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Matthew Chapter 26

Chapter XXVI.

1. And it came to pass when Jesus had finished all these words, He said to His disciples,
2. You know that after two days is the passover, and the Son of Man is delivered to be crucified.
3. Then assembled together the chief priests and the scribes, and the elders of the people, into the palace of the high priest, who was called Caiaphas;
4. And consulted that they might take Jesus by subtlety, and kill [Him].
5. But they said, not on the feast [day], lest there be an uproar amongst the people.
6. But when Jesus was in Bethany, in the house of Simon the leper,
7. There came to Him a woman, having an alabaster box of ointment very precious, and poured it on His head as He lay down.
8. But when His disciples saw [it], they had indignation, saying, For what [purpose] was this waste?
9. For this ointment might have been sold for much, and given to the poor.
10. But Jesus knowing, said to them, Why trouble you the woman? for she has worked a good work upon Me.
11. For you have the poor always with you; but Me you have not always.
12. For in that she has poured this ointment on My body, she has done [it] for My burial.
13. Verily, I say to you, Wheresoever this Gospel shall be preached in the whole world, what this [woman] has done shall be spoken for a memorial of her.
14. Then one of the twelve, called Judas Iscariot, going to the chief priests,
15. Said, What will you give me, and I will deliver Him to you? but they appointed to him thirty [pieces of] silver.
16. And from that time he sought an opportunity that he might deliver Him.
17. But on the first [day] of the unleavened bread, the disciples came to Jesus, saying to Him, Where will You that we prepare for You to eat the passover?
18. But He said, Go you into the city to such an one, and say to him, The Master says, My time is near; I will keep the passover at your house with My disciples.
19. And the disciples did as Jesus commanded them, and made ready the passover.
20. But when it was evening, He reclined with the twelve.
21. And as they were eating, He said, Verily I say to you, that one of you shall betray Me.
22. And being exceedingly sorrowful, they began to say to Him, every one of them, Is it I, Lord?
23. But He, answering, said, He that dips the hand with Me in the dish, the same shall betray Me.
24. The Son of Man indeed goes, as it is written of Him; but wo to that man by whom the Son of Man is betrayed! it had been good for him if he had not been made that man.
25. But Judas, who betrayed Him, answering, said, Is it I, Rabbi? He says to him, You have said.
26. But as they were eating, Jesus taking the bread, and blessing, brake [it], and gave to the disciples, and said, Take, eat; this is My body.
27. And taking the cup, and giving thanks, He gave [it] to them, saying, Drink you all of it:
28. For this is My blood, the [blood] of the New Testament, which [is] shed for many for the remission of sins.
29. But I say to you that I will not drink now on of this product of the vine, until that day when I drink it new with you in the kingdom of My Father.
30. And when they had sung an hymn, they went forth into the mount of Olives.
31. Then says Jesus to them, All you shall be scandalized in Me in this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered.
32. But after that I am risen, I will lead you into Galilee.
33. But Peter answering, said to Him, Though all shall be scandalized in You, I will never be scandalized.
34. Jesus said to him, Verily I say to you, That in this night, before the cock crow, you shall thrice deny Me.
35. Peter says to Him, Though I must die with The, I will not deny You. Likewise said all the disciples.
36. Then comes Jesus with them to a place called Gethsemane, and says to the disciples, Sit you here, whilst I going away pray yonder.
37. And taking Peter and the two sons of Zebedee, He bega to be sorrowful, and to be in agony.
38. Then He says to them, My soul is exceeding sorrowful to death: tarry you here, and watch with Me.
39. And going forwards a little, He fell on His face, praying, and saying, My Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as You [will].
40. And He comes to the disciples, and finds them asleep, and says to Peter, Had you thus not strength one hour to watch with Me?
41. Watch and pray that you enter not into temptation: the spirit truly is prompt, but the flesh is weak.
42. Again a second time going away, He prayed, saying, My Father, if this cup cannot pass away from Me except I drink it, Your will be done.
43. And coming, He finds them asleep again: for their eyes were weighed down.
44. And leaving them, going away again, He prayed a third time, saying the same words.
45. Then He comes to His disciples, and says to them, Do you sleep on still, and take your rest? Behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners.
46. Rise, let us lead [the way]: behold, he that betrays Me is at hand.
47. And whilst He was yet speaking, behold, Judas, one of the twelve, came, and with him much multitude, with swords and staves, from the chief priests and elders of the people.
48. But he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, is He: hold him fast.
49. And immediately coming to Jesus, he said, Hail, Rabbi; and kissed Him.
50. But Jesus said to him, Companion, for what are you come? Then approaching, they laid hands on Jesus, and hold Him fast.
51. And, behold, one of them [that were] with Jesus, stretching out the hand, drew his sword, and smiting the servant of the high priest, cut off his ear.
52. Then says Jesus to him, Put up again your sword into its place, for all they that take the sword, shall perish in the sword.
53. Suppose you that I cannot now entreat My Father, and He will cause to assist Me more than twelve legions of angels?
54. How then would the scriptures be fulfilled, that so it ought to be?
55. In that same hour Jesus said to the multitudes, Are you come out as against a thief with swords and staves to take Me? I sat daily with you teaching in the temple, and you did not lay hold of Me.
56. But all this came to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples quitting Him, fled.
57. But they that laid hold on Jesus, led [Him] away to Caiaphas the high priest, where the scribes and the elders were gathered together.
58. But Peter followed Him afar off into the palace of the high priest, and entering within, sat down with the officers, to see the end.
59. But the chief priests, and the elders, and the whole council, sought false witness against Jesus, that they might put Him to death;
60. And found none: though many false witnesses came, they found none. But at last two false witnesses coming, said;
61. He said, I am able to dissolve the temple of God, and within three days to build it.
62. And the high priest standing up, said to Him, Answerest you nothing? What do these witness against You?
63. But Jesus was silent. And the high priest answering, said to Him, I adjure You by the living God, that You tell us if You be the Christ, the Son of God.
64. Jesus says to Him, You have said: nevertheless I say to you, From now on you shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.
65. Then the high priest rent his clothes, saying, He has blasphemed; what need have we of witnesses? Behold, now you have heard His blasphemy.
66. What think you? But they answering, said, He is guilty of death.
67. Then did they spit in His face, and buffeted Him with fists; but some beat Him with rods,
68. Saying, Prophesy to us, You Christ, Who is he that smote You?
69. But Peter sat without in the palace; and one damsel came to him, saying, And you were with Jesus of Galilee.
70. But he denied before all, saying, I know not what you say.
71. But when he was gone out into the porch, another saw him, and saith to them that were there, This [man] also, was with Jesus of Nazareth.
72. And again he denied with an oath, I do not know the man.
73. But after a while, they coming that were standing, said to Peter, Truly you also are of them; for even your speech makes you manifest.
74. Then he began to curse and swear, [saying], I know not the man. And immediately the cock crew.
75. And Peter remembered the saying of Jesus [which was] said to him, That before the cock crows, you shall thrice deny Me. And going forth without he wept bitterly.

EXPOSITION.

Chapter XXVI.

verse 2.The Son of Man is delivered to be crucified.-The Son of Man is the Lord as to His Divine Humanity, and as to the Divine Truth proceeding form Him; by being delivered to be crucified is signified that they were about so to act with the Divine Truth, consequently with the Lord, who was the Divine Truth Itself. AE 63.

Verse 7. There came to Him a woman having an alabaster box of ointment.-By ointment is signified celestial good and spiritual good, or the good of love to the Lord, and the good of charity towards the neighbour. AE 375.

Verses 12, 13. She has done it for My burial, &c. - By burial, wheresoever it is mentioned in the Word, the angels understand resurrection, because it is a plenary putting off what is human, and putting on what is celestial. AC 3016.

Whereas burial, with respect to man, signifies resurrection, and also regeneration, therefore with respect to the Lord it signifies the glorification of His Humanity. For the Lord glorified His whole Humanity, that is, made it divine, wherefore He rose again the third day, with the Humanity glorified or made divine. Unless this had been accomplished, no man could have risen again to life: for the resurrection of man into life is solely from the Lord, and indeed from the union of His Divine [principle] with His Human, which is properly understood by glorification, and by virtue whereof man has salvation. This also is involved in what the Lord said concerning the woman "who poured balsamic ointment upon His head, that she did it to His burial," Matt 26:7, 12, Mark 14:8, John 12:7; for by unification is signified that glorification; and whereas by virtue thereof man has salvation, therefore He said concerning the woman, "Verily I say to you, wherever this gospel shall be preached in the whole world, there also shall be reported what this woman has done for a memorial of her," Matt 26:13. AE 659.

Verse 15. They appointed to Him thirty [pieces of] silver.- The number thirty, wheresoever it occurs in the Word, signifies somewhat little respectively, as in Zechariah, "I said to them, If it be good in your eyes, give a recompense, and if not, let it alone, and they weighed out my recompense, thirty [pieces of] silver." Zech 11:12, 13; denoting in how little estimation they held the merit of the Lord, and the redemption and salvation worked by Him. AC 2276.

Verses 17, 18. But on the first [day] of the unleavened bread, &c. - Bread, in the Word, signifies in general all food, both celestial and spiritual, thus in general all things celestial and spiritual, see AC 276, 680, 1798; and that these things should be without any mixture of things impure, was represented by unleavened bread; for leaven signifies evil and the false, whereby things celestial and spiritual are rendered impure and profane. It was on account of this representation, that in the representative church, they wore required not to oiler any bread or meat offering in the sacrifices, but what was unleavened, as appears in Moses, Lev 2:11; Ex 23:18, 34:25. And therefore it was also enjoined, that on seven days of the passover they should not eat any but unleavened bread, according to what is written in Moses, Ex 12:15, 18-20, besides other places; hence the passover is called the feast of unleavened bread, Lev 23:6; Matt 26:17. That the passover represented the Lord's glorification, and thereby the conjunction of the divine with mankind, will be shewn elsewhere, by the divine mercy of the Lord. And whereas the conjunction of the Lord with mankind is effected by love and charity, and faith grounded therein, those celestial and spiritual things were represented by the unleavened bread, which was to be eaten on the days of the passover; and it was to prevent the defilement of those things by any profane principle, that leaven was forbidden under the severe penalty of being cut off from Israel; for they who profane things celestial and spiritual, must needs perish. AC 2842.

By performing a feast is signified worship from a glad mind, thus in a state of non-infestation by falses, that is, in a state of liberty. For he who is liberated from falses, and from the straitness in which he is on the occasion, from a glad mind gives thanks to God, thus performs a feast. The feasts also, which were instituted amongst the people of Israel, which were three every year, are likewise said to have been instituted in memory of their liberation from slavery in Egypt, that is, in the spiritual sense, in memory of liberation from infestation by falses, by the Lord's coming into the world. On this account also it was commanded that on such occasions they should be glad; as is evident in Moses, speaking of the feast of tabernacles, and the feast of weeks, Lev 23:40; Deut 16:10, 11. That to perform a feast denotes worship from a glad mind, that they were liberated from servitude in Egypt, that is, in the spiritual sense, that they were liberated from infestation by falses, is manifest from the feast of the passover, which was commanded to be celebrated yearly on the day when they went forth out of Egypt, and this on account of the liberation of the sons of Israel from servitude, that is, on account of the liberation of those who are of the spiritual church from falses, thus from damnation; and whereas the Lord liberated them by His coming, and elevated them with Himself into heaven, when He rose again, therefore, this also was done at the passover. AC 7093.

Verse 26. As they were eating, Jesus taking the bread, and blessing, break it, &c. - By the holy supper, instituted by the Lord, the angels understand the same thing as by the paschal supper; bread and wine being received in the former, instead of the paschal lamb of the latter; for the Lord said, in instituting the holy supper, that the bread was His flesh, and the wine was His blood; and every one knows or may know, that bread and wine are things which nourish the body, bread as meat, and wine as drink, and that in the Word, which in its bosom is spiritual, they are also spiritually to be understood, thus bread for all spiritual meat, and wine for all spiritual drink. Spiritual meat is every good which is communicated and given to man from the Lord, and spiritual drink is every truth which is communicated and given to man from the Lord; these two, namely, good and truth, or love and faith, are what make man spiritual: it is said or love and faith, because all good is of love, and all truth is of faith. Hence it may be manifest that by bread is meant the Divine Good of the Lord's Divine Love, and in respect to man, is meant that good received by him; and that by wine is meant the Divine Truth proceeding from the Divine Good of the Lord's Divine Love, and in respect to man, that truth received by him. Inasmuch as the Lord says that His flesh is bread, and His blood is wine, it may be manifest that by the flesh of the Lord is meant the Divine Good of His Divine Love, and by eating it, is meant to receive it, to appropriate to oneself, and thereby to be conjoined with the Lord, and that by the blood of the Lord is meant the Divine Truth proceeding from the Divine Good of His Divine Love, and by drinking it is meant to receive it, to appropriate to oneself, and thereby to be conjoined with the Lord. Spiritual nourishment also is from the good and truth which proceed from the Lord, as all the nourishment of the body is from meat and drink. Hence also is their correspondence, which is of such a nature that wherever in the Word any thing of meat, and of what serves for meat, is named, good is understood; and wherever any thing of drink, and of what serves for drink, is named, truth is understood. From these considerations it may be manifest that by the blood, which the sons of Israel were ordered to sprinkle from the paschal cattle upon the two posts, and upon the lintel of their houses, is meant the Divine Truth proceeding from the Lord; this also, when received in faith and life, protects man against the evils which arise out of hell, for the Lord in His Divine Truth is with man, this being what is of the Lord Himself with man, yea, it is Himself with him. Who, that thinks from sound reason, cannot see that the Lord is not in His blood with any one, but in His Divine [principle], which is the good of love and the good of faith, and which is received by man? From these remarks it may now appear, without further explication, what is signified by the words of the Lord when He instituted the holy supper. AE 329.

It evidently appears, from the internal meaning of the rituals of the ancient church, that eating signified appropriation and conjunction, and conjunction with him with whom they had eaten, or of whose bread they had eaten. Meat, in general, signified the things which are of love and charity, that is, the same as celestial and spiritual meat; bread the things which are of love to the Lord, and wine the things which are of charity towards our neighbour. When these things were appropriated, the persons were conjoined, thus they spoke to each other from affection, and were consociated together. Feasts or convivial entertainments, amongst the ancients, were not of any other nature; neither was anything else represented in the Jewish church, by their eating together of the holy offerings in their sacrifices, nor anything else implied in the primitive Christian church, by their dinners and suppers. AC 3596.

By breaking bread and giving it to the disciples, in the spiritual world, is signified to instruct in the good and truth of faith, by which the Lord appears, for spiritual meat is all the good of faith from which comes wisdom, and spiritual drink is all the truth of faith from which comes intelligence. AC 9412.

In the ancient church bread was broken when it was given to another, and thereby was signified to communicate from one's own, and to appropriate good from one's own, and thus to have mutual love. For when bread is broken among several, in such case one bread becomes mutual, consequently there is conjunction by charity, hence it is evident that the breaking of bread was significative of mutual love. As this was an established and customary rite in the ancient church, therefore also the breaking itself meant the provision which was made common. That bread denotes the good of love, may be seen AC 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. Hence the Lord, when He gave bread, break it, as in Matt 14:19, Mark 6:41, Luke 9:16, Matt 15:36, Mark 8:6, Matt 26:26. AC 5405.

That it is the Lord Himself who is understood by manna and by bread, He openly teacheth, for He says, I am the bread of life which has descended from heaven; that it is the Lord, as to the Divine Human [principle], He also teaches by saying, The bread which I will give is My flesh. The Lord taught the same when He instituted the holy supper: "Jesus takes bread, and blesses, and gave to His disciples, and said, Take, eat, this is My body." AE 146.

This is My body.-Body, in the genuine sense, signifies the good which is of love, and the reason is because the body, or the whole man, which is meant by the body, is a receptacle of life from the Lord, thus the receptacle of good, for the good of love constitutes life itself in man. For the vital heat, which is love, is the vital heat itself, and unless this heat be in man, he is as somewhat dead. Hence now it is that by body, in the internal sense, is meant the good of love; and although with man there is not celestial love, but infernal love, still the inmost principle of his life is from celestial love, for this love continually flows in from the Lord, and constitutes with man vital heat in its beginning, but in its progress it is perverted by man, whence comes infernal love, and from there unclean heat. Hence it may be manifest what is meant by the body of the Lord, namely, the Divine Love, in like manner as by His flesh. The body itself also of the Lord, when glorified, that is, when made Divine, is nothing else, for what else can be supposed concerning the divine, which is infinite. From these considerations it may be known that by body, in the holy supper, nothing else is meant than the Divine Love of the Lord towards the universal human race. AC 6185. See also AC 10033.

Verse 27. And taking the cup, He gave it to them, saying, This is My blood, &c. - Mention is here made of cup, not of wine, because wine is predicated of the spiritual church, but blood of the celestial church, although each signifies holy truth proceeding from the Lord; in the spiritual church, however, it is the holy principle of faith grounded in charity towards the neighbour, but in the celestial church it is the holy principle of charity grounded in love to the Lord; the spiritual church is distinguished from the celestial in this, that the former is in charity towards the neighbour, but the latter in love to the Lord; and the holy supper was instituted, that it might represent and signify the love of the Lord towards the universal human race, and the reciprocal love of man towards Him. AC 5120.

Verse 28. This is My blood, the blood of the New Testament, &c. - Inasmuch as the Lord calls His blood, by which is meant the Divine Truth proceeding from Him, the blood of the New Testament or covenant, it may be expedient briefly to say what is meant by the Old Testament or covenant, and what by the New. By the Old Testament or covenant is meant conjunction by Divine Truth, such as was given to the sons of Israel, which was external, and hence representative of internal Divine Truth. The sons of Israel had no other Divine Truth, because they could not receive any other, for they were external and natural men, and not internal or spiritual. As may be manifest from this consideration, that they who knew anything concerning the Lord's coming, had no other thought concerning Him than that He was to be a king, who would exalt them above all people in the universe, and thus who would establish a kingdom on earth with them, and not in the heavens, and thence in the earth, with all who believe in Him, Wherefore the Old Testament or covenant was conjunction by such Divine Truth, as is contained in the books of Moses, and was called precepts, judgements, and statutes, in which nevertheless lay inwardly concealed the Divine Truth, such as it is in heaven, which is internal and spiritual. This Divine Truth was opened by the Lord when He was in the world, and whereas by it alone there is conjunction of the Lord with men, therefore, it is meant by the New Testament or covenant, and also it is meant by His blood, which is hence called the blood of the New Testament or covenant; the like is also meant by wine. This new covenant, which was to be entered into with the Lord when He was to come into the world, is treated of in the Word of the Old Testament or covenant throughout. AE 329, 701.

The reason why the Divine Truth of the Lord and of His Word is signified by His blood, is because the Divine Good of His love is spiritually meant by His flesh, and these two, Divine Love and Divine Truth, are united in the Lord. It is acknowledged that the Word is the Lord; and there are two principles to which all the contents of the Word bear relation, Divine Good and Divine Truth. Suppose then the Word to be substituted for the Lord, it is evident that those two principles are meant by His flesh and blood. That the Divine Truth of the Lord, or of the Word, is meant by blood, appears from several passages, as where blood is called the blood of the covenant, for a covenant signifies conjunction, and conjunction is effected by the Lord by means of His Divine Truth: thus it is written in Zechariah, "By the blood of Your covenant I will send forth Your prisoners out of the pit," Zech 9:11; and in Exodus, Moses, when he read the Book of the Law in the ears of the people, sprinkled half of the blood upon the people, and said, "Behold the blood of the covenant which the Lord has made with you concerning all these words," 24:3-11; "And Jesus took the cup, and gave it to them, saying, This is My blood, the [blood] of the new covenant," Matt 26:27, 28, Mark 14:24, Luke 22:20. By the blood of the new covenant, or Testament, nothing else is signified but the Word, which is called the Covenant and Testament, both old and new, thus the Divine Truth contained in it. This being the signification of blood, therefore the Lord gave His disciples wine, saying, This is My blood; and wine signifies Divine Truth: hence too it is called the blood of the grape, Gen 49:11, Deut 32:14. TCR 706. See also AE 379.AE 701, 960.

It is not sin and blasphemy to interpret the Word according to appearances, provided false principles are not formed from them and confirmed, to the destruction of Divine Truth in its genuine sense. As, for example, where it is said, "Behold the Lamb of God, which takes away the sin of the world," John 1:29; and in Matthew, "This is My blood, the blood of the New Testament, which is shed for many for the remission of sins," Matt 26:28; likewise in the Apocalypse, "Michael and his angels fought against the dragon and his angels, and they overcame him by the blood of the Lamb," 12:7, 11; and from these and such like passages, it is simply believed that the Lord suffered the passion of the cross on account of our sins, and that hereby, and by His blood, He redeemed us from hell. Inasmuch as this is an apparent. truth, and may be said and believed, therefore it does not condemn the simple in faith and heart; but to assume or to make a principle from such appearances, and to confirm this principle so as to insist that God the Father was thereby reconciled, and that by the faith hereof alone man is justified and saved without the goods of charity, which are good works, and to be in that principle not only in doctrine but also in life, this cannot be remitted. AE 778.

Verse 29. I will not drink now on of this product of the vine, until that day that I drink it new with you, &c.- These words were said by the Lord after He instituted the holy supper; and by the fruit of the vine is signified Divine Truth from the Divine Good, and beatitude and felicity thence derived. AE 252.

By the vine is signified the new or regenerate intellectual principle, so made by good from truth, and by truth from good, which is signified by the product of the vine, the appropriation of which is signified by drinking. That this is not fully effected except in the other life, is signified by the words, until that day when 1 shall drink it new with you in the kingdom of My Father. AC 5113.

By the product of the vine, which they were to drink new in the heavenly kingdom, nothing else is meant but the truth of the new church and heaven, wherefore also the church, in many passages in the Word, is called a vineyard, Isaiah 5:1, 2, 4, Matt 20:1-13; and the Lord calls Himself the true vine, and the men who are ingrafted in it, branches. John 15:1, 5. TCR 708.

To drink, in this passage, as applied to the Lord, denotes to instruct to the life concerning truths, and to give perception of good and of truth. AC 3069.

From what has been above said, it may be manifest what is meant by the flesh and blood of the Lord; and by bread and wine, in a threefold sense, natural, spiritual, and celestial. Every man imbued with religion in Christendom may know, and if he does not know, may learn, that there is given both natural nourishment and spiritual nourishment, and that natural nourishment is for the body, but spiritual nourishment for the soul, for the Lord Jehovah says in Moses, "Man does not live by bread alone, but by every thing which comes forth from the mouth of Jehovah doth man live," Deut 8:3. Now whereas the body dies, and the soul lives after death, it follows that spiritual nourishment is for eternal salvation. Who then does not see that those two kinds of nourishment ought not to be at all confounded, and that if any one confounds them, he cannot form to himself any other than natural and sensual ideas, which are material, corporeal, and carnal, concerning the flesh and blood of the Lord, and concerning the bread and wine, which ideas suffocate all spiritual ideas concerning this most holy sacrament? But if any one be so simple that he cannot raise his intellect to anything but what he sees with his eye, I advise him to think with himself concerning the holy supper, when he takes the bread and wine, and hears the flesh and blood of the Lord named on the occasion, that it is the most holy rite of worship, and to recollect the passion of Christ, and His love for the salvation of man, for He says, "Do this in remembrance of Me," Luke 22:19; also, "The Son of Man came to give His soul a redemption for many." Matt 20:28. TCR 709.

The feasts which were made in old times, amongst those who were in significatives and representatives, signified nothing else than initiation into the mutual love which is of charity. The nuptial feasts, too, signified initiation into conjugial love, and holy feasts, initiation into spiritual and celestial love, and this because feasting, or eating and drinking, signified appropriation and conjunction, as was shown above, AC 3734. In consequence of this signification, the Lord also said, " Many shall come from the east and from the west, and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven," Matt 8:11; and in another place, to His disciples, "That you may eat and drink on My table in My kingdom," Luke 22:30; and when He instituted the holy supper, He said, "I say to you, that I will not drink from now on of this fruit of the vine until that day, when I shall drink it new with you in the kingdom of My Father." Matt 26:29. Every one may see that reclining, eating, and drinking, in the Lord's kingdom, do not signify to recline, to eat and to drink, but to do something which has respect to that kingdom, namely, to appropriate the good of love and the truth of faith, or to partake of what is called spiritual and celestial food. It is also manifest from the above words, that there is an internal sense in all that the Lord spoke, and that without the understanding of this sense it cannot be known what is meant by reclining with Abraham, Isaac, and Jacob, what by eating and drinking in the Lord's kingdom on His table; and what by His drinking with them of the fruit of the vine in the kingdom of His Father; neither can it be known what is meant by eating bread and drinking wine in the holy supper. AC 3832.

By the fruit of the vine, or wine, which the Lord would drink new with them in the kingdom of His Father, or when the kingdom of God should come, is understood all Divine Truth in heaven and the church, which would then proceed from His Divine Human [principle], wherefore He calls it new, and in another place the New Testament in His blood, verse 20; the blood of the Lord signifying the same as wine, as may be seen AE 20, 328, 329. Inasmuch as after the resurrection of the Lord all the Divine [principle] proceeds from Him, therefore He says that He will drink it with them when the kingdom of God shall come, and the kingdom of God then came when He reduced all things to order in the heavens and in the hells; that the kingdom of God came with the Lord, and is from Him, may appear in Matt 3:2, 4:17, 10:7, 12:28, 16:28, &c. AE 376.

Verse 30. They went forth into the mount of Olives.-By the mount of Olives is signified the Divine Love, for the mount of Olives was on the east of Jerusalem, and Jerusalem signified the church as to doctrine; and all the church, and all the truth of doctrine, is illustrated and receives light from the Lord in the east; and the east in heaven is where, the Lord appears as a sun: and inasmuch as the sun signifies the Divine Love, therefore the east and the mount of Olives, which was on the east of Jerusalem, signify the same. For as much as that mountain signified, as was said, the Divine Love of the Lord, therefore the Lord ordinarily abode upon it, as it is written in the Evangelists, "That Jesus taught in the daytime in the temple, and at night He went out and abode in the mount, which is culled the mount of Olives," Luke 21:37, 22:89, John 8:1. Also, that "upon that mountain He spoke with His disciples concerning the last judgement," Matt xxiv. Mark 13:3; and that "He went thence and suffered;" besides various other circumstances which there took place, concerning which see Matt 21:1, 26:30, Mark 11:1, 14:26, Luke 19:29, 37, 21:37, 22:39, John 8:1. The reason why such circumstances there took place was because the mount of Olives signified the Divine Love; and things significative, because they were representative of heaven and the church, were what at that time conjoined the Lord with heaven and the world. The angels of the inmost, or third heaven, also dwell in the east, upon mountains, where olive trees flourish above all others. AE 638.

Every affection of the heart has a tendency to produce singing, and consequently to produce whatever has relation to singing; the affection of the heart is celestial, singing thence derived is spiritual. AC 418.

The singing of heaven is nothing else but an affection of the mind, which is let forth through the mouth as a tone. For the tone of the voice in speaking, separate from the discourse of the speaker, and grounded in the love and affection, is what gives life to the speech. CL 155.

Heavenly songs are nothing else but the sonorous affections, or affections expressed and modified by sounds, for as the thoughts are expressed by discourse, so the affections are expressed by songs, and from the measure and flow of the modulation, the angels perceive the object of the affections. CL 55. See also Exposition, chap. 21:1, 24:3.

Verse 31. You shall be scandalized in Me in this night. - Night here signifies the last time of the old church, and the first of the new; and by the Lord being pleased to be taken in the night, was signified that Divine Truth was then in the obscurity of night, and that the false derived from evil was in its place; and by Peter in that night thrice denying the Lord, was represented also the last time of the church, when the truth of faith indeed is taught, but is not believed, which time is night because the Lord is then absolutely denied in the hearts of men. AC 6000.

Verse 34. In this night before the cock crow, you shall thrice deny Me. - By these words is signified that in the last time of the church there was no faith in the Lord, because no charity, for cock-crowing, alike with morning, signifies the last time of the church, and three, or three times, signifies what is complete to the end. AE 9. See also NJHD 122.

Verses 36-44. Then comes Jesus to a place called Gethsemane, &c. - In these verses are described the Lord's temptations, which were most direful and cruel, so that He was driven to despair. For all temptation has with it some species of desperation, otherwise it is not temptation, wherefore also consolation follows; he who is tempted is brought into anxieties, which induce a state of desperation concerning the end; the combat itself of temptation is nothing else; he who is in assurance concerning victory is not in anxiety, thus neither in temptation. AC 1787.

Verse 39. Nevertheless, not as I will, but as You will, &c. Inasmuch as Jehovah or the Father was in the Lord, or He in the Father, and the Father in Him, therefore by those words is meant that the Lord united the Divine to the Human by temptations, through His own proper power, which also is manifest from the Lord's words in John, "As the Father knows Me, I also know the Father, and I lay down My soul for the sheep, for this the Father loves Me, that I lay down My soul, that I may take it again; I have power to lay it down, and I have power to take it again: this commandment I have received of My Father," John 10:15, 17, 18. That the Lord united His Divine essence to the Human essence by temptations, through His own proper power, see AC 1663, 1668, 1690, 1691, 1725, 1729, 1733, 1737, 1787, 1789, 1812, 1820, 2776, 3318. AC 3381. That a cup signifies temptations, is evident. AE 960.

Verse 41. Watch and pray.-To be watchful signifies to be in truths, and in a life conformable to them. By watching in the Word nothing else is signified, for he who learns truths, and lives according to them, is like one who is waked out of sleep and becomes watchful; but he who is not in truths, but only in worship, is like one who sleeps and dreams. Natural life considered in itself, or, without spiritual life, is nothing else but sleep, but natural life in which there is spiritual life, is watchfulness, and this is acquired no otherwise than by truths, which are in their day and in their light when man is in a life conformable to them. AR 158. See also AE 187.

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 their prayers, because prayers without such things are not prayers, but empty sounds. AR 278.

To watch, is to receive spiritual life from the Lord; to pray is to prepare themselves. AE 178.

Verse 45. Then He comes to His disciples, &c. - Every genuine rational principle consists of good and truth. The Lord's rational Divine principle as to good could not suffer, or undergo temptations (for no genius or spirit causing temptation can approach to Good Divine), and it is above every attempt of temptation. But Truth Divine when bound was what could be tempted, for there are fallacies, and false principles more especially, which clash with it, and thereby tempt it. For some idea may be formed of Truth Divine, but not of Good Divine, except by those who have perception, and are celestial angels: it was Truth Divine which was no longer acknowledged when the Lord came into the world, therefore 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 lie should suffer, but never concerning the Son of God: that He declares this concerning the Son of Man or Truth Divine appears from these words, "Behold wo go up to Jerusalem, and the Son of Man shall be delivered to the chief priests and the scribes, and they shall condemn Him, and shall deliver Him to the Gentiles to mock and to scourge Him, and to crucify," Matt 20:18, 19. Again Jesus said to His disciples, "Behold the hour is at hand, and the Son of Man shall be delivered into the hands of sinners." Matt 26:45. AC 2818.

Verse 47. And with him much multitude, with swords and staves, &c.-By swords, in this passage, are signified falses destroying truths, and by slaves are signified evils destroying good, therefore this was done from the command of the high priest, because all things relating to the Lord's passion were representative of the destruction of good and of truth by the Jews. AE 1145.

Verse 52. All they that take the sword, shall perish by the sword.-By the sword, in this passage, is signified the false destroying truth; therefore by the Lord's words to Peter is signified that they who believe falses will perish by falses. AE 191.

To kill with the sword denotes to destroy truths by falses, and also to imbue with falses from hell. The reason why these are imbued with falses from hell, is because they have shut heaven against themselves by falses, and when heaven is shut against any one, then hell is open to him, for man must be either in heaven or hell, he cannot be between both, consequently when any one shuts heaven against himself, he opens hell to himself, and from hell nothing but falses of evil can arise, with which he becomes imbued. Howbeit no other falses shut heaven, but the falses of evil; for there exist falses of various kinds, namely, falses of ignorance, falses of religion, and falses from not understanding the Word, in short, falses which lead to a life of evil, and which proceed from a life of evil, inasmuch as they are derived from hell, are what shut heaven. From these considerations it is evident, that if anyone kill with a sword, he must be killed with a sword, signifies that they who imbue others with falses will be imbued with falses from hell. The like is signified by the words which the Lord spoke to Peter, "All that take to the sword, must perish by the sword," Matt 26:52. This was said to Peter, because by him was represented the truth of faith, as also the falses of faith; wherefore by taking the sword and perishing by it, was signified to receive the false of faith, and to perish thereby. AE 812.

Verse 53. Suppose thou that I cannot now entreat My Father, and He will cause to assist Me more than twelve legions of angels?-Inasmuch as twelve signify all, therefore by twelve legions of angels is meant the universal heaven, and by more than they, is signified the Divine Omnipotence. AE 430.

Verses 63,64. I adjure You by the living God, &c.-That the Lord Himself understood one thing by the Son of God, and another by the Son of Man, but both in Himself, appears from His answer to the high priest. The high priest said to Jesus, "I adjure You by the living God that You tell us whether You be the Christ, the Son of God; Jesus saith to him, You have said: nevertheless, I say to you, hereafter ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." Matt 26:63, 64. Here He first confessed that He was the Son of God, and afterwards said that they should see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven; by which is signified that, after the passion of the cross, He should possess the Divine power of opening the Word, and establishing His church; which could not be effected before, because He had not before completed the conquest of hell and the glorification of His Human. D.L.26. See also AE 24, 642; and also AC 9807.

Verse 64. Henceforth ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.- The Son of Man is the Lord as to Divine Truth; to sit on the right hand of power, denotes His omnipotence: to come in the clouds of heaven, denotes revelation of Divine Truth concerning Himself in the Word, for He has revealed Himself, and has likewise fulfilled all things which are contained in the internal sense, which treat especially, concerning the glorification of His Human. AE 36. See also 298.

To sit on the right hand, and also to come in clouds, are expressions grounded in the idea of place with men, but in the idea of the Lord's power with the angels. AC 3387.

As to what concerns the signification of hands, it is to be noted that the arms in the grand man correspond to power; hence not only the arms themselves signify power, but also the shoulders, and likewise the hands, even to the fingers; that arms denote power, see AC 878, 4932, 4934, 4935, 7205; that shoulders denote the same, see AC 878, 3387, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189; that fingers also denote the same, see AC 4931 to 4937. The reason why things which are of the arms correspond to power, is because the body exercises its power by them. From these considerations, it may be manifest what is signified in Matthew by sitting on the right hand of power, Matt 26:64. AC 7518.

Its being predicted that they should see this, means that Divine Truth was in its omnipotence when the Lord in the world had conquered the hells, and reduced to order all things there and in the heavens, and thus that they might be saved who should receive Him in faith and love. AE 63.

After the advent of the Lord, they manifestly saw the predictions concerning Him in the prophetical parts of the Word, which they did not before; and still more manifestly at this day, when the spiritual sense of the Word is opened, in which, in the supreme sense, the Lord is everywhere treated of, also the subjugation of the hells by Him, and the glorification of His Human [principle]. This sense is what is understood by glory, in which the Lord was to come. AE 906.

To sit on the right hand of power signifies the Divine omnipotence of the Lord over the heavens, and over the earth, after that He had subdued the hells and glorified His Humanity. To come in the clouds of heaven, signifies by Divine Truth in the heavens; for after that the Lord united His Human to the Divine Itself, then the Divine Truth proceeds from Him, and He Himself is with angels and with men in that truth, because He is in the Word, in which and from which there is the Divine Omnipotence. AE 687.

The Son of Man denotes the Divine Truth proceeding from the Lord; to sit on the right hand of power, denotes that He has omnipotence, for Divine Good has omnipotence by Divine Truth; by its being said that now on they should see this, is signified that the Divine Truth was in its omnipotence, when the Lord in the world had conquered the hells, and had reduced all things there, and in the heavens, into order; and that thus they might be saved who should receive Him by faith and love, see AC 9715; that to sit on the right hand denotes omnipotence, see AC 3387, 4592, 4933, 7518, 8281, 9133; that all the power of good is by truth, see AC 6344, 6413, 8304, 9327, 9410, 9639, 9643; that the Divine Power Itself is the Divine Truth, AC 6948; that the cloud in which the Son of Man, that is, the Divine Truth, was to come, denotes the Word in the letter, see preface to chap. xviii. Gen., AC 4060, 4391, 5922, 6343, 6752,

8443, 8781; and that glory is the Divine Truth Itself, see preface to chap, xviii. Gen., AC 4809, 5922, 8627, 9429. AC 9807. See also Exposition, chap. 22:44.

That the letter of the Word is signified by a cloud, may appear strange to some, since, by those who comprehend all things according to the sense of the letter of the Word, nothing else can be seen but that a cloud signifies a cloud, and not anything spiritual such as the Word is, because this does not appear to have any relation to, or agreement with, a cloud. Nevertheless it is the Divine Truth in ultimates; such as the Word is in the letter, which is signified; and the reason is, because in the spiritual world the Divine Truth, flowing down from the superior heavens into the inferior, appears as a cloud. It has also been seen by me, and from it, and its variegation, I could conclude concerning the quality of the truth, which the angels of the superior heaven were discoursing about. By the Son of Man, therefore, coming in the clouds of heaven, in this and other passages, is meant the manifestation of the Lord in the Word, for after His coming they manifestly saw predictions concerning Him in the propheticals of the Word, which they had not seen before; and still more manifestly at this day, when the spiritual sense of the Word is opened, which, in the supreme sense, treats throughout of the Lord, of the subjugation of the hells by Him, and of the glorification of His Humanity; this sense is meant by the glory in which He is about to come. AE 906.

The power of Divine truth is principally against falses and evils, thus against the hells; against these combat ought to be waged by truths derived from the sense of the letter of the Word; by truths belonging to man also, the Lord has power to save him, for man, by truths derived from the sense of the letter of the Word, is reformed and regenerated, and, in this case, is taken out of hell, and introduced into heaven. This power the Lord assumed even as to His Divine Humanity, after that He had fulfilled all things of the Word even to its ultimates; wherefore the Lord said to the high priest, "Henceforth you shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." SS 49.

Verse 65. Then the high priest rent his clothes, saying, He has blasphemed.-By rending the clothes is signified mourning on account of the destruction of truth; by the high priest therefore rending his clothes, and saying that the Lord blasphemed, because He confessed that He was the Christ, the Son of God, was signified that he believed no otherwise than that the Lord spoke against the Word, and thus against Truth Divine. AC 4763.

Verse 67. Then did they spit in His face, and buffeted Him with fists, &c. - Hereby was represented and signified that the Jewish nation was in the externals of the Word, of the church, and of worship, without internals; for all things which are mentioned in the Word concerning the Lord's passion, represent and signify arcana of heaven and of the church, and specifically of what quality the Jews were as to the Word, the church, and worship. AE 412.

By the Lord being crucified, in the internal sense, is signified that He was rejected and so treated by the Jews; for the Lord, when He was in the world, was the Divine Truth Itself, and whereas the Divine Truth was altogether rejected by the Jews, therefore also the Lord, who was that Truth, suffered Himself to be crucified. Such things are signified by all that is related in the Evangelists concerning the Lord's passion; everything, even to the most minute particulars, involves that signification; wherefore where the Lord speaks of His passion, He calls Himself the Son of Man, that is, the Divine Truth. All things, therefore, concerning His passion, signify how the Divine Truth, which was from the Word, was treated by the Jews; for His being delivered unto the Gentiles, being mocked, being spit upon, being beaten with rods, being slain, denote the wicked methods by which they treated the Divine Truth; and whereas the Lord was the Divine Truth Itself, because He was the Word, and it was predicted in the prophets that in the end of the church this truth should be so affected, therefore it is said that all things should be accomplished which were predicted by the prophets concerning the Son of Man. AE 83.

there are some within the church who believe that the Lord by the passion of the cross, took away sins, and satisfied the Father, and thus did the work of redemption; some also believe that He transferred upon Himself the sins of those who have faith in Him; that He carried them, and cast them into the depth of the sea, that is, into hell. It maybe therefore expedient to say, first, what is meant by bearing or carrying iniquities, and afterwards what by taking them away; by bearing or carrying iniquities, nothing else is meant but sustaining grievous temptations, also suffering the Jews to do with Him as they had done with the Word, and to treat Him in like manner, because He was the Word; for the church, which at that time was amongst the Jews, was altogether devastated, and it was devastated by this, that they perverted all things of the Word, insomuch that there was not any truth remaining, wherefore neither did they acknowledge the Lord. This was meant and signified by all things of the Lord's passion. In like manner it was done with the prophets, because they represented the Lord as to the Word, and hence as to the church, and the Lord was the real prophet himself. His being betrayed by Judas signified that He was betrayed by the Jewish nation, amongst whom at that time was the Word, for Judas represented that nation; His being seized and condemned by the chief priests and elders, signified that He was so treated by all that church; His being beat with rods, His face spit upon, being struck with fists, and smitten on His head with a reed, signified that it was so done by them with the Word as to its Divine Truths, which all treat of the Lord; by crowning Him with thorns, was signified that they falsified and adulterated those truths; by dividing His garments, and casting lots upon His coat, was signified that they dispersed all the truths of the Word, but not its spiritual sense, which sense was signified by the Lord's coat; by their crucifying Him, was signified that they destroyed and profaned the whole Word; by their offering Him vinegar to drink, was signified that they offered Him merely things falsified and false, wherefore He did not drink it, and then said, It is finished; by their piercing His side, was signified that they absolutely extinguished all the truth of the Word and all its good; by His being buried was signified the rejection of the residue of the Humanity from the mother; by His rising again on the third day was signified glorification.

Like things are signified by those things in the prophets and in David, where they are predicted. Wherefore after that He was scourged, and led forth carrying the crown of thorns, and the purple garment, put on by the soldiers, He said, "Behold the man!" John 19:1, 5; this was said, because by the man was signified the church, for by the Son of Man is signified the truth of the church, thus the Word. From these considerations it is now evident, that by bearing iniquities is meant to represent and effigy in Himself sins against the Divine Truths of the Word. That the Lord sustained and suffered such things as the Son of Man, and not us the Son of God, will be seen in what follows; for the Son of Man signifies the Lord as to the Word.

It may be expedient now to say something concerning what is meant by taking away sins. By taking away sins the like is meant as by redeeming man, and saving him; for the Lord came into the world that man might be saved; without His coming no mortal could have been reformed and regenerated, thus saved; but this can be effected, after that the Lord had taken away all power from the devil, that is, from hell, and had glorified His Humanity, that is, had united it to the divine of His Father. Unless these things had been effected, no man would have been capable of permanently receiving any Divine Truth, and still less any Divine Good; for the devil, who before had superior power, would have plucked them away from the heart. From these considerations, it is evident that the Lord did not take away sins by the passion of the cross, but that He takes them away, that is, removes them, with those who believe in Him, by living according to His precepts, as also the Lord teaches in Matthew, "Do not suppose that I came to dissolve the law and the prophets. Whosoever shall loosen the least of these precepts, and teach men so, shall be called least in the kingdom of the heavens; but he who does and teaches shall be called great in the kingdom of the heavens," Matt 5:17, 19. Every one may see from reason alone, if he be in any illustration, that sins cannot be taken away from man except by actual repentance, which consists in man's seeing his sins, and imploring the Lord's aid, and desisting from them. To see, believe, and teach otherwise, is not from the Word, neither is it from sound reason, but from lust and a depraved will, which are the proprium of man, by virtue whereof the understanding is infatuated. LORD 15-17.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter XXVI.

verse 18.I will keep the passover at your house.-In the original Greek there is no mention made of house in this passage, but it is expressed simply pros se, with you.

Verse 20. He reclined with the twelve.-It may be proper to observe that the posture used by the Jews in eating the passover, was not sitting nor standing,but reclining,expressed in the original by the term anekelto.

Verse 26. Take, eat; this is My body. - This is another remarkable instance of the Lord's manner of speaking in regard to the heavenly marriage; for to take has respect to the understanding principled in truth, it being the office of the understanding to apprehend or lay hold of what is good; and to eat has respect to the will principled in heavenly love, it being its office to appropriate the good which the understanding confirms to be good.

Verse 28. This is My blood, the[blood] of the New Testament.-What is here called by the Lord the blood of the New Testament, is called by Him in Luke 22:20, the New Testament in My blood: both expressions are of difficult apprehension, and not easily to be reconciled with each other, if they be interpreted only according to the sense of the letter. But when interpreted according to the spiritual sense, they amount to the same thing, and are perfectly intelligible, for the blood of the New Testament, as it is here expressed, means the Divine Truth of the Divine Good; blood having respect to truth, and Testament to good; and the New Testament in My blood, as it is expressed in Luke, means the Divine Good in its union with the Divine Truth.

Verse 34. Jesus said to Him.-It is remarkable that the term in the original, here rendered said, is not derived from epo, nor lego, but from themi. See note at chap. 13:28.

Verse 37. He began to be sorrowful, and to be in an agony.- These words again are expressive of the marriage so often referred to above; for to be sorrowful has respect to the opposition arising from evils against goods; and to be in an agony, to the opposition arising from falses against truths. The same observation will extend to the praying and saying,at verse 39 below, also to watch and pray, at verse 41.

Verse 46. Rise, let us lead [the way].-What is here rendered let us lead [the way], in the common version of the New Testament, is rendered let us be going; but the original Greek is agomen, which properly signifies let us lead, from ago, to lead. The passage supplies another instance of reference to the heavenly marriage; for to rise has respect to an elevation of the will or love out of evil into good; and to lead has respect to a like elevation of the understanding out of falses into truths.

Verse 47. With swords and staves.- Another remarkable instance here again occurs of reference to marriage, in this case the infernal marriage, for swords denote falses destroying truths, and staves denote evils destroying goods. See Exposition.

Verse 50. But Jesus said to him, Companion, &c. - See note at chap. 20:13.

Verse 50. They laid hands on Jesus, and held Him fast.-The infernal marriage is here again referred to; for to lay hands on has respect to evil in the will, and to hold fast has respect to falses in the understanding. The same is true, but in a reversed sense, of what is afterwards said at verse 51, that one of them who were with Jesus stretched out the hand, and drew his sword; for to stretch out the hand has here respect to good in its opposition to evil; and to draw the sword has respect to truth in its opposition to the false.

Verse 55. With swords and staves.-See note above, at verse 47.

Verse 61. He said.-The original Greek, here rendered said, is from the root phemi.See note above, at chap. 13:28, and at chap. 25:34.