"The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God." (Luke 1:35)

What amazing words these must have been to Mary, a young woman, when she first heard them. Just minutes before she had probably been engaged in some mundane task of daily life in her mother's home, perhaps grinding flour or baking bread, maybe weaving or spinning wool into yarn. If she was like most young women who are shortly to be married, her mind would have been turned to her future life with Joseph, what their home would be like, the children they would have and the life that they would lead together. Happy images of the future would have filled her thoughts. She would have had her hopes, dreams and expectations--images of how her life would be as the future wife of Joseph.

Suddenly with the appearance of the angel Gabriel, her visions of the future contained a new and dramatically different element. The angel told her that she was highly favored and blessed among women, that the Lord was with her and that she would soon conceive and bring forth a son whose name would be Jesus. This child would be given the throne of Mary's ancient forebear, King David, and reign forever.

Mary voiced the question of how this would take place. She knew the order of natural conception and knew that the angel's message did not fit into this order. In explanation the angel Gabriel told her of the greatest miracle of all time saying, "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God."

We are called to believe that miracles do occur. Some people are troubled by the idea of miracles based on their picture of cause and effect in this world. They have accepted that the only causes are natural ones, the laws of physics and so on. For such a person the idea of Jesus being born without a natural father is fantastic beyond belief.

But we are called to believe that miracles have and do occur. There are forces that attack this belief. We have grown up in a culture that has a strong sense of natural order. Science today is capable of explaining so many events that previously were mysteries. It is capable of explaining them by means of fundamental laws of nature. For some this sense of natural law can become so strong that the Lord's active presence within creation vanishes. For some there is no Divine intervention within this system. All is fixed and moves along with changes taking place by mere random accident. But it could be noted that according to natural law most changes result in more chaos, not less chaos. Changes tend toward the break down of a higher order into a lower one.

Think of the example of a person quickly typing out a document on a computer. You would expect that errors would be introduced into the typing. What is the likelihood that the errors would improve the original document? It’s possible, but rather unexpected. But the argument for pure natural evolution is that given enough time and the forces of natural selection life as we now know it has developed. Asserting that human life came about purely by random accidents starting with the genetic code of the most primitive life millions of years ago seems akin to saying that given enough time and enough typed copies a simple child’s nursery rhyme could evolve into a Shakespearean play without any plan or higher thought being involved.

We are called to believe that miracles do occur. However, the Writings for the New Church have taught us that we are not to expect to see the miracles of the Old and New Testaments performed today in the same way they were performed in the time those books were written. We read:

The reason miracles are not done at this day, as before, is that miracles compel, and take away free will in spiritual things; and from being spiritual, they make a person natural. All in the Christian world . . . can become spiritual; and they become spiritual solely from the Lord through the Word; and the faculty for this would perish if they were brought to believe through miracles. (True Christian Religion 501)

Partially based on statements such as this, a person can come to a pattern of thinking that does not believe in the Lord’s ability to affect things for good in a miraculous way even today. A person could believe in God, but still tend to view the progression of his or her life as following laws of a machine-like system. Anything that does not fit into this fixed system is believed to be a miracle that would take away spiritual freedom--the very freedom that the Lord was born into the world to reestablish.

Perhaps, though, it is too easy for us to become too limited in our view. So limited that we block out a sight of the miracles that can occur within our own lives without taking away our spiritual freedom. Perhaps it is too easy for this limited point of view to block out a sense of the Lord's presence, a sense of the Holy Spirit's presence. How does the Lord reach out to touch our lives?

What of Mary's life? The events surrounding the first Christmas were a major intervention within her life. The same is true of her husband to be, Joseph. Both of them could have denied the possibility of a miraculous conception and this state of denial would have been far more damaging than that of Zacharias's. Could the Lord's birth ever have taken place if Mary was not willing to accept the angel's words? Her firstborn was to have a continuing effect throughout her whole life. His presence was not without many events that brought a sense of awe and wonder to both Mary and Joseph. We know of at least one event that showed that raising Jesus was not always easy. At age 12, they spent three anxious days searching for Him, only to find Him in the temple, sitting in the midst of teachers, listening and asking questions.

In addition to the way in which Jesus' birth and life intervened in Joseph and Mary's life, think of the way His presence affected the disciples. Many of them were happily going about their daily jobs when they were called to leave all behind and follow Him. While this intervention sometimes involved something of the miraculous, it also involved an element of free will. Just as Joseph and Mary could have resisted the words of the angel announcing that the Lord would be born, so also the disciples could have heard the Lord call them to follow and shook their heads and returned to their work. There were many, many others who were influenced in this same way. Many others who heard the Lord's words calling to them and had their lives profoundly influenced by what He said.

The Lord comes to each of us in our lives many times each day. While we may not have anything occur in our lives that an objective observer would call miraculous, it is not true that our lives will follow some pre-established route, set by our inborn nature and directed by compelling experience of the natural world. The Lord's first birth represents the way in which He comes in any age to anyone who will receive Him. Just as the words of the angel Gabriel would have been a dramatic intervention within the happy normalcy of the future that Mary would have envisioned, so also the Lord can come to us announcing the conception of a future for us that is far different from the one our natural mind would envision. The Lord comes to us offering and promising a far different set of reactions to daily events from the ones we presently have--a different perspective, a far greater patience in some areas and a stronger resolve and commitment in others. He comes to us bringing light to areas of thoughts that we had resigned ourselves to being in deep darkness and bringing warmth to much that we might otherwise have done from need or duty.

The angel Gabriel was sent to a virgin, whose name was Mary. Ancient prophecies had promised that the Messiah would be born as the child of a young woman. Several hundred years after this prophecy was given, a Greek version of the Old Testament called the Septuagint, introduced a new element of the miraculous by using a word in this prophecy that was not the general one for a young woman, but rather the distinctive Greek term for "virgin." When the angel appeared to Joseph in a dream, the gospel of Matthew records that he quoted this prophecy according to the way it is presented in the Septuagint. The Writings for the New Church make it quite clear that this seemingly added idea is correct and even essential in our understanding of the Lord's advent.

There are two distinct reasons for the importance of a belief in the virgin birth. One reason has to do with the essential need for Jesus to be born with a natural mother but without a natural father if He was going to become our Savior and Redeemer. It was crucial for the work of Jesus that He not derive from His birth any of the internal evils that are passed on through the soul provided by the natural father in any natural conception. His soul and life came directly from the infinite God. His developing mind and life were the ever more perfect manifestation in human form of the Father and creator, our Lord and God. But it was important that He take on a natural mind at first empty of any experience and knowledge as you and I were born with. It was important that He take on the hereditary inclinations to evil that birth to a natural mother brought to His life.

The second reason for believing in the virgin birth exists because of the representation of the term virgin and what this says about how the Lord comes to us in our lives. We are told that a virgin represents someone who willing to have his or her life affected by truth. In this story, Mary represents a state of mind in each of our lives that is not controlled by self interest nor committed to a determined course of action. It is a state of mind that is open to new possibilities.

The Lord comes to us to each of us bringing the promise of a new conception of life just as the angel Gabriel came to the virgin Mary. He comes promising a rebirth or regeneration of life that is radically different from the one we come by naturally. It is not to the hustle and bustle of established life that He appears, but rather to those states of mind that, like the virgin Mary, look forward to something new and different and most importantly are willing to receive the conception of this new life. The life that comes to us naturally, apart from any presence of the Lord, is like a child conceived of a human father and mother. Without the Lord's presence, this life cannot have any other basis than self-interest and worldly concern. Experience may teach us to broaden this self-interest and to temper these concerns, but apart from the Lord's advent within our lives they will never rise above this level. The Lord is born within each of our lives within the states of mind that are willing to be affected by what the Word teaches--by the states of mind that are willing to rise above the prompting of our natural inclinations to be self-serving and natural in our interests, thoughts and actions. He is born within the states of mind that are willing to turn outward to recognize and serve the needs of those around us. He is born within the states of mind that are willing to recognize that natural things exist to serve the needs of mankind and creation as a whole and have their proper uses as well as their abuses.

Our preparation for the celebration of Christmas, more than any other event of the season, tends to turn people outward to others. It is a time that can help us to recognize the community of caring people that we live in. And it is a time that can remind us that many are in need--there are many people who can use our help. This help may be a matter of providing food, clothing and shelter for those have not been able to or have not yet come to be provident enough to provide them for themselves. It can be a matter of giving a hand to someone who could use some help with a job, sharing some burden with them. Christmas is a time when we give gifts that symbolize and love and friendship for others. The most lasting gifts are those that we give when we recognize the spiritual needs of others—when we recognize that, by our words and actions, we can help the Lord bring loving warmth to another person's life. We, by our words and actions, can bring the light of greater understanding to another person's life. We have the capability of helping others receive far greater blessings in life than they might otherwise. Our preparation for and celebration of Christmas can remind us of how a truly Christian life is one of wisely giving and of serving. The state of mind that receives this reminder is the one imaged by the virgin, Mary.

The Lord comes to each of us in our lives, just as the angel Gabriel came to Mary. He comes telling of events that can take place, if we are willing, which far exceed anything we might picture ourselves. He promises us a new life, born within our own, but not taking its source from us. He promises the presence of the Holy Spirit within this new life. He comes with a miraculous intervention in the natural course of events. The words of the angel Gabriel to Mary are also words to us with the promise of a new life that will profoundly affect what we care about, think and do each day throughout the year. These words are the promise of a new life for each of us.

After the close of this service you are invited to take the sacrament of the Holy Supper. This act of worship represents our desire to receive the Lord’s gifts of love and wisdom within our lives, represented by our eating of the bread and drinking of the wine. There is a powerful reminder of the words of the angel Gabriel in The True Christian Religion description of this sacrament

...the Holy Supper for those who approach it worthily is a kind of guarantee and seal put on their adoption as sons of God ... the Lord is then present and introduces into heaven those who are born of Him, that is, who are regenerated. (True Christian Religion 728)

As the angel Gabriel said to Mary, so the Lord would say to us, "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God."

(Verweise: Arcana Coelestia 1573 [1-8]; Isaiah 7:1-15; Luke 1:26-38)

815. (Verse 11) And I saw another beast coming up out of the earth. That this signifies confirmations from the sense of the letter of the Word in favour of faith separated from life, and thence falsifications of the truth of the church, is evident from the signification of the two beasts treated of in this chapter, as denoting what confirm those things that are signified by the dragon, for by the dragon is chiefly signified faith alone (as may be seen above, n. 714). And by the beast ascending out of the sea are signified reasonings from the natural man confirming the separation of faith from life (as may be seen also above, n. 774). By this beast therefore are signified confirmations from the sense of the letter of the Word in favour of faith separate from life, and thence falsifications of the truth of the church. That the dragon is further described by these two beasts is evident from verses 2, 4, 11, of this chapter.

There are also two means by which any heretical dogma may be confirmed - reasonings from the natural man, and confirmations from the sense of the letter of the Word; these two means therefore are signified by these two beasts. The reason why by the former beast are signified reasonings from the natural man is, that by the sea, out of which that beast ascended, is signified the Natural of man; but the reason why by this beast are signified confirmations from the sense of the letter of the Word is, that by the earth, out of which he ascended, is signified the church where the Word is. That the falsifications of the Word are also signified by this beast is, that the Word can never confirm any false dogma, unless it be itself falsified. For all things in the Word are truths; therefore all truths can be confirmed from the Word, but falsities not at all; as is very evident from what has been said above, and will be evident from what remains to be said in this chapter.

[2] Because above (n. 785), passages have been quoted from the Word where works, deeds, working, and doing, are mentioned, we will now bring forward passages where faith and believing are mentioned, but these from the Gospels only, and not from the Epistles of the Apostles, because in the Gospels are the Lord's own words, all of which contain a spiritual sense, by which there is immediate communication with heaven; but in the writings of the Apostles there is no such sense, although they are books that are useful to the church.

[3] The passages where faith and believing are mentioned in the Gospels are the following:

In Matthew:

There came a centurion to the Lord, saying, "Lord, I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. Jesus hearing, wondered, and said to them that followed him, Verily, I say unto you, I have not found so great faith in Israel. And he said unto the centurion, Go thy way; and as thou hast believed, be it done unto thee; and his servant was healed in that hour" (8:8, 10, 13).

The reason why the Lord healed this person and others according to their faith was, that the first and primary [thing] of the church then to be established was, that they should believe the Lord to be God Almighty, for without that belief no church could have been established. For the Lord was the God of heaven and the God of earth with whom no conjunction is possible except by the acknowledgment of His Divinity, which acknowledgment is faith. That the centurion acknowledged the Lord as God Almighty is evident; for he said, "I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed."

[4] In the same:

"A woman labouring with an issue of blood, touched the hem of" Jesus' "garment; for she said within herself, If I may only touch the hem of his garment, I shall be healed. Jesus turning about and seeing her, said, Daughter, be of good comfort, thy faith hath made thee whole; and she was healed in that hour" (9:20-22).

Again:

"They brought unto him a paralytic lying upon a bed. Jesus, seeing their faith, said unto the paralytic, Be of good comfort, thy sins are remitted; arise, take up thy bed, and go to thine house" (9:2-7; Luke 5:19-25).

In the same:

"Two blind men cried, saying, Have mercy upon us, thou Son of David; Jesus said unto them, Believe ye that I am able to do this? They say unto him, Yea, Lord: then he touched their eyes, saying, According to your faith, be it unto you; and their eyes were opened" (9:27-29).

By this faith, whereby the sick were healed, no other faith is meant than that which is called historical, this being also at that time miraculous. By that faith therefore many then performed miracles. The faith was, that the Lord was Almighty because He was able to perform miracles of Himself; therefore He also allowed Himself to be worshipped, which was not the case with the prophets of the Old Testament, who were not worshipped. But this historical faith in all cases precedes before it becomes saving faith. Historical faith becomes saving in a man, when he learns truths from the Word, and lives according to them.

[5] In the same:

A woman of Canaan, whose daughter was troubled by a demon, "came and worshipped" Jesus, "saying, Lord help me: Jesus said unto her, Great is thy faith; be it unto thee as thou wilt: and her daughter was healed" (15:22-28).

In John:

"A ruler, whose son was sick," entreated Jesus to heal his son before he died. "Jesus said unto him, Go thy way, thy son liveth: and the man believed in the word which Jesus said unto him, and his servants met him, saying, Thy son liveth; therefore he believed, and his whole house" (4:46-53).

In the same:

"Jesus finding the man born blind, whom he healed, said unto him, Believest thou then in the Son of God? He answered him and said, Who is he, Lord, that I may believe in him? He said unto him, Thou also hast seen him, and he who speaketh with thee, is he; he said, Lord, I believe; and he worshipped him" (9:35-38).

In Luke:

Jesus said to the ruler of the synagogue, whose daughter was dead, "Fear not, only believe, and she shall be made whole," and she rose up (8:50, 55).

In the same:

One of the ten lepers that were healed by the Lord returned, he was a Samaritan, and fell upon his face at the feet of Jesus; and Jesus "said unto him, Arise, go thy way; thy faith hath made thee whole" (17:19).

In the same:

Jesus said to the blind man, "Thy faith hath made thee whole; and immediately his sight was restored" (18:42, 43).

In Mark:

Jesus said to the disciples when they were unable to heal a certain man's son who had a dumb spirit; to whom Jesus said, "If thou canst believe, all things are possible to him that believeth; the father of the child crying out with tears, said, Lord, I believe, help thou mine unbelief"; and he was healed (9:17, 23, 24).

There were three reasons why faith in the Lord healed them. The first was that they acknowledged His Divine Omnipotence, and that He was God. The second was, that faith is acknowledgment, and from acknowledgment comes intuition; and all intuition from acknowledgment causes another to be present, which is a common thing in the spiritual world. In this case, therefore, the intuition was from the acknowledgment of the Lord's Omnipotence. And it was from this acknowledgment that they were first of all to have an intuition of the Lord, when a new church was to be established by Him. Hence it is evident, what is meant there by faith. The third reason was, that all the diseases which the Lord healed, represented and thence signified spiritual diseases, to which natural diseases correspond; and spiritual diseases cannot be healed except by the Lord, and indeed by looking to His Divine Omnipotence, and by repentance of life. Therefore also He sometimes said,

"Thy sins are forgiven thee; go and sin no more."

This faith was also represented and signified by their miraculous faith. But the faith whereby spiritual diseases are healed by the Lord, is only possible by truths from the Word, and by a life according to them, the truths themselves and the life according to them constituting the quality of the faith. Upon this subject, however, more will be said in what follows.

[6] In John:

The sister of Lazarus, who was now dead, said to Jesus, Lord, by this time he stinketh: Jesus saith unto her, "Said I not unto thee, if thou wouldst believe thou shouldst see the glory of God" (11:39, 40).

In Luke:

"Jesus said to the woman who was a sinner, and who made his feet wet with her tears, and wiped them with the hair of her head, and kissed his feet, which she also anointed with oil, Thy sins are remitted thee; thy faith hath made thee whole; go in peace" (7:38, 48, 50).

From these words also it is evident, that faith in the Lord's Omnipotence healed them, and also that the same faith remitted, that is, removed, their sins. The reason was that the woman not only had faith in the Lord's Divine Omnipotence, but also loved Him; for she kissed His feet, and therefore the Lord said, Thy sins are remitted thee; thy faith hath made thee whole. For faith causes the Divine of the Lord to be present, and love conjoins. For it is possible for the Lord to be present and not conjoined; it is evident therefore that faith from love saves.

[7] Again:

Jesus said to the disciples in the ship, "Why are ye fearful, O ye of little faith; then he arose, and rebuked the wind and the sea, and there was a great calm" (Matthew 8:26; Mark 4:39, 41; Luke 8:24, 25).

Peter, at the bidding of Jesus, descended out of the ship, and walked upon the waters; but when the wind became boisterous, "he feared greatly, and, beginning to sink, cried out, Lord, save me. And immediately Jesus stretched forth his hand, and said, O thou of little faith, wherefore didst thou doubt?" (Matthew 14:28-31).

When the disciples could not heal the lunatic, Jesus said unto them, "O faithless and perverse generation, how long shall I be with you?" And Jesus healed him. And he told the disciples, that they could not heal him by reason of their unbelief (Matthew 27:14, and following verses).

Jesus came into his own country, and they were there "offended in him, he said, A prophet is not without honour save in his own country, and in his own house. And he did not many mighty works there, because of their unbelief" (Matthew 13:57, 58).

The reason why the Lord called the disciples men of little faith when they could not perform miracles in His name, and why He could not perform miracles in His own country on account of their unbelief was, that the disciples did indeed believe the Lord to be the Messiah or Christ, the Son of God, and the prophet of whom it was written in the Word. They did not yet, however, believe in Him as God Omnipotent, and that Jehovah the Father was in Him; and so far as they believed Him to be a man, and not at the same time God, His Divine, to which Omnipotence belonged, could not be present with the disciples by faith. For faith causes the Lord to be present, as said above; but faith in Him, as a man only, does not cause His Divine Omnipotence to be present. This also is the reason why those cannot be saved, who, at this day in the world, look to His Human only and not at the same time to His Divine; as is the case with Socinians and Arians.

[8] It was for a similar reason that the Lord could not perform miracles in His own country, for they there saw Him from infancy, as any other man; and therefore they could not attach to this the idea of His Divinity; and if this idea is not present, the Lord is indeed present in a man, but not with Divine Omnipotence; for it is faith that causes the presence of the Lord in man according to the nature of the perception concerning Him. Other things a man does not acknowledge, and so he rejects them. For, in order that the Lord may accomplish any thing in man by faith, His Divine must be present in man, and not out of Him.

In John:

"Many of the people believed on" Jesus; "and said, When Christ cometh, will he do more miracles than these which this man hath done?" (7:31).

In Mark:

"These signs shall follow them that believe; In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover. They went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following" (16:17-20).

[9] That it is a miraculous and not a saving faith which is there meant is evident also from this fact, that the Jewish nation believed in Jehovah only on account of His miracles. For they were external men; and these are moved to Divine worship only by external things, such as miracles, and these strike their minds. A miraculous faith was also the primary faith with those among whom a new church was to be established; and it is also the primary faith with all in the Christian world at this day, therefore the miracles performed by the Lord were described, and are also preached. For the primary faith with all is a historical faith, which afterwards becomes saving when a man by his life becomes spiritual. For it is first of all to be believed, that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father. It is necessary that these things should be known; and so far as they are mere knowledge, they are historical; and historical faith causes the Lord to be present, because it is an intuition of the Lord from the nature of His Divinity. But still that faith does not save, until a man lives the life of faith, which is charity; for he then wills and does what he believes. And to will and to do pertains to the love; and Him whom faith causes to be present love conjoins. What those miracles which the disciples were to do signified, and those which were done by them in the beginning of the church, as the casting out of demons, speaking with new tongues, and others, may be seen above (n. 706).

[10] In Matthew:

"Jesus said, Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you" (17:14-20).

In Mark:

"Have the faith of God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatever he saith. Therefore I say unto you, All things whatsoever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (11:22, 23, 24).

In Matthew:

Jesus said unto the disciples, "If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. Indeed all things whatsoever ye shall ask in prayer, believing" in me "ye shall receive" (21:21, 22).

In Luke:

"If ye have faith as a grain of mustard seed, and shall say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it shall obey you" (17:6).

That these things are not to be understood according to the words, is evident from this, that it was said to the disciples, that if they had faith as a grain of mustard seed, they would be able to pluck up mountains and sycamine trees, and cast them into the sea; also that all things whatsoever they asked they should receive; when, nevertheless, it is not of Divine Order that every one should receive whatever he asks, if he only has faith; also that they should pluck up a mountain and a tree from their place, and cast them into the sea. But by faith here is meant faith from the Lord; therefore it is called the faith of God. And those who are in faith from the Lord ask for nothing but what conduces to the Lord's kingdom and their own salvation. Other things they do not desire; for they say in their hearts, "Why should we ask for anything that is not of such use?" Wherefore it is not possible to have the faith of God, or faith from the Lord, in asking any thing but what it is granted them from the Lord to ask. Indeed it is impossible for the angels of heaven to desire, and consequently to ask, any thing else; and if they did, they could not possibly believe that they would receive it.

The reason why the Lord compared such faith to the ability and power of casting a mountain or a sycamine tree into the sea was, that the Lord in this, as well as in other parts of the Word, spoke by correspondences; therefore those words are also to be understood spiritually. For by a mountain is signified the love of self and of the world, thus the love of evil; and by a sycamine tree the faith of that love, which is a faith of falsity from evil. And by the sea is signified hell. Therefore by plucking up a mountain, and casting it into the sea by the faith of God, is signified to cast those loves - in themselves diabolical - into hell; and similarly the faith of falsity from evil; this is effected by faith from the Lord. A further reason of this comparison of the ability and power of faith from the Lord with plucking up and casting a mountain and a sycamine tree into the sea is, that in the spiritual world such things actually take place; for there those loves of evil sometimes appear as mountains, and the faith of falsity from evil as a sycamine tree. An angel can, by faith from the Lord, root up both and cast them into hell. That by a mountain is signified love to the Lord, and, in the opposite sense, the love of self, may be seen above (n. 405, 510); and that the fig-tree, or sycamine, signifies the natural man as to the goods and truths therein; and, in the opposite sense, the same as to evils and falsities, may be seen above (n. 403).

[11] So far concerning miraculous faith. It remains now to adduce some passages from the evangelists concerning saving faith, which is the faith of truth from love to the Lord.

In John:

"As Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life. He who believeth in him, is not judged, but he who believeth not, is already judged, because he hath not believed in the name of the only begotten Son of God" (3:14-19).

In the same:

"The Father loveth the Son, and hath given all things into his hand; he who believeth in the Son hath eternal life, but he who believeth not the Son shall not see life, but the wrath of God abideth on him" (3:35, 36).

In the same:

"Unless ye believe that I am he, ye shall die in your sins (8:24).

In the same:

"They said unto" Jesus, "What shall we do that we may work the works of God? Jesus answering said, This is the work of God, that ye believe in him whom the" Father "hath sent. I am the bread of life; he who cometh to me shall not hunger, and he who believeth in me shall never thirst. This is the will of him who sent me, that every one who seeth the Son, and believeth in him, may have eternal life, and I will raise him up at the last day. No one hath seen the Father, save he who is with the Father, He hath seen the Father: verily I say unto you, he who believeth in me, hath eternal life; I am the bread of life " (6:28, 29, 33, 35, 36, 40, 46-48).

In the same:

Jesus said, "He who heareth my word and believeth him who sent me, hath eternal life, and shall not come into judgment, but is passed from death into life; verily I say unto you, that the hour cometh, when the dead shall hear the voice of the Son of God, and they that hear shall live; even as the Father hath life in himself, so hath he given to the Son to have life in himself" (5:24-26).

In the same:

"Jesus cried saying, If any man thirst, let him come unto me and drink; whosoever believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water; these things said he of the spirit, which they who believe in him should receive" (John 7:37-39).

In the same:

"Jesus said, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; but whosoever liveth and believeth in me, shall never die" (11:25-27).

In the same:

"Jesus cried and said, He who believeth in me, believeth not in me but in him that sent me; I am come a light into the world, that every one who believeth in me may not abide in darkness: and if any one hear my words, and yet believe not, I do not judge him; he who despiseth me; and doth not receive my words, hath one that judgeth him, the word which I have spoken, shall judge him at the last day" (12:44-48).

In the same:

"As long as ye have the light, believe in the light, that ye may be the children of light" (12:36).

In the same:

"Let not your heart be troubled; believe in God, believe also in me" (14:1).

In the same:

"As many as received Jesus, to them gave he power to become the sons of God, even to them that believe in his name" (1:12).

In the same:

"Many believed in his name, when they saw the miracles which he did" (2:23).

In the same:

"These things are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (20:31).

In Mark:

Jesus said unto his disciples, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not shall be condemned" (16:15, 16).

In these and other passages saving faith is described, which is to believe in the Lord; and to believe in Him is also to believe in the Father; because He and the Father are one. By believing in the Lord is signified not only to adore and worship Him, but also to live from Him. And a man lives from Him when he lives according to the Word which is from Him. Therefore, to believe in Him is to believe that He regenerates man, and gives eternal life to those who are regenerated by Him.

[12] What is signified by believing in Him is also signified by believing in His name. For the name of the Lord signifies all the quality of faith and love by which He is to be worshipped, and by which man is saved by Him. The reason why this is signified by His name is, that no other names are given to persons in the spiritual world than those that are expressive of the quality of their affection and life; whence the quality of every one is known from his name alone. Hence when the name of any one is pronounced by another, and the quality which is understood by the name is loved, he then becomes present, and they are conjoined as companions and brethren. But the quality of the Lord is everything of faith and love, by which He saves man; for this quality is the essence which proceeds from Him. Consequently, when this quality is thought of by man, the Lord is then present with him, and when it is loved, the Lord is then conjoined to him. This is why those who believe in His name have eternal life. It is evident therefore how necessary it is that a man should know the quality of faith and love, which is the Lord's name; and should love that quality; this is effected by the doing of those things which the Lord commanded.

The names Jesus and Christ also involve that quality. For Jesus signifies salvation, and Christ or Messiah signifies Divine truth; which comprehends everything of faith and love as to knowledges, doctrine, and life. When therefore those names are mentioned, their quality should be thought of, and the life framed according thereto. This is meant by the words of the Lord in Matthew:

Jesus said, "If two of you shall agree in my name upon earth concerning any thing whatsoever ye shall ask, it shall be done for them of my Father who is in the heavens; for where two or three are gathered together in my name, there am I in the midst of them" (18:19, 20).

The presence of the Lord is indeed with all, and also His love is towards all; but still a man cannot be led and saved by the Lord, except according to his reception of the Lord, by love and faith towards Him.

[13] From these things also it is further evident, how necessary it is for a man to know the quality of that faith and love which is the name of the Lord, and also to love that quality; for the Lord cannot be loved except through His quality. That the Lord and not the Father, is to be approached, and is to be worshipped, according to the quality of the faith and love which is laid down in the Word, the Lord Himself teaches, saying,

That no one hath ever seen the Father, but that the Son brings him forth to view (John 1:18).

Then that no one cometh to the Father but by him (John 14:6).

As also because the Father and he are one (John 10:30).

Wherefore to approach the Father and not the Lord, is to make two out of one, and so to worship the Divine outside the Lord, which notwithstanding is in Him. In this way, also, the idea of the Lord's Divinity perishes with man. From these things the truth is again evident,

"That he who believeth in the Son hath eternal life" (John 3:36).

[14] That to believe in the Lord is to believe in the Father, the Lord Himself also teaches in John:

"He who believeth in me, believeth not in me but in him that sent me; and he that seeth me, seeth him that sent me" (12:44, 45).

By these words is meant, that he who believes in the Lord, does not believe in Him separate from the Father, but also in the Father; therefore it is added, "He who seeth me, seeth him that sent me."

Also in another passage in John:

"Believe in God, believe in me" (John 14:1).

In the same:

Believest thou not, Philip, "that I am in the Father and the Father in me? believe me, that I am in the Father, and the Father in me: verily I say unto you, he that believeth in me, the works which I do, he shall do also, because I go to my Father" (14:10-12).

In the same:

"In that day ye shall ask in my name; and I say not unto you, that I will pray the Father for you. For the Father himself loveth you, because ye have loved me, and have believed that I came forth from God. I came forth from the Father, and am come into the world: and again, I leave the world and go to the Father. His disciples said unto him, By this we believe that thou camest forth from God" (16:26-28, 30).

To come forth from the Father signifies to be conceived of Him; and to go to the Father signifies to be fully united to Him. That to come forth from the Father denotes being conceived of Him, is quite clear from what is said in Matthew concerning the Lord's conception (1:18-25); and in Luke (1:34, 35). And that to go to the Father denotes being fully united to Him, is clear from the glorification of His Human by the passion of the cross, of which we have spoken above. Therefore it is said,

"In that day ye shall ask in my name," and no more in the name of the Father.

[15] In the same:

Jesus said unto Thomas, "Because thou hast seen me, thou hast believed; blessed are they that do not see, and believe." And Thomas said, "My Lord and my God" (John 20:28, 29).

Because the Lord was now fully united to the very Divine which is called the Father, therefore Thomas calls him his Lord and his God.

Similarly elsewhere in the same:

"Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not; although ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I in the Father" (10:36-38).

That the Jews did not believe, is clear in John 5:14-47; 10:24-26; 12:37-49; Matthew 21:31, 32. The reason of their incredulity was, that they wanted a Messiah who should exalt them to glory above all the nations of the earth, and because they were altogether natural and not spiritual; also because they had falsified the Word, especially where it treats of the Lord and themselves. That these were the causes of their unbelief is also evident from the faith of the Jews at this day, who are altogether natural, and scarcely know, or wish to know, anything about the Lord's kingdom in the heavens. That neither would they in the Christian world at this day believe that the Lord is one with the Father, and thence the God of heaven and earth, is meant by the Lord's words in Luke:

"When the Son of man cometh, shall he find faith on the earth?" (18:8).

But on this subject, the Lord willing, we shall treat elsewhere.