We could say the Lord’s love “has always been and will always be,” but even that really doesn’t cover it – the Lord is beyond time, and in fact time came from Him. We could say that Lord’s love is expressed “everywhere and in everything,” but even that really doesn’t cover it – the Lord is beyond both space and the stuff that fills space, and in fact space and stuff both came from Him.

So the Lord’s love never changes: It simply is. And the expression of that love – what the Writings call “divine truth” – never changes: It simply is.

People, on the other hand, change all the time, both as individuals and as societies. We turn toward the Lord and toward each other; we turn away from the Lord and away from each other. We look to spiritual things; we look to bodily things. That means our reception of the Lord’s love changes all the time, and the Lord’s love, in its complete desire to be joined to us, adapts its external forms constantly to try to reach us.

That’s what’s described here, in John 1:6-18. Humankind had always received the divine truth, but the forms had become more external as people got more external. Among the earliest, most innocent people The Lord could flow in directly; later he reached people through the minds, using symbolic stories and nature as a container. As people became entirely external, however, His love flowed out in the stony form of the laws of Moses. Understood spiritually, these laws and the other stories and prophecies of the Old Testament contain infinite ideas about the Lord and connections to His love – they contain all of the divine truth. But the Children of Israel themselves couldn’t understand that; the best they could do was obey.

That historic process is described in verses 9-13, which show the creative and sustaining power of divine truth (represented by both “the Light” and “the Word”), as well as the fact that those who received it became “sons of God,” or angels in heaven. As time went on, though, most people “received him not” and “knew him not.” In fact, as the Jewish leaders twisted the externals of Scripture to their own selfish ends, the world grew so evil that according to the Writings humanity was in danger of losing its connection to the Lord altogether.

So “the Word” – divine truth, the expression of the Lord’s love – was “made flesh” in the form of Jesus. In a way, this was the most external form the divine truth could take, extending from spiritual reality to give itself a physical form. But the purpose was to turn the process around: Jesus would reveal the deeper meanings of Scripture and teach the divine truth more directly, through commandments of love and caring. He would start humanity on a spiritual journey back toward a more internal life, one more receptive of the Lord’s love.

So what’s the role of John the Baptist here? John represents the external, literal meaning of the Old Testament, and to “witness” means to confirm what is good by using the things we know to be true. So John here witnesses first to “the light,” reminding the people of the time that Scripture is holy and urging them to return to its forms; and later to Jesus, confirming through the letter of Scripture that he was the promised Messiah, come to offer us truth and grace – which represents the delight we feel in things that are true – and ultimately to “declare” the Father to us, or to bring us into connection with the love that is the Lord’s essence.

(References: The Apocalypse Explained 151:4, 294 [16])

10284. 'And as to the composition of it, you shall not make any other like it' means no imitations produced by human endeavour. This is clear from the meaning of 'as to the composition, making some like it' - that is, making a similar oil with similar spices - as making a preparation in imitation of it by means of human endeavour. This meaning of these words follows from the train of thought in the internal sense; for first it says, 'It shall not be poured onto the flesh of a person', which means no imparting [of what is the Lord's] to a person's proprium or self, and finally, 'it shall be holy to you'. But anything done by a person, by his own endeavour, begins in his proprium or self and is unholy. The reason is that any endeavour a person makes from his proprium consists entirely of falsity arising from evil, since it has self and the world, not the neighbour and God, as its end in view, which also explains why it is called an imitation.

[2] The implications of all this are that everything which comes from the Lord is good and true; but anything good or true produced by man in imitation of it is neither good nor true. The reason for this is that everything good and true has life within it by virtue of the end in view. An end that begins in man is entirely selfish; but that which is good and true, coming from the Lord, exists for the sake of goodness and truth themselves as ends in view, and so for the Lord's sake, because the Lord is the source of everything good and true. With man the end in view is himself, since it constitutes his will and his love; for what a person loves and wills he has as his end in view. All the love in a person that originates in himself is self-love and a selfish love of the world; but the love in a person that originates in the Lord is love towards the neighbour and love to God. The difference between the two kinds of love is as great as that between hell and heaven. Furthermore self-love and a selfish love of the world reign in hell and constitute hell, whereas love towards the neighbour and love to the Lord reign in heaven and constitute heaven. Also a person's character is such and remains forever such as his love is; for love composes the whole of a person's will, and consequently of his understanding since the love that constitutes the will flows unceasingly into the understanding, kindling it and illuminating it. So it is that when those who love evil think within themselves, their thoughts consist of falsity that is in keeping with the evil they love, though they are moved by hypocrisy to express different ideas to others; some are moved by faith that is no more than persuasion, for the nature of which, see 9364, 9369.

[3] It should be recognized that by his own endeavour a person is able to simulate what is actually Divine and to present himself before others as an angel of light. But what is seen by the Lord and by angels is not the outward form he presents but the form that exists inwardly, which is foul when the proprium is the source of it. With people like this everything within them is merely natural and not at all spiritual. They see everything in natural light alone and nothing in the light of heaven; indeed they do not know what the light of heaven is, nor what anything spiritual is. All their inner powers are turned to things of an external nature, in almost the same way as those of living creatures are; nor do they allow themselves to be raised by the Lord to anything higher. Yet the human being, superior to animals, has a special ability, namely the ability to be raised by the Lord towards heaven and the Lord, and so be led by Him. All those are raised in this manner who love goodness and truth for their own sake, which is the same thing as loving the neighbour and God since in a general sense the neighbour means that which is good and true, and in a lower sense that which is right and fair; and also God constitutes what is good and true, and what is right and fair, since God is the source of them.

[4] From all this it may be seen what imitating Divine things by human endeavour is. In places throughout the Word 'Egypt' and 'Pharaoh' are used to describe people such as this; for factual knowledge belonging to the natural man is meant by 'Egypt' and 'Pharaoh'. 'Asshur' too, meaning reasoning based on factual knowledge, is used to describe them. Regarding 'Egypt', see in the places referred to in 9340, 9391; and regarding 'Asshur', 1186. Among spirits there are very many who by their own endeavour and cunning can imitate what is Divine; for they counterfeit sincerity, uprightness, and godliness, so cunningly that good spirits would be led astray unless the Lord enlightened them and enabled them to see what the interiors of those other spirits are like. And when these interiors are revealed the good spirits are filled with horror and run away. But such spirits are stripped of their outward pretences and brought into a state in which their devilish interiors are laid bare; and in this condition they sink automatically into hell. For more about these spirits, see paragraph 10286 below.