Title: Daily and Yearly Preparation for Heaven
Topic: Salvation
Summary: The daily sacrifices, weekly sabbaths, and three annual feasts prescribed in the Old Testament are a picture of how to prepare for heaven.
Use the reference links below to follow along in the Bible as you watch.
References:
2 Peter 2:22, 10
Numbers 28:1
Exodus 23:14, 17
Leviticus 23:1, 5, 10, 33
Deuteronomy 16:1, 9, 13-14
Luke 6:1
Acts of the Apostles 2:1; 20:16
Nehemiah 8:13-14
Ezekiel 45:21, 25
Zechariah 14:16
John 7:2, 37
261 - Daily and Yearly Preparation for Heaven
द्वारा Jonathan S. Rose
Spirit and Life Bible Study broadcast from 5/4/2016. The complete series is available at: www.spiritandlifebiblestudy.com
John 7
1
After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
2
Now the Jews' feast of tabernacles was at hand.
3
His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
4
For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
5
For neither did his brethren believe in him.
6
Then Jesus said unto them, My time is not yet come: but your time is alway ready.
7
The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
8
Go ye up unto this feast: I Go not up yet unto this feast; for my time is not yet full come.
9
When he had said these words unto them, he abode still in Galilee.
10
But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
11
Then the Jews sought him at the feast, and said, Where is he?
12
And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.
13
Howbeit no man spake openly of him for fear of the Jews.
14
Now about the midst of the feast Jesus went up into the temple, and taught.
15
And the Jews marvelled, saying, How knoweth this man letters, having never learned?
16
Jesus answered them, and said, My doctrine is not mine, but his that sent me.
17
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
18
He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
19
Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
20
The people answered and said, Thou hast a devil: who goeth about to kill thee?
21
Jesus answered and said unto them, I have done one work, and ye all marvel.
22
Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
23
If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
24
Judge not according to the appearance, but judge righteous judgment.
25
Then said some of them of Jerusalem, Is not this he, whom they seek to kill?
26
But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
27
Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
28
Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
29
But I know him: for I am from him, and he hath sent me.
30
Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
31
And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
32
The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
33
Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.
34
Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.
35
Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
36
What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
37
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
38
He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
39
(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
40
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
41
Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
42
Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
43
So there was a division among the people because of him.
44
And some of them would have taken him; but no man laid hands on him.
45
Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
46
The officers answered, Never man spake like this man.
47
Then answered them the Pharisees, Are ye also deceived?
48
Have any of the rulers or of the Pharisees believed on him?
49
But this people who knoweth not the law are cursed.
50
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
51
Doth our law judge any man, before it hear him, and know what he doeth?
52
They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
Arcana Coelestia #6148
6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.
[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.
[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.
[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1
Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.
His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,
Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.
These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.
[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,
Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.
[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.
[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:
The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]
Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.
They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.
The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.
The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.
No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.
And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.
[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.
[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.
By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.
[10] In Jeremiah,
It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.
In the same prophet,
The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.
In the same prophet,
The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.
In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.
[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,
The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.
The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.
फुटनोट:
1. At this time the patriarch's name was still Abram.
