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83. And was dead. That this signifies that He is rejected, is evident from this, that the Lord is said to be dead, when there are no longer faith in and love to Him; for the Lord lives with those who are in love and in faith to Him; but with those who are not in love and in faith He does not live, but is said to be dead, because rejected. This is what is here meant, in the internal sense, by "and was dead," but in the sense of the letter it denotes that He was crucified. The Lord's being crucified also similarly signifies, in the internal sense, that He was rejected and so treated by the Jews. For the Lord, when He was in the world, was Divine truth itself; and because Divine truth was altogether rejected by the Jews, therefore also the Lord, who was the Divine truth, suffered Himself to be crucified. Such things are signified by all the facts related by the Evangelists concerning the Lord's passion; the particulars relating thereto, even the most detailed, involve such a signification; therefore, when the Lord speaks of His passion, He calls Himself the Son of man, that is, Divine truth (as may be seen above, n. 63). That the Divine truth was entirely rejected by the Jews is well known, for they did not acknowledge anything said by Him, not even that He was the Son of God.
[2] From these considerations it can be known how those things also are to be understood which the Lord spake to His disciples concerning His rejection by the Jews. Thus in Luke:
"The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes" (9:22).
And again:
"The Son of man must suffer many things, and be rejected of this generation" (17:25).
in Mark:
"It is written of the Son of man, that he must suffer many things, and be set at nought" (9:12).
In Luke:
"When Jesus took unto him the twelve, he said unto them, Behold, we go up to Jerusalem, and all things foretold by the prophets concerning the Son of man shall be accomplished; that he shall be delivered unto the Gentiles, and shall be mocked and spitefully entreated, and spit upon; and afterwards they shall scourge him, and put him to death; and the third day he shall rise again" (18:31, 32, 33).
The particulars here mentioned show how the Jews treated the Divine truth, which was from the Word. Jerusalem, in this passage, is the Jewish church; to be delivered to the Gentiles, to be mocked, to be spitefully entreated, to be spit upon, to be scourged, to be put to death, denote the wicked ways in which they treated Divine truth; and because the Lord was Divine truth itself, as being the Word (John 1:14), and it was foretold in the prophets that Divine truth would be so treated in the end of the church, therefore it is said that all things should be accomplished which are written by the prophets concerning the Son of man.
[3] Similarly it is said in another passage:
"These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (Arcana Coelestia 5360, 5376).
[4] That Divine truth, which is the Word, was so rejected by the Jews, is also meant by these words in Matthew:
"I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise also shall the Son of man suffer of them" (2762, 5247), and also by John the Baptist, therefore he was called Elias (n. 7643, 9372). Hence it is plain what is signified by its being said that Elias was come, and that they had done to him whatsoever they listed, and that the Son of man would in like manner suffer of them. How the Jews explained the Word, and thus rejected it, is evident from very many passages in the Evangelists, where the Lord makes it, clear. From these considerations it is now evident, that by "I was dead," is signified that He was rejected. (That the Lord also by the passion of the cross, glorified His Human, that is, made it Divine, may be seen in The Doctrine of the New Jerusalem 294, 295, 302, 305.)
83. And I became dead, signifies that He was rejected. This is evident from this, that the Lord is said to be "dead" when faith in Him and love towards Him are no more; for with those who are in love towards Him and faith in Him the Lord lives, but with those who are not in love and in faith toward Him He does not live. With such He is said to be "dead" because He is rejected. This is what is here meant in the internal sense by the words "I became dead;" but in the sense of the letter it is meant that He was crucified. The Lord's being crucified has a like signification in the internal sense, namely, that He was rejected and treated thus by the Jews; for the Lord, when He was in the world, was Divine truth itself, and as Divine truth was altogether rejected by the Jews, therefore the Lord, who was Divine truth, suffered Himself to be crucified. Such things are signified by all that is related in the Evangelists concerning the Lord's passion; the particulars, even to every minutest particular, involve this. Whenever, therefore, the Lord speaks of His passion He calls Himself the Son of man, that is, Divine truth (See above, n. 2762, 5247), and also by "John the Baptist;" therefore he was called "Elias" (n. 7643, 9372). From this it can be seen what is signified by "Elias has come," and that "they have done to him whatsoever they listed," and that "the Son of man is to suffer of them." How the Jews explained and thus rejected the Word is clear from many passages in the Gospels, where the Lord makes this manifest. From this it can now be seen that "I became dead," signifies that He was rejected. Moreover, that the Lord, by the passion of the cross, also glorified His Human, that is, made it Divine, see New Jerusalem and Its Heavenly Doctrine, n. 294-295, 302, 305.
83. "Et factus sum mortuus." - Quod significet quod rejectus, constare potest ex eo, quod Dominus dicatur "mortuus" quando non amplius est fides et amor in Ipsum; Dominus enim vivit apud illos qui in amore et fide sunt in Ipsum, sed non vivit apud illos qui non in amore et fide sunt; apud hos dicitur Dominus "mortuus" quia rejectus; hoc in sensu interno intelligitur hic per "factus sum mortuus"; at in sensu litterae quod sit crucifixus. Simile etiam significatur in sensu interno per quod Dominus sit crucifixus, nempe quod rejectus et ita tractatus a Judaeis: Dominus enim cum in mundo fuit, erat ipsum Divinum Verum; et quia Divinum Verum a Judaeis prorsus rejectum est, ideo quoque Dominus, qui illud erat, Se crucifigi passus est. Talia significantur per omnia quae apud Evangelistas memorantur de Passione Domini; singula usque ad singularissima id involvunt; quapropter ubi Dominus de Passione sua loquitur, vocat Se "Filium hominis", hoc est, Divinum Verum (videatur supra, n. 63). Quod Divinum Verum prorsus rejectum sit a Judaeis, notum est; nam non agnoverunt quicquam quod ab Ipso dictum est, et ne quidem quod Ipse esset Filius Dei. Ex his sciri potest quomodo etiam intelligenda sunt quae Dominus de rejectione Sui ab illis locutus est ad discipulos:
- Ut apud Lucam,
"Oportet Filium hominis multa pati et reprobari a senioribus et principibus sacerdotum et scribis" (9:22);
apud eundem,
"Oportet Filium hominis multa pati et reprobari a generatione hac" (17:25);
apud Marcum,
"Scriptum est de Filio hominis quod multa pateretur, et pro nihilo haberetur" (9:12);
apud Lucam,
"Jesus assumptis duodecim dixit eis, Ecce ascendimus Hierosolymam, et perficientur omnia quae praedicta sunt per prophetas de Filio hominis, quod tradetur gentibus, et illudetur, et contumeliis afficietur, et conspuetur; et postquam Illum flagellaverint, occident, sed tertia die resurget" (18:31-33):
singula haec significant quomodo Divinum Verum, quod erat ex Verbo, tractaverunt; "Hierosolyma" ibi est Ecclesia Judaica; "tradi gentibus, illudi, contumeliis affici, conspui, flagellari, occidi", sunt nefandi modi quibus Divinum Verum tractaverunt; et quia Dominus erat Ipsum Divinum Verum, quia Verbum (Johannes 1:14), et praedictum est apud prophetas quod id in fine ecclesiae ita afficeretur, ideo dicitur, "ut perficiantur omnia quae praedicta sunt per prophetas de Filio hominis."
Similiter alibi apud eundem,
"Haec sunt quae locutus sum vobis, cum adhuc eram vobiscum, oportere impleri omnia quae scripta sunt in Lege Mosis, et Prophetis, et in Psalmis de Me" (24:44).
Quod omnia essent peracta, cum Jesus crucifixus, 1
dixit Ipse cum erat super cruce:
"Cum Jesus sciebat quod omnia essent peracta, ut impleretur Scriptura, dixit, Sitio" (Johannes 19:28);
quod dixerit tunc "Sitio", erat quia novam ecclesiam desideravit, quae Ipsum agnosceret.
(Quod "sitire" in spirituali sensu significet desiderare, et quod dicatur de veris ecclesiae, videatur n. 4958, 4976, 8568.) Haec quoque sunt quae a Daniele praedicta sunt de vastatione et desolatione:
"Post septimanas sexaginta et duas excidetur Messias, sed non Sibi; deinde urbem et sanctuarium perdet populus principis venturi, ita ut finis ejus cum inundatione: .... tandem super avem abominationum desolatio, et usque ad consummationem et decisum stillabit super devastationem" (Daniel 9:26, 27):
"desolatio" et "vastatio" significant reprobationem et rejectionem Divini Veri apud illos qui ab ecclesia (videatur n. 5300, 5376). Quod Divinum Verum, quod est Verbum, ita reprobatum sit a Judaeis, etiam intelligitur per haec apud Matthaeum:
"Dico Vobis, Eliam jam Venisse, quem non agnoverunt, sed fecerunt ei quaecunque voluerunt; ita futurum est ut Filius hominis passurus sit ab illis" (17:12):
per "Eliam" significatur Verbum (videatur praefatio ad caput 18 Genes., et n. 2762, 5247); et quoque per "Johannem Baptistam"; quare is dictus est "Elias" (n. 7643, 9372 2
). Inde patet quid significatur per quod "Elias venerit", et quod "fecerint ei quaecunque voluerunt", et quod "futurum sit ut Filius hominis passurus sit ab illis." Quomodo Judaei explicuerunt Verbum, et sic rejecerunt illud, patet a plurimis locis apud Evangelistas, ubi Dominus id manifestat. Ex his nunc constare potest, quod per "Ego sum .... mortuus" significetur quod rejectus. (Quod etiam Dominus per passionem crucis glorificaverit Humanum suum, hoc est, id Divinum fecerit, videatur in Doctrina Novae, Hierosolymae, n. 294, 295, 302, 305.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.