Zacchaeus Rises Above the Crowd

1. And [He] entered and passed through Jericho.

2. And behold, [there was] a man called by the name Zacchaeus; and he was the chief publican, and he was rich.

3. And he was seeking to see Jesus, who He is, and could not for the crowd, because he was little of stature.

4. And he ran before and went up into a mulberry fig tree to see Him, for He was about to pass that [way].

5. And when Jesus came upon the place, looking up He saw him, and said to him, Zacchaeus, make haste, step down, for today I must stay at thy house.

6. And making haste, he stepped down, and received Him rejoicing.

7. And seeing, they all murmured, saying that He had come in to repose with a man [that is] a sinner.

8. And Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my belongings I give to the poor, and if I have anything from anyone by extortion, I give back [to him] fourfold.

9. And Jesus said to him, Today salvation has come to pass for this house, because he also is a son of Abraham.

10. For the Son of Man has come to seek and to save that which was lost.

Seeing Jesus

In biblical times, tax collectors were seen as despised traitors who turned against their own people by collecting taxes for the oppressive Roman government. Because of this, tax collectors were regarded as persons with whom righteous people should not be associated. In the previous chapter, for example, when the self-righteous Pharisee said his prayers, it was clear that he saw himself as superior to the tax collector, especially when the Pharisee began his prayer by saying, “I thank you that I am not like other men—extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). However, when the tax collector prayed, he didn’t compare himself to anyone. Instead, his only words were. “God, be merciful to me, a sinner” (Luke 18:13).

The episode about the Pharisee and the tax collector is followed by a story about a rich ruler who went away sorrowful because he refused to part with his riches; then comes a brief episode about a blind beggar whose eyes were opened. As we have seen, these are not random episodes, but rather they are seamlessly connected. This connection becomes even more clear as we turn to the next episode about a “tax collector” who is “rich” and who very much wants to “see” Jesus (Luke 19:2-3).

The tax collector, whose name is Zacchaeus, is standing in a crowd anticipating the arrival of Jesus who is about to pass through Jericho on His way to Jerusalem. In addition to being a tax collector and being rich, Zacchaeus is also described as being “of little stature”—not tall enough to see above the crowd. Knowing that Jesus is about to pass through Jericho, Zacchaeus climbs up into a tree where he will be able to get a better view of Jesus. He wants to “see” Jesus.

“Seeing,” as we have pointed out, relates to the understanding, and especially to the part of the mind that desires to know the truth because it wants to do good. Therefore, it could be said that Zacchaeus not only wants to get a better view of Jesus, but he also he wants to know who Jesus is, not out of mere curiosity, but out of a genuinely good affection. In this regard, Zacchaeus’ effort to “see who Jesus is” represents the God-given desire implanted in each of us to know God and understand His will. ¹

Zacchaeus’ climbing up into a tree is significant. People who have stood in a large crowd while a parade goes by know the feeling of having their view blocked by the people standing in front of them. Like Zacchaeus, who climbed up into a tree to get a clearer view of Jesus, there are times when we want to “see God,” but cannot get a clear view. We feel a need to get up into a place of higher understanding. Spiritually speaking, this is a place where we can rise above the multitude of confusing thoughts and emotions that crowd out the truth and prevent us from seeing how God works in our lives. And so, Zacchaeus, who wants to see Jesus, finds that higher place by climbing up into a tree. As it is written, Zacchaeus ran ahead and “climbed up” into a sycamore tree to see Jesus (Luke 19:4). ²

Becoming a “son of Abraham”

Zacchaeus’ climbing up into a tree represents the way each of us can rise above our old ways of thinking and responding so that we might be ready for a new view of spiritual reality. In this regard, it should be noted that Zacchaeus climbs up into the tree because he is anticipating that Jesus is “about to pass that way” (Luke 19:4). It is this hopeful anticipation that a new insight is about to pass our way that allows a new understanding to come into our minds. This kind of openness, or readiness to receive the truth, is essential. ³

It is at this point, as Jesus is entering Jerusalem, that He looks up into the tree and sees Zacchaeus. Sensing that Zacchaeus is eager to learn more about Him, Jesus tells him to come down from the tree. As it is written, “When Jesus came to the place, He looked up and saw Zacchaeus, and said to him, ‘Zacchaeus, make haste and step down, for today I must stay at your house” (Luke 19:5). Jesus’ staying at Zacchaeus’ “house” is sacred symbolism. It represents divine truth coming into the human mind. Upon Jesus’ command, Zacchaeus immediately comes down from the tree and receives Jesus “joyfully” (Luke 19:6). ⁴

The crowd, however, is less than joyful. In their minds, Zacchaeus is nothing more than a despicable person who overtaxes them, takes his cut, and sends the rest to Rome—the dominant world power at that time. Zacchaeus is hated not only because he is a tax collector, but even more so because he is Jericho’s “chief tax collector” (Luke 19:2). Therefore, the people murmured among themselves, saying that Jesus “has gone to be a guest with a man who is a sinner” (Luke 19:7).

As we soon discover, there is more to Zacchaeus than simply being a tax collector. Although he is very rich, he gives half of his goods to the poor. Furthermore, if he discovers that he has wronged anyone, he is quick to make amends repaying them fourfold what he owes them. He seems to be a good man, a man who receives Jesus joyfully, and of whom Jesus says, “Today salvation has come to this house, because he is also a son of Abraham” (Luke 19:9).

In referring to Zacchaeus as a “son of Abraham,” Jesus is saying that Zacchaeus is very much a member of the community. As a “son of Abraham,” he shares in their rich lineage, regardless of the fact that he is a tax collector. In the Word, a “son of Abraham” is also referred to as the “seed of Abraham.” In the spiritual sense, a “son of Abraham” is anyone who willingly receives the seeds of goodness and truth that flow in from the Lord. This means that all people can receive the kingdom of God. Ancestry does not matter; social class does not matter. It does not matter whether a person descends from peasants or princes, cobblers or kings. Salvation is for everyone who is open and willing to receive it. And whenever people do so, as does Zacchaeus when he joyfully receives Jesus, they are called “sons of Abraham.” ⁵

The story of Zacchaeus, then, is a symbolic way of expressing the deeper truth that salvation comes to us whenever we are willing to joyfully receive the divine truth, taking it into our minds, just as we would welcome a noble guest into our homes. Zacchaeus’ joyful reception of Jesus is another parable containing the deeper message that God comes to each of us as the divine truth, seeking to save us when we have been lost in a crowd of anxious thoughts and false ideas. All of this is contained in the closing words of this episode where, once again, Jesus speaks about the divine truth as the “Son of Man.” As it is written, “The Son of Man has come to seek and to save that which was lost” (Luke 19:10).

The Parable of the Minas

11. But as they heard these things, He added [and] told a parable, for He was nigh to Jerusalem, and they thought that the kingdom of God was going to appear immediately.

12. He said therefore, A certain noble man went into a distant country, to receive for himself a kingdom, and to return.

13. And he called his own ten servants, and gave them ten minas, and said to them, Do business till I come.

14. But his citizens hated him, and sent an embassy after him, saying, We are not willing [that] this [man] should reign over us.

15. And it came to pass that when he had come back, having received the kingdom, he also said [that] these servants should be called to him, to whom he had given the silver, that he might know what every one had gained by doing business.

16. And the first came, saying, Lord, thy mina has earned ten minas.

17. And he said to him, Well [done], thou good servant; because thou hast been faithful in the least, have thou authority over ten cities.

18. And the second came, saying, Lord, thy mina has made five minas.

19. And he said to him also, Be thou also over five cities.

20. And another came saying, Lord, behold, thy mina, which I have held laid up in a napkin.

21. For I feared thee, for thou art an austere man; thou takest what thou placest not, and reapest what thou didst not sow.

22. And he says to him, Out of thine own mouth will I judge thee, wicked servant. Thou didst know that I am an austere man, taking what I placed not, and reaping what I did not sow.

23. Why then gavest not thou my silver to the bank, so that I at my coming might have exacted it with interest?

24. And he said to those that stood by, Take from him the mina, and give [it] to him that has ten minas.

25. And they said to him, Lord, he has ten minas.

26. For I say to you that to everyone that has shall be given; but from him that has not, even that which he has shall be taken away from him.

27. Nevertheless, those enemies of mine that were not willing that I should reign over them, bring [them] hither and slay [them] in front of me.

The previous episode focused on Zacchaeus’ joyful reception of Jesus. In this next episode, Jesus shifts the focus, describing the attitude of those who refuse to welcome His coming. More deeply, it is about those who refuse to welcome the arrival of divine truth when it comes into their lives. As is His usual practice, Jesus does this through the use of a parable.

The parable begins with these words: “Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately” (Luke 19:11). This refers to the fact that most people were expecting that Jesus was about to declare Himself to be the new king of Israel upon entering Jerusalem. Indeed, it was expected that Jesus would be proclaimed the royal successor of David. According to this line of thinking, Jesus was the long-awaited Messiah, the “anointed one” who would receive the kingdom, sit on a throne, and be declared their king. They would no longer be under the rule of the Roman government.

Because Jesus knew that they were thinking in this way, and because He wanted to correct their misunderstanding, He told them a parable beginning with these words: “A certain nobleman went into a far country to receive for himself a kingdom and to return” (Luke 19:12). Jesus then adds that the nobleman’s trip would not be entirely successful. As it is written, “The citizens hated him and sent a delegation saying, ‘We will not have this man reign over us’” (Luke 19:13).

Spiritually speaking, the “citizens who hated Him” are those parts of ourselves that do not want to be ruled by the Lord’s divine truth. We prefer to be self-sufficient, relying on ourselves and our own perceptions rather than on the Lord’s leading. Jesus knows that He is headed for Jerusalem where some people will gladly receive Him as king while others will not want “this man” to rule over them.

In the next verse of the parable, it is written that the nobleman “called ten of his servants, delivered to them ten minas, and said to them, ‘Do business till I come’” (Luke 19:13). Each of the ten servants receives one mina, a silver coin equivalent to about three months of wages for manual labor. The parable goes on to describe how the servants “do business” with their silver coins. One returns to the nobleman ten times what he is given, and is promptly rewarded with ten cities to govern. The second returns to the nobleman five times what he is given, and is promptly rewarded with five cities to govern. But the third simply returns to the nobleman the same amount he is given, saying, “Here is your mina which I have kept hidden in a handkerchief. For I feared you, because you are an austere man. You collect what you do not deposit, and reap what you do not sow” (Luke 19:20-21).

This parable is about how God operates within each of us. He gives to each of us knowledge of His will, represented by the silver minas, and He asks us “do business” with that knowledge. That is, He wants us to make good use of that knowledge by putting it into our life. The more we do so, the more that knowledge increases and eventually becomes wisdom. ⁶

As we continue to apply truth to our lives, we gradually acquire the ability to “rule over” greater portions of our life. This means that we gain an increased understanding of spiritual truth which, in turn, allows us to make finer distinctions and have greater happiness in our lives. In the language of sacred scripture, this is represented as having “authority over ten cities,” which refers to gaining a great deal of understanding, while “authority over five cities” represents gaining some understanding. However, if we do nothing with the truth we are given, we will eventually lose it all. As it is written, “Take the mina from him and give it to him who has ten minas … for I say to you that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him” (Luke 19:24-26). ⁷

“Slay those enemies of mine”

At the end of the episode, when the nobleman receives the message saying, “We will not have this man reign over us,” he says, “Bring here those enemies of mine who did not want me to reign over them, and slay them before me” (Luke 19:27). The truth is that the Lord condemns no one and punishes no one. Therefore, the final words of the nobleman, commanding that his enemies be slain, must have a deeper meaning. Looking back at the lesson of the minas, it is clear that God gives us the knowledge and perception of truth, and also inspires us to live according to it. To that extent the nobleman who gives the silver minas (truths) to his servants represents God in our lives. But it is contrary to reason to imagine that a good God would order people to be slain because they refuse to be governed by Him. This is what an evil tyrant does, not a loving God.

The strong imagery, therefore, is not about what God does to us, but rather it is about what we do to ourselves when we willfully reject God’s reign over us. To have the truth, but not live by it, is destructive. We “slay” something that is precious within us—represented by the loss of the minas.

As a result, our lives become empty and void. Although we still go through the motions of our daily activities, we are spiritually dead. This, then, is the spiritual meaning stored up and contained within the words, “Bring those enemies of mine, who did not want me to reign over them, and slay them before me.” Spiritually seen, this is saying that we should never allow our lower nature to rule over us. Instead, we should “slay” those enemies within us that reject the Lord’s reign so that the parts of ourselves that are receptive to God’s inflowing love and wisdom can grow. ⁸

The Triumphal Entry

28. And when He had said these things, He went before, going up to Jerusalem.

29. And it came to pass, as He was near to Bethphage and Bethany, at the mountain called [the Mount] of Olives, He sent two of His disciples,

30. Saying, Go ye into the village opposite, in which, on going in, you shall find a colt tied on which no man ever sat; loose him, [and] bring [him].

31. And if anyone ask you, Why do you loose [him]? thus you shall say to him, Because the Lord has need of him.

32. And they that were sent went, and found [it] even as He had said to them.

33. But as they were loosing the colt, his owners said to them, Why do you loosen the colt?

34. And they said, The Lord has need of him.

35. And they brought him to Jesus; and throwing their own garments on the colt, they set Jesus on [him].

36. And as He went, they spread their garments in the way.

37. And when He was already near to the descent of the Mount of Olives, all the multitude of the disciples rejoicing began to praise God with a great voice for all the [works of] power that they had seen,

38. Saying, Blessed [be] the King that comes in the name of the Lord! Peace in heaven, and glory in the highest!

39. And some of the Pharisees from among the crowd said to Him, Teacher, rebuke Thy disciples.

40. And He answering told them, I say to you, If these should be silent, the stones would cry out.

The story of Zacchaeus is about our readiness to receive divine truth; the parable of the minas is about using that truth in our lives, and the devastation that follows when we deny the Lord and reject the truth. In brief, these two stories contain one of the central messages of the gospels: No one is judging us; we judge ourselves by the free choices that we make. In other words, we can freely choose to joyfully embrace the truth as it comes into our life, as Zacchaeus does, or we can stubbornly reject the truth, as is done by those who say, “we will not have this man reign over us.” ⁹

The idea that someone will “reign over us” is of central significance as we consider the next episode in the series. It is the story of Jesus’ “triumphal entry” into Jerusalem, the fulfillment of ancient prophesy. The idea that the Messiah is coming is creating great excitement among the people. “Could it be Jesus?” they wonder. “Is He the long awaited Messiah who will ‘reign in righteousness’?” (Isaiah 32:1). “Is He the hoped-for king who will ‘reign and prosper and execute judgment in all the earth,’ the one who will ‘save Judah’ and ‘keep Israel safe’?” (Jeremiah 23:5-6). These ancient prophesies are still very much in the minds of the people as they line the streets of Jerusalem, awaiting the beginning of the new kingdom—a new Jerusalem. Many of the people believe that it will occur when Jesus rides into Jerusalem, establishes Himself as their new king, and “executes the judgment” that will lead them to victory over their natural enemies.

This very literal idea—that the kingdom of God will come in a particular place (Jerusalem) at a particular time (when Jesus rides in)—is a misunderstanding of Jesus’ deeper mission. In fact, He has already told His disciples that “the kingdom of God does not come with observation” (17:20). Nevertheless, there is still a great truth contained within the story of the triumphal entry—a truth about how God comes into our lives as the divine truth, and how we can receive that truth, with shouts of triumph, when it comes.

The story of Jesus’ triumphal entry begins with the words, “When He had said this, He went up to Jerusalem” (Luke 19:28). The phrase “up to Jerusalem,” is significant. The temple stood there; it was the place where religion was taught, and rituals were performed. In most people’s minds, therefore, the name “Jerusalem’ was synonymous with religious life, doctrine, faith, and worship. Isaiah calls it “the holy city” (52:1), and Jeremiah calls it “the throne of Jehovah” (3:17). Seen more deeply, the picture of Jesus going “up to Jerusalem” depicts God finding His rightful place at the center of our lives, leading us according to His divine truth. He is, so to speak, “sitting on his throne” within us, ruling our inner lives. This is what happens whenever we choose to “go up” from a literal understanding of scripture and rise to a higher level. ¹⁰

As the people continue to line the streets of Jerusalem, hopes ring high and the questions continue: “Is this the promised return of the Messiah?” “Will Jesus be received as Israel’s true king?” “Will He usher in the long-awaited, much anticipated, kingdom of God?” But before doing anything that might answer these questions, Jesus says to His disciples, “Go into the village and you will find a colt tied on which no one has ever sat. Loose him and bring him here” (Luke 19:30). The disciples obey Jesus. And when they find the colt, they “throw their own garments on the colt, and set Jesus on him” (Luke 19:35).

These details, like the symbolism of going “up to Jerusalem,” are significant. The prophets had foretold that when the Messiah would come into Jerusalem, He would make His entry in just this way. As it is written through the prophet Zechariah, “Rejoice, O daughter of Jerusalem! Behold, your king is coming to you; he is just and having salvation, lowly and riding on a colt, the foal of a donkey” (Zechariah 9:9). In keeping with Zechariah’s prophecy, Jesus arranges to enter Jerusalem riding on a colt, the foal of a donkey.

Jesus’ actions were not merely to fulfill scripture, but also to teach deeper lessons about spiritual reality. In Matthew it was stated that Jesus came into Jerusalem riding on both a colt and a she-ass (a female donkey). But in Luke we find that only the colt is mentioned. The detail about a colt upon which no one has ever ridden, represents an understanding that is still pure and open, uncorrupted by false teachings and self-interest. And the absence of the she-ass, which represents natural affections, reminds us once again that Luke focuses our attention on things of the understanding rather than things of the will. Jesus will, therefore, ride into Jerusalem not only on a colt, but upon a colt that no one else has ever ridden.

In sacred scripture, beasts of burden, whether they be donkeys, asses, or colts signify various aspects of the understanding. Because these animals are typically used for carrying burdens, they represent the use of the memory, which carries information. But when used for riding, especially when they carry judges and kings, they represent rationality. In this case, when Jesus is seated upon the colt, it represents the subordination of our rationality to God’s leading. ¹¹

Similarly, the garments which the disciples placed on the colt and spread on the road, also signify aspects of the understanding. In sacred scripture, “garments” signify truth. Just as clothing protects our bodies, truth protects our spirit. While the disciples may not have understood the deeper significance of what they were doing, their actions nevertheless embody eternal truths. ¹²

As Jesus enters Jerusalem riding on a colt, the drama rises to a crescendo. As it is written, “The whole multitude of the disciples began to rejoice and praise God with a loud voice” (Luke 19:37). Quoting from the Hebrew scriptures, they cry out, “Blessed is the King who comes in the name of the Lord” (Psalms 118:26). And they add, “Peace in heaven and glory in the highest” (Luke 19:38). The Pharisees, meanwhile, are outraged at the commotion. The very idea that Jesus is about to be made the new king of Israel, appalls them. So, they call out to Jesus, asking Him to restrain the enthusiasm of His disciples: “Teacher,” they say, “rebuke Your disciples” (Luke 19:39). But Jesus does not. Instead, Jesus says to them, “I tell you that if these should keep silent, the stones would immediately cry out” (Luke 19:40).

Stones, because of their hardness and durability, symbolize the unbreakable nature of truth. It is truth that gives stability and constancy to our character. It is truth that turns us from being a feather in the wind, swayed by conflicting opinions and vacillating between viewpoints, to a person of steadfast conviction. Stones, then, throughout the Word, signify those central, fundamental truths that help us to become unshakeable people of principle. These are the rock-solid truths we have received from the Lord, truths that we will not allow to remain silent. These are the truths that we joyfully proclaim to the extent that we welcome divine truth into our minds and allow it to reign over us. In sacred scripture this is seen as Jesus coming into Jerusalem where He will become king, the ruler of our inner lives. And this is why the “stones,” signifying the truths that we have learned from Him, cannot keep silent. ¹³

Jesus Weeps over Jerusalem

41. And when He was near, seeing the city, He wept over it,

42. Saying, O that thou hadst known, even thou, and indeed, in this thy day, the things [which belong] to thy peace! But now they are hidden from thine eyes.

43. For the days shall come upon thee, and thine enemies shall cast a rampart around thee, and shall surround thee, and shall beset thee on every side;

44. And they shall lay thee level with the ground, and thy children within thee, and they shall not leave in thee stone upon stone; because thou knewest not the time of thy visitation.

As Jesus rides into Jerusalem, the people are filled with joy. But Jesus is filled with a very different emotion. The nearer He comes to the city of Jerusalem, the sadder He becomes. As it is written, “As He was near, seeing the city, He wept over it” (Luke 19:41). The cause of His weeping is explained in the next verse where He addresses the people of Jerusalem and says, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes” (Luke 19:42). Just moments before, the disciples were under the assumption that they were about to experience “peace in heaven and glory in the highest” (Luke 19:38); but they are thinking of a different kind of peace (victory over natural enemies) and a different kind of glory (being able to rule over other nations).

Aware of their misunderstanding, Jesus weeps and says, “If you had known … the things that make for your peace.” Once again, we are reminded that they could not see or understand the things that truly make for peace. As Jesus put it, “They are hidden from your eyes.” Here again, these references to sight remind us that we are dealing with the understanding. Jesus weeps when he “sees” the city; He says, “If you had ‘known’ these things. And He adds, “But these things are hidden from your ‘eyes.’”

As we have already seen, in sacred scripture, a “house” signifies our individual understanding. It can be a “house of bondage” when it is faulty,” or a “house of the Lord” when it is filled with truth. Similarly, a “city” signifies a complete system of understanding—a belief system that brings together many thoughts, ideas, and beliefs, as in a city filled with houses. If these beliefs are well-organized and true, it is described as “city set on a hill” and as a “holy city.” But when these beliefs are devoid of truth, it is called a “city of emptiness” (Isaiah 24:10) and a “bloody city” (Ezekiel 22:2; Nahum 3:1). Jesus knows that a false belief system can never lead to true peace. It can only lead to states of unrest, anxiety, and misery. ¹⁴

It is no wonder, then, that when Jesus “sees the city” whose inhabitants collectively believe that their happiness consists solely in material prosperity, He weeps, saying, “The things that make for your peace are hidden from your eyes.” Jesus then goes on to make a dire prediction. It is a warning about what can happen to people when they place their trust in earthly success rather than in heavenly blessings. As Jesus puts it, “The days will come upon you when your enemies will build an embankment around you, and surround you, and close you in on every side, and level you, and your children within you, to the ground” (Luke 19:43-44).

This is an accurate historical prophecy; four decades later, Jerusalem was leveled, the temple was destroyed, and many of the inhabitants were killed. Jesus is also speaking about spiritual reality. As long as we believe that happiness consists in the security we find in having material possessions and the glory we experience when conquering others, we are headed for ruin. Our spiritual enemies—anger, revenge, cruelty, resentment, pride, and lust, along with anxiety, fear, discouragement, and despair—will surround us on every side, and will cause us untold suffering. So great will be our distress that we will not know what to believe or be able to understand what is true. As Jesus puts it, “there will not be one stone left upon another” (Luke 19:44).

This is what happens whenever we forget that the kingdom of God is not in space and time; it is within us. It is flowing in at every moment in the form of Divine Love and Divine Wisdom, and is available to us in as great or as small a measure as we are willing to receive. This is the real coming of the Lord. The time is now, and the place is here, but we seldom realize this. That is why this brief episode ends with these words of lament, spoken by Jesus: “You did not know the time of your visitation” (Luke 19:44).

A practical application

This episode concludes with the lament, “You did not know the time of your visitation.” In sacred scripture, “visitation” refers to the coming of divine truth into our life. If we are open to the reception of divine truth because we have a good heart and want to become the best people we can be, this “time of visitation” will be a welcome one. But if we are inclined to go our own way, and do our own thing, without regard for divine truth, the Lord’s “visitation” will be seen as a threat and as a condemnation. What is your state of reception when a new truth comes to you, perhaps even in the form of a criticism? Do you see it as a judgment that condemns you, or as a light that can reveal your blind spots and lead you out of darkness? With this in mind, be on the lookout for new truth as it comes into your life, especially through the inner meaning of the Word. Receive it as Zacchaeus did, as a royal visit from the King of Kings.

Jesus Visits the Temple

45. And He came into the temple, and began to cast out those that sold therein, and those that bought,

46. Saying to them, It is written, My house is a house of prayer, but you have made it a cave of robbers.

47. And He taught daily in the temple. But the chief priests and the scribes and the first of the people sought to destroy Him,

48. And could not find what they might do, for all the people hung upon Him to hear [Him].

Visitation is not necessarily a joyous event. When we are “visited” by a new truth, it can be disconcerting. In fact, once we realize our enslavement to our old habits and false ideas, it may cause a major upheaval in our lives. This is pictured in the next episode as Jesus enters the temple in Jerusalem: “Then He went into the temple and began to cast out those who bought and sold in it” (Luke 19:45). ¹⁵

On the literal level, this scene occurs at the temple in Jerusalem where rampant commercialism has made a parody of true worship. The problem is nothing new. Jesus quotes from the prophet Jeremiah who lived centuries before, saying, “It is written, ‘My house is a house of prayer,’ but you have made it ‘a den of thieves’” (Luke 19:46).

On a deeper level, “the temple at Jerusalem” is our own mind. While it should be a “house of prayer,” it can also be a “den of thieves.” These thieves are the false thoughts that invade our minds, robbing us of the truth and filling us with lies. Therefore, when Jesus comes into the temple of our minds as new truth—a new understanding of how to love God and serve others—a combat ensues. The thieves and robbers within us, hating to be discovered and dethroned, fight back, for they are unwilling to surrender their ground. If we realize, however, that this is “the time of our visitation,” we will understand that the Lord is coming into our lives to cast out falsity so that we can receive instruction from Him. As it is written, “He was teaching daily in the temple” (Luke 19:47). ¹⁶

Paying heed to the many ways the Lord is leading and teaching us from moment to moment is vital to spiritual growth, and especially crucial during times of spiritual combat. On the one hand “the chief priests, the scribes, and the leaders of the people sought to destroy Him” (Luke 19:47). That is, there are parts of ourselves that are not ready or willing to receive instruction. But if we stay focused on what Jesus is teaching us, we will be kept safe. In this regard we read that the priests, scribes, and leaders “were unable to do anything; for all the people were very attentive to hear Him” (Luke 19:48).

A practical application

When the Lord comes into the temple, He casts out those who are buying and selling in what should have been a “house of prayer.” Once we identify the falsities that arise from the self-interested “buyers and sellers” in our own minds, the Lord can help us cast them out. Only then can we begin to focus on what we need to learn from Him. As long as we do this, “being very attentive” to the Lord’s words, the negative tendencies of our lower nature will have no power over us. We will be free to focus our attention on becoming the kind of person the Lord is teaching us to be. As it written through the prophet Isaiah, “Cease to do evil; learn to do good” (Isaiah 1:16-17). ¹⁷

Footnotes:

2588. 'Abraham's wife' means, in order that spiritual truth might be joined to celestial good. This is clear from the representation of 'Sarah when a wife' as spiritual truth joined to celestial good, dealt with in 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, and from the representation of 'Abraham' as celestial good joined to spiritual truth, dealt with in 2010, 2172, 2198, 2501. Whether you say spiritual truth and celestial good, or whether you say the Lord, it amounts to the same, for the Lord is truth itself and good itself, and also the marriage itself of truth and good and of good and truth. These matters may indeed be seen from the explanation given, yet as they belong among those things that are obscure at the present day, let them be illustrated so far as possible. The subject here is the doctrine of faith, about which doctrine the Lord thought when He was a boy; that is to say, He gave thought to whether it was permissible to enter into that doctrine by means of rational conceptions and in that way form ideas for Himself regarding it. This way of thinking was a product of His love and concern for the human race, who are such that they do not believe anything which is not grasped in a rational manner by them. But He perceived from the Divine that one ought not to enter into doctrine that way, and therefore He revealed such doctrine to Himself from the Divine and at the same time also all things in the universe that are subordinate to it, that is, all things of a rational kind, and all those of a natural kind.

[2] People's attitudes to matters of doctrine regarding faith have been spoken of above in 2568. There it was stated that there are two basic attitudes of mind from which people think, the negative and the affirmative; also that they think from a negative attitude who believe nothing unless they are convinced by rational considerations and by facts, and indeed by sensory evidence, whereas those people think from an affirmative attitude who believe that things are true because the Lord has said so in the Word and who thus have faith in the Lord. People who adopt the negative attitude towards the truth of anything in the Word say in their hearts that they are willing to believe when persuaded on rational grounds and by facts. But these are such as never believe, not even indeed if they were convinced by means of the evidence of their own physical senses of seeing, hearing, and touch; for they would always be producing new reasonings against such things, and in so doing they would at length completely destroy all faith and at the same time would turn the light of the rational into darkness, because they would turn it into falsities. People however who adopt the affirmative attitude, that is, who believe that things are true because the Lord has said so, are being confirmed all the time by rational considerations and by facts, and even by sensory evidence, and their ideas are being enlightened and are strengthened by these; for light comes to man through no other channel than the rational ideas and the factual knowledge which he possesses. This is so with everyone. With those who have the affirmative attitude of mind doctrine is certainly living, and of them it is said that they are healed and give birth. But with those who have the negative attitude doctrine certainly dies, and of them it is said that the womb is completely closed. All this shows what it is to enter the doctrine of faith by means of rational ideas, and what it is to enter into rational ideas from the doctrine of faith.

[3] Let these differences be illustrated by examples: The Word teaches that the first and foremost matter of doctrine is love to the Lord and charity towards the neighbour. People with the affirmative attitude towards this are able to enter into whatever things of a rational, factual, and indeed sensory kind they please, each according to his ability, knowledge, and experience. Indeed the more they do so the more they are confirmed, for the whole natural order is full of what is confirmatory. But people who deny this first and foremost teaching, and who wish first of all to be convinced by means of factual and rational considerations that a thing is true, never allow themselves to be convinced because they deny in their hearts and are all the time taking their stand on some other basic idea which they believe to be essential. In the end through confirmations of that idea these people so blind themselves that they cannot even know what love to the Lord is and what love towards the neighbour is. And because they confirm themselves in notions contrary to such love they at length also confirm themselves in the idea that no other kind of love can exist that has any delight in it except self-love and love of the world. And this they do to such an extent - if not in doctrine yet in the lives they lead - that they embrace hellish love in place of heavenly love.

[4] But with those who as yet have adopted neither a negative attitude nor an affirmative one but are in a state of doubt that precedes either of these, the position has been stated above in 2568. There it was shown that those who incline towards a life of evil fall into the negative attitude, whereas those who incline towards a life good are brought into the affirmative one. Take a different example: One of the leading ideas of the doctrine of faith is that all good comes from the Lord and all evil from man or self. People with the affirmative attitude that this is so are able to confirm themselves by many rational ideas, and by facts, such as that no good can possibly flow in except from Good itself, that is, from the fountain of good, and so from the Lord, and that good cannot have its first beginnings anywhere else. Such people find these ideas enlightened for them by all things which are truly good within themselves, within others, within society in general, and indeed within the whole of creation. But people with the negative attitude confirm themselves by everything they can possibly think of in ideas to the contrary, so much so that at length they do not know what good is. And disputing among themselves as to what the highest good is, they are profoundly ignorant of the fact that it is by means of celestial and spiritual good from the Lord that every type of good beneath it is made living, and that the delight flowing from it is truly delight. Some also imagine that if good does not come from themselves it cannot possibly come from any other source.

[5] Take another example: Those who are governed by love to the Lord and charity towards the neighbour are able to receive the truths of doctrine and to have faith in the Word, but not so those leading a life of self-love and love of the world. Or what amounts to the same, those governed by good are able to believe but not those governed by evil. People with the affirmative attitude of mind are able to confirm this in countless ways - with rational ideas and factual knowledge. With rational ideas they are able to confirm that truth is compatible with good but not with evil, and that as all falsity resides in evil it is also the product of evil, and that if any people governed by evil nevertheless possess any truth, this is on their lips, not in their heart. And with factual knowledge they are able to confirm from many points of view that truths put evils to flight and that evils detest truths. But people with the negative attitude confirm themselves in the idea that everyone, irrespective of what he is like in character - even if he leads a life for ever hating, taking delight in revenge, and practicing deceit - is able to believe as others are able to do so. Yet while holding to this idea they themselves totally reject goodness of life from doctrine, and having rejected it believe nothing whatever.

[6] To make the matter plainer still, take yet another example: Those who adopt the affirmative attitude that the Word has been written in such a way as to have an internal sense that is not apparent in the letter are also able in many ways to confirm themselves through rational considerations, such as the following,

By means of the Word man has a link with heaven.

Correspondences exist of natural things with spiritual, though the spiritual are not very apparent.

The ideas which belong to interior thought are completely different from the material ideas which fall into the words of spoken language. While man is in the world he is able to be in heaven (for he has been born for life in both places) through the Word which is intended for both places.

With some people a certain Divine light flows into the things of the understanding and into the affections when the Word is being read.

It is necessary that something be written which has come down from heaven and thus that the nature of its existence in its origins cannot be the same as its existence in the letter.

It cannot be holy except from a certain holiness which it has within it.

A person with the affirmative attitude is also able to confirm himself by means of certain facts, such as the following,

In former times people were living in an age of representatives. The writings of the Ancient Church contained such representatives, and those of many authors among the gentiles were composed of them, so that in the Churches that style of writing was regarded as being holy, and among the gentiles as being learned (books by many of those authors could also be mentioned).

But people who adopt the negative attitude, though they do not deny all these considerations and facts, nevertheless do not believe them. They persuade themselves that the Word is such as it exists in the letter, where indeed it presents a worldly appearance, but is nevertheless spiritual. They do not have any interest however in where that spiritual element lies, but for a multitude of reasons still want it. And that of which they are persuaded they are able to confirm in many ways.

[7] To present this matter in a way that can be grasped by ordinary people, let the following known fact serve as an example: Those with the affirmative attitude that sight does not belong to the eye but to the spirit which sees objects in the world by means of the eye as an organ of its own body can find confirmation of this fact in many ways. For instance, those people may find confirmation of it in their hearing of words spoken by another, in that these spoken words ally themselves to a certain interior sight, into which those words are converted - something that could not possibly occur but for the existence of that interior sight. These people may also find confirmation of the same in the consideration that whatever they think about is seen with an interior sight, by some more clearly and by others more obscurely, as well as in the consideration that the things produced by their imagination are not unlike actual objects of sight. They may find a further confirmation in the consideration that unless it were the spirit within the body that saw the things taken in by the eye as the organ of sight, the spirit would be unable to see anything in the next life, when in fact it is destined to behold countless and astonishing sights which the eye of the body cannot possibly see. In addition confirmation may be found by these people by reflecting on how in dreams, especially those of the prophets, many things have likewise been seen, yet not with the eyes. Finally, if trained in philosophy, a person may find confirmation in the consideration that things which are more exterior cannot enter into those that are more interior, just as that which is compound cannot enter into that which is simple, so that things of the body cannot enter into those of the spirit; only the reverse is possible. Besides these many other confirmations might be introduced, till at length a person is persuaded that sight belongs to the spirit, and not to the eye except from the spirit. But people with the negative attitude either speak of everything of this kind as that which is natural and physical, or else they speak of it as that which is imaginary. And when they are told that a spirit possesses and enjoys far more perfect sight than man does in the body, they laugh at the idea and dismiss it as nonsense, for they believe that they will be living in darkness when they are deprived of the sight of the eye. But in fact quite the reverse is the case in that they then dwell in the light.

[8] These examples show what it is to enter into things of a rational and factual nature from truths, and what it is to enter into truths from things of a factual and rational nature. The first method of approach is according to order, but the second is contrary to it; and when a person acts according to order he is enlightened, but when he acts contrary to order he is made blind. This makes plain how important it is for people to know and believe truths, for truths enlighten man, but falsities make him blind. Truths open up to the rational a vast and practically unlimited field, whereas falsities provide scarcely any such opening up at all, though this is not very evident. The reason why angels have so much wisdom is that they are enveloped in truths, truth being the light itself of heaven.

[9] Those who have made themselves blind through refusing to believe anything which they do not perceive with the physical senses, till at length they have no belief at all, were in former times called 'serpents belonging to the tree of knowledge'. For they reasoned much from things as perceived by the senses and from the resulting illusions which man accepts and believes all too easily, and by such reasoning they led very many astray, see 195, 196. In the next life they are easily distinguished from other spirits by the fact that in everything which is a matter of faith they reason whether it is so. And if it is demonstrated to them a thousand times, and then another thousand, that it is so they still advance doubts of a negative kind against every confirmation that is offered, and this they would go on doing for ever. They are so blinded therefore that they are lacking in common sense, that is, they are unable to grasp what good and truth are. Yet every one of them imagines that he is wiser than anyone else in the whole universe, making wisdom consist in being able to dispose of what is Divine and to derive the origin of things from what is natural. Many who have been considered wise men in the world are pre-eminently such as these; for the more anyone with the negative attitude of mind possesses talent and knowledge, the more insane he is, more so than all others. But the more anyone with the affirmative attitude possesses talent and knowledge the wiser he is able to become. One is not by any means forbidden to develop the rational by means of factual knowledge, but one is not allowed to use it to harden oneself against the truths of faith which belong to the Word.

[10] Much concerning these matters occurs in the internal sense of the Word, especially in prophetical sections, where the subject is Asshur and Egypt, for 'Asshur' means reasoning, 119, 1186, and 'Egypt' knowledge, 1164, 1165, 1186, 1462.

People who wish to enter into matters of doctrine regarding faith and into Divine things by means of things of a factual and of a rational nature, and who are consequently of unsound mind, are referred to in Isaiah as follows,

I will confound Egypt within Egypt, and they will fight every one against his brother, and every one against his companion, city against city, and kingdom against kingdom. And the spirit of Egypt will be emptied out in the midst of it, and I will swallow up his plans. The waters from the sea will fail, and the river will be parched and dry; and the streams will depart, and the rivers of Egypt will diminish and become parched. Reed and rush will wither away. Every seed of the river will be dry. Jehovah has mingled in the midst of her a spirit of perversity, and they have made Egypt err in all its work, as a drunken man errs in his vomit. Isaiah 19:2-3, 5-7, 14.

In the same prophet,

Woe to the rebellious children, who depart to go down into Egypt but have not asked at My mouth, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. And the strength of Pharaoh will be shame for you, and trust in the shadow of Egypt ignominy. Isaiah 30:1-3.

In the same prophet,

Woe to those who go down into Egypt for help and rely on horses and trust in chariots because they are many, but do not look to the Holy One of Israel and do not seek Jehovah. And Jehovah will stretch out His hand; he who gives help will stumble, and he who is helped will fall, and they will all be destroyed together. And Asshur will fall by a sword, not of man; and a sword, not of man, will devour him. Isaiah 31:1, 3, 8.

In Jeremiah,

My people have committed two evils; they have forsaken Me, the fountain of living waters, to hollow out pits for themselves, broken pits which do not hold water. Is not Israel a slave? If he is a home-born [servant], why has he become a prey? Are you not bringing this on yourself by forsaking Jehovah your God at a time when He is leading you in the way? And now, what have you to do with the way to Egypt, to drink the waters of Shihor, or what have you to do with the way to Asshur, to drink the waters of the River? O generation, see the Word of Jehovah! Have I been a wilderness for Israel? or a land of darkness? For what reason have My people said, We will be our own masters, we will not come to You any more? Why do you go off so forcefully to change your way? You will also be put to shame by Egypt, as you were put to shame by Asshur. Jeremiah 2:13-14, 17-18, 31, 36.

In the same prophet,

Hear the word of Jehovah, O remnants of Judah, Thus said Jehovah Zebaoth, the God of Israel, If you surely set your faces to come into Egypt, and you enter to sojourn there, then it will be, that the sword of which you are afraid will overtake you there in the land of Egypt, and the famine of which you are terrified will cleave to you there in Egypt, so that you die there. And all the men (vir) who have set their faces to come into Egypt to sojourn there will die by the sword, by famine, and by pestilence, and none of them will survive or escape from before the evil which I am bringing over you. Jeremiah 42:15-17, and following verses.

In Ezekiel,

And let all the inhabitants of Egypt know that I am Jehovah, because they have been a staff of reed to the house of Israel. When they grasp you with the hand, you will be broken, and you will tear for them every shoulder; and when they lean on you you will be broken, and you will make all their loins to be at a stand. Therefore thus said the Lord Jehovih, Behold, I am bringing a sword over you, and I will cause man and beast to be cut off from you; and the land of Egypt will be a desolation and a waste, and they will know that I am Jehovah, for [Egypt] has said, The river is mine, and I made it. Ezekiel 29:6-9, and following verses.

In Hosea,

Ephraim was like a silly dove. They called on Egypt, they went away to Asshur. When they go I will stretch My net over them. Woe to them, for they have strayed away from Me! Hosea 7:11-13.

In the same prophet,

Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation and they make a covenant with Asshur, and oil is carried down into Egypt. Hosea 12:1.

In the same prophet,

Israel has committed whoredom beneath its God. You have taken delight in hiring yourself out on every threshing-floor. Ephraim will return to Egypt, and in Asshur they will eat what is unclean. For behold, they have gone away on account of the devastation, Egypt will gather them, Moph ¹ will bury them; the nettle will possess their precious things of silver, the thorn will be in their tents. Ephraim has been stricken, their root has dried up, they will bear no fruit. Even when they bring forth I will slay the beloved fruits of their womb. My God will cast them away because they have not hearkened to Him, and they will be wanderers among the nations. Hosea 9:1, 3, 6, 16-17.

In Isaiah,

Woe to Asshur, the rod of My anger, and he is the staff, in their hand, of My indignation! He does not think what is right and his heart does not consider what is right, for it is in his heart to destroy, and to cut off nations not a few, for he says, Are not my princes at the same time kings? I will visit upon the fruit of the stout heart of the king of Asshur, for he has said, By the strength of my hand I have done it, and by my wisdom, for I have intelligence, and I will remove the boundaries of peoples and will plunder their treasures, and as a powerful man will cast down the inhabitants. Therefore the Lord, the Lord Zebaoth, will send leanness among his fat ones, and instead of his glory a burning of fire will be kindled. Isaiah 10:5, 7-8, 12-13, 16.

[11] In all these places 'Asshur' means reasoning, as has been shown, 'Egypt' and 'pharaoh' mean knowledge, and 'Ephraim' the understanding part of the mind. These and many other places elsewhere describe what man's rational comes to be like when he reasons about the truths of faith from the negative attitude of mind. Similar teaching is embodied in the incidents recorded in Isaiah 36, 37, when the Rabshakeh was sent from the king of Asshur and spoke out against Jerusalem and king Hezekiah, and the angel of Jehovah at that time struck down in the camp of the king of Asshur one hundred and eighty-five thousands. Those descriptions mean the disarray into which all that constitutes man's rationality is thrown when he reasons against Divine things, however much he may seem to himself at that time to be wise.

[12] Such reasoning is also referred to in various places as 'whoredom committed with the sons of Egypt and with the sons of Asshur', as in Ezekiel,

You committed whoredom with the sons of Egypt, your neighbours, great in flesh, and multiplied your whoredom. And you committed whoredom with the sons of Asshur, and were still not satisfied. Ezekiel 16:26, 28; 23:3, 5-21.

See 2466.

[13] People however who enter into things of a rational and factual kind from the doctrine of faith and by so doing are made wise are referred to in Isaiah as follows,

On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at its border; and it will be for a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry out to Jehovah because of the oppressors, and He will send a saviour and prince to them, and He will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make a vow to Jehovah and perform it. Isaiah 19:18-21.

In the same chapter,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt, and the Egyptians will serve Asshur. ² On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

This is referring to the spiritual Church, of which Israel is the spiritual element, Asshur the rational, and Egypt the factual. These three constitute all the intellectual powers of that Church, which come in that order one after another. This explains why it is said, 'On that day Israel will be the third with Egypt and Asshur', and 'blessed be Egypt My people, Asshur the work of My hands, and Israel My heritage'.

[14] In the same prophet,

It will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isaiah 27:13.

In the same prophet,

Thus said Jehovah, The labour of Egypt, and the wares of Cush and of the Sabaeans, men of stature, will come over to you and will be yours. They will follow after you and bow down to you. To you they will make the supplication, God is with you only; and there is no other besides God. Isaiah 45:14.

'Cush and the Sabaeans' are cognitions, 117, 1171. In Zechariah,

Egypt will go up to Jerusalem to worship the King, Jehovah Zebaoth. Zechariah 14:17-18.

In Micah,

As for me, I look to Jehovah, I wait for the God of my salvation; my God will hear me. The day for building your walls, this is the day; and they will come even to you from Asshur and the cities of Egypt even to the River. Micah 7:7, 11-12.

[15] In Ezekiel,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

In the same prophet,

Behold, Asshur was a cedar in Lebanon, beautiful in its branches, and a shady forest, and lofty in height, and its trunk among entangled boughs. The waters caused it to grow, with its streams going around the place of its planting, and he sent out his lines of water to all the trees of the field. Therefore its height was made higher than all the trees of the field, and its branches were multiplied, and its branches were made long by many waters. In its branches all the birds of the air made their nests, and under its branches every wild animal of the field gave birth, and in its shadow dwelt all great nations. And it became beautiful in its greatness, in the length of its branches, for its root was in many waters. The cedars did not hide it in the garden of God, the fir trees were not equal to its branches. No tree in the garden of God was equal to it in its beauty. I made it beautiful in the mass of its branches, and all the trees of Eden which are in the garden of God envied it. Ezekiel 31:3-9.

Here the Most Ancient Church, which was celestial, is described as to the nature of its rational and so of its wisdom and intelligence, for that Church used to look at things below from those which were Divine. Thus it looked at truths from goods themselves, and then from truths at what was subsidiary to these. By 'Asshur' and 'a cedar' are meant the rational, by 'entangled boughs among which were its branches' is meant factual knowledge, by 'streams' and 'waters' are meant spiritual goods, among which was its 'root', by 'the height and the length of the branches' the extent of it, by 'the garden of God' the spiritual Church, and by 'the trees of Eden' perceptions. This and the other places quoted above show what man's rational is like and what his factual knowledge is like when they are subordinate to Divine truths and serve these by confirming them.

[16] The fact that things of a rational and factual kind serve people who have the affirmative attitude of mind as a means for making them wise was represented and meant by the command to the children of Israel to seek from the Egyptians the loan of vessels of gold and vessels of silver, and clothing, Exodus 3:22; 11:2; 12:35-36. Something similar is meant by what is said in various places in the Word about their possessing the goods, houses, vineyards, and olive-groves, and many other things, of the nations, and also by references to the very gold and silver itself seized from the nations becoming holy, as in Isaiah,

Jehovah will visit Tyre, and she will return to hiring herself out as a harlot, and will commit whoredom with all the kingdoms of the earth on the face of the ground. And its merchandise and its harlot's hire will become holy to Jehovah; it will not be stored or hoarded, for its merchandise will be for them that dwell before Jehovah to eat to satisfaction and for ancient clothing. Isaiah 23:17-18.

'The merchandise of Tyre' stands for cognitions, 1201, which to those with the negative attitude of mind are like 'a harlot's hire' but to those with the affirmative attitude are like that which is holy. Something similar is also meant by the Lord's words,

Make friends for yourselves out of the mammon of unrighteousness, so that when you fail they may receive you into eternal habitations. If then you have not appeared faithful in the unrighteous mammon, who will entrust to you the true? Luke 16:9, 11.

Footnotes: