Matthew Chapter 1

Chapter I.

1. the book of the generation of jesus christ, the son of David, the son of Abraham.
2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren;
3. And Judah begat Phares and Zarah of Thamar; and Phares begat Esrom; and Esrom begat Aram;
4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5. And Salmon begat Booz of Eachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
6. And Jesse begat David the king; and David the king begat Solomon of her [that had been the wife] of Uriah;
7. And Solomon begat Boboam; and Eoboam begat Abiah; and Abiah begat Asa;
8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
9. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10. And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
11. And Josias begat Jechonias and his brethren, about the time of the carrying away to Babylon;
12. And after the carrying away to Babylon, Jechonias begat Salathiel; and Salalhiol begat Zorobabel;
13. And Zorobabel begat Abiud; and Abiud begat, Kliakim; and Eliakim begat Azor;
14. And Azor begat Sadoc; and Sadoc begat Aehim; and Achim begat Eliud;
15. And Eliud begat Eloazar; and Eleazar begat Matthan; and Matthan begat Jacob;
16. And Jacob begat Joseph the husband of Mary, of whom was born jesus,who is called christ.
17. So all the generations from Abraham to David [are] fourteen generations; and from David until the carrying away into Babylon [are] fourteen generations: and from the carrying away into Babylon to christ[are] fourteen generations.
18. And the birth of jesus christ was on this wise: for His mother Mary being betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.
19. But Joseph her husband, being just, and not willing to expose her to public infamy, was minded to put her away privily.
20. But while he thought on these things, behold, the angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit.
21. And she shall bring forth a Son, and you shall call His name jesus: for He shall save His people from their sins.
22. But all this was done, that it might be fulfilled which was declared of the Lord by the prophet, saying,
23. Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel, which being interpreted is, god-with-us.
24. And Joseph, being raised from sleep, did as the angel had bidden him, and took to him his wife:
25. And knew her not, until she brought forth her firstborn Son: and he called His name jesus.

EXPOSITION:

Chapter I.

verse 1. The look of the generation, &c. - By generations and nativities, in the Word, are signified spiritual generations and nativities, all which in general have reference to good and truth, for nothing else is generated and born from the Lord as a husband, and from the Church as a wife. AR 543

Verses 18-25. Many at this day think of the Lord only as of an ordinary man, like themselves; the reason is, because they only think of His Humanity;, and not at the same time of His Divinity, although His Divinity and His Humanity cannot be separated: "For the Lord is God and man, and God and man in the Lord are not two but one person, yea altogether one, even as the reasonable soul and flesh are one man;" as is taught in the doctrine received throughout the whole Christian world, called the Athanasian Creed, which has been confirmed by several councils. Let me, therefore, entreat the reader, that he may not henceforward separate in his thoughts the Humanity of the Lord from His Divinity, to read the passages quoted above from Luke, as also the following from Matthew: "The birth of jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the holy spirit. Then Joseph her husband, being a just man, and not willing to make her a public, example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared to him in a dream, saying, Joseph, you son of David, fear not to take to thee Mary your wife; for that which is conceived in her is of the holy spirit : and she shall bring forth a Son, and you shall call His name Jesus: for He shall save His people from their sins. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took to him his wife. And he knew her not till she had brought forth her first-born Son; and he called His name Jesus." Matt 1:18-25. From these words, as well as from the relation of the nativity given in Luke, and from the other passages adduced above, it is evident, that Jesus, who was conceived of Jehovah as a Father, and born of the Virgin Mary, is the Son of God, of whom all "the prophets and the law prophesied until John." D. Lord, 21.

That the Divine, which is called the Father, was the Essential Divine of the Lord, from which His Humanity existed, and by virtue whereof the Humanity also was made Divine, appears manifest from His conception from the Essential Divine; as in Matthew 1:20, 25; and in Luke 1:81, 34, 35: from which it is evident that the Lord from conception is Jehovah God, and to be Jehovah God from conception is to be so as to the life itself, which is called the soul from the Father, from which the life of the body is derived; hence it also manifestly Appears, that the Humanity of the "Lord is what is called the Son of God, for it is said, "That Holy Thing which shall be horn of you, shall he called the Son of God." AE 852.

That to come forth from the Father, denotes being, conceived of Him, is manifest from what is said concerning the Lord's conception, in Matthew 1:18-25. AE 815; see also AE 1069.

That the Divine is in the Human of the Lord, as the soul in the body, the "Word teaches and testifies in Matthew 1:18, 20, 25. AE 1104.AE 613.

Verses 20, 25. That which is conceived in her is of the Holy Spirit.-That by the Holy Spirit is meant the Divine which proceeds from Jehovah God, will be seen in the third chapter of this work. Who does not know, that the offspring has a soul and life from the father, and that the body is from the soul? What therefore is more plainly said, than that the Lord had a soul and life from Jehovah God, and whereas the Divine cannot be divided, that the Divine itself of the Father was His soul and life? wherefore the Lord so often called Jehovah God His Father, and Jehovah God called Him His Son. What, then, can be more ludicrous than to be told, that the soul of our Lord was from Mary the mother, as both the Roman Catholics and the Reformed at this day dream, not being yet awakened by the Word. That any Son born from eternity descended and assumed the Humanity, is a totally groundless idea, and is dissipated by the passages in the Word, in which Jehovah Himself says, that He is the Saviour and Redeemer, which are as follow: "Am not I jehovah,and there is no God else beside me; a just God and a saviour ; these is none beside me." Isaiah 45:21, 22. "I [am] jehovah, and there is no saviour beside me." Isaiah 43:11. "I jehovah [am] your god, and you shall not acknowledge a God beside me, and there is no saviour beside me." Hosea 13:4. "That all flesh may know that I jehovah [am] your saviour and your redeemer." Isaiah 49:26; 40:16. "As for our redeemer, jehovah zebaoth is his name." Isaiah 47:4. "their redeemer, the mighty jehovah zebaoth 13 his name." Jer. 1. 34. "Jehovah is my Rock, and my redeemer." Psalm 19:14. "Thus says jehovah your redeemer, the Holy One of Israel, I jehovah am your god." Isaiah 48:17; 43:14; 49:7. "Thus says jehovah your redeemer, I jehovahmake all things, and alone from Myself.'" Isaiah 44:24. "Thus saith jehovah the King of Israel, and his redeemer, jehovah zebaoth, i am the First and the Last, and beside Me there is no God." Isaiah 44:6. "You jehovah art our Father, our redeemer: from everlasting is Your name." Isaiah 63:16. "With the mercy of eternity I will be merciful, says your redeemer jehovah." Isaiah 54:8. "THOU HAST REDEEMED ME, O JEHOVAH OF TRUTH." Psalm 31:5. "Israel shall hope in jehovah, because with jehovah is mercy, plenteous redemption with Him; He shall redeem Israel from all his iniquities." Psalm 130:7, 8. "jehovah is god, and your redeemer the Holy One of Israel; the god of the whole earth he shall be called." Isaiah 54:5. From these and very many other passages, every man who has eyes, and a mind open through his eyes, may see that God, who is one, descended and was made Man for the sake of an end, which was that He might perform the work of redemption: who cannot see this as in morning light, whilst he attends to those Divine declarations themselves which have been adduced? Nevertheless, they, who are in the shade of night, in consequence of continuing themselves in favour of the birth of another God from eternity, and of His descent and redemption, shut their eyes to those Divine declarations, and think under them how they may apply them to their falses and pervert them.

There are several reasons why God could not redeem men, that is, draw them out from damnation and hell, except by the Humanity which He assumed; for redemption was the subjugation of the hells, and the orderly arrangement of the heavens, and after these the new establishment of the church, which things God could not effect of His omnipotence, except by the Humanity in like manner as no man can work unless he has an arm; His Humanity also in the Word is called the arm of Jehovah: Isaiah 40:10; 53:1. in like manner, too, as no one can attack a fortified city, and destroy the temples of the idols which are in it, except by mediate powers; that God in this Divine work had omnipotence by His Humanity, is also evident from the Word; for God, who is in the inmost, and thereby the purest principles, could not in any other possible manner pass to the ultimates in which the hells are, and in which mankind were at that time, comparatively as the soul cannot act at all without the body; or as no one can conquer enemies, who do not come into his view, or to whom he cannot accede and approach with arms, as spears, shields, or muskets. To do the work of redemption without the Humanity was as impossible for God, as it is for a man to subdue the Indies, without transferring thither soldiers by ships; also as to cause trees to grow merely by heat and light, without the creation of air, through which heat and light may pass, and without the creation of earth, from which trees may be produced; yea, it is as impossible, as it is to catch fish by casting nets into the air, instead of casting them into water: for Jehovah, such as He is in Himself, from His omnipotence, cannot reach any devil in hell, nor any devil on earth, so as to restrain him and his fury, and to subdue his violence, unless He be in ultimates as He is in first principles; He is in ultimates in His Humanity, wherefore in the Word He is called the First and the Last, the Alpha and the Omega, the Beginning and the End. TCR 83, 84.

Verse 20. Inasmuch as by the Holy Spirit is meant Divine Truth, and this [Divine Truth] was in the Lord, and was the Lord Himself; John 14:6. and thus whereas the Holy Spirit could not proceed from any other source, therefore it is written, "The Holy Spirit was not yet, because Jesus was not yet glorified;" John 7:39. and after His glorification, "He breathed on the disciples, and said, Receive you the Holy Spirit." John 20:22. The reason why the Lord breathed on the disciples, and so said, was, because breathing was a representative external sign of Divine inspiration: but inspiration is insertion into angelic societies. From these considerations, the intellect may be enabled to comprehend what was said concerning the Lord's conception, by the angel Gabriel, "The Holy Spirit shall come upon you, and the virtue of the Highest shall overshadow you, therefore that Holy Thing which shall be born of you shall be called the Son of God." Luke 1:35. Also, "The angel of the Lord said to Joseph in a dream, Fear not to take Mary your bride, for what is born in her is from the Holy Spirit; and Joseph, did not touch her until she brought forth her first-begotten Son." Matt 1:20, 25. The Holy Spirit, in these passages, is the Divine Truth proceeding from Jehovah the Father, and this proceeding is the virtue of the Highest, which on that occasion overshadowed the mother. This, therefore, coincides with the following passage in John: '' The Word was with God, and God was the Word, and the Word was made flesh." 1:1, 14. By the Word, in this passage, is meant the Divine Truth. TCR 140; see also TCR 188.

Hence it may appear how the angels spoke by the prophets, namely, that the Lord Himself spoke, although by angels, and that the angels did not speak at all from themselves. That the Word is from the Lord appears from many passages, as from Matthew 1:22, 23. AC 1925.

Verse 23. They shall call His name emmanuel.-By a name and calling a name is denoted the quality, of a thing; and this being the signification of names, therefore, to call, without making mention of a name, in the internal sense of the Word, signifies to be of such a quality; as in Isaiah, "Hear you this, O house of Jacob, called by the name of Israel, and from the waters of Judah they came forth, because they are called from the city of holiness, and stay themselves on the God of Israel;" Is 48:1, 2. where "to be called from the city of holiness" denotes to be of such a quality; and in Luke, "Behold you shall conceive in the womb, and shalt bring forth a Son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Highest." Luke 1:31, 32. To be called the Son of the Highest denotes to be so. AC 3421.

It is also written in Isaiah, "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 reprobate the evil and to choose the good;" Is 7:14, 15. that these words are spoken of the Lord, may be seen confirmed in Matthew 1:23: any one may see that by butter and honey, there mentioned, are not meant butter and honey, but somewhat Divine corresponding thereto; for it follows, "That He may know to reprobate the evil and choose the good," which is not known by eating butter and honey; but by butter is signified the delight of spiritual good, and by honey the delight of natural good, consequently, the Divine-Spiritual and the Divine-Natural of the Lord are thereby signified, and thus His Humanity interior and exterior; that the Lord's Humanity is what is understood, may appear from its being said, "That a virgin shall conceive and bear a Son;" and. that this is Divine, is evident from His name being called God-with-us; name denoting quality, here therefore, that it was Divine, AE 619.

Verse 25. See AC 9356.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter I.

Verse 11. About the time, &c. - See Dr. Hammond on the proper construction of the Greek particle .

Verse 19. Not willing to expose her to public infamy.- See Doddridge's Family Expositor, se100:8,

Matthew Chapter 2

Chapter II.

1. And when jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came Magi from the east to Jerusalem,
2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.
3. When Herod the king had heard, he was troubled, and all Jerusalem with him.
4. And when he had gathered together all the chief priests and scribes of the people, he enquired of them where christ should be born.
5. And they said to him, In Bethlehem of Judea; for thus it is written by the prophet,
6. And you Bethlehem, the land of Judah, are by no means the least amongst the rulers of Judah, for out of you shall come a Ruler, who shall feed my people Israel.
7. Then Herod, privately calling the Magi, enquired of them earnestly at what time the star appeared.
8. And sending them to Bethlehem, he said, Go and search earnestly for the young child: and when you have found Him, bring me word again, that I also may come and worship Him.
9. And when they had heard the king they departed; and lo, the star which they saw in the east went before them, till it came and stood over where the young-child was.
10. When they saw the star, they rejoiced with exceeding great joy.
11. And when they were come into the house, they found the young child with Mary His mother, and fell down and worshiped Him: and when they had opened their treasures, they presented to Him gifts; gold, and frankincense, and myrrh.
12. And being warned by a dream not to return to Herod, they departed into their own country another way.
13. And when they were departed, lo, the angel of the Lord appears by a dream to Joseph, saying, Arise and take the young child and His mother, and flee into Egypt, and be you there until I tell you; for Herod is about to seek the young child to destroy Him.
14. And when he arose, he took the young child and His mother by night, and departed into Egypt:
15. And was there until the decease of Herod, that it might be fulfilled which was declared of the Lord by the prophet, saying, Out of Egypt have I called my Son.
16. Then Herod, when he saw that he was mocked by the Magi, was exceedingly angry, and sent forth and slew all the children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had earnestly enquired of the Magi.
17. Then was fulfilled what was declared by Jeremiah the prophet, saying,
18. A voice was heard in Rama, mourning, and weeping, and much lamentation, Rachel weeping for her children; and was not willing to be comforted, because they are not.
19. But when Herod was deceased, lo, the angel of the Lord, by a dream, appears to Joseph in Egypt,
20. Saying, Arise, take the young child and His mother, and go to the land of Israel: for they are dead who sought the soul of the young child.
21. And he arose, and took the young child and His mother, and came to the land of Israel.
22. And hearing that Archelaus reigned in Judea, in the room of his father Herod, he was afraid to go thither: but being warned by a dream, he turned aside into the parts of Galilee.
23. And He came and dwelt in a city called Nazareth; that it might be fulfilled which was declared by the prophets, that He should be called a Nazarene.

EXPOSITION.

Chapter II.

verses 1, 2. We have seen His star in the east, &c. - Inasmuch as the Lord is the cast, therefore a star was seen by those from the east; and whereas they were in knowledge concerning the coming of the Lord, by virtue of the representatives which appertained to them, therefore a star wag seen and went before them, first to Jerusalem, by which the church itself was represented as to doctrine and us to the Word, and thence to the place where the infant Lord was: a star also signifies the knowledges of good and of truth, and, in the supreme sense, knowledge concerning the Lord; and whereas the orientals were in those knowledges, therefore, also, they were called the sons of the east; that they of Arabia were so called, is manifest from Jeremiah 49:28; by sons of the east in the Word, also, are signified the knowledges of good and of truth; in like manner by Kedar or Arabia; that Job was of the sons of the east, is evident from Job 1:3 of the book of Job. AE 422. See also SS 23.

That amongst the sons of the east, who were of Syria, such a prophetic (knowledge) had existed from ancient time, is manifest from Balaam's prophecy concerning the Lord's coming, as it is written: "I see Him, and not now; I behold Him, and not near: a Star shall arise out of Jacob, and a Sceptre shall rise up out of Israel." Numbers 24:17. That Balaam was from the land of the sons of the east, or from Syria, is plain from these words: "Balaam uttered his enunciation and said, Balak has brought me from Syria out of the mountains of the East." Numbers 23:7. Those wise men who came to Jesus at His birth are called Magi, but so were wise men called at that time, as is evident from several passages, as Gen 41:8, Exod 7:11, Dan 2:27, 4:7, 9, and from the prophets throughout. AC 3762.

Verse 5. They said to him, In Bethlehem of Judea.- The Lord alone was born spiritual-celestial, and in consequence thereof was horn in Bethlehem, where is the boundary of the land of Benjamin; for by Bethlehem is signified the spiritual of the celestial, and by Benjamin is represented the spiritual of the celestial: the reason why He alone was born spiritual-celestial is because the Divine was in Him. AC 4592. See also AC 4594.

The spiritual-celestial principle is truth conjoined to good; for truth viewed in itself is spiritual, and good is celestial; hence, by Benjamin and his tribe is signified the conjunction of truth and good in the natural man, and hence the conjunction of those who are in the ultimate heaven with the Lord. Inasmuch as Benjamin signifies truth conjoined to good in the natural man, therefore he was also the last born to Jacob, and was called by him the son of the right hand; for Benjamin, in the original tongue, signifies a son of the right hand; and he was likewise born in Bethlehem, by which city is also signified truth conjoined to good in the natural man. Benjamin was called the son of the right hand, because by son is signified truth, and by the right hand is signified the power of truth from good, and all power in the spiritual world appertains to truth which is from good in the natural man: the reason why all the power belonging to the spiritual man is in this principle is, because the efficient cause is in the spiritual man, and the effect is in the natural, and all the power of the efficient cause exerts itself by means of the effect. And inasmuch as the like is signified by Bethlehem, therefore, David also was born there, and also anointed king; 1 Sam 16:1-14, 17:12. for David as a king represented the Lord as to truth from good, and this is also signified by a king; the Lord was on this account also born in Bethlehem; Matt 2:1, 5, 6. because He was born a King, and truth conjoined to good was in Him from His nativity: for every infant is born natural, and the natural principle, being next to the external senses and the world, is first opened, and this principle with all men is ignorant of truth and prone to evil; but in the Lord alone there was the inclination to good and the desire of truth as to this principle, inasmuch as the ruling affection in man is from the father, for the ruling affection is his soul, and, with the Lord, the affection or soul from the Father was the Essential Divine, which is the Divine good of the Divine love. AE 449.

Verse 6. You Bethlehem, the land of Judah, &c. - They who like the Jews abide merely in the literal sense of this passage, learn, indeed, from that sense, that the Lord should be born in Bethlehem; but inasmuch as they expect a leader and a king, who shall bring them back into the land of Canaan, therefore they explain all the expressions according to the letter, namely: the land of Judah they interpret as signifying the land of Canaan; Israel as signifying Israel, although they know not where Israel is; and leader (ruler) as signifying their Messiah, when nevertheless by Judah and Israel other things are meant, namely, by Judah the celestial, and by Israel the spiritual, both in heaven and on earth; and by leader (ruler) the Lord. AC 2135.

Verse 11. They presented to Him gifts; gold, and frankincense, and myrrh.-By gold, frankincense, and myrrh, are signified all things which relate to the good of love and faith in the Lord; by gold, the things which are of the good of love; by frankincense, the things which are of the good of faith; and by myrrh, the things which are of each in externals: the reason why the wise ones from the east offered those things was, because amongst some of the orientals from ancient times there remained the science and wisdom of the ancients, which consisted in understanding and seeing celestial and Divine things in those things which are in the world and upon the earth; for it was a thing known to the ancients, that all things corresponded and were representative, and thence significative, as is also evident from the most ancient books and monuments of the Gentiles; hence it was, that they knew that gold, frankincense, and myrrh signified the goods which were to be offered to God. AC 9293.

Gold, in the above verse, denotes good, frankincense denotes internal truth, and myrrh external truth, each derived from good: the reason why gold is named in the first place is, because gold signifies the good which is inmost; frankincense is named in the second place, because it signifies internal truth derived from good; and myrrh is named in the third and last place, because it signifies external truth from good. The reason why the wise ones from the east offered those; things to the Lord then born was, that they might signify His Divine in the Human; for they knew what gold signified, what frankincense, and what myrrh, inasmuch as they were in the science of correspondences and representations: this science was the principal science of those times amongst the Arabians, the Ethiopians, and others in the east; wherefore also, in the Word, by Arabia, Ethiopia, and the sons of the east, in the internal sense, are meant they who are in the knowledges of heavenly things: but this science in time perished, inasmuch as when the good of life ceased, it was turned into magic: it was first obliterated amongst the Israelitish nation, and afterwards amongst the rest; and at this day it is obliterated to such a degree that it is not even known that any such science exists; insomuch that in the Christian world, if it be said that all and singular things of the Word, in the sense of the letter from correspondence, signify celestial things, and that hence is its internal sense, it is not known what this means. AC 10252. See also AE 277, and AE 242, 324, 491.

Gold signifies celestial love; frankincense, spiritual love; myrrh, those loves in the natural principle. AC 4262.

The wise men from the East who came to Jesus when he was born, and fell down and worshiped Him, opened their treasures and offered Him gifts; gold, and frankincense, and myrrh; Matt 2:1-11. where gold signifies good, frankincense and myrrh the things which are grateful or pleasant, as proceeding from love and faith, which are therefore called the praises of the Lord. AC 113.

Verse 12. Being warned by a dream, &c. - There are three sorts of dreams: the first sort come mediately through heaven from the Lord; such were the prophetical dreams recorded in the Word: the second sort come by angelic spirits, particularly by those who are in front above to the right, where there are things paradisiacal; hence the men of the most ancient church had their dreams, which were instructive; the third sort come by spirits, who are near when man is asleep, which are also significative; but fantastic dreams have another origin. AC 1976.

Verses 13, 14, 15. Flee into Egypt, &c. - By what is said in these verses was signified the first instruction of the Lord: for the Lord was instructed as another man, but from His own Divine principle imbibed all things more intelligently and wisely than all other [men]: but this retirement into Egypt only represented instruction; for as all the representatives of the Israelitish and Jewish church respected Him, therefore, also, in Himself He represented and perfected them for thus He fulfilled all things of the Law: hence it was that the whole life of the Lord in the world was representative, even as to all those things which are mentioned in the Evangelists concerning His passion, which things represented what was the quality of the church at that time in its opposition to the Divine, and to the goods and truths of heaven and of the church. AE 654.

That the scientific principle was the first plane for the Lord when He made His Humanity Divine Truth, or the Divine Law, is signified by the Lord, when an infant, being brought into Egypt: for by Egypt are signified scientifics; but by scientifics are not meant philosophical scientifics, but scientifics of the church. AC 6750.

Verse 15. Out of Egypt have I called my Son. - In the prophet from whence this passage is quoted are these words: "When Israel was a child, then I loved him, and out of Egypt have I called my Son; they called them, so they went from their faces, and I made Ephraim to go." Hosea 11:1, 2, 3. They who know not that there is an internal sense in every part of the Word must needs conceive that Jacob is here meant when he went down into Egypt, and his posterity when they came forth from there, and that by Ephraim is meant the tribe of Ephraim, and thus that this passage contains the same things as are recorded in the historical parts of the Word; nevertheless it is plain from the Evangelists that what is here said by the prophet has respect to the Lord; but what is signified by each particular expression can only be known by unfolding the internal sense.. AC 2135. See also AC 1402.

Verses 17, 18. In Rama, was a mice heard, &c. - The whole passage in the prophet Jeremiah, here referred to, runs thus: " Rachel weeping for her sons, refused to receive consolation over her sons, because there was not any; thus says Jehovah, Restrain your voice from weeping and your eyes from tears, because your labour has reward, for they shall return from the land of the enemy, and your extremity has hope, for sons shall return to their own border." Jer 31:15, 16, 17. That by these words are meant the infant boys in Bethlehem, who were slain at the command of Herod, is manifest from the relation in Matthew; but what was signified thereby, has not as yet been known: the thing signified is, that when the Lord came into the world, there was not any, spiritual truth remaining: for by Rachel was represented the internal spiritual church; and by Leah, the external natural church ; by Bethlehem, what is spiritual; and by the boys who were slain, truth from that origin: that there was not any longer any spiritual truth remaining, is signified by Rachel weeping for her sons, and refusing to receive consolation over her sons, because there was not any: that hereafter there will not be grief on this account, because the Lord was born, from whom is a now church, which will be principled in truths from spiritual affection, is signified by "restrain your voice from weeping and your eyes from tears, because your labour has reward;" by her reward is signified heaven belonging to those who shall be of that church from the spiritual affection of truth; and by labour is signified the Lord's combat against the hells and their subjugation, that a new church may be established; that a new church will be established in the place of that which had perished, is signified by their returning from the land of the enemy, and by extremity having hope, also by sons returning to their own border: to return from the land of the enemy, signifies to be brought forth out of hell: extremity having hope, signifies the end of a former church and the beginning of a new one: sons returning to their own border, signifies that spiritual truths shall exist with those who shall be of that new church. AE 695.

Verse 23. He should be called a Nazarene.-By a Nazarene [or Nazarite] was represented the celestial man. AC 2342.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter II.

verse 6. Who shall feed my people Israel.-The original term, here rendered feed, is poimaino, which literally means, to feed and keep a flock like a shepherd.

Verse 12. And being warned by a dream.-In the common English version it is rendered, being warned of god in a dream; but the name of God is not mentioned in the original Greek, where it is only said chrematisthentes kat onar, denoting supernatural admonition by a dream, whether immediately from God, or from some inferior agents.

Verse 18. A voice was heard in Rama, mourning, and weeping, and much lamentation.-This is one of those passages, amongst many others of a similar kind, which demonstrate the Divinity and spirituality of the word, by proving it to contain a spiritual sense, and meaning distinct from that of the letter, and also to be written with a view to the heavenly marriage of good and truth. For if this was not the case, the three terms, mourning, weeping, and lamentation,must be regarded merely as repetitions, and as having no use but to heighten the sense of the letter, which is a mode of expression utterly unworthy of the Divine Author: whereas, according to the explications of the internal sense, the three several terms are applied to express ideas perfectly distinct from each other; the first having reference to the deprivation of good in the will; the second, to the deprivation of truth in the understanding; and the third, to the deprivation of both in the natural principle. To the same purpose, and according to the same distinctness of idea, the lord says to His disciples, "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful," &c., John 16:20; where weeping, lamenting, and being sorrowful, it is manifest, are applied according to the above spiritual signification. Let the reader take that view of the subject which is most in agreement with his own sentiments; but surely it must be confessed, that to regard the above terms merely as repetitions of the same idea, is to charge the Deity with useless and unmeaning tautology.

Verse 22. Being warned by a dream.-See note at verse 12.

Matthew Chapter 3

Chapter III.

1. and in those days John the Baptist presented himself, preaching in the wilderness of Judea,
2. And saying, Repent you; for the kingdom of heaven is near.
3. For this is he that was declared by Esaias the prophet, saying, The voice of him that cries in the wilderness, Prepare you the way of the lord, make His paths straight.
4. But the same John had his clothing of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan,
6. And were baptized of him in Jordan, confessing their sins.
7. But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, O generations of vipers, who has warned you to flee from the anger to come?
8. Bring forth therefore fruits worthy of repentance:
9. And think it not right to say in yourselves, We have Abraham for our father; for I say to you, that God is able of these stones to raise up children to Abraham.
10. And now also the axe is laid to the root of the trees; therefore every tree, which brings not forth good fruit, is cut down, and cast into the fire.
11. I indeed baptize you in water to repentance; but he that comes after me, is mightier than I, whose shoes I am not worthy to carry: He shall baptize you in the Holy Ghost and fire:
12. Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but will burn up the chaff with unquenchable fire.
13. Then comes Jesus from Galilee to Jordan to John, to be baptized of him.
14. But John forbad Him, saying I have need to be baptized of You, and comest You to me?
15. And Jesus answering, said to him, Suffer it to be so now: for thus it becomes us to fulfill all justice. Then he suffered Him.
16. And Jesus being baptized, went up straightway out of the water; and lo, the heavens were opened to Him, and He saw the Spirit of God descending as a dove, and coming upon Him;
17. And lo a voice from the heavens saying, This is My beloved Son, in whom I am well pleased.

EXPOSITION. Chapter III.

verses 1, 2, 3. In those days came John the Baptist, preaching in the wilderness, &c. - Inasmuch as with the Jewish nation all things of the Word were adulterated, and there was no longer any truth with them, because there was no good; therefore John the Baptist was in the wilderness, by which was represented the state of that church; wherefore also the Lord, speaking of Jerusalem, by which is meant the church as to doctrine, said, "Your house shall be left a wilderness,'" Luke 13:35; where a house a wilderness, signifies a church without truths, because without good. AE 730.

The voice of him that cries in the wilderness, &c.- These words relate to the Lord's coming, and to the last judgement on the occasion; and by "the voice of him that cries in the wilderness, Prepare you the way of Jehovah," is signified that they should prepare themselves to receive the Lord: a wilderness signifies where there is no good because no truth, thus, where there is as yet no church; by every valley being exalted, and every mountain and hill being humbled, is signified that all the humble in heart, or they who are in goods and truths, are received, for they who are received by the Lord, are exalted to heaven; and by every mountain and hill being humbled, is signified that all who are lofty in mind, or they who are in self-love and the love of the world, are depressed. AE 405.

Verse 3. The church at that time was altogether vastated, so that there was no longer remaining anything good or anything true, as appears evident from this consideration, that no one at that time knew that man had any internal principle, nor that there was anything internal in the Word; consequently, they did not know that the Messiah or Christ was to come to save them for ever. Hence, also, it is manifest what is signified by John's being in the wilderness until the days of his appearing to Israel, Luke 1:80; and by his preaching in the wilderness of Judea, Matt 3:1; and by his baptizing in the wilderness, Mark 1:4; for hereby he represented the state of the church. From this signification of wilderness it may also appear why the Lord so often retired into the wilderness, &c. AC 2708.

Verse 4. John had his clothing of camel's hair, &c. - John the Baptist represented the like with Elias, wherefore also it is said that Elias was come, by whom is meant John; Elias represented the Lord as to the Word, or the Word which is from the Lord, in like manner John: and whereas the Word teaches that Messiah, or the Lord, was to come, therefore John was sent before, to preach concerning the coming of the Lord, according to the predictions in the Word: and whereas John represented the Word, therefore, the ultimates of the Word, which are natural, were represented by John's clothing, and also by his food, namely, by clothing of camel's hair, and by a leathern girdle about his loins; camel's hair signifying the ultimates of the natural man, such as are the exteriors of the Word; and a leathern girdle about the loins signifying their external bond and connection with the interiors of the Word, which are spiritual: similar things are signified by locust and wild honey; by locust, the truth of the natural man, and by wild honey the good thereof; whether we say the truth and good of the natural man, or natural truth and good, such as the Word is in its ultimate sense, which is called the sense of the letter or natural sense, it is the same thing, for John represented it by his clothing and food. AE 619. See also AC 9372.

Raiment of camel's hair signifies the Word, such as is its literal sense as to truth, which sense is a clothing for the internal sense, viz., that it is natural, for what is natural is signified by hair, and also by camels; and his meat being locusts and wild honey, signifies the Word such as is its literal sense as to good, the delight of which is signified by wild honey. AC 5620.

The reason why John the Baptist was thus clothed, was because he represented the Word, in like manner as Elias; and by clothing of camel's hair, and by a leathern girdle, and by eating of locusts and wild honey, he represented its ultimate sense, which, as was said, is natural-sensual, because for the natural-sensual man; by clothing is signified truth clothing good; by camel's hair is signified the ultimate principle of the natural man, which is sensual; by locusts and wild honey is also signified the same as to appropriation, - by locusts the sensual principle as to truth, and by wild honey the sensual principle as to good, and by eating, the appropriation thereof. It is to be observed that, in ancient times, when churches were representative churches, all who were in ministries were clothed according to their representations, and also did eat according thereto. AE 543; see also AE 619.

Verse 6. And were baptized of him in Jordan, &c. - The reason why John baptized in Jordan was, because by [or through] that river there was entrance into the land of Canaan,, and by the land of Canaan was signified the church, because the church was in that land; and hence by Jordan was signified introduction into it; that that land signified the church, and Jordan introduction into it, see the Apocalypse Revealed, 285. TCR 677; see also AC 4255.

Verse 10. And now also the axe is laid to the root of the trees, &c.-Inasmuch as the proprium,or selfhood of man, constitutes the first root of his life, it is evident what sort of a tree man would become, if that root were not to be extirpated, and a new one implanted: he would be a rotten tree, of which it is said, that it "is to be cut down and cast into the fire." Matt 3:10; 7:19. This root is not removed, and a new one implanted in its stead, unless man regards the evils, which constitute the root, as destructive to his soul, and is on that account desirous of removing them: but inasmuch as they appertain to his proprium, and are consequently delightful to him, he cannot effect their removal but with a degree of unwillingness and of struggle against them, and thus of combat. DLife 93.

Inasmuch as trees in general signify such things as appertain to man, and constitute the interiors which are of his mind, and thus the spiritual things which are of the church, and both the one and the other are various, therefore, so many species of trees are mentioned in the Word, and every species signifies somewhat different. Moreover, the things which are upon trees, as leaves and fruits, signify such things as appertain to man; leaves the truths belonging to him, and fruits the goods, as in Jeremiah 17:8; Ezek 47:12; Apoc 22:2. By fruits are signified goods of love, or what is the same, goods of life, which are also called works, as likewise in these passages: "The axe is laid to the root of the trees; therefore every tree which brings not forth good fruit, is cut down, and cast into the fire. Either make the tree good, and the fruit good; or make the tree corrupt, and the fruit corrupt; for the tree is known from its fruit." Matt 3:10; 12:33. AE 109.

Infernal fire is nothing else but hatred, revenge, and cruelty, or, what is the same thing, self-love, which in another life thus manifest themselves: man during his life in the body, who has such an evil nature and quality, however he may outwardly appear to other men, yet if he was viewed near by the angels, he would appear in their eyes exactly according to the description here given, namely, his hatreds would appear as torches of fire, and his falses thence derived as furnaces of smoke. Of this fire the Lord thus speaks in Matthew, "Every tree that brings not forth good fruit is hewn down, and cast into the fire." Matt 3:10. AC 1861.

Verses 11-16. I indeed baptize you in water to repentance, &c.-Inasmuch as by the waters of Jordan were signified truths introducing into the church, which are the knowledges of truth and good derived from the Word, and by washing in those waters was signified purification from falses, and hence reformation and regeneration from the Lord; therefore baptism was instituted, which was first done in Jordan by John, by which was signified, that they were to be initiated into knowledges derived from the Word concerning the Lord, His coming, and salvation by Him; and whereas man, by truths derived from the Word, is reformed and regenerated of the Lord, therefore baptism was commanded by the Lord. Matt 28:19. For truths from the Word are those by which man is reformed and regenerated, and the Lord is He who reforms and regenerates. See NJHD 202-210. John said that "he baptizes with water, but that the Lord baptizes with the Holy Spirit and with fire," Luke 3:16; by which is meant, that John only inaugurated them into knowledges derived from the Word concerning the Lord, and thereby prepared them to receive the Lord, but that the Lord himself regenerates man by the Divine truth and the Divine good proceeding from Him; for John represented the like as Elias, namely, the Word; the waters with which John baptized, signified truths introducing, which are knowledges concerning the Lord derived from the Word; the Holy Spirit signifies the Divine truth proceeding from the Lord, and fire signifies the Divine good proceeding from Him, and baptism signifies regeneration effected of the Lord, by Divine truths derived from the Word. He who believes that baptism contributes anything to the salvation of man, unless he be at the same time in the truths of the church, and in a life according" to them, is much deceived; for baptism is an external [ceremony], which, without an internal principle, is of no effect to salvation; but is of effect, where what is external is conjoined with what is internal. The internal of baptism is, that by truths derived from the Word, and by a life according to them, falses and evils may be removed of the Lord, and thereby man may be regenerated, as the Lord also teaches in Matt 23:26,27. AE 475.

The spiritual angels are they who are said to be regenerated by water and the spirit, whereas the celestial angels are regenerated by fire. AC 1042.

As to what concerns the baptism of John, it represented the cleansing of the external man, whereas the baptism which is administered at this day among Christians, represents the cleansing of the internal man, which is regeneration; wherefore it is written, that John baptized with water, but that the Lord baptized with the Holy Spirit and with fire, and on this account the baptism of John is called the baptism of repentance. Matt 3:11; Mark 1:4; Luke 3:3; John 1:25, 26, 33. TCR 690.

Verse 11. He shall baptize you with the Holy Ghost and with fire.-To baptize is to regenerate; with the Holy Spirit, is by Divine Truth; and with fire, is from the Divine Good of the Divine Love. AC 9818.

Verse. 12. He will gather the wheat into the garner, but will burn up the chaff, &c. - Wheat denotes the goods of love and charity; chaff denotes what contains nothing of good. AC 3941.

By baptizing with the Holy Spirit and with fire is signified to reform the Church, and to regenerate the man of the church by Divine Truth and Divine Good; to baptize signifies to reform and to regenerate ; the Holy Spirit the Divine Truth proceeding from the Lord, and fire the Divine Good of His Divine Love; by the wheat which He shall gather into the barn, and by the chaff which He will burn up with unquenchable fire, is signified good of every kind which is of heavenly origin, that it shall be preserved to eternity, consequently those who are principled in such good; and the false of every kind, which is of infernal origin, that it shall be destroyed, consequently those who are principled therein; by reason of wheat, barn and chaff, being made use of to denote such things, therefore mention is also made of fan and floor, and by fan is signified separation, and by the floor, is denoted where the separation takes place. AE 374.

Verse 15. Thus it becomes us to fulfill all justice, &c. - It may be expedient briefly to say why the Lord, when He was in the world, was Himself also willing to be baptized, when yet by baptism is signified the regeneration of man from the Lord; the reason was, because the baptism of the Lord Himself signified the glorification of His Humanity; for that which in the Word signifies the regeneration of man, signifies also the glorification of the Humanity of the Lord, for the regeneration of man is an image of the glorification of the Lord: therefore, when the Lord permitted John to baptize Him, He said, "Thus it becomes us to fulfill all justice;" to fulfill all justice is to subjugate the bells, and to reduce them and the heavens into order, by His own proper power, and at the game time to glorify His Humanity; which things were done, by temptations admitted into Himself, thus by continual combats with the hells even to the last on the cross; that this is the justice which the Lord fulfilled, see AC 9486, 9715, 9809, 10019, 10152, 10239. See also TCR 95, 96.

Verse 16. We read that when Jesus was baptized the heavens were opened, and John saw the Holy Spirit descending as a dove: Matt 3:16; Mark 1:10; Luke 3:21; John 1:32, 33; this was done because baptism signifies regeneration and purification, in like manner as a dove signifies: who cannot perceive that the dove was not the Holy Spirit, neither was the Holy Spirit in the dove? In heaven doves frequently appear, and as often as they appear, the angels know that they are correspondences of affections, and thence of thoughts concerning regeneration and purification, with some who stand in the neighbourhood; wherefore as soon as they come to them, and speak to them about some other thing than what was in their thoughts when that appearance was presented, the doves instantly vanish: the case herein is similar to that of many others, where things were seen by the prophets, and when a lamb was seen by John upon mount Zion, Rev 14:1, and in other places; who does not know, that the Lord was not that lamb, neither was in the lamb, but that the lamb was a representation of His innocence; hence is manifest the error of those, who, from the dove being seen over the Lord when He was baptized, and from the voice heard out of heaven on the occasion, "This is my beloved Son," deduce three persons of the Trinity. That the Lord regenerates man by faith and charity, is meant by what John the Baptist said, "I baptize you with water to repentance, but He who is about to come after me, shall baptize with the holy spirit and with fire," Matt 3:11; Mark 1:8; Luke 3:16; to baptize with the Holy Spirit and with fire, denotes to regenerate by the Divine Truth which is of faith, and by the Divine Good which is of charity. The like is signified by these words of the Lord, "Except any one be begotten of water and of the Spirit, he cannot enter into the kingdom of God." John 3:5. By water here, as in other parts of the Word, is signified truth in the natural or external man; and by spirit truth derived from good in the spiritual or internal man. TCR 144. See also B.E. 31-38, and AC 870.

Verse 17. And lo a voice from heaven, &c.-By the Son, of God, whose future advent was predicted, nothing can be meant but the Human which the Lord assumed in the world. Hence, too, it follows that the Human was what was meant, when Jesus at His baptism was called by Jehovah, in a voice from heaven, His Son: "This is my beloved son, in whom I am well pleased," Matt 3:17; Mark 1:11; Luke 3:22; for it was His Human that was baptized. D.L. 19.

TEANSLATOR'S NOTES AND OBSERVATIONS.

Chapter III.

verse 2.Repent you, &c. - In the original Greek there are two expressions to denote the act of repentance; metanoeo, which is the expression here used, and metameleomai, which occurs in Matt 21:29, 27:3, and Heb 7:21. The first expression appears to relate more to a change of thought in the understanding,and the second to a change of affection in the will.

Verse 11. He shall baptize you with the Holy Spirit and with fire.-Another instance here occurs of reference to the heavenly marriage, pointed at in the note at verse 18 of the preceding chapter: for to baptize, means to regenerate; with the Holy Spirit, means by Divine Truth; and with fire, means from the Divine Good of the Divine Love.

Matthew Chapter 4

Chapter IV.

1. Then was jesus led away into the wilderness by the spirit, to be tempted of the devil.
2. And when He had fasted forty days and forty nights, He afterwards hungered.
3. And when the tempter came to Him, he said, If You be the Son of God, say that these stones be made bread.
4. But He answering said, It is written, Man shall not live by bread alone, but by every word that goes forth through the mouth of God.
5. Then the devil takes Him into the holy city, and sets Him on a pinnacle [a wing] of the temple;
6. And says to Him, If You be the Son of God, cast Thyself down : for it is written, that He shall give His angels charge concerning Thee, and in [their] hands they shall bear You up, lest any time You dash your foot against a stone.
7. jesus
said to him, It is written again, You shall not tempt the Lord your God.
8. Again the devil takes Him to an exceeding high mountain, and shows Him all the kingdoms of the world, and the glory of them;
9. And says to Him, All these things will I give You, if You will fall down and worship me.
10. Then says jesus to him, Get you hence, satan: for it is written, You shall worship the Lord your God, and Him only shall you serve.
11. Then the devil leaves Him, and, behold, angels came and ministered to Him.
12. But when jesus had heard that John was delivered up [into custody], He returned into Galilee;
13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea-coast, in the borders of Zabulon of Nephthalim:
14. That it might be fulfilled which was declared by Esaias the prophet, saying,
15. The land of Zabulon and the land of Nephthalim, the way of the sea, beyond Jordan, Galilee of the Gentiles;
16. The people which sat in darkness saw great light; and to them that sat in the region and shadow of death, light is sprung up.
17. From that time jesus began to preach, and to say, Repent you: for the kingdom of the heavens is at hand.
18. And jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
19. And He says to them, Follow me, and I will make you fishers of men.
20. And they straightway left their nets, and followed Him.
21. And going on from there, He saw other two brethren, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending their nets; and He called them.
22. And they straightway, leaving the ship and their father, followed Him.
23. And jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady in the people.
24. And the report of Him went forth into all Syria; and they brought to Him all the distempered, that were beset with diverse diseases and torments, and those that were possessed with demons, and those that were lunatic, and those that had the palsy; and He healed them.
25. And there followed Him many multitudes from Galilee, and Decapolis, and Jerusalem, and Judea, and beyond Jordan.

EXPOSITION.

Chapter IV.

verses 1, 2, 3. Then was Jesus led away into the wilderness, &c. - Inasmuch as a wilderness signifies a state of temptations, and forty, whether years or days, signify the entire duration from beginning to end, therefore the Lord's temptations, which He endured from childhood even to the passion of the cross, and which were most intense, are meant by the temptations of forty days in the wilderness, as described in the Evangelists; by which description is not meant, that the Lord was in the wilderness only forty days, and that at the end of that time He was tempted of the devil, but that [He was tempted] during His whole life, even to its conclusion, when He was seized with intense anxiety of heart in Gethsemane, and afterwards endured the dreadful passion of the cross; for the Lord, by temptations, admitted into the Humanity which He had from the mother, subdued all the hells, and at the same time glorified His Humanity: but concerning these temptations of the Lord, see the things which have been written in the Arcana Coelestia, which have been collected into one in the Doctrine of the New Jerusalem, NJHD 201: all those temptations of the Lord are signified by the temptations in the wilderness during forty days and forty nights, inasmuch as a wilderness signifies a state of temptations, and forty days and nights all their duration. The reason why more is not written in the Evangelists concerning those temptations is, because more was not revealed about them; nevertheless, in the Prophets, and especially in the Psalms of David, they are described at large: by the beasts, with which the Lord is said to have been, are signified the infernal societies; and by fasting is signified affliction, such as is felt in temptation-combats. AE 730.

What is signified by a wilderness, and what by the Lord's temptations forty days and forty nights, has been shown above: that He is said to have been tempted by the devil signifies, that He was tempted by the hells in which evils originate, thus by the very worst; for those hells principally fought against the Lord's Divine Love, inasmuch as the ruling love in those hells is self-love, and this love is opposite to the love of the Lord, thus to the love which is from the Lord. AE 740. See also D. Lord. 33.

And when He had fasted forty days and forty nights, &c. - That by forty days and nights is signified the duration of temptation, appears from the Word of the Lord: the reason of such signification is grounded in this, because the Lord suffered Himself to be tempted during forty days, as is plain from Matt 4:1, 2; Luke 4:2; Mark 1:18. And whereas all and every thing which was instituted in the Jewish church, and in the other representative Churches, before the coming of the Lord, was typical of Him, so, also, were forty days and nights, in that they represented and signified in general all temptations, and in particular every duration of temptation. AC 730.

In the Word of the life of the Lord, written by the Evangelists, no mention is made of any temptation except the last, and that which He endured in the wilderness; the disciples were kept unacquainted with any other temptations and even those they were acquainted with, according to the sense of the letter, appear so light and trifling as scarce to amount to any temptation; for so to speak and so to answer, appears to have nothing in it of temptation, when yet, in the Lord's case, it was more grievous than any human mind can conceive or believe; no one can know what temptation is unless he has been in it. The temptation which is related in Matt 4:1-11; Mark 1:12, 13; Luke 4:1-13; contains a summary description of the Lord's temptations in general, showing that, out of love towards the whole race of mankind, he fought against the loves of self and of the world, with which the hells were replete. In all temptation, assault is made against the love in which a man is principled, and the degree of the temptation is according to the degree of the love. If no assault is made upon the love, there is no temptation. To destroy anyone's love, is to destroy his very life; for love is life. The life of the Lord was love towards the whole human race, which was so great and of such a nature, as to be nothing but pure love, Against this life of His were admitted continual temptations, from his earliest childhood to His last hour in the world. The love which was the Lord's veriest life is signified when it is said that "He hungred;" and that "the devil said to Him, If you be the Son of God, command this stone that it be made bread; and Jesus answered him, saying, It is written, that man shall not live by bread alone, but by every word of God." Luke 4:2, 3, 4; Matt 4:2, 3, 4. AC 1690.

Verse 4. It is written, Man shall not live by bread alone, &c. - That to understand what is true and will what is good, is spiritual food, may be manifest to every reflecting person from this consideration, that he who enjoys material food for the nourishment of the body, is better nourished by such food, if at the same time his mind [animus]be cheerful, and he be engaged in discourse concerning such things as favor his cheerfulness, which is a proof that there is a correspondence between spiritual food, which is of the soul, and material food, which is of the body; the same may be further manifest from this consideration, that he who is in the desire of imbuing his mind [animus]with such things as relate to science, to intelligence, and to wisdom, begins to be in sorrow and in torment when such things are withheld from him, and like a person in hunger, is desirous of returning to his spiritual food, thus to the nourishment of his soul. That spiritual food is what nourishes the soul, as material food the body, may also be manifest from the Word, as in Moses, "Man does not live by bread alone, but by everything uttered from the mouth of Jehovah does man live." Deut 8:3. Matt 4:4. What is uttered from the mouth of Jehovah is, in general, the Divine truth which proceeds from the Lord; thus every truth of wisdom, specifically the Word, in which and from which are those things which relate to wisdom. AC 5576.

Sustenance, in a spiritual sense, is nothing else but an influx of good and truth through heaven from the Lord; hence the angels are sustained, and hence the soul of man, that is, his internal man, is sustained; to this sustenance corresponds the sustenance of the external man by meat and drink; wherefore by meat is signified good, and by drink truth; such also is the correspondence, that when man feeds on his food, the attendant angels are in the idea concerning good and truth, and what is. wonderful, with a difference according to the species of food. That the soul of man, that is, the internal man, is sustained by spiritual meat and drink, that is, by good and truth, is manifest from the Lord's words in Moses: "Man does not live by bread alone, but by every enunciation of the mouth of Jehovah does man live," Deut 8:3; the enunciation of the mouth of Jehovah is the good and truth which proceed from Him. AC 5915.

With respect to the affection of man, the case is the same as with the man himself, that unless he be supported with food he dies: man also, as to his interiors, is nothing but affection; a good man is the affection of good, and thence of truth; but an evil man is the affection of evil, and thence of the false: this is especially manifest from man when he becomes a spirit; the sphere of life which then flows forth from him is either of the affection of good or of the affection of evil: his nourishment or sustenance in this case is not from natural meat and drink, but from spiritual, which is the false grounded in evil to an evil spirit, and truth grounded in good to a good spirit: the nourishments of human minds, whilst they live embodied in the world, are no other [than such spiritual nourishments], and hence it is that all articles of food, as bread, flesh, wine, water, and several others, in the spiritual sense of the Word, signify such things as are of spiritual nourishment. From these considerations it is also evident what is meant by the Lord's words in Matthew: "Man does not live by bread alone, but by every word which goes forth from the mouth of God," Matthew 4:4; also what by His words in Luke: "You shall eat and drink on My table in My kingdom." Luke 22:30. AC 9003.

Verse 5. The holy city.-Jerusalem was called the holy city because it signified the church as to the doctrine of truth, and the Divine Truth proceeding from the Lord is what is called holy: that that city, without such representation and consequent signification, was in no wise holy, but rather profane, may be manifest from this consideration, that they rejected. the Lord, and there crucified Him; wherefore also it is called Sodom and Egypt, Rev 11:8; but whereas it signified the church as to the doctrine of truth, it was called not only the holy city, but also the city of God, and the city of the Great King. AE 223.

Verses 6, 7. If you be the Son of God, &c.-Every genuine rational principle consists of good and truth; the Lord's rational Divine as to good could not suffer, or undergo temptations, for no genius or spirit causing temptations can approach to Good Divine, and it is above every attempt of temptation; but Truth Divine could be tempted, for there are fallacies, and false principles more especially, which clash with it, and thereby tempt it: it was Truth Divine which was no longer acknowledged when the Lord came into the world, wherefore it was this principle by virtue of which the Lord underwent and sustained temptations. Truth Divine in the Lord is what is called the Son of Man; but Good Divine in the Lord is what is called the Son of God; concerning the Son of Man the Lord frequently declares that He should suffer, but never concerning the Son of God. That the Son of God, or the Lord as to good in the Human Divine, could, not be tempted, is evident also from the Lord's answer to the tempter: "The tempter said, If You be the Son of God, cast Thyself down, for it is written, He shall give His angels charge concerning You, lest perchance You dash Your foot against a stone: Jesus said to him, It is written again, You shall not tempt the Lord your God" AC 2813.

Verse 8. Again, the devil takes Him to an exceeding high mountain.-Hereby is signified that the devil tempted the Lord by the love of self, for this love is signified by a high mountain: for the three temptations described signify and involve all the temptations which the Lord sustained when He was in the world; for the Lord, by temptations from the hells, admitted into himself, and by victories on the occasion, reduced all things in the hells into order, and also glorified His Humanity, that is, made it Divine: the reason why all the Lord's temptations were so briefly described is, because He no otherwise revealed them; nevertheless, in the internal sense of the Word, they are described at large. AE 405. See also AC 1690.

Verse 10. Get you hence, satan.-They who are in evil by derivation from the understanding are called satans; but they who are in evil by derivation from the will are called devils: it is on account of this universal distinction that mention is made in the Word of satan and the devil. C. S. L. 492. See also AC 10642.

Verse 11. Angels came and ministered to Him, &c. - After every spiritual temptation comes illustration and affection, thus pleasantness and delight; pleasantness from illustration by truth, and delight from the affection of good: the reason is, because by temptations truths and goods are implanted and conjoined; hence man, as to his spirit, is introduced more interiorly into heaven, and to the heavenly societies with which he had before been; when temptation is finished, communication with heaven is opened, which before had been in part closed; hence come illustration and affection, consequently pleasantness and delight, for the angels on such occasion, with whom communication is given, flow in by truth and by good. AC 8367. See also AC 1690.

Verses 13-18. The land of Zabulon and the land of Naphthali, &c.-The land of Zabulon and the land of Naphthali, and Galilee of the Gentiles, signify the establishment of a church amongst the Gentiles, who are in the good of life and receive truths, thus are in their conjunction, and in combat against evils and falses: that the establishment of a church and the reformation of such Gentiles is meant, is evident also from this consideration, that it is said beyond Jordan, Galilee of the Gentiles, and also the people that sat in darkness have seen a great light, and to them that sat in the region and shade of death has the light arisen. By Zabulon and Naghthali, in the supreme sense, is signified the union of the Divine Itself and the Divine Humanity of the Lord, by temptations admitted into Himself, and victories by his own proper power, as in David. Psalm 67:28, 29. AE 447. See also AE 439.

Verse 16. The people that sat in darkness, &c. - In this passage darkness signifies the falses of ignorance, such as formerly prevailed, and at this day prevail, among the well-disposed Gentiles: these falses are altogether distinct, from the falses of evil, for these latter have evil stored up in them, because they are derived from evil, whereas the former have good stored up in them, inasmuch as they have good for their end; wherefore they who are principled in the former falses are capable of being instructed in truths, and also, when they are instructed, receive truths in the heart, by reason that the good, which is in their falses, loves truth, and also conjoins itself to truth when it is heard: it is otherwise with the falses" of evil; these are averse from and reject all truth, by reason that it is truth, and thus has no agreement with evil. Darkness also signifies in the Word mere ignorance, arising from deprivation of truth, as in David, Psalm 18:28, 139:11, 12; darkness also signifies natural light, for this in respect to spiritual light is as darkness; wherefore also the angels, when they look down into the natural light of man, such as is in the natural thought of men, view it.as darkness, and the things which are in it as in darkness; this light is signified by darkness in Gen 1:2-5. And whereas the sense of the letter of the Word is natural, therefore also that sense in the Word is called a cloud and likewise darkness, in respect to the internal spiritual sense, which is the light of heaven, and is called glory. AE 526. See also AR 413.

Verses 18, 19. Jesus walking by the sea of Galilee, &c.- A spiritual sense is in these words, as in all other parts of the Word: by the Lord's choosing those fishermen, and saying that they should become fishers of men, was signified that they should gather together [men] to the church; by the nets which they spread, and in which they included a great multitude of fishes, so that the ships threatened to sink, was signified the reformation of the church by them; for by fishes are there signified the knowledges of truth and good, by which reformation is effected, also the multitude of men who were to be reformed. AE 513.

Simon called Peter, and Andrew his brother.-The reason why Peter was the first of the apostles is, because truth derived from good is the first thing, of the church; for man from the world does not know anything concerning heaven and hell, nor concerning a life after death, yea, nor concerning god his natural light teaches nothing else but what has entered through the eyes, thus nothing but what relates to the world and to himself; his life also is from the same source, and so long as man is in these things alone, he is in hell: but that he may be brought forth thence, and led forward to heaven, it is necessary that he learn truths, which not only teach that there is a God, and that there is a heaven and a hell, and also a life after death, but also teach the way to heaven: hence it may be manifest that truth is the first thing by which the church appertains to man, but it is truth derived from good; for truth without good is merely knowledge that a thing is so, and knowledge alone has no other effect than to make a man capable of Becoming a church; but he does not become a church until he lives according to knowledges, in which case truth is conjoined with good, and man is introduced into the church: truths also teach how man ought to live; and when in this case he is affected with truths for the sake of truths, which is the case when he loves to live according to them, he is then led of the Lord, and conjunction is given him with heaven, and he becomes spiritual, and after death an angel of heaven. Nevertheless, it is to be noted that truths do not produce those effects, but good by truths, and good is from the Lord. Inasmuch as truth derived from good, which is from the Lord, is the first thing of the church, therefore Peter was first called, and was the first of the apostles; he was also named by the Lord, Kephas, which is Petra [a rock], but that it might be the name of a person, it is expressed Peter : by Petra [a rock], in the supreme sense, is signified the Lord as to Divine Truth, or the Divine Truth proceeding from the Lord; hence in the respective sense, by Petra is signified truth derived from good, which is from the Lord; the like by Peter. The reason why the three apostles, Peter, James, and John, were fishers, and why it was said to them "Come after Me, and I will make