and "gnashing," the vehemence of contending in their favour; this endeavour and act are likewise grounded in correspondence. Such also was the "deaf and dumb spirit" whom the Lord cast out; for all spirits are from the human race, and this deaf and dumb spirit was of that race of men who had vehemently combated in favour of false principles against truths; hence it is, that he who was possessed or obsessed by him foamed and gnashed with his teeth. He is called by the Lord "deaf and dumb," because he was not willing to perceive and understand the truth, for the "deaf" and "dumb" signify such; and whereas he had been resolute and obstinate in opposing truths, and had confirmed himself in false principles, he "could not be cast out by the disciples;" for the false principles in favour of which he had contended, could not as yet be dispersed by them, since they were not as yet of a quality to disperse them, wherefore also the disciples were on that account reproved by the Lord. That the spirit was of such a quality, and that the obsessed by him was not of such a quality, is signified by that spirit "tearing him," and by the obsessed "pining," and by the Lord saying to the spirit that "he should enter no more into him. From these considerations also it may be manifest what is signified by "gnashing of teeth." (Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:18.) By "gnashing of teeth" in the hells, is meant a continual wrangling and combat of false principles amongst each other and against truths, consequently of those who are in false principles, joined with contempt of others, with enmity, derision, mockery, blasphemy, which evils also burst forth into blows, since every one contends in favour of his own false principle from the love of self, of learning, and of reputation. These disputes and combats are heard out of those hells like gnashing of teeth, and are likewise turned into gnashing of teeth, when truths flow in thither out of heaven; but on this subject see more in the Treatise concerning "Heaven and Hell," HH 575.

Inasmuch as the "teeth," with the evil, correspond to false principles which they cherish in the ultimates of intellectual life, which are called sensual-corporeal, therefore the spirits who are of this description, appear deformed in the face, a great part of which consists of teeth, which stand out, as in rows, when the jaws are opened, and this because such opening of the "teeth" corresponds to the love and desire of combating in favour of false principles against truths. Inasmuch as "teeth" correspond to the ultimates of the intellectual life of man, which ultimates are called sensual, and inasmuch as these ultimates are in the false principles of evil, when they are separated from truths of interior intellect, which are called spiritual truths, but the same correspond to the truths of good in sensual principles when not separated, hence it is that "teeth," in the Word, also signify ultimate truths, as in Job 19:19, 20; and in Amos 4:6; which may be seen explained above. And whereas the Lord glorified His whole Humanity, that is, made it Divine, therefore it is said of Him in Moses,— "His eyes were red from wine, and His teeth white from milk." (Gen 49:12.) By His "eyes being red from wine," is signified that His intellectual principle was Divine Truth from Divine Good; and by His "teeth being white from milk," is signified that His sensual principle in like manner was Divine Truth from Divine Good; for by "Shiloh" is there meant the Lord. AE 556.

Verse 22. Ofttimes he casteth him into the fire, and into the waters, &c. — Evil spirits continually endeavour to cast man into the dangers of death, and to bring injury upon him; these evils [called accidents or misfortunes] come from evil spirits, whether they are aware of it or not. But good spirits and angels from the Lord, are constantly delivering man from these dangers. Spir. Diary, 96, Index.

Verses 23, 24. Jesus said to him, If you can believe, all things are possible to him that believes, &c.—They who are born within the church ought to acknowledge the Lord, His Divinity, and His Humanity, and to believe in Him, and love Him; for from the Lord is all salvation. This the Lord teaches in John 3:36,-" He that believes on the Son has eternal life; but he that believes not the Son shall not see life." The "Son" denotes the Divine Human of the Lord. The reason why they "have not eternal life" who do not acknowledge the Lord from faith, is, because the whole heaven is in that acknowledgement. AC 10112, 10370.

To believe that there is a heaven and a hell; that there is a life after death, where the good live in happiness for ever, and the evil in unhappiness; that the particular life which any individual has formed to himself, remains with him; that faith and charity constitute spiritual life, and that this is the life which angels have in heaven; that the Lord has "all power in the heavens and the earth," as Himself says; (Matt 28:18.) that from Him we live; that the Word is the doctrine of heavenly and divine Truths, and the like;—such are the objects of faith in spiritual things as are signified by "believing." AC 6970.

Verse 29. By prayer and fasting.—By "prayers" are meant the things which are of faith, and at the same time the things which are of charity, with those who pour forth prayer, because prayers without such things are not prayers, but empty sounds. AR 278.

By "fasting," is signified to mourn by reason of a defect of Truth and Good. AE 1189.

Verse 34. They disputed among themselves who should be the greatest.—It may be manifest what is the quality of self-love [which desires to be the greatest], even from this consideration, that it conceals in itself hatred against all who do not submit to it as servants, and by reason of hatred that it also conceals revenge, cruelty, deceit, and several other abominations. But mutual love in man, which alone is celestial, consists in this, that he not only says, but acknowledges and believes that self-love is most unworthy, and that he of himself is something vile and filthy, which the Lord, out of infinite mercy, continually withdraws and withholds from hell, into which he continually endeavours, yea desires to plunge himself. The reason why man ought to acknowledge and believe this, is, because it is true; not that the Lord, or any angel, wills such acknowledgement and belief to the intent that he may submit himself, but lest self-love should exalt itself, when still it is of such a quality, which would be like excrement calling itself pure gold, or as if a fly on a dunghill should call itself a bird of paradise. So far, therefore, as a man acknowledges and believes that he is of such a quality as he really is, so far he recedes from self-love and its lusts, and so far he abhors himself; and in proportion as he does this he receives from the Lord celestial love, that is, mutual love, consisting in a desire to serve all. These are they who are understood by the least, who, in the Lord's kingdom, become the greatest. AC 1594.

Verse 35. And having sat down, He called the twelve, and says to them, If any one be willing to be first, let him be the last of all, and the servant of all.—There are two kingdoms into which the whole heaven is distinguished, one inhabited by the angels who are in the good of celestial love, the other inhabited by the angels who are in the good of spiritual love, or in charity; the celestial kingdom of the Lord is called His priesthood, and the spiritual kingdom is called His royalty, see the Treatise on "Heaven and Hell," HH 24, 226, The term "ministering" is applied to those who are in the celestial kingdom, but the term "serving" to those who are in the spiritual kingdom; hence it is evident what is signified by "ministering" and a "minister," and what by "serving" and a "servant," in the following passages:—"Jesus said to the disciples, Whosoever is willing to be great, ought to be a minister; and whoever is willing to be first, ought to be a servant: as the Son of Man came not to be ministered to, but to minister" (Matt 20:26-28; 23:11, 12; Mark 9:35; Luke 22:24-27.) "Jesus says, If any one will minister to Me, let him follow Me; in such case where I am, there also shall My minister be: if any one minister to Me, him shall the Father honour." (John 12:26.) AE 155.

Verses 36, 37. And having taken a child, He set him in the midst of them: and having taken him into His arms, He said to them, Whosoever shall receive one of such children in My name, receives Me: and whoever receives Me, receives not Me, but Him that sent Me.—In the Word mention is made of a "suckling," an "infant," and a "child," and by them are signified three degrees of innocence,—the first degree by a suckling, the second by an infant, and the third by a child; but whereas with a child, innocence begins to be put off, therefore by a "child" is signified that innocent principle which is called guiltless. Inasmuch as the three degrees of innocence are signified by a "suckling," an "infant," and a "child," the three degrees of love and charity are also signified by the same, by reason that celestial and spiritual love, that is, love to the Lord and charity towards our neighbour, cannot be given except in innocence. But it is to be noted, that the innocence of sucklings, of infants, and of children is only external, and that internal innocence is not given with man until he be born anew, that is, be made anew, as it were, a suckling, an infant, and a child. These states are what are signified in the Word by a "suckling," an "infant," and a "child," for in the internal sense of the Word, nothing is meant but what is spiritual, consequently spiritual birth, which is called re-birth, and likewise regeneration. That the innocent principle, which is called guiltless, is signified by a "child," is manifest from Luke,—" Jesus said, Whosoever does not receive the kingdom of God as a little child, shall not enter into it;" (Luke 18:17.) where, to "receive the kingdom of God as a little child," is to receive charity and faith, grounded in innocence. So in Mark,—"Jesus took a child, set him in the midst of them, and took him up into His arms, saying to them, Whosoever receives one of such children in My name, receives Me;" (Mark 9:36, 37.) where, by a "child," is here represented innocence, which, "whoever receives," receives the Lord, because He is the Source of all innocence.

That to "receive a child in the name of the Lord," is not to receive a child, every one may see; thus it is evident that somewhat celestial was represented by this act. AC 5236.

Verse 37. Receives Him that sent Me.—The Lord, as to the Divine Human, is called an Angel or the Sent, for "angel" in Hebrew signifies the sent. This is evident from many passages, as in Mark 9:37, &c. AC 6831.

Verse 40. He that is not against us is for us. — That the Lord's disciples are hated by all those who do not think of His Divinity at the same time that they think of His Humanity, cannot be known from those who are in the world, but from the same in the other life, where they burn with such hatred against those who approach the Lord alone, as cannot be described in a few words, desiring nothing more than to slay and to murder them. The reason is, because all who are in the hells are against the Lord, and all who are in the heavens are with the Lord; and they who are of the church, and do not acknowledge the Divinity of the Lord in His Humanity, act in unity with the hells, whence they derive so great hatred. AE 137.

Verse 41. For whoever shall give you a cup of water to drink in My name, because you are of Christ, verily I say to you, he shall not lose his reward.—In the Word frequent mention is made of a "cup" or chalice, and by it is signified, in the genuine sense, spiritual truth, that is, the truth of faith which is grounded in the good of charity, the like as by "wine;" and in the opposite sense, the false principle productive of evil, and likewise the false principle derived from evil. The reason why a "cup" signifies the like as "wine," is, because a cup is the continent, and wine is what is contained, and hence they constitute one, and thus one is understood by the other. That such is the signification of a "cup" in the Word, is evident from the following passages:—" Jehovah, You shall prepare before me a table in the presence of my foes: and You shall make fat my head with oil; my cup shall overflow;" (Psalm 23:5.) where to "prepare a table," and to "make fat the head with oil," denotes to be gifted with the good of charity and of love; "my cup shall overflow," denotes that the natural principle shall thence be filled with spiritual truth and good. Again,—" What shall I render to Jehovah? I will take the cup of salvation, and will call on the name of Jehovah;" (Psalm 116:12, 13.) where to "take the cup of salvation," denotes the appropriation of the good things of faith. So in Mark,—" Whosoever shall give you to drink a cup of water in My name, because you are of Christ, verily I say to you, he shall not lose his reward;" (Mark 9:41.) where to "give a cup of water to drink in My name," denotes to instruct in the truths of faith, from a little charity. AC 5120.

By "giving to drink a cup of water in My name, because you are of Christ," is signified to teach truth from the love of truth, thus from the Lord; in like manner to do it. The love of truth for the sake of truth, is meant by "giving a cup of water in the name of Christ;" by "Christ" also is meant the Lord as to Divine Truth. AE 960.

In My name.—By the "name" of Jehovah or of the Lord, in the Word, is not meant His name, but all by which He is worshiped; and inasmuch as He is worshiped in the church according to doctrine, by His "name" is meant the all of doctrine, and in a universal sense the all of religion. The reason why these things are meant by the "name" of Jehovah or of the Lord, is, because in heaven no other names are given, but what the quality of any one is, and the quality of God is all by which He is worshiped. Whoever does not understand this signification of "name" in the Word, can understand nothing but name literally, and in that alone there is nothing of worship or of religion. He therefore who keeps in mind this signification of the "name" of Jehovah, as here explained, whenever it occurs in the Word, will understand of himself what is meant by it in the following passages:—" In that day shall you say, Praise Jehovah, call upon His name." (Isa 12:4.) "From the rising of the sun shall My name be called upon." (Isa 41:25.) "In every place incense shall be offered to My name;" (Mal 1:11.) besides many other passages. Who cannot see that the term name alone is not understood. The same is signified, in the New Testament, by the "name" of the Lord, as in the following:—"Jesus said, You shall be hated of all men for My name's sake." (Matt 10:22.) Again,—" Where two or three are gathered together in My name, there am I in the midst of them." (Matt 18:20.) "They who believe will have life in His name." (John 20:31.) "Hallowed be Your name" (Matt 6:9.) That "name," with others, is the quality of their worship, appears in the following passages:—" The Shepherd of the sheep calls His own sheep by their name." (John 10:3.) "I have a few names in Sardis;" (Apoc 3:4.) and in other passages. AR 81.

He shall not lose his reward.—By these words is meant, that they will receive the delight of heaven, who "give to drink a cup of water in the name of Christ," that is, who from affection hear, receive, and teach truth; because truth and its affection are from the Lord, thus for the sake of the Lord,—consequently also for the sake of Truth, or "because you are of Christ," signifies for the sake of Divine Truth proceeding from the Lord. AE 695.

Inasmuch as few know what is properly understood by "reward," it shall be explained. By "reward" is properly understood that delight, satisfaction, and blessedness, which is contained in the love or affection of good and truth, for that love or that affection has in itself all the joy of heart which is called heavenly joy, and also heaven. The reason is, because the Lord is in that love or in that affection, and with the Lord is also heaven; this joy, therefore, or this delight, satisfaction, and blessedness, is what is properly understood by the reward which they shall receive who do good and speak truth from the love and affection of Good and Truth, thus from the Lord, and by no means from themselves; and whereas they act and speak from the Lord, and not from themselves, therefore the reward is not of merit but of grace. From these considerations it may appear, that he who knows what heavenly joy is, may know also what reward is; what heavenly joy is in its essence, may be seen in the work concerning "Heaven and Hell," HH 395, 414. This, therefore, is signified by the "reward" which is given to those who are in truths from good; but the reward of those who are in falses from evil, is joy or delight, satisfaction and blessedness, in the world, but hell after their departure out of the world. Hence it may appear what is signified by "reward" in the following passages:—Thus in Isaiah,—"Behold, the Lord Jehovah comes in might: behold, His reward is with Him, and the recompense of His work with Him." (Is 40:10.) And in the Apocalypse,—" Behold, I come quickly; and My reward is with Me, to give to every one as his work shall be." (Rev 22:12.) And again in Isaiah,—"Say to the daughter of Zion, Behold, your Salvation comes; and His recompense before Him." (Is 62:11.) "Behold, the Lord Jehovah comes in might," "Behold, your Salvation comes," and "Behold, He comes quickly," signify the first and second advent of the Lord; "His reward is with Him,"signifies heaven, and all things thereto belonging, as above, inasmuch as where the Lord is, there is heaven, for heaven is not heaven from the angels there, but from the Lord with the angels; that they shall receive heaven according to the love and affection of good and truth from the Lord, is understood by "the recompense of His work before Him," and by "giving to every one according as his work shall be." By the "work" for which heaven shall be given as a reward, nothing else is meant than what proceeds from the love or affection of good and truth, inasmuch as nothing else can produce heaven in man; for every work derives all that it has from the love or affection whence it proceeds, as the effect derives all that it has from the efficient cause, wherefore according to the quality of the love or affection, such is the work;—and hence it may appear what is understood by the "work," according to which it "shall be given to every one," and what by "the recompense of his work." AE 695.

Verse 42. And whoever shall offend one of the little ones that believe in Me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.—A "millstone" denotes truth serviceable to faith; the "neck" denotes the conjunction of interior and exterior principles; to be "hung" there, denotes the interclusion and interception of what is good and true; to be "sunk into the depths of the sea," denotes in the mere worldly and corporeal principle, thus in hell. These things which the Lord spoke, like all the rest, are thus significative. AC 9755. See also AR 791.

By a "millstone" is signified the confirmation of truth from the Word, and likewise the confirmation of what is false, from the same source; and the reason is, because "wheat" signifies the principle of good, and "fine flour" its truth. Hence by a "millstone," by which wheat is ground into fine flour, or barley into meal, is signified the production of truth from good, or the production of what is false from evil, thus likewise the confirmation of what is true or false from the Word, as may be manifest from the following passages:—" I will take away from them the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of the millstones, and the light of a candle." (Jer 25:10.) In these words is described the joy of heaven and of the church; and by the "voice of joy," is signified exultation of heart grounded in the good of love; and by the "voice of gladness," is signified the glorification of the soul grounded in the truths of faith, for joy in the Word is predicated of good, and gladness of truth; by the "voice of millstones," is signified the like as by the voice of joy; and by the "light of a candle," is signified the like as by gladness, namely, grounded in the truth of faith. The reason why the "voice of millstones" signifies the joy of heart grounded in the good of love, is, because a millstone grinds wheat into fine flour, and by "wheat" is signified the good of love, and by "fine flour" the truth derived from that good. So in the Lamentations,—" They took away the young men to grind at the mill, and the children fell under the wood;" (Lam 5:13.) where to "take away the young men to grind at the mill," signifies to drive those who might be in the understanding of truth, to falsify truths; "children falling under the wood," signifies to drive those who might he in the will of good, to adulterate goods; to "grind," denotes to falsify truths, or to confirm false principles by the Word; "wood" denotes good. And in Moses,—" No one shall take for pledge a mill or millstone: for he takes the soul for pledge." (Deut 24:6.) This was amongst those laws, all of which corresponded to spiritual things. By not "taking for pledge a mill or a millstone," was signified, in the spiritual sense, that no one should take from another the opportunity of understanding truths, from a principle of good, thus that no one should deprive another of goods and truths; inasmuch as these things were signified, therefore it is said, "he takes the soul for pledge," by which is signified, that thus he spiritually perishes. Again,—" All the firstborn in the land shall die, even to the firstborn of the maidservant who is behind the mill;" (Exod 11:5.) where, by the "firstborn of the maidservant who is behind the mill," are signified the primary things of the faith of the natural man, which are falsified. And in Matthew,—" In the consummation of the age, two [women] shall be grinding at the mill; the one shall be taken, the other shall be left." (Matt 24:40, 41.) The "consummation of the age," is the last time of the church; by "two [women] grinding at the mill," are meant those who confirm themselves in truths, and who confirm themselves in false principles from the Word; they who confirm themselves in truths, are meant by "her who will be taken;" and they who confirm themselves in false principles, by "her who shall be left." So in the Evangelists,—" Jesus said, Whosoever shall scandalize one of the little ones that believe in Me, it were better for him that an ass-millstone be hung about his neck, and he be cast into the depth of the sea;" (Matt 18:6; Mark 9:42; Luke 17:2.) where, by "scandalizing one of the little ones that believe in Jesus," is signified to pervert those who acknowledge the Lord; by its being "better that an ass-millstone be hung about the neck," is signified that it is better for him not to have known any good and truth, but only what is evil and false,—this is an "ass-millstone;" and to be "hung about the neck," denotes interception lest he should know what is good and true; by being "cast into the depth of the sea," is signified into hell. The reason why this is "better," is, because to know goods and truths, and to pervert them, is to profane them, [and thus to surfer a more direful punishment than if he had not known them.] AE 1182.

Inasmuch as by "millstone" is here signified the truth of the Word adulterated, and by the "sea," hell, therefore the Lord says—"Whosoever shall scandalize one of the little ones that believe in Me," &c. AR 791.

Verse 43. And if your hand offend you, cut it off: it is better for you to enter maimed into life, than having two hands to be cast into hell [gehenna], into the fire that never shall be quenched. — That by the "right eye" and "right hand," the Lord did not mean the right eye and the right hand, must be plain to every one, from this consideration, that it is said that "the eye is to be plucked out," and that "the hand is to be cut off, if they should scandalize," but inasmuch as by "eye," in the spiritual sense, is signified all that which is of the understanding, and thence of the thought, and by the "right hand" all that which is of the will, and thence of the affection, it may be manifest that by "plucking out the right eye if it should scandalize," is signified that evil should be rejected from the thought, if it entered into the thought; and by "cutting off the right hand if it should scandalize," is signified that evil should be dislodged from the will, if it entered into the will; for the eye itself cannot scandalize, nor the right hand, but scandal comes from the thought of the understanding, and the affection of the will which corresponds thereto. The reason why it is said the "right eye" and the "right hand," and not the left eye and the left hand, is, because by "right" is signified good, and in the opposite sense evil, but by "left" is signified truth, and in the opposite sense what is false; and all scandalizing comes from evil, but not from what is false, unless grounded in evil. AE 600.

The left eye is the intellectual principle, but the right eye is the affection of that principle; by the "right eye" therefore being "plucked out," is denoted that the affection, if it offend, ought to be subdued. AC 2701.

Verse 45. And if your foot offend you, cut it off: it is better for you to enter halt into life, than having two feet to be cast into hell [gehenna], info the fire that cannot be quenched.—By the "foot which is to be cut off, if it scandalize," or offend, is meant the natural principle, which continually opposes itself to the spiritual principle,—that it ought to be destroyed if it attempt to infringe truths, and thus that, by reason of the discordance and dissuasion of the natural man, it is better to be in simple good, although in the denial of truth; this is signified by "entering halt into life." That the "foot" denotes the natural principle, may be seen, AC 2162, 3147, 3761, 3986, 4280. AC 4302. See also AR 49.

By being "halt" is signified to be in good, in which as yet are no genuine truths, but only common truths, into which genuine truths may be insinuated. AC 4302.

Verse 47. And if your eye offend you, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the hell [gehenna] of fire.—By the "eye" is signified the understanding, and the reason is, because the eye corresponds to the understanding; for the understanding sees from the light of heaven, but the eye from the light of the world. Those things which the former eye, or the understanding sees, are spiritual, arid the field of its view is the scientific principle which is in man's memory; but the things which the external eye sees, are terrestrial, and the field of its view is every thing which appears in the world. That the "eye," in the spiritual sense, is understanding, and likewise faith, because this latter makes the life of the interior understanding, may be seen, AC 2701, 4402—4421, 4523—4534. He who does not know that the understanding is meant in the Word by the "eye," cannot know what is signified by what the Lord spoke concerning the "eye" in the Evangelists, as thus:—" If your right eye offend you, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the hell of fire." (Matt 5:29; Mark 9:47.) Every one knows that the eye is not to be plucked out, although it scandalize or offend, and that no one enters one-eyed into the kingdom of God; but by the "right eye" is signified the false principle of faith concerning the Lord; this, therefore, is what is to be plucked out. AC 9051. See also 10742—10749.

Verse 48. Where their worm dies not, and the fire is not quenched.—They who do not know that the vital fire belonging to man is from another origin than elementary fire, cannot possibly know otherwise than that by the "fire of hell" is meant such fire as is in the world, when yet in the Word no such fire is meant, but the fire which is of love, thus which is of the life of man, proceeding from the Lord as a Sun, which fire, when it enters into those who are in opposite principles, is turned into the fire of lusts, namely, as was above said, the lusts of revenge, of hatred, of cruelty, derived from the love of self and of the world. This is the fire which torments those who are in the hells, for when the rein is given to their lusts, they then rush one upon another, and torment each other by direful and inexpressible methods, since every one wishes to be super-eminent, and by secret and open arts to take away from another what is his. From this cupidity exist intestine hatreds, and hence the savage practices which are exercised, especially by magical arts, and phantasies, which arts are innumerable, and altogether unknown to the world. AC 6832. See also HH 401, 570, 571.

The reason why to be "burned with fire" denotes to be consumed by the evils of self-love, is, because that love consumes all the goods and truths of faith. That this is the effect of self-love, is scarcely known to any one at this day, and hence neither is it known that that love is hell with man, and that it is meant by infernal fire. For there are two fires of life belonging to man, one is self-love, the other is love to God. They who are in self-love cannot be in love to God, inasmuch as the loves are opposite. The reason why they are opposite is, because self-love produces all evils, consisting in contempt of others in comparison of itself, in enmity against those who do not favour if, at length in hatred, revenge, savageness, cruelty, which evils altogether resist Divine influx, consequently extinguish the truths and goods of faith and charity, for these are what flow in from the Lord. AC 10038.

Where the fire is not quenched.—Infernal spirits are not in any material fire, but in spiritual fire, which is their love, wherefore they do not feel any other fire; concerning which, see HH 566—575. All love in the spiritual world, when it is excited, appears at a distance like fire; within the hells, like a burning fire; and without, like the smoke of a burning fire, or like the smoke of a furnace. AE 422.

By "their worm dying not," is signified the false principles of evil which is in the good derived from man's selfhood, which false principle is compared to a worm, because their effects are similar; for the false principle corrodes and thereby torments. There are two things which make hell, as there are two things which make heaven;—the two things which make heaven are good and truth, and the two which make hell are evil and what is false. Consequently those two things in heaven are what make happiness there, and the two in hell are what make torment there. Torment in hell, derived from the false principle, is compared to a worm, and torment from evil is there compared to fire. Thus in Isaiah,—"As the new heavens and the new earth, which I am about to make, shall stand before Me, so shall your seed and your name stand; at length it shall come to pass from month to month, and from Sabbath to their Sabbath, and they shall stand before Me; afterwards they shall go forth, and shall see the carcases of the men that have transgressed against Me: for their worm shall not die, and their fire shall not be quenched; and they shall be an abhorring to all flesh." (Is 66:22, 23, 24.) In like manner it is said by the Lord in Mark,—" Where their worm dies not, and their fire shall not be quenched;" (Mark 9:44, 46, 48.) speaking of Gehenna or hell. AC 8481.

Verses 49, 50. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt become saltless, with which shall you season it? Have salt in yourselves, and be at peace one with another.—To be "salted with fire," denotes the desire of good to truth; and to be "salted with salt," denotes the desire of truth to good; "saltless salt" is truth without a desire to good; to "have salt in themselves" is that desire. So in Luke,—"Every one of you who does not renounce all that he has, cannot be My disciple. Salt is good: but if the salt have lost its savour, with which shall it be seasoned? It is neither serviceable for the earth, nor for the dunghill; but men cast it out." (Luke 14:33, 34, 35.) In this passage, in like manner, "salt" denotes truth desiring good; and "salt which has lost its savour," denotes truth which is without a desire for good; "not serviceable for the earth, nor for the dunghill," denotes that it is altogether unprofitable for any use whether good or evil; they who are in such truth, are what are called lukewarm, which is evident from what goes before, where it is said—" That he cannot be the Lord's disciple, who does not renounce all that he has;" that is, who does not love the Lord above all things, for they who love the Lord, and likewise themselves, in the same degree, are those who are called lukewarm, and who are not serviceable for any use either good or evil. So in Moses,— "Every oblation of your meat-offering shall be salted with salt; neither shall you suffer the salt of the covenant of your God to be lacking from your meat-offering: on all your offering you shall offer salt." (Lev 2:13.) By "salt being in every offering," was signified that the desire of truth to good and of good to truth should be in all worship; hence also that "salt" is called the salt of the covenant of God; for "covenant" is conjunction, AC 665, 666, &c.; and "salt" is the desire of conjunction. When the one desires to be conjoined to the other, reciprocally, that is, good to truth and truth to good, then they mutually respect each other; but when truth severs itself from good, then they avert themselves from each other, and look backward or behind themselves. This is signified by Lot's wife becoming a statue of salt, as in Luke,—"Whosoever shall be on the housetop, and his vessels in the house, let him not go down to take them: and whoever is in the field, in like manner, let him not return to the things behind him. Remember Lot's wife." (Luke 17:31, 32.) That this is to "look behind him," or backwards, may be seen, AC 3652, 5895, 5897, &c. The reason why "salt" signifies the desire of truth, is, because salt renders the earth fruitful, and gives relish to food, and because in salt there is a fiery principle and at the same time a conjunctive one, as in truth there is an ardent desire to good, and at the same time a conjunctive principle. AC 6207.

Every one being "salted with fire," denotes that every one shall desire from genuine love; "every sacrifice being salted with salt," denotes that desire, grounded in genuine love, shall be in all worship; "saltless salt," signifies desire grounded in other love than what is genuine; to "have salt in themselves," is the desire of truth to good. Who can know what is meant by being "salted with fire," and why the sacrifice should be "salted with salt," and what is signified by "having salt in themselves," unless it be known what is meant by fire, what by salt, and by being salted. AC 10300.

"Fire" [in a good sense] corresponds to heavenly love, or love to God and love to the neighbour; and hence it is that "fire" signifies love. Hence also it was that Jehovah God was seen before Moses in fire, or in the burning bush, and in like manner on Mount Zion, before the sons of Israel. Hence it was commanded that fire should be perpetually kept upon the altar, and that the lights of the candlestick in the tabernacle should be kindled every evening. This was commanded because "fire" signifies love. D. Influ10:6.

Verse 50. Be at peace one with another.—By "peace" are signified all things in the complex or aggregate which come from the Lord, and consequently all things of heaven and the church, and the beatitudes of life in them; these are what belong to peace in a supreme or inmost sense. That "peace" is charity, spiritual security, and internal tranquillity, follows of course; for when man is in the Lord, he is in peace with his neighbour, which is charity; in protection against the hells, which is spiritual security; and when he is in peace with his neighbour, and in protection against the hells, he is in internal tranquillity from evils and falses. Keep in mind spiritual peace, and you will see it plainly. AR 306. See also HH 284—290. AE 365.