was glorified, separated from Himself and put off that which was merely human, viz. what He derived from the mother, until at length He was no longer her son, but the Son of God, as well in regard to nativity, as in regard to conception, and thus one with the Father, and Himself Jehovah. That He separated from Himself and put off all the human from the mother, so that He was no longer her son, is clearly evident from the Lord's words in John, "When wine was wanted, the mother of Jesus said to Him, They have no wine; Jesus saith to her, What [is it] to me and to thee, woman?" From which words it is evident, that the Lord did not call her mother, but "woman," and that He transferred the name of mother to those who were signified by the disciple who stood near at His crucifixion, to whom He said, "Behold thy mother," John xix. 26, 27. As to what further concerns the separation and putting off of the maternal human, it is not comprehended by those who have merely corporeal ideas concerning the Human of the Lord, and think of it as of the human of another man; they do not know that such as the life is such is the man, and that the Lord had from conception the Divine Esse of life or Jehovah, and that a similar esse of life existed in His Human by union. A. C. 2649.

Verse 8. The feast.-The feasts which were anciently made among those who were in significatives and representatives, signified no other than initiation into mutual love which is of charity. The nuptial feasts too, signified initiation into conjugial love; and the holy feasts into spiritual and celestial love; and this by reason that feasting, or eating and drinking, signified appropriation and conjunction. A. C. 3832. See also Exposition, chap. v. 1; vii. 2.

Verse 10. When they are drunken. In the Word they are called drunkards who believe nothing but what they can comprehend, and in this spirit inquire into the mysteries of faith; the consequence is that they must needs fall into errors, inasmuch as they are under the guidance of things sensual, scientific, or philosophical, in their inquiries. The thinking principle of man is merely terrestrial, corporeal, and material, inasmuch as it is formed of things terrestrial, corporeal, and material, which continually adhere thereto, and in which the ideas of thought are founded and terminated; wherefore to think and reason from those things concerning things divine, is to plunge into errors and perverse opinions, and it is as impossible for a man thence to obtain faith, as it is for a camel to pass through the eye of a needle. The error

and insanity hence derived are called, in the Word, drunkenness; nay, even souls or spirits in another life, who reason concerning the truths of faith, and against them, become like drunken persons. A. C. 1072.

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Thou hast kept the good wine until now.-By "wine" is signified the Divine Truth derived from the Divine Good of the Lord; and hence may appear what is signified by these words of the Lord, "Men do not put new wine into old bottles, but they put new wine into new bottles, and both are preserved," Matt. ix. 17; where "new wine" denotes the Divine Truth of the New Testament, thus of the new church, and "old wine" denotes the Divine Truth of the Old Testament, thus of the old church. The like is signified by these words of the ruler at the marriage in Cana of Galilee, "Every man at first sets on good wine, and when they are drunken, then that which worse; thou hast kept the good wine until now." A.R. 316. Verse 11. This beginning of miracles, &c.—As to what concerns "miracles" and "signs," it is to be noted that they were performed amongst such as were in external worship, and were not willing to be acquainted with internal; they also who were in such worship, were to be driven by external means; hence it was, that "miracles" were performed amongst the Israelitish and Jewish people, for they were solely in external worship, and in no internal; and also external worship was what they ought to be in, when they were not willing to be in internal worship, to the intent that in externals they might represent holy things, and thereby communication might be given with heaven, as by somewhat of a church, for correspondences, representatives, and significatives conjoin the natural world to the spiritual; hence now it was, that so many miracles were performed amongst that nation. amongst those, who are in internal worship, that is in charity and faith, "miracles" are not performed, for they are hurtful to them, inasmuch as miracles compel to believe, and what is of compulsion does not remain, but is dissipated; the internal things of worship, which are faith and charity, are to be implanted in a free principle, for in such case they are appropriated, and the things which are so appropriated remain; but the things which are implanted in a state of compulsion, remain out of the internal man in the external; for into the internal man nothing enters except by intellectual ideas which are reasons, for the ground which there receives is the rational principle illustrated; hence it is, that no miracles are wrought at this day. That they are also hurtful, may hence be manifest for they compel men to believe, and fix ideas in the ex

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ternal man that it is so; if the internal man afterwards denies what miracles have confirmed, in such case an opposition and collision of the internal and external man takes place, and at length, when the ideas derived from miracles are dissipated, there is effected a conjunction of what is false and what is true, thus profanation; hence it is evident how hurtful miracles are at this day in the church, because the internals of worship are now discovered; these things are also signified by the Lord's words to Thomas, "Because thou hast scen me, Thomas, thou hast believed: blessed are they who have not seen and have believed," John xx. 29; so also they are blessed who do not believe by miracles. But miracles are not hurtful to those who are in external worship without internal, for with such no opposition can exist between the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute any thing to faith, may be sufficiently manifest from the miracles wrought amongst the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them; for that people, although they so lately had seen so many miracles in Egypt, afterwards the Red Sea [mare suph] divided, and the Egyptians overwhelmed therein, the pillar of the cloud going before them by day, and the pillar of fire by night, the manna daily showered down from heaven, and although they saw Mount Sinai in smoke, and heard Jehovah thence speaking, with other miracles of a like kind, nevertheless in the midst of such things they declined from all faith, and from the worship of Jehovah to the worship of a calf, Exodus xxxii. 1, to the end. Hence it is evident what is the effect of miracles; still less would be their effect at this day, when it is not acknowledged, that there is anything [or influence] from the spiritual world, and when every thing of the sort is denied, and is attributed to nature; for a principle of denial universally reigns against the divine influx and government on earth; wherefore at this day the man of the church, if he was to see the veriest divine miracles, would first bring them down into nature, and there defile them, and afterwards would reject them as phantasms, and lastly, would laugh at all who attributed them to the Divine [Being,] and not to nature. That miracles are of no effect, is also evident from the Lord's words in Luke, "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead," xvi. 31. 4. C. 7290.

In the temple, &c.-See Exposition, verses 19, 21.

Verse 14. Those who sold, &c.-By "those who sold and bought" are signified those who make gain to themselves of

things holy; by the "tables of the money changers," are signified from holy truths, and by "the seats of them who sold doves," are signified those who do so from holy goods; wherefore it is afterwards said, that they made the "temple into a den of thieves," for "thieves" are those who plunder the truths and goods of the church, and hence make to themselves gain. A. E. 840.

Verse 18. Then answered the Jews and said unto Him, What sign shewest thou unto us? &c.-By a "sign" is understood that which declares, testifies, and persuades, concerning a thing inquired after; but by a "miracle" is understood that which excites, strikes, and induces astonishment; thus a "sign" moves the understanding and faith, and a "miracle" the will and its affection, for the will and its affection is what is excited, is stricken, and amazed, and the understanding and its faith is what is persuaded, what a declaration is made to, and which admits of testification. That in the above words by "shewing a sign," is signified to testify by somewhat stupendous, or by a voice from heaven, is evident, but whereas such a testification would have damned, rather than have saved them, therefore Jesus gave answer concerning the "temple," by which He understood His Body, that this would be dissolved, that is, would die, and would rise again glorified on the third day. A. E. 706.

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Verse 19. Jesus answered and said unto them, Destroy this temple, &c.-That "temple" in the Word signifies the Divine Human of the Lord, and in a respective sense heaven and the church, consequently also the Divine Truth, may appear from the following passages, "The Jews said to Jesus, What sign shewest thou to us that thou doest this? Jesus answered and said unto them, Destroy this temple, and I will raise it again in three days; but He spake of the temple of His Body." That "temple" signifies the Divine Human of the Lord, is here expressly said; for by the "dissolution" of the "temple," and its being "raised up again after three days," is understood His death, burial, and resurrection; and in Malachi, "Behold I send mine angel, who shall prepare the way before me, and suddenly shall come to His temple the Lord, and the angel of the covenant whom ye seek,” iii. 1; in this passage also by "temple" is meant the Divine Human of the Lord; for the subject there treated of is concerning the Lord's advent, wherefore by "coming to His temple," is signified to His Human; and in the Apocalypse, "I saw not a temple in the New Jerusalem, for the Lord God Omnipotent is its Temple, and the Lamb," xxi. 22; the subject here

treated of is concerning the new heaven and the new earth, when they shall be in internals and not in externals; hence it is said that "there shall not be a temple, but the Lord God Omnipotent and the Lamb:" "the Lord God Omnipotent" is the essential Divine of the Lord, and "the Lamb" is His Divine Human; whence also it is evident that His Divine Human in the heavens is understood by "temple." And in Isaiah, "I saw the Lord sitting on a throne high and lifted up, and the borders of His garments filling the temple," vi. 1; where, by a "throne high and lifted up," on which the Lord was seen to sit, is signified the Lord as to Divine Truth in the superior heavens; but by "the borders of His garments" is signified His Divine Truth in the church; that the "borders of the garments," when predicated of the Lord, signify His Divine Truth in ultimates, may be seen, n. 9917 in the Arcana Calestia. "That the vail of the temple was rent into two parts from the top to the bottom after the Lord had suffered," Matt. xxvii. 51, signified the union of the Divine Human of the Lord with His Divine Itself may be seen, n. 9671 of the same work. By "temple" is signified the Divine Human of the Lord, and at the same time heaven and the church, in the following passages, "I will bow myself towards the temple of thy holiness, and will confess to thy name," Psalm cxxxviii. 2; and in Jonah, "I said, I am expelled from before thine eyes, but yet I will again look back to the temple of thy holiness. And my prayer came to thee to the temple of thy holiness," ii. 5, 8; and in Habakkuk, "Jehovah is in the temple of his holiness," ii. 20; and in Matthew, "Woe to you blind guides, who say, whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, is guilty; ye fools and blind, for whether is greater, the gold or the temple which sanctifics the gold?" xxiii. 16, 17; and in John, "Jesus said to them who sold in the temple, Take those things hence, make not the house of my Father a house of merchandize," ii. 16, 17. A. E. 220. See also A. C. 6426, 9714, 10,528.

That by the temple at Jerusalem, in its highest sense, is signified the Divine Human of the Lord, He Himself teaches, John ii. 19, 21; and wherever the Lord is understood there also the Word is understood, inasmuch as He is the Word. T. C. R. 221.

And in three days I will raise it up.-By the "third day" and "three days" is signified what is complete and the beginning of sanctification; for "day" in the Word signifies state, which is also signified by year, in general by all times, as an hour, a