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Matthew Chapter 27

    Chapter 27

THE INTERNAL SENSE.

  1. But when it was morning, all the chief priests and the elders of the people took counsel against Jesus to put Him to death:

that the perverse church opposed the lord's Divine Humanity, and sought to destroy it. Verse 1.

  1. And binding Him, they led [Him] away, and delivered Him to Pontius Pilate the ruler.

So that Truth Divine was separated from the church, and revealed to those who were in the falses of ignorance. Verse 2.

  1. Then Judas who betrayed Him, seeing that He was condemned, repenting, brought hack the thirty pieces of silver to the chief priests and the elders,
  2. Saying, I have sinned, in that I have betrayed innocent blood. But they said, What [is it] to us? See you [to] it.
  3. And casting down the pieces of silver in the temple, he retired, and going away strangled himself.

And they of the perverse church, through falsification of the truth, were deprived of truths, and thereby of all spiritual life. Verses 3-5.

  1. But the chief priest taking the pieces of silver, said, It is not lawful to cast them into the treasury, since it is the price of blood.
  2. But taking council, they bought with them the field of the potter, for a sepulchre for sojourners.
  3. Wherefore that field was called the field of blood, to this day.
  4. Then was fulfilled what was declared by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of Him who was estimated, whom they estimated of the Sons of Israel;
  5. And gave them for the field of the potter, as the Lord ordained Me.

And truths were communicated to those who were desirous to be instructed, that they might thereby attain regeneration. Verses 6-10.

  1. But Jesus stood before the ruler; and the ruler asked Him, saying, Art You the King of the Jews? But Jesus said to him, You say.

Who are thus led to enquire concerning the lord's Divine Humanity. Verse 11.

  1. And when He was accused by the chief priests and elders, He answered nothing.
  2. Then says Pilate to Him, Hearest You not how many things they witness against You?
  3. And He did not answer him to one saying, so that the ruler wondered exceedingly.

But are perplexed by the falsifications of truth amongst those who are of the perverse church. Verses 12, 13, 14.

  1. But at the feast the ruler was wont to release one prisoner to the multitude, whom they would.
  2. But they had then a remarkable prisoner, called Barabbas.
  3. When therefore they were assembled together, Pilate said to them, Whom will you that I release to you? Barabbas, or Jesus that is called Christ?
  4. For he knew that for envy they had delivered Him.

And who, by reason of those falsifications, prefer their own self-derived intelligence to the Divine wisdom and life of good. Verses 15-21.

  1. But when he was seated on the tribunal, his wife sent up to him, saying, Have you nothing to do with that just one, for I have suffered many things today in a dream because of Him.
  2. But the chief priests and the elders persuaded the multitudes, that they should ask Barabbas, but destroy Jesus.
  3. But the ruler answering said to them, Whether of the two will you that I release to you? But they said, Barabbas.

Whilst they who are in the falses of ignorance are influenced from affection to submit their own intelligence to the guidance of truth and good. Verse 19.

  1. Pilate said to them, What then shall I do with Jesus that is called Christ? They all say to him, Let Him be crucified.
  2. But the ruler said, Why, what evil has He done? But they cried out the more vehemently, saying, Let Him be crucified.

But they who are in the falses of evil are urgent to destroy and profane the whole Word. Verses 22, 23.

  1. But when Pilate saw that he prevailed nothing, but that rather a tumult was made, taking water he washed his hands before the multitude, saying, I am innocent of the blood of this just one, see you.
  2. And all the people answering said, His blood [be] upon us, and upon our children.
  3. Then released he Barabbas to them; but delivered Jesus, when he had scourged [Him], to be crucified.

And thus, notwithstanding the remonstrances of those who are in innocence, proceed to the plenary rejection of Truth Divine, which is from the lord, and is the lord. Verses 24, 25, 26.

  1. Then the soldiers of the ruler, taking Jesus into the praetorium, gathered together to Him the whole band of soldiers.
  2. And stripping Him, they put on Him a scarlet robe.
  3. And plaiting a crown of thorns, they put [it] on His head, and a reed in His right hand; and bowing the knee before Him, mocked Him, saying, Hail, King of the Jews!
  4. And spitting upon Him, they took the reed, and smote [Him] on His head.
  5. And when they had mocked Him, they took the robe off from Him, and put His own clothing on Him, and led Him away to crucify.

Treating the Word with all manner of contumely, and thereby through direful evils and falses adulterating all its goods, and falsifying all its truths. Verses 27-31.

  1. But as they came out, they found a man of Cyrene, Simon by name: him they compelled to take His cross.

And thus doing all kinds of violence to the truth of good. Verse 32.

  1. And when they were come to a place called Golgotha, which is called the place of a skull,
  2. They gave Him vinegar to drink, mingled with gall, and when He had tasted, He would not drink.
  3. But when they had crucified Him, they parted His garments, casting lots, that it might be fulfilled which was declared by the prophet, They parted My garments among them, and upon My clothing they cast lots.
  4. And sitting down they observed Him there;

Until they became mere falses of evil, and had dissipated every truth of the Word. Verses 33-36.

  1. And set over His head His charge written, THIS IS JESUS THE KING OF THE JEWS.

Testifying against themselves that they altogether rejected the Divine Truth. Verse 37.

  1. Then were two robbers crucified with Him, one on the right hand, and the other on the loft.

And also all faith and charity. Verse 38.

  1. But they that passed by blasphemed Him, shaking their heads,
  2. And saying, You that dissolvest the temple, and in three days buildest [it], save Thyself. If You be the Son of God, descend from the cross.
  3. Likewise also the chief priests, mocking with the scribes and elders, said,
  4. He saved others, Himself He cannot save. If He be the King of Israel, let Him descend now from the cross, and we will believe Him.
  5. He trusted in God: let Him deliver Him now, if He wills Him; for He said, I am a Son of God.
  6. The robbers, also, who were crucified with Him, upbraided Him for the same thing.

Even to the utmost possible degree of contempt and profanation. Verses 35-44.

  1. But from the sixth hour there was darkness over all the earth until the ninth hour.

Until nothing was left in the universal church but evil and the false thence derived, together with the false and the evil thence derived, to the full. Verse 45.

  1. But about the ninth hour Jesus cried out with a great voice, saying, Eli, Eli, lama sabachthani? that is, My God, My God, why have You forsaken Me?

And all communication was closed between heaven and the church. Verse 46.

  1. But some of them who stood there, when they heard [it], said, This [man] calls for Elias.
  2. And immediately one of them running, and taking a sponge, and filling [it] with vinegar, and putting [it] on a reed, gave Him to drink.
  3. But the rest said, Let be, let us see whether Elias will come to save Him.

And falses prevailed in the extremes. Verses 47, 48, 49.

  1. But Jesus again crying with a great voice, dismissed the Spirit.

And the lord as to His Divine Humanity was totally rejected. Verse 50.

  1. And, behold, the veil of the temple was rent in two, from the top to the bottom; and the earth did shake; and the rocks were rent;

When yet through temptation combats and victories He fully united His Human to the Divine, restored the church, and dissipated all falses. Verse 51.

  1. And the monuments were opened, and many bodies of saints that slept arose;
  2. And coming out of the monuments after His resurrection, entered into the holy city, and appeared to many.

Giving proof of His Divine power to effect the regeneration and resurrection of the faithful to life. Verses 52, 53.

  1. But the centurion, and they that were with him, observing Jesus, when they saw the earthquake and those things that were done, feared exceedingly, saying, Truly this was the Son of God.

And convincing those who were in simple good, that His Humanity is Divine. Verse 54.

  1. But many women were there, beholding from afar, who followed Jesus from Galilee, ministering to Him:
  2. Amongst whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

And that every affection of good in the church is from Him, and His. Verses 55, 56.

  1. But when it was evening, there came a rich man from Arimathea, whose name was Joseph, also himself was taught of Jesus:
  2. He coming to Pilate, asked the body of Jesus. Then Pilate commanded the body to be delivered.

And also every truth leading to good. Verses 57, 58.

  1. And Joseph taking the body, wrapped it in a clean linen cloth,

And conjoined with good. Verse 59.

  1. And laid it in his new monument, which he had hewn in the rock; and rolling a great stone to the door of the monument, he departed.
  2. But Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.

Whereby the intellectual principle together with the will principle of the natural man is vivified. Verses 60, 61.

  1. But on the morrow, which is [the day] after the preparation, the chief priests and the Pharisees were gathered together to Pilate,
  2. Saying, Lord, we remember that that deceiver said, whilst He was yet living, After three days I will arise.
  3. Command therefore that the sepulchre be made sure until the third day, lest His disciples coming by night steal Him, and say to the people, He is risen from the dead; and the last error shall be worse than the first.
  4. But Pilate said to them, You have a guard, go, secure [it] as you know.

Notwithstanding all opposition from those who are in evils and falses. Verses 62-65.

  1. But they going away secured the sepulchre, sealing the stone, with the guard.

And who by their traditions have falsified the Divine Truth. Verse 66.

Chapter XXVII.

    1. But when it was morning, all the chief priests and the elders of the people took counsel against Jesus to put Him to death:
    2. And binding Him, they led [Him] away, and delivered Him to Pontius Pilate the ruler.
    3. Then Judas who betrayed Him, seeing that He was condemned, repenting, brought hack the thirty pieces of silver to the chief priests and the elders,
    4. Saying, I have sinned, in that I have betrayed innocent blood. But they said, What [is it] to us? See you [to] it.
    5. And casting down the pieces of silver in the temple, he retired, and going away strangled himself.
    6. But the chief priest taking the pieces of silver, said, It is not lawful to cast them into the treasury, since it is the price of blood.
    7. But taking council, they bought with them the field of the potter, for a sepulchre for sojourners.
    8. Wherefore that field was called the field of blood, to this day.
    9. Then was fulfilled what was declared by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of Him who was estimated, whom they estimated of the Sons of Israel;
    10. And gave them for the field of the potter, as the Lord ordained Me.
    11. But Jesus stood before the ruler; and the ruler asked Him, saying, Art You the King of the Jews? But Jesus said to him, You say.
    12. And when He was accused by the chief priests and elders, He answered nothing.
    13. Then says Pilate to Him, Hearest You not how many things they witness against You?
    14. And He did not answer him to one saying, so that the ruler wondered exceedingly.
    15. But at the feast the ruler was wont to release one prisoner to the multitude, whom they would.
    16. But they had then a remarkable prisoner, called Barabbas.
    17. When therefore they were assembled together, Pilate said to them, Whom will you that I release to you? Barabbas, or Jesus that is called Christ?
    18. For he knew that for envy they had delivered Him.
    19. But when he was seated on the tribunal, his wife sent up to him, saying, Have you nothing to do with that just one, for I have suffered many things today in a dream because of Him.
    20. But the chief priests and the elders persuaded the multitudes, that they should ask Barabbas, but destroy Jesus.
    21. But the ruler answering said to them, Whether of the two will you that I release to you? But they said, Barabbas.
    22. Pilate said to them, What then shall I do with Jesus that is called Christ? They all say to him, Let Him be crucified.
    23. But the ruler said, Why, what evil has He done? But they cried out the more vehemently, saying, Let Him be crucified.
    24. But when Pilate saw that he prevailed nothing, but that rather a tumult was made, taking water he washed his hands before the multitude, saying, I am innocent of the blood of this just one, see you.
    25. And all the people answering said, His blood [be] upon us, and upon our children.
    26. Then released he Barabbas to them; but delivered Jesus, when he had scourged [Him], to be crucified.
    27. Then the soldiers of the ruler, taking Jesus into the praetorium, gathered together to Him the whole band of soldiers.
    28. And stripping Him, they put on Him a scarlet robe.
    29. And plaiting a crown of thorns, they put [it] on His head, and a reed in His right hand; and bowing the knee before Him, mocked Him, saying, Hail, King of the Jews!
    30. And spitting upon Him, they took the reed, and smote [Him] on His head.
    31. And when they had mocked Him, they took the robe off from Him, and put His own clothing on Him, and led Him away to crucify.
    32. But as they came out, they found a man of Cyrene, Simon by name: him they compelled to take His cross.
    33. And when they were come to a place called Golgotha, which is called the place of a skull,
    34. They gave Him vinegar to drink, mingled with gall, and when He had tasted, He would not drink.
    35. But when they had crucified Him, they parted His garments, casting lots, that it might be fulfilled which was declared by the prophet, They parted My garments among them, and upon My clothing they cast lots.
    36. And sitting down they observed Him there;
    37. And set over His head His charge written, THIS IS JESUS THE KING OF THE JEWS.
    38. Then were two robbers crucified with Him, one on the right hand, and the other on the loft.
    39. But they that passed by blasphemed Him, shaking their heads,
    40. And saying, You that dissolvest the temple, and in three days buildest [it], save Thyself. If You be the Son of God, descend from the cross.
    41. Likewise also the chief priests, mocking with the scribes and elders, said,
    42. He saved others, Himself He cannot save. If He be the King of Israel, let Him descend now from the cross, and we will believe Him.
    43. He trusted in God: let Him deliver Him now, if He wills Him; for He said, I am a Son of God.
    44. The robbers, also, who were crucified with Him, upbraided Him for the same thing.
    45. But from the sixth hour there was darkness over all the earth until the ninth hour.
    46. But about the ninth hour Jesus cried out with a great voice, saying, Eli, Eli, lama sabachthani? that is, My God, My God, why have You forsaken Me?
    47. But some of them who stood there, when they heard [it], said, This [man] calls for Elias.
    48. And immediately one of them running, and taking a sponge, and filling [it] with vinegar, and putting [it] on a reed, gave Him to drink.
    49. But the rest said, Let be, let us see whether Elias will come to save Him.
    50. But Jesus again crying with a great voice, dismissed the Spirit.
    51. And, behold, the veil of the temple was rent in two, from the top to the bottom; and the earth did shake; and the rocks were rent;
    52. And the monuments were opened, and many bodies of saints that slept arose;
    53. And coming out of the monuments after His resurrection, entered into the holy city, and appeared to many.
    54. But the centurion, and they that were with him, observing Jesus, when they saw the earthquake and those things that were done, feared exceedingly, saying, Truly this was the Son of God.
    55. But many women were there, beholding from afar, who followed Jesus from Galilee, ministering to Him:
    56. Amongst whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
    57. But when it was evening, there came a rich man from Arimathea, whose name was Joseph, also himself was taught of Jesus:
    58. He coming to Pilate, asked the body of Jesus. Then Pilate commanded the body to be delivered.
    59. And Joseph taking the body, wrapped it in a clean linen cloth,
    60. And laid it in his new monument, which he had hewn in the rock; and rolling a great stone to the door of the monument, he departed.
    61. But Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.
    62. But on the morrow, which is [the day] after the preparation, the chief priests and the Pharisees were gathered together to Pilate,
    63. Saying, Lord, we remember that that deceiver said, whilst He was yet living, After three days I will arise.
    64. Command therefore that the sepulchre be made sure until the third day, lest His disciples coming by night steal Him, and say to the people, He is risen from the dead; and the last error shall be worse than the first.
    65. But Pilate said to them, You have a guard, go, secure [it] as you know.
    66. But they going away secured the sepulchre, sealing the stone, with the guard.

EXPOSITION.

Chapter XXVII.

verse 9, 10. They took the thirty pieces of silver, and gave them for the potter's field.-For what is meant by thirty, see Exposition, chap. 26:15. The potter denotes reformation and regeneration. That all good is from the Lord, and that all truth is from the Lord, is known to the church; the good and truth which is from man is not good and truth; hence it is evident that the price of redemption, with man, is of a value in proportion to the degree of his reception. Inasmuch as the Lord's redemption was so little estimated among the Jews as to be scarcely of any amount, therefore it is said, " They took the thirty pieces of silver, the price of Him that was valued," &c.; but they who believe every good and every truth to be from the Lord, with them the price of redemption is signified by forty, and in a superior degree by four hundred. The price of redemption is the merit and justice of the Lord, by most grievous temptations, by which He united the Human essence to the Divine, and the Divine to the Human, and this from His own proper power, and by that union saved the human race, and especially those who are of the spiritual church. AC 2276, 2966.

Verse 11. Art Thou the King of the Jews?- Inasmuch as Christ and Messiah are the same, and Christ in the Greek tongue, and Messiah in the Hebrew, signifies anointed, it is hence evident that Christ is the same as anointed, and also the same as King, for kings were called in general the anointed, as appears from the historical parts of the Word in many passages, and likewise from the prophetical parts, as in David, "The kings of the earth stood up, and consulted together upon Jehovah, and upon His anointed," Ps 2:2; again, "Now know I that Jehovah saveth His anointed, He will answer Him from the heavens of His holiness, in the virtues of the salvation of His right-hand," Ps 20:6; again, "Jehovah is their strength, and the strength of the salvations of His anointed," Ps 28:8; so in Samuel, " Jehovah will give strength to His King, and will exalt the horn of His anointed,"1 Sam 2:10. In these and several other passages, anointed denotes king; in the original tongue it is read Messiah. The subject treated of in these prophetical passages is concerning the Lord; and that He was a King, is also evident from several passages in the New Testament, as in Matthew, "The governor asked Jesus, Art You the King of the Jews? Jesus said to him, You say," Matt 27:11; so in Luke, "Pilate asked Jesus, saying, Art You the King of the Jews? He answering, said to him, You say," Luke 23:3, Mark 15:2; so in John, " They cried Hosannah, blessed is He who comes in the name of the Lord, the King of Israel," John 12:13; Nathaniel said, "Rabbi, You are the Son of God, You are the King of Israel," Nath 1:40. AC 8008. See also Exposition, chap. 2:5, 21:5, 8.

Verse 19. I have suffered many things today in a dream, &c. - The sight of the eye derives its existence from an interior sight, wherefore also man, after the life of the body, sees equally well, nay, much better than whilst he lived in the body, not indeed worldly and corporeal things, but the things which are in another life. They who were blind in the life of the body, see in another life equally well with those who were quick-sighted; wherefore, also, during sleep, a man sees in his dreams equally well as when he is awake. It is well known that the Lord revealed the secrets of heaven to the prophets, not only by visions, but also by dreams, and that dreams were equally representative and significative as visions, and that they were commonly of one sort; and further, that things to come were discovered by dreams, to others as well as to the prophets, as in the case of Joseph's dreams, and the dreams of those who were with him in prison, and also of Pharaoh's, Nebuchadnezzar's, and others. From which considerations it may appear that dreams of that sort came by influx, from heaven, as well as visions, with this difference, that dreams come when the corporeal part of man is asleep, but visions when it is not asleep. AC 994, 1975.

Prophets were instructed by a living voice from the Lord, and dreamers by representatives exciting to action. These representatives flowed into the affection of the person dreaming, and thence into the sight of the thought; for when man dreams, his natural understanding is laid asleep, and his spiritual sight is opened, which derives its all from the affection. AE 706. See also Exposition, chap. 2:12.

Verses 24, 25. Pilate washed his hands before the multitude, saying, I am innocent, &c. - The washing of hands was a testification of innocence. AE 475.

The plenary rejection of Truth Divine, which is from the Lord, and which is the Lord, is meant by these words, "Pilate washed his hands before the people, &c.; and the people answered, His blood be on us and on our children." AC 9127. See also Exposition, chap, 23:35.

Verse 29. And plaiting a crown of thorns, they put it on His head. - By the head, in the Word, is signified intelligence and wisdom. By the Jews placing a crown of thorns, &c., was signified that they so contumeliously treated the Divine Truth and Divine Wisdom; for the Word, which is the Divine Truth, and wherein is the Divine Wisdom, they falsified and adulterated by traditions, and by the applications of it which they made to themselves, thus being willing to have a king who should exalt them over all in the whole compass of the earth; and whereas the kingdom of the Lord was not earthly, but heavenly, therefore they perverted all things of the Word which were said concerning Him, and laughed at the things which were predicted of Him; this was what was represented by their setting a crown of thorns upon His head, and by their smiting His head. AE 577.

And a reed in Hi s right hand, &c. - He who does not know the spiritual sense of the Word, may believe that these and several other things which are related concerning the Lord's passion, involve no more than the vulgar methods of mockery, as that they put a crown of thorns upon His head; that they parted His garments, and not His coat; that they bended the knees before Him for the sake of mocking; and also this, that they put a reed in His right hand, and then smote His head with it; also that they filled a sponge with vinegar or wine mixed with myrrh, and gave it Him to drink. But it is to be noted, that all things which are related concerning the Lord's passion signify the mockery of Divine Truth, consequently the falsification and adulteration of the Word, inasmuch as the Lord, when He was in the world, was Divine Truth Itself, which, in the church, is the Word. Because the Lord was that Divine Truth in the world, He permitted the Jews to treat Himself as they treated the Divine Truth, or the Word, by the falsification and the adulteration of it; for they applied all things of the Word to favour their own loves, and laughed at all truth which disagreed with their loves, as at the Messiah Himself, because He would not be a king over the whole world according to their explication and religion, and would not exult them to glory above all people and nations: that all things which are related concerning the Lord's passion have such a signification, see above AE 64, 83, 195. But by putting a reed into the Lord's hand, and then smiting His head with it, was signified that they falsified the Divine Truth, or the Word, and that they altogether made a mock at the understanding of Truth and the Divine Wisdom; by a reed is signified the false principle in extremes; and by smiting the head is signified to reject and mock at the understanding of Truth and the Divine Wisdom, signified by the Lord's head; and whereas they gave the Lord vinegar to drink, by which is signified what is falsified, therefore, also, they put a sponge filled with it on a reed, by which is signified the false in extremes, which is the false sustaining. AE 627.

Verse 34. They gave Him vinegar to drink, mingled with gall, &c. - All things, and every particular, which are related in the Evangelist concerning the Lord's passion, in the spiritual sense, signify the state of the church at that time in respect to the Lord and the Word. For the Lord was the Word, because He was the Divine Truth; and the Jews, as they treated the Word or the Divine Truth, so they treated the Lord, on which subject see above, AE 64, 195. By their giving the Lord vinegar mixed with gall, which is also called wine mixed with myrrh, was signified the quality of Divine Truth from the Word, such as it was with the Jewish nation, namely, that it was mixed with the false of evil, and thereby altogether falsified and adulterated, wherefore He would not drink it. But by their afterwards giving the Lord vinegar, and encompassing it with hyssop, was signified the false, such as prevailed amongst the well-disposed Gentiles, which was the false grounded in ignorance of truth, wherein there was what is good and useful, therefore He drank that which represented it, inasmuch as this false is accepted by the Lord. By the hyssop, with which they encompassed the vinegar, is signified the purification of this false; by the Lord saying, I thirst, is signified Divine spiritual thirst, which is that of Divine Truth and Good in the church, by which truth and good the salvation of the human race is effected. AE 519.

Inasmuch as the Jewish church had falsified all the truths of the Word, and the Lord by all things of His passion represented that church, permitting the Jews to treat Him as they had treated the Word, because He was the Word, therefore they gave, Him, vinegar mixed with gall, but when He had tasted, He would not drink. AR 410.

Verse 35. They parted His garments, casting lots, &c. - He who reads these words, and is unacquainted with the internal sense of the Word, does not know that any arcanum lies concealed in them, when yet in every particular there is a Divine arcanum; the arcanum was, that Divine Truths were dissipated by the Jews, for the Lord was the Divine Truth, whence He is called the Word, John 1:1; the Word is the Divine Truth. His garments represented truths in the external form, and His coat truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews; that garments denote truths in the external form, see AC 2576, 5248, 5954, 6918, and that a coat denotes truth in the internal form, AC 4677. Truths in the external form are such as are of the Word in the literal sense, but truths in the internal form are such as are of the Word in the spiritual sense; the division of the garments into four parts, John 19:23, signify total dissipation. AC 9093. See also AC 3812.

Verse 37. This is Jesus the King of the Jews.-By this inscription on the cross was signified that the Divine Truth, or the Word, was in such an aspect, and so treated by the Jews, with whom was the church. That all things which were done to the Lord by the Jews when He was crucified, signified states of their church as to the Divine Truth, or the Word, see AC 9093. AC 9144.

Verse 38. Then were two robbers crucified with Him, one on the right hand, and the other on the left.-By the two robbers, are here meant the same as by the sheep and the goats, Matt 25:33; wherefore it was said to the one, who acknowledged the Lord, that he should be with him in paradise. AE 600.

Verse 40. If Thou be the Son of God, &c. - It may be asked, what is the first requisite of a faith directed towards Jesus Christ? I answer, it is an acknowledgement that he is the son of god. This first requisite of faith was that which the Lord, when He came into the world, revealed and announced; for unless mankind had first acknowledged that he was the son of god, and thus god of god,in vain would he Himself, and His apostles after Him, have preached faith in Him. Now the case being similar at this day, so that those who think from their own selfhood, that is, from the external or natural man only, say with themselves, " How can Jehovah God conceive a Son, and how can man be God?" It is necessary that this first requisite of faith be confirmed and established from the Word, as in the following passages: Luke 1:31-25, 3:21, 22; Matt 3:16, 17; Mark 1:10,11; Matt 17:5; Mark 9:7; Matt 16:13-18. The Lord said that upon this rock He would build His church, namely, on the truth and confession that He is the Son of God; for rock signifies truth, and likewise the Lord with respect to Divine Truth; in whomsoever then the confession of this truth does not abide, that He is the Son of God, there neither does the church abide; and for this reason it was said above, that this is the first requisite of a faith in Jesus Christ, consequently faith in its origin. See also John 1:14, 18, 34, 40; 3:16, 18, 5:25, 6:6-9; Matt 26:63, 64, 27:43; Mark 14:61, 62; Acts 8:37, 9:20; 1 John 4:15, 5:20, and many other passages. From these authorities, then, we may come to this conclusion, that every one who desires to be a true Christian, ought to believe that jesus is the son of the living god: he who does not so believe, and supposes Him only to be the Son of Mary, implants in his mind various ideas concerning Him which are hurtful and destructive of salvation, as may be seen above, TCR 92, 94, 102. Of such persons it may be said that they do again what the Jews did of old; they put on His head a crown of thorns, instead of a royal crown, and they give Him vinegar to drink, and cry, " If You be the Son of God, come down from the cross;" or, as the tempter, the devil, said, "If You be the Son of God, command that these stones be made bread;" or, "If You be the Son of God, cast Thyself down," Matt 4:3, 6. Such persons profane His church and His temple, and make it a den of thieves. These are they who make the worship of Christ like that of Mahomet, and confound true Christianity, which is the worship of the Lord, with naturalism. TCR 342.

Verse 45. From the sixth hour there was darkness over all the earth, &c. - By the darkness over all the earth, was represented that in the universal church there was nothing but evil and the false thence derived, together with the false and the evil thence derived; three hours, also [or from the sixth to the ninth hour] signify what is full and altogether so. For all things, and every particular, which are related concerning the Lord's passion in the Evangelists, contain in them the arcana of heaven, and signify Divine celestial things, which are discoverable only by the internal spiritual sense. AE 526.

The falsities of the last times were represented and signified by the darkness over all the earth, from the sixth hour even to the ninth, at the Lord's crucifixion. AC 1839.

Verse 46. Jesus cried with a great voice, My God, My God, why have You forsaken Me? - The passion of the cross was the last temptation, which the Lord, as the Grand Prophet, sustained, and was the means of the glorification of His Humanity, that is, of union with the divine of His Father, and was not redemption. For there are two things for the sake of which the Lord came into the world, and by which He saved men and angels, viz., redemption. and the glorification of His Humanity. These two things are distinct from each other, but still they make one with respect to salvation. What redemption was, has been shown above, namely, that it was a combat with the hells, the subjugation of them, and afterwards the arrangement of the heavens into order. But glorification is the unification of the Humanity of the Lord with the divine of His Father; this was effected successively and plenarily by the passion of the cross. Every man, on his part, ought to draw near to God, and indeed, so far as man thus approaches, so far God, on His part, enters. The case herein is as with a temple, which must first be built, and this is done by the hands of men, and afterwards it must be consecrated, and, lastly, prayer must be made that God may be present and unite Himself with the church there. The reason why that real union was fully effected by the passion of the cross is because it was the last temptation which the Lord underwent in the world, and by temptations conjunction is effected. For in temptations man is left apparently to himself alone, although he is not left, for God is then most present in his inmost principles, and supports him. Wherefore when any one conquers in temptation, he is intimately conjoined to God; and the Lord, on this occasion, was intimately united to God His Father. That the Lord, during the passion of the cross, was left to Himself, is manifest from His exclamation at the time, "My God, My God, why have Thou forsaken Me?" From these considerations it may now be manifest that the Lord did not suffer as to the divine, but as to the Human, and that on this occasion an intimate, and thereby a plenary, union was effected. This may be illustrated by this consideration, that whilst man suffers as to the body, his soul does not suffer, but only grieves; but God takes away this grief after victory, and wipes it away as a person wipes tears from the eyes. TCR 126.

As to what concerns the Lord's temptations in general, they were both exterior and interior, and the more interior they were, so much the more grievous they were; the inmost are described Matt 26:37, 38, 89, 42, 44, 27:46; Mark 14:33, 34, 35, 36, 15:34; Luke 22:42, 43, 44; but see what was said above concerning the Lord's temptations, namely, that the Lord fought from goodnesses and truths, which appeared as goodnesses and truths, AC 1661. That He fought against the evils of self-love and the love of the world, from Love Divine towards the whole human race, AC 1690, 1691, 1789, 1812, 1813, 1820. That He alone fought from Love Divine, AC 1812, 1813. That all the hells fought against the Lord's love, which was the salvation of the whole human race, AC 1820. That then Lord sustained the most grievous temptations, AC 1663, 1668, 1787. That the Lord by temptations, and victories from His own proper power, was made righteousness. AC 1813, 2025. That the union of the Human essence with the Divine was effected of the Lord by temptations and victories, AC 1737, 1813, 1921, 2025, 2026. See also what was said concerning temptations in general, AC 59, 63, 227, 847. AC 2819.

That the Lord, during His abodes in the world, passed through two states, called states of exananition and glorification, is a truth acknowledged in the church. The former state, or that of exinanition, is described in many passages of the Word, particularly in the Psalms of David, also by the prophets, and more especially by Isaiah, chap liii., where it is said "That He poured out His soul to death," verse 12. This same state was the state of humiliation before the Father, for He therein prayed to His Father, and speaks of doing His will, and ascribes all that He did or said to the Father.

That He prayed to the Father, may be seen Matt 26:42; Mark 1:35, 6:46, 14:32-39; Luke 5:16, 6:12, 22:41-44; John 17:9, 15, 20. That He did the will of the Father, John 4:34, 5:30. That He ascribed all He did and said to the Father, John 8:26, 27, 28, 12:49, 50, 14:10; nay, He even cried out on the cross, "My God, My God, why have Thou forsaken Me?" Matt 27:46, Mark 15:34; and unless He had been in this state, He could not have been crucified. TCR 104.

Verse 48. Taking a sponge, and filling it with vinegar, &c. - See Exposition, chap. 26:67, and the general observations concerning the Lord's Passion.

Verse 51. And the veil of the temple was rent in two, &c. - By the veil of the temple being rent in two from the top to the bottom, was signified that the Lord made His Humanity Divine, for within the veil was the ark, in which was the testimony, and by the testimony was signified the Lord as to His Divine Humanity, as may be seen above AE 392. The veil signified the external of the church, which was amongst the Jews and Israelites, and which covered their eyes, that they did not see the Lord, and the Divine Truth, or the Word in its light. AE 400.

By the veil of the temple being rent, was signified that the Lord entered into the divine itself, having shaken off all appearances, and that at the same time He opened a passage to the Divine Itself, by [or through] His Humanity made Divine. AC 2576.

By the veil of the temple being rent in two, was also signified, that the externals of the ancient church, and also of the Jewish, which were all representative of the Lord, and of the celestial and spiritual things of His kingdom, that is, of love and charity, and thence of faith, were unfolded, and, as it were, unswathed, and that then the Christian church was manifested. AC 4772.

And the earth did shake, and the rocks were rent.-The shaking of the earth [or the earthquake] was to indicate that the state of the church on this occasion was changed, for the Lord, by His last temptation which He sustained in Gethsemane and on the cross, conquered the hells, and set all thing there and in the heavens in order, and also glorified His Humanity, that is, made it Divine; on this account there was an earthquake, and the rocks were rent. By the great earthquake, which took place when the angel descended from heaven, and rolled away the stone from the door of the sepulchre, the like is signified, namely, that the state of the church was altogether changed, for the Lord then rose again, and, as to His Humanity, assumed all dominion over heaven and earth, as He Himself says in Matt 28:18. AE 400.

The division into two parts, as is written concerning the veil of the temple, Matt 27:51, Mark 15:38; the rending of the rocks also on that occasion, Matt 27:51, represented the dissipation of all things of faith, for the rock denotes the Lord as to faith, and hence denotes faith from the Lord. AC 9093.

The veil which distinguished between the habitation where the ark of the testimony was, and where the candlestick and table were, on which were the breads of faces, denoted the medium uniting the middle heaven and the inmost heaven; for by the ark, in which was the testimony, was represented the inmost heaven, where the Lord is, AC 9457, 9481, 9485. And by the habitation out of the veil was represented the middle heaven, AC 9594. And whereas the good of love to the Lord makes the inmost heaven, and the good of charity towards the neighbour makes the middle heaven, therefore by the veil also is signified the medium uniting spiritual good and celestial good. * * * The veil of the temple being rent into two parts, when the Lord endured the cross, Matt 27:51, Mark 15:38, Luke 23:45, signified the glorification of the Lord; for the Lord, when He was in the world, made His Human [principle] Divine Truth; but when He departed out of the world, He made His Human [principle] Divine Good, from which afterwards proceeded Divine Truth. See what is cited AC 9199, 9315. AC 9670.

Verses 52, 53. And the monuments were opened, &c. - By the monuments being opened, and many bodies of them that slept appearing, the like is signified as in Ezekiel 37:13, 14, where it is said that Jehovah would open the sepulchres, and cause them to ascend out of the sepulchres, namely, regeneration, and the resurrection of the faithful to life. Not that those bodies themselves, which lay in the monuments, rose again, but that they who slept appeared, that both regeneration might be signified, and also resurrection to life by the Lord. Moreover, by those same words are meant those who in the Word are said to be bound in a pit, whom the Lord liberated after that He had finished the whole work of redemption, for many of the faithful could not be saved until the Lord had come into the world, and had subdued the hells; in the mean time they were detained in places, which were called pits, even to the coming of the Lord, and were liberated by the Lord immediately after His coming. These pits were also represented by monuments which were opened, and they who were in them, by those who slept, who after the resurrection of the Lord, as it is said, appeared to many in the holy city; the holy city was Zion and Jerusalem, but by them is meant heaven, whither they were taken up by the Lord, for each of those cities was rather profane than holy: from these considerations it may be manifest what was represented and signified by that miracle, and what by that appearance. AE 659. See also AE 899.

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 by no means holy but rather profane, may be manifest from this consideration, that they rejected and crucified the Lord there; wherefore it is also 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.

By the monuments being opened, and many bodies of the saints that slept rising again, and coming forth out of their monuments after the Lord's resurrection, is involved resurrection by virtue of the Lord's resurrection, and in the interior sense, every resurrection. AC 2916. See also AC 8018, 9229. AE 845.

The reason why the angels, prophets, and apostles are called holy, is, because by them, in the spiritual sense, is understood Divine Truth, and the reason why Jerusalem is called the holy city, is because by that city, in the spiritual sense, is understood the church as to the doctrine of truth; that angels are in the Word called holy, may be seen Matt 25:81, Mark 8:38, Luke 9:26. That prophets are called holy, may be seen Mark 6:20, Luke 1:70, Rev 18:20. That the apostles are called holy, may be seen Rev 18:20. And that Jerusalem is called the holy city, may be seen Isa 48:2, 66:20, 22, Dan 9:24, Matt 27:53. AE 204.

That the Lord, as the prophet, represented the state of the Jewish church with respect to the Word, is evident from the particulars of His sufferings, as "that He was betrayed by Judas; that He was taken and condemned by the chief priests and elders; that He was buffeted; that He was struck on the head with a reed; that He was crowned with thorns; that they divided His garments, and cast lots upon His clothing; that they crucified Him; that they gave Him vinegar to drink; that they pierced His side; that He was buried; and that He rose again the third day." His being betrayed by Judas, signified that He was betrayed by the Jewish nation, who were in possession of the Word, and who were represented by Judas. His being taken and condemned by the chief priests and elders, signified that He was dealt with in like manner by the whole Jewish church; His being buffeted and spit upon, scourged, and struck on the head with a reed, signified that the like had been done to the Word with regard to its Divine truths; His being crowned with thorns, signified that the Jewish nation had falsified and adulterated Divine Truths. The division of His garments, and the casting lots upon His clothing, signified that they had dissipated all the truths of the Word, but had not injured its spritual sense, which the Lord's clothing or tunic represented. His crucifixion signified the destruction and profanation of the whole Word: the offering Him vinegar to drink, signified that the truths of the Word were altogether falsified, wherefore He did not drink it; the piercing His side, signified that they had totally extinguished all the truth and all the good of the Word. His burial signified the rejection of what remained from the mother; His rising again on the third day, signified His glorification, or the union of His Humanity with the Divinity of the Father. TCR 130.

Verse 66. They secured the sepulchre, sealing the stone, &c. - By the stone, here spoken of, is signified the Divine Truth, which was falsified by the Jews, by their traditions. AE 400.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter XXVII.

verse 3.Repenting,&c. - The original expression, here rendered repenting, is metameletheis, from metamelomai. See note at chap 3:2.

Verse 9. What was declared by Jeremiah the prophet, &c. - This passage is a proof, amongst many others, that the Scriptures are written with a view to the internal sense, for the prophecy here alluded to is not to be found, as to the letter, in Jeremiah, but in Zechariah, and therefore can be ascribed to the former prophet only as to the spiritual sense, in which it is descriptive of the Lord's temptations, agreeably to what is characteristic of that prophet.

Verse 11. But Jesus said, &c. - What is here rendered said, is from the Greek phemi. See notes, chap. 13:28, 25:34.

Verse 43. If He wills Him.-In the common version of the New Testament, what is here rendered wills Him, is expressed will have Him, but the original Greek is thelei auton, which literally means wills Him. See note, chap. 9:13.

Verse 50. Dismissed the Spirit.-This is a literal translation from the original Greek apheke to pneuma.

Verse 60. And laid it in his new monument, &c. - What is here called monument,and in the original Greek mnemieon,at verses 64 and 66 is called sepulchre,from the Greek taphos. This distinction has not been attended to by the translators of the New Testament, in the common version, for they sometimes render mnemeion by the English tomb, and sometimes by sepulchre, as if no distinction at all was intended. What the distinction is, it may not perhaps be so easy to ascertain; but certain it is that a distinction exists, and that it must needs have reference to the internal sense.

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