"And as they drew near, He saw the city and wept over it, saying, 'If you had known, even you, especially in this your day, the things that belong to your peace! But now they are hidden from your eyes.'" (Luke 19:41,42 ).

"'Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.... For if they do these things in the green wood, what will be done in the dry?" ( Luke 23:28,31).

Jesus wept over Jerusalem. The women wept over Him, and He told them to weep for themselves and for their children. Grief at a moment of triumph, grief at a moment of desolation.

There is irony in the Palm Sunday story, for over its rejoicing hangs the shadow of the betrayal, trial and crucifixion. Was the angry crowd that called for His crucifixion the same multitude that hailed Him as King five days earlier? Why did the Lord ride in triumph, knowing the things that would surely come to pass? He did so to announce that He, the Divine truth from the Divine good, would rule all things; to give us a picture which will stand for all time of His majesty. And then the events of Gethsemane and Calvary let us know the nature of that majesty - that indeed His kingdom is not of this world.

Can we picture the scene on Palm Sunday? The multitudes were rejoicing and shouting, and then they saw their King weeping. This was not a brief moment, but a sustained weeping, which caused the writer of the gospel to hear of it. Did their shouting die down as they watched His grief, did they wonder when He pronounced doom upon the city they lived in? "Your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children with you, to the ground; and they will not leave in you one stone upon another because you did not know the time of your visitation." Then, perhaps, as He rode on, the cheering resumed, and the strange words were forgotten.

There is yet another irony; for the people shouted that peace had come. "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Yet when Jesus wept, He said to the city, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes."

This grand panorama speaks of the world inside each human being. It is in our minds, in the spiritual sense of the Word, that Jesus rides in triumph. When we see the wonder of His truth, sense its power over all things, we crown Him. All the events of Palm Sunday tell of those times when we acknowledge that the Lord, the visible God, rules our minds through the Word which is within us. It is a time of great rejoicing. Like the multitudes of Palm Sunday, we feel that this vision will sweep all that is evil away, and the Lord will easily reign within us as our King and our God.

Such happy times do come to us, and we can rejoice in them, and hail our Lord and King with jubilation. "Peace in heaven, and glory in the highest!" Peace comes through conjunction with the Lord whom we have seen (Apocalypse Explained 369:9, 11). Yet the Lord Himself knows that there are battles to come from those who know no peace. This too He warns us of in His Word. In the natural Jerusalem of the Lord's day the rulers had used falsity to destroy the truth, and they brought much grief upon the Christians. In the spiritual Jerusalem in our minds there are false values which would destroy peace. Before we get to heaven there is going to be a battle between our vision of the Lord and our self love which will abuse the truth to make that happen.

So the Lord wept, out there on the mount of Olives, as He looked down upon the city. His weeping was a sign of mercy, for He grieves over the states in us which will hurt us and which are opposed to our peace. (Arcana Coelestia 5480; Apocalypse Explained 365 [9]; cf. 365:11, 340). Yet His grief is an active force, it is mercy, working to eliminate those states. Jesus promised that Jerusalem would be utterly destroyed - not a single stone left standing. It is true that the natural Jerusalem was razed to the ground, but this is not what He meant. He promises us - even as He warns us of the battles to come - that He will triumph, and that our Jerusalem - our excuses for doing evil - will not stand. They will be decimated by His Word. (Cf. Arcana Coelestia 6588 [5]; Apocalypse Explained 365 [9]).

He wept from mercy, and He promised an end to weeping, for "His tender mercies are over all His works."

On Good Friday there was surely cause for weeping. Picture this scene: The women were following the cross, lamenting. Jesus must have been bleeding from the whipping, and scarred by the crown of thorns. He was surrounded by people who enjoyed seeing someone die. Those who called Him their enemy were satisfied that they had won.

His followers were desolate. Never had they imagined that the dream He had fostered would end this way, or the Leader they loved would be treated so terribly. They felt for Him in what they were sure was His suffering. They wept for Him.

Then perhaps the crowds that insulted Him were stilled as He turned to the mourners. Out of His infinite love He spoke. "'Daughters of Jerusalem, weep not for Me, but weep for yourselves and for your children.'" He did not think of His approaching agony, He grieved for those He loved. He would triumph. It was upon them that suffering would come. What clearer picture can we have of the goal which brought our God to earth than that sentence? He came because evil people and evil feelings bring misery to His children. He came to give them joy after their weeping, to give them consolation and hope, and finally to give them the certainty that there should be no more death, neither sorrow nor crying.

The women of that time did indeed face physical sorrow. It is heartbreaking to learn of the persecutions of the Christians, to think of people killed because they worship their God; of children being taken from them, of good people subject to the mercy of those who know no mercy. Indeed it must have seemed that the Lord was right in saying that it would have been better had they never borne children who would suffer so for their faith. "For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'"

But the real reason the Lord came down to earth was that within physical cruelty there is a far greater hurt. There are plenty of people walking this earth who wouldn't think of murdering someone else, but who regularly enjoy taking away something far more precious - his ability to follow his Lord.

That was why the Lord spoke those words, "Weep not for Me, but weep for yourselves and for your children." The daughters of Jerusalem represent the gentle love of truth with sincere people all over the world. Their children are the charity and faith which comes from the love of truth. These are the casualties of evil, especially when it infests a church. These are the things that cause internal weeping, a sorrow of the spirit that is the more devastating because it is silent.

"Daughters of Jerusalem," He called them. Our innocent love of the truth grows up together with our justification for being selfish. In fact, it is ruled by self justification, as the daughters of Jerusalem were ruled by a corrupt church. When those women tried to break loose from the Jewish Church they were persecuted. When our innocent love of the truth seeks to lead us to follow the Lord we suffer temptations in our spirits. The hells rise up and tempt us with all the selfish and evil delights we have ever had, and we indeed weep for ourselves.

You see, it is not the truth itself that suffers! "Weep not for Me," Jesus said. The truth is all powerful. It is our love for that truth which is tempted. It is our charity and our faith - the children of that love - which suffer.

"For indeed the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts which never nursed.'" Doesn't it seem to us at times that the people who have no truths, who have no ideals, are the ones that are happy? In fact this is a prophecy that those who are outside of the Church and find it afresh will have an easier time than those who bring the falsities of life into the battle.

On Palm Sunday, when Jesus wept, He said that Jerusalem would be destroyed. As I have said, He was actually promising the destruction of evil in us. On Good Friday He gave the same assurance: "Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!"' These apparently harsh words are ones of comfort, for they promise that as the Lord's truth triumphs in us, heaven will draw nearer. When that happens the hells who tempt us will be unable to bear the presence of heaven, and will cover themselves over and hide.

"For if they do these things in the green wood, what will be done in the dry?" The listeners knew what that meant: if when He was among them they rejected His truth, what will they do when the memory of His presence and His miracles have dried up? In the internal sense the green wood is truth that is still alive from a love for it. Even when we see the ideals of the Word, we are going to struggle with temptation. But when that wood dries out, when we can't sense the life and power of truth, the battle becomes very much harder.

In both these images - His weeping on Palm Sunday, His sad warning to the women to weep for themselves and for their children, the Lord is preparing us to fight for what we believe. How does He prepare us? By assuring us, not only of the trials to come, but of the certainty of victory now that He has revealed His might. There is such wonder, such hope for eternal happiness in the true Christian religion. Yet no worthwhile love will ever be ours to keep until it has faced its challenges. There must be a time of weeping: our merciful Lord weeping over our struggles and giving us strength from mercy; our dreams and hopes weeping when we fear they are lost. Through the trial we express our commitment to our dreams, and He delivers us.

Less than twenty four hours before His arrest the Lord spoke again about weeping. At the Last Supper He said, "Most truly I say to you that you will weep and lament, but the world will rejoice." But He did not stop there. "And you will be sorrowful, but your sorrow will be turned into joy. A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you."

When He was crucified and rose again, they must have thought that now His words were fulfilled. Now they had found the joy which no one could take from them. Perhaps when they suffered at the hands of persecutors and found joy among fellow-Christians they thought the same. And finally, when they had fought their private battles, and from His power overcome the enemy within, they knew what He really meant.

"Jesus wept over the city." "Weep for yourselves and for your children." Our love of the truth will be threatened and with it our hope for true faith and true charity. It was to that end that He came into the world and rode in triumph and drank of the cup of rejection and apparent death - to be able to turn our sorrow into joy. Therefore He could also say, "In the world you will have tribulation; but be of good cheer, I have overcome the world." Amen.

(Reference: Luke 19:29-44, 23:24-38)

2702. 'And she saw a well of water' means the Lord's Word from which truths are drawn. This is clear from the meaning of 'a well of water' and of 'a spring' as the Word, also as doctrine drawn from the Word, and consequently as truth itself, dealt with in what follows immediately below; and from the meaning of 'water' as truth. That 'a well' which has water in it, and 'a spring', mean the Word of the Lord, also doctrine drawn from the Word, and so consequently truth itself, may become clear from very many places. Here because the subject is the spiritual Church the word 'well' and not spring is used in subsequent verses of this chapter,

Abraham reproached Abimelech on account of the well which Abimelech's servants had seized (verse 25).

Also in Genesis 26,

All the wells which the servants of Isaac's father had dug, in the days of Abraham his father, the Philistines stopped up. And Isaac returned and dug [again] the wells of water which they had dug in the days of Abraham his father, for the Philistines had been stopping them up after Abraham's death. And Isaac's servants dug in the valley and found there a well of living waters. And they dug another well and disputed over that also. And he moved on from there and dug another well, and they did not dispute over that. And it happened on that day, that Isaac's servants came and pointed out to him the reasons for the well which they had dug; and they said to him, We have found waters (verses 15, 18-22, 25, 32).

[2] In these verses nothing else is meant by 'wells' than matters of doctrine - both those about which they disputed, and those about which they did not. Otherwise their digging of wells and their disputing so many times about them would not be important enough to be mentioned in the Divine Word.

'The well' referred to in Moses in a similar way means the Word or doctrine,

They travelled to Beer. This was the well of which Jehovah said to Moses, Gather the people and I will give them water. Then Israel sang this song: Spring up, O well! Answer from it! The well which the princes dug, which the willing ones ¹ of the people dug out, as directed by the law-giver, with their staves. Numbers 21:16-18.

Because 'a well' meant the Word, doctrine drawn from it, and truth itself, this prophetic song therefore existed in Israel - a song in which the doctrine of truth is the inner theme, as is clear from everything contained in the internal sense. From this the name Beer is derived, and the name Beersheba, ² and its meaning in the internal sense as doctrine itself.

[3] Doctrine however that has no truths in it is called 'a pit', or a well with no water in it, as in Jeremiah,

Their illustrious ones sent their lesser ones to the water; they came to the pits; they found no water; they returned with their vessels empty. Jeremiah 14:3.

Here 'waters' stands for truths, 'the pits in which they found no waters' for doctrine that has no truth within it. In the same prophet,

My people have committed two evils; they have forsaken Me, the source of living waters, to hollow out pits for themselves, broken pits, which cannot hold water. Jeremiah 2:13.

Here in a similar way 'pits' stands for doctrines that are not true, 'broken pits' for matters of doctrine that have been ravaged.

[4] As regards 'a spring' meaning the Word, also doctrine, and therefore truth, this is seen in Isaiah,

The afflicted and the needy were seeking water, and there was none; their tongue was parched with thirst. I Jehovah will hearken to them, I the God of Israel will not forsake them. I will open rivers on the sloping heights, and springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into streams of water. Isaiah 41:17-18.

In the first place this refers to the desolation of truth, which is meant by the statements that 'the afflicted and needy sought water and there was none', and that 'their tongue was parched with thirst'. Then it refers, as in the present verses in Genesis where Hagar is the subject, to the comfort, renewal, and instruction following desolation, which are meant by the promise that 'Jehovah will open the rivers on the sloping heights, will place springs in the midst of valleys, make the wilderness into a pool of water, and the dry land into streams of water', all of which have to do with the doctrine of truth and the affection acquired from this.

[5] In Moses,

Israel dwelt securely, alone at Jacob's spring, in a land of corn and new wine; even his heavens distil the dew. Deuteronomy 33:28.

'Jacob's spring' stands for the Word and the doctrine of truth drawn from it. It was because Jacob's spring meant the Word, and the doctrine of truth drawn from it, that when the Lord came to Jacob's spring He talked to the woman from Samaria and taught what is meant by the spring and by water. The incident is described in John as follows,

Jesus came to a city of Samaria called Sychar. Jacob's spring was there. Jesus therefore, weary from the journey, sat thus by the spring. A woman from Samaria came to draw water, to whom Jesus said, Give Me a drink. Jesus said, If you knew the gift of God and who it is who is saying to you, Give Me a drink, you would ask of Him to give you living water. Everyone who drinks of this water will thirst again, but he who drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:5-7, 10, 13-14.

Because 'Jacob's spring' meant the Word, 'water' truth, and 'Samaria' the spiritual Church, as is the case many times in the Word, therefore the Lord talked to the woman from Samaria and taught that the doctrine of truth is derived from Himself, and that when it is derived from Himself, or what amounts to the same, from His Word, it is 'a spring of water welling up into eternal life'; also that the truth itself is 'living water'.

[6] Similar teaching occurs in the same gospel,

Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the scripture says, Out of his belly will flow rivers of living water. John 7:37-38.

And in the Book of Revelation,

The Lamb who is in the midst of the throne will shepherd them and will guide them to living springs of water; and God will wipe away every tear from their eyes. Revelation 7:17.

In the same book,

To him who thirsts I will give from the spring of living water without price. Revelation 21:6.

'Rivers of living water' and 'living springs of water' stand for truths which are derived from the Lord, that is, from His Word, for the Lord is the Word. The good of love and charity which comes solely from the Lord is the life of truth. The expression 'he who thirsts' is used of one who is stirred by a love and affection for truth; no other can so thirst.

[7] These truths are also called 'the springs of salvation' in Isaiah,

With joy you will draw water from the springs of salvation, and you will say on that day, Confess Jehovah, call on His name. Isaiah 12:3-4.

That 'a spring' means the Word, or doctrine drawn from it, is also evident in Joel,

It will happen on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water, and a spring will come forth from the house of Jehovah and will water the river of Shittim. Joel 3:18.

Here 'water' stands for truths, 'a spring from the house of Jehovah' for the Word of the Lord.

[8] In Jeremiah,

Behold I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame. With weeping they will come, and with supplications I will bring them to springs of water in a straight path on which they will not stumble. Jeremiah 31:8-9.

'Springs of water in a straight path' plainly stands for matters of doctrine concerning truth. 'The north land' stands for the lack of knowledge or the desolation of truth, 'weeping and supplications' for their state of grief and despair. 'Being brought to springs of water' stands for renewal and instruction in truths, as in this chapter of Genesis where Hagar and her son are the subject.

[9] The same matters are presented in Isaiah as follows,

The wilderness and the dry land will be glad for them; and the lonely place will rejoice and blossom like the rose. It will bud prolifically, and will rejoice also with rejoicing and singing. The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Strengthen the weak hands and make firm the feeble knees. The eyes of the blind will be opened, and the ears of the deaf unstopped. Waters will break forth in the wilderness, and streams in the lonely place; and the dry place will become a pool and the thirsty ground wellsprings of water. Isaiah 35:1-3, 5-7.

Here 'a wilderness' stands for a desolation of truth. 'Waters', 'streams', 'a pool', 'wellsprings of water' stand for truths which serve to renew and give joy to people who have experienced vastation and whose joys are described in many ways here.

[10] In David,

Jehovah sends forth springs in the valleys; they will go among the mountains.

They will give drink to every wild beast of the fields; the wild asses will quench their thirst. He waters the mountains from His chambers. Psalms 104:10-11, 13.

'Springs' stands for truths, 'mountains' for the love of good and truth, 'giving drink' for giving teaching, 'wild beasts of the fields' for people who live by that teaching, see 774, 841, 908, 'wild asses' for those who have none but rational truth, 1949-1951.

[11] In Moses,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring. Genesis 49:22.

'A spring' stands for doctrine from the Lord. In the same author,

Jehovah your God will bring you into a good land, a land of rivers, waters, springs, depths gushing out in valleys and mountains. Deuteronomy 8:7.

'A land' stands for the Lord's kingdom and Church, 662, 1066, 1067, 1262, 1413, 2571, which is called 'good' from the good of love and charity. 'Rivers', 'waters', 'springs', and 'depths' stand for the truths derived from that good. In the same author,

The land of Canaan, a land of mountains and valleys, on the arrival of the rain of heaven it drinks water. Deuteronomy 11:11.

[12] That 'waters' means truths, both spiritual and rational, and also factual, is evident from the following places: In Isaiah,

Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem and from Judah the whole staff of bread and the whole staff of water. Isaiah 3:1.

In the same prophet,

To the thirsty bring water; meet with his bread the fugitive. Isaiah 21:14.

In the same prophet,

Blessed are you who sow beside all waters. Isaiah 32:20.

In the same prophet,

He who walks in righteous ways and speaks upright words will dwell on the heights; his bread will be given to him, his water will be sure. Isaiah 33:15-16.

In the same prophet,

At that time they will not thirst; in the wilderness He will lead them; He will make water flow for them from the rock. And He cleaves the rock and the water flows out. Isaiah 48:21; Exodus 17:1-8; Numbers 20:11, 13.

In David,

He split rocks in the wilderness and caused them to drink abundantly like the depths. He brought streams out of the rock and caused waters to descend like a river. Psalms 78:15-16.

Here 'rock' stands for the Lord, 'water, streams, and the depths from it' for truths derived from Him.

[13] In the same author,

Jehovah turns rivers into a wilderness, and streams of waters into a dryness. He turns a wilderness into a pool of water, and parched land into streams of waters. Psalms 107:33, 35.

In the same author,

The voice of Jehovah is upon the waters; Jehovah is upon many waters. Psalms 29:3.

In the same author,

There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Psalms 46:4.

In the same author,

By the word of Jehovah were the heavens made, and all their host by the spirit of His mouth. He gathered the waters of the sea together as a heap; He placed the depths in storehouses. Psalms 33:6-7.

In the same author,

You visit the earth and delight in it, You enrich it very greatly; the river of God is full of water. Psalms 65:9.

In the same author,

The waters have seen You, O God, the waters have seen You. The depths trembled, the clouds poured out water. Your way was in the sea, and Your path in many waters. Psalms 77:16-17, 19.

It is evident to anyone that 'waters' here do not mean waters, and that 'the depths trembled' and 'Jehovah's way was in the sea and His path in the waters', are not meant literally, but that spiritual waters are meant, that is, things of a spiritual kind, which are matters of truth; otherwise it would all be just a heap of meaningless words. In Isaiah,

Ho, everyone who thirsts, come to the waters, and he who has no money, come, buy! Isaiah 55:1.

In Zechariah,

It will happen on that day, that living waters will flow out of Jerusalem, half of them to the eastern sea and half of them to the western sea. Zechariah 14:8.

[14] Furthermore when the Church which is about to be established or which has been established is the subject in the Word and it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be described also by waters or rivers running through, which mean things of a spiritual, rational, or factual kind, which are matters of truth. Paradise as described in Genesis 2:8-9, for example, is also described by the rivers there, verses 10-14, which mean things that are attributes of wisdom and intelligence, see 107-121. Similar examples occur many times elsewhere in the Word, as in Moses,

Like valleys that are planted, like gardens beside a river, like aloes Jehovah has planted, like cedars beside the waters. Waters will flow from his buckets, and his seed will be in many waters. Numbers 24:6-7.

In Ezekiel,

He took some of the seed of the land and planted it in a seed field; he took it to be beside many waters. It sprouted and became a spreading vine. Ezekiel 17:5-6.

'A vine' and 'a vineyard' mean the spiritual Church, see 1069. In the same prophet,

Your mother was like a vine in your likeness, planted beside the waters; fruitful, and made full of branches by reason of many waters. Ezekiel 19:10.

[15] In the same prophet,

Behold, Asshur [was a cedar] in Lebanon; the waters caused it to grow, the depth made it high, with its rivers going round about the place of its planting; and he sent out his lines of water to all the trees of the field. Ezekiel 31:3-4.

In the same prophet,

Behold, on the bank of the river were very many trees, on this side and on that. He said to me, These waters are going out towards the eastern boundary, and they go down over the plain, and they go towards the sea, having been sent away into the sea; and the waters are fresh. And it will be that every living creature that creeps, in every place which the two rivers come to, will live; and there will be very many fish, for these waters go there, and become fresh, so that everything may live where the river goes. Its swamps and its marshes are not healed; they will be given up to salt. Ezekiel 47:7-9, 11.

This refers to the New Jerusalem or Lord's spiritual kingdom. 'Waters going out towards the eastern boundary' means things that are spiritual flowing from those which are celestial, or truths derived from a celestial source, that is, faith springing from love and charity, 101, 1250. 'Going down into the plain' means matters of doctrine belonging to the rational, 2418, 2450. 'Going towards the sea' means towards factual knowledge, 'the sea' being a gathering together of facts, 28. 'The living creature that creeps' means the delights which go with these, 746, 909, 994, which will receive their life from 'the waters of the river', that is, from spiritual things derived from a celestial source. 'Many fish' stands for an abundance of appropriate facts, 40, 991, while 'swamps and marshes' stands for such as are inappropriate and impure. 'Turning into salt' stands for becoming vastated, 2455. In Jeremiah,

Blessed is the man who trusts in Jehovah. He will be like a tree planted beside the waters, which sends out its roots beside the stream. Jeremiah 17:7-8.

In David,

He will be like a tree planted beside streams of water, which will yield its fruit in its season. Psalms 1:3.

In John,

He showed me a pure river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb. In the middle of its street, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Revelation 22:1-2.

[16] Now because 'waters' means truths in the internal sense of the Word it was therefore commanded in the Jewish Church, for the sake of representation before the eyes of the angels who beheld ritual acts in a spiritual way, that the priests and Levites should wash themselves with water when they came to perform their duties, and that they should do so with water from the layer placed between the tent and the altar, and later on with water from the bronze sea and all the other lavers around the temple, which were there in place of a spring. In a similar way for the sake of representation the ritual involving the water of sin or of expiation which was to be sprinkled over the Levites was established, Numbers 8:7, also the ritual involving the water of separation from the ashes of the red cow, Numbers 19:2-19, as well as the requirement that spoils taken from the Midianites were to be cleansed with water, Numbers 31:19-25.

[17] The water provided out of the rock, Exodus 17:1-8; Numbers 20:1-13, represented and meant an abundance of spiritual things, that is, of truths of faith from the Lord. The bitter waters which were made drinkable by means of the wood, Exodus 15:22-25, represented and meant that truths, from being unpleasant, are made acceptable and gratifying by virtue of good, that is, of the affection for it - 'wood' meaning good which constitutes affection or the will, see 643. From these considerations one may now see what 'water' means in the Word, and from this what the water used in baptism means, regarding which the Lord says the following in John,

Unless a person has been born from water and the spirit he cannot enter the kingdom of God. John 3:5.

That is to say, 'water' means the spiritual constituent of faith, and 'the spirit' the celestial constituent of it, so that baptism is the symbol of man's regeneration by the Lord by means of the truths and goods of faith. Not that a person's regeneration is accomplished in baptism, but by the life, the sign of which life is denoted in baptism, and into which life Christians who possess the truths of faith because they have the Word must enter.

Bilješke: