Chapter One

[See this side by side with the text of Luke 1.]

From Mark to Luke

1. Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us,

2. even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word,

3. it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus;

4. that thou mightest know the certainty concerning the things wherein thou wast instructed.

Thinking above

As we have seen, the Gospel According to Mark begins with John the Baptist preaching repentance for the remission of sins. It is, in many ways, the major theme of Mark. But like any fine symphony, there are minor themes as well. One of those minor themes in Mark is the importance of belief. Therefore, in Mark the first words spoken by Jesus contain both themes—the major theme of repentance, and the minor theme of belief. As Jesus says in His opening comment in that gospel, “The kingdom of God has come near, Repent and believe the gospel!” (Mark 1:15).

In the original Greek, the word for repentance is μετάνοια (metanoia), which means, quite literally, “thinking above” (meta = above + noia = thinking). Repentance begins with the recognition and acknowledgement of sin in ourselves. As self-love and personal ambition are subordinated, higher ideals begin to predominate. We begin to focus on loving God and serving our neighbor. In other words, we begin to think above and beyond our usual modes of thought. We see that there is more to life than the satisfaction of our temporal desires. In the process, we come to believe in and be led by higher truth. That’s why the words “repent” and “believe” are tied so closely together. In the last chapter of Mark, Jesus says, “Go into all the world and preach the gospel to every creature, He who believes and is baptized will be saved” (Mark 16:16) ¹ .

Focusing on belief

In Mark, as we have seen, there was a gradual transition from a focus on repentance to a focus on belief—a focus that continues as we begin the Gospel According to Luke. Consider, for example, the opening words of Luke: “Inasmuch as many have taken in hand to set in order a narrative of those things which are most surely believed among us . . .” (Luke 1:1).

These opening words are significant. Things are not merely “believed”; they are “most surely believed.” ²

Belief, like faith, is associated with our understanding. It is about the rational, intellectual side of the human mind. Belief, however, is not blind faith. Quite the opposite; we come to believe or to have true faith through the disciplined use of our understanding. It is an intellectual process involving a rational sight of truth—whether it be a natural truth about physics or a spiritual truth about the incarnation. For example, after thinking about a point someone has made, and seeing the truth contained in the person’s comments, we might say, “I believe you have a point there,” or “I see what you mean.” The opening words of Luke, then, with so many references to “belief” indicate that this gospel will focus on the opening of the intellect, and the deepening of the understanding. In fact, it is in Luke where we read the words, “He opened their understanding” (Luke 24:45). ³

The opening verses of Luke contain several words and phrases that suggest the intellect. As we have already pointed out, verse 1 speaks about those things that are “most surely believed.” In verse 2, the author of Luke speaks about “those who from the beginning were eyewitnesses” (Luke 1:2). In the Word, terms that refers to the “eyes,” or “vision,” or “sight” represent inner vision, or the lack of it. In common speech, the expressions “Now I understand,” and “Now I see” are synonymous. We also say, “None are so blind as they who will not see,” “Look on the bright side,” and “That was a real ‘eye-opening’ experience.” In each case, we are using physical imagery to describe mental and spiritual conditions. That’s why the term “eye-witnesses” in this verse signifies some aspect of the understanding. Then, in verse 3 the author tells us that he “had perfect understanding” (Luke 1:3). ⁴

In our study of Matthew and Mark, we noted the importance of the first and last words of each gospel. We pointed out that the opening and closing words provide the key to the leading message in that gospel. Glancing ahead to the conclusion of Luke we find that the last words are, “And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God” (Luke 24:53). Here the references to “Jerusalem” and “temple” indicate that we are dealing with the human intellect, the level of the mind that is involved in thoughts and reasons rather than emotions and feelings. This is because the correspondence of the word “Jerusalem” is with matters of learning, teaching, doctrine and instruction. The people went to Jerusalem to learn about the truths of faith. ⁵

Similarly, when we read that “they were continually in the temple,” we can know that this, too, treats of our thinking and reasoning faculty. The temple in Jerusalem was made of whole stones, and stones throughout the Word represent truths. So, this reference to being “continually in the temple” also refers to that side of the human mind which is concerned with matters of truth, faith, and belief. ⁶

The Gospel of Luke, then, begins with a brief introduction which is filled with references to faith, belief, instruction, and understanding. As the four-verse introduction ends, we are left with a very clear reference to the intellectual level of the mind: “That you may know the certainty of those things in which you were instructed” (Luke 1:4).

With so many references to belief, knowledge, and instruction in the opening verses, it is clear that this gospel will focus on matters that involve the intellect, and the deepening of our understanding. It will be an attempt “to set in order” an account of those things “which are most surely believed.” It will be about that “holy temple”—the place in our minds where we deeply contemplate truth, meditate on the Word, and turn to the Lord in prayer. All of this is what it means to be “in the temple.” ⁷

The Angel Gabriel Comes to Zacharias

5. There was in the days of Herod, king of Judaea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth.

6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

7. And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years.

8. Now it came to pass, while he executed the priest's office before God in the order of his course,

9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense.

10. And the whole multitude of the people were praying without at the hour of incense.

11. And there appeared unto him an angel of the Lord standing on the right side of altar of incense.

12. And Zacharias was troubled when he saw [him], and fear fell upon him.

13. But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

14. And thou shalt have joy and gladness; and many shall rejoice at his birth.

15. For he shall be great in the sight of the Lord, and he shall drink no wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb.

16. And many of the children of Israel shall be turn unto the Lord their God.

17. And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient [to walk] in the wisdom of the just; to make ready for the Lord a people prepared [for him].

18. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

After the brief introduction, filled with words that suggest the intellect and the understanding, we read of Zacharias, a priest: “There was in the days of Herod, the king of Judea, a certain priest, named Zacharias” (Luke 1:5). It is important to note that the first episode in Luke tells the story of a priest who is employed in the temple. A priest working in the temple is a picture of the human understanding doing its proper work. ⁸

As the story continues, we learn that Zacharias is serving “in the days of Herod, the king of Judea” (Luke 1:5). Herod pictures the corrupt hereditary will. It is our lower nature, the part of us that is hell-bent on making itself king by declaring itself as all-powerful and all-knowing. It is the part of the human mind that sets itself up as sole arbiter of right and wrong. It will not tolerate any competitors—not even the King of Kings. This is the same Herod who murdered his wife, his three sons, his uncle, his mother-in-law. his brother-in-law, and commanded that all boys in Bethlehem, two years of age and younger, should be put to death. Suspicious of all threats to his power, he will not only refuse to acknowledge any truth that opposes his corrupt will, but he endeavors to destroy it at its birth. For Herod, the only power that exists is his own (see Matthew 2:16).

Zacharias, however, who represents our ability to understand higher truth, acknowledges that there is a power greater than himself and obediently submits to it. We read, therefore, that Zacharias and his wife Elizabeth “were both righteous before God, walking in all the commandments and ordinances of the Lord” (Luke 1:6). Unlike Herod, Zacharias and his wife, Elizabeth, are both righteous before God. At this point in the story, however, they have no children “because Elizabeth was barren, and they were both well advanced in years” (Luke 1:7). ⁹

When we first encounter Zacharias, he is burning incense in the temple of the Lord. It is an image of the life of prayer. The gentle, sweet-smelling smoke of incense rising upwards in the temple, symbolizes the way prayers ascend heavenwards in our mind. Suddenly, while Zacharias is at prayer, the angel Gabriel appears to him, and says, “Do not fear Zacharias, for your prayer is heard; and your wife, Elizabeth, will bear you a son, and you shall call his name John” (Luke 1:13). ¹⁰

The son that will be born will be named “John.” He will grow up to become John the Baptist who will prepare the way for the Lord. What is it in our own lives that “prepares the way for the Lord?” It is our desire to understand truth, beginning with a genuine affection for the letter of the Word — those basic stories and literal truths that we first encounter. This is the first step in our spiritual development, and it is represented by the birth of John the Baptist in us. As the angel puts it, John’s coming into the world will bring “joy and gladness, and many will rejoice at his birth.” The angel goes on to promise that “He will be filled with the Holy Spirit, even from his mother’s womb” (Luke 1:15). In other words, John the Baptist (the literal sense of the Word) will also contain the internal sense—the very soul of the Word. He will be “filled with the Holy Spirit.” Gradually, as our understanding deepens, the literal meaning of the Word seems to disappear while the spiritual meaning shines forth. Even as the body fades, the spirit continues to grow. ¹¹

But this does not happen immediately. Even though Gabriel proclaims that Elizabeth will indeed bear a child, Zacharias remains doubtful. He wonders how this can happen: “How can this be?” he says. “For I am an old man, and my wife is well advanced in years” (Luke 1:13). Zacharias’ question represents the human understanding in a state of doubt as to whether it can learn anything new. “I am old in age” says Zacharias. His question represents a state of doubt. At such time times, questions may arise. Is it too late to learn anything new? we might ask. Is it too late to change my mind? Have I become so ingrained in a certain way of thinking that I cannot conceive of anything else? The answer, which is contained in this episode, is “No. It is not too late. For those who trust in the Lord and walk in His ways, new truth can always be learned. For those who truly desire to be wise, it is never too late to learn. Our spiritual instruction and learning can continue forever. ¹²

Elizabeth Conceives

19. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to bring thee these good tidings.

20. And behold, thou shalt be silent and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season.

21. And the people were waiting for Zacharias, and they marvelled while he tarried in the temple.

22. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he continued making signs unto them, and remained dumb.

23. And it came to pass, when the days of his ministration were fulfilled, he departed unto his house.

24. And after these days Elisabeth his wife conceived; and she hid herself five months, saying,

25. Thus hath the Lord done unto me in the days wherein he looked upon [me], to take away my reproach among men.

It is one thing to know what is true, and to offer prayers to God. like incense rising toward heaven. This is the part of the mind that Zacharias represents. But it is quite another to receive that truth in heart, to be deeply affected by it, and to bring it forth, as a woman brings forth a child—into life, into our daily actions. This is the part of the mind that Elizabeth is about to represent. But until she does so, she will be in a state of spiritual barrenness. Whatever the cause of that barrenness—whether it can be attributed to a doubtful understanding (Zacharias) or a hesitant will (Elizabeth) or both—spiritual barrenness has its origin in a lack of complete faith. It is the inability to totally believe the Word of the Lord. When belief is sure (“most surely believed”), there is no distinction between faith and action. An individual then bears spiritual fruit. But whenever there is doubt, uncertainty and hesitation, there will be barrenness.

In Zacharias, this state of uncertainty is represented by muteness—the inability to confess the Lord because of a faith that is not yet complete, an understanding that is not yet fully opened. This is why Gabriel tells Zacharias that he will be mute till these things actually happen. Glancing back to the end of Mark we notice that one of the signs which followed belief was that “they will speak with new tongues” (Mark 16:17).

But there is a positive side to Zacharias’ muteness. As he quiets the internal chatter—as each of us must—the questions, doubts and uncertainties begin to subside. He enters a deeper level of contemplation and prayer. This is Zacharias in the temple, praying — a beautiful picture of the understanding in a state of humility, willing to learn; it is receptive, and eager to be instructed. It is a time of patient waiting, searching the scriptures, meditating on them, and pondering the wonders of the Lord’s Word.

It is during these quiet times of introspection in the light of the Lord’s Word that spiritual vision arises; we come to see the truth about ourselves, and we get a clearer understanding of our relationship to God and to others. This is why quiet reflection is so important. It is a time to grow closer to God so that He might open our spiritual eyes. In the language of sacred scripture, this is contained in the following words: “And the people waited for Zacharias and marveled that he tarried so long in the temple. But when he came out … they perceived that he had seen a vision” (Luke 1:22)

It should be noted that it was necessary for Zacharias to come out of the temple, but not until his service was completed there. It was then that his wife was able to conceive. In every human being there is a Zacharias, a side which must perform the temple duties—the reading and meditating upon the Word of God. It is the part of us that tarries in the temple, leading a life of contemplation and prayer. Although this is essential, new life cannot be conceived in this state. We must leave the temple of study and prayer; we must go forth into life. Like Zacharias, we must first develop our understanding; we must tarry in the temple long enough to get the vision. And then we must allow the vision to lead us onwards to useful endeavor. And so we read, “Now after those days his wife Elizabeth conceived” (Luke 1:24).

It should also be noted that in the last chapter of this gospel, Jesus tells His disciples to “Tarry in Jerusalem until you receive power from on high” (Luke 24:49). So, this gospel—the gospel that focuses on the reformation of the understanding—begins and ends in the temple.

A Greater Miracle

26. Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

27. to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.

28. And he came in unto her, and said, Hail, thou that art highly favored, the Lord [is] with thee.

29. But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be.

30. And the angel said unto her, Fear not, Mary: for thou hast found favor with God.

31. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

32. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David:

33. and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

34. And Mary said unto the angel, How shall this be, seeing I know not a man?

35. And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.

36. And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her that was called barren.

37. For no word from God shall be void of power.

38. And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

The conception of John the Baptist is indeed a miracle, for he is born to an elderly couple that has never been able to bear children. But in the next episode we learn of an even greater miracle—Jesus is born to a virgin. We read, “Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, ‘Rejoice highly favored one, the Lord is with you; blessed are you among women’” (Luke 1:26-28).

While the birth of John represents an awakened understanding of the literal sense of the Word, it is still relatively external—something that takes the cooperation of our human understanding, even as it takes Zacharias’ cooperation to produce an offspring. But when it comes to the deeper matters of the spirit, the human understanding plays a limited role. Its primary function, represented by Joseph, is to humbly recognize and accept the birth of new insights and new affections, while acknowledging that we have contributed nothing from ourselves: these miraculous births have a Divine—not a human—origin. They are from God, not from man. ¹³

These miraculous births come about through “the power of the Highest.” As human beings, we can create a better possibility for receiving these births—for example, through meditation, prayer, and reading the Word—and we can gratefully accept them. But we cannot produce them. We read therefore, these words of the angel, spoken to Mary: “Behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus…. The Holy Spirit will come upon you, and the power of the Highest will overshadow you…. For with God nothing shall be impossible” (Luke 1:31, 35, 37).

Our regeneration begins with the human effort to understand the literal truths of the Word. This is the birth of John the Baptist in us. It is a time of preparation to receive the greater miracle—the birth of the Lord in us. This second birth comes to us as a free gift. It is the reception of new and deeper insights that come to us from the Lord, along with the power to live according to those insights. This is “the power of the highest” that comes over us. And when we accept that power willingly and with joy, we can say with Mary, “Let it be to me according to Your word” (Luke 1:38).

The Meeting of Mary and Elizabeth (Good Meets Truth)

39. And Mary arose in these days and went into the hill country with haste, into a city of Judah;

40. and entered into the house of Zacharias and saluted Elisabeth.

41. And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit;

42. and she lifted up her voice with a loud cry, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb.

43. And whence is this to me, that the mother of my Lord should come unto me?

44. For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy.

45. And blessed [is] she that believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord.

46. And Mary said, My soul doth magnify the Lord,

47. And my spirit hath rejoiced in God my Saviour.

48. For he hath looked upon the low estate of his handmaid: For behold, from henceforth all generations shall call me blessed.

49. For he that is mighty hath done to me great things; And holy is his name.

50. And his mercy is unto generations and generations On them that fear him.

51. He hath showed strength with his arm; He hath scattered the proud in the imagination of their heart.

52. He hath put down princes from [their] thrones, And hath exalted them of low degree.

53. The hungry he hath filled with good things; And the rich he hath sent empty away.

54. He hath given help to Israel his servant, That he might remember mercy

55. (As he spake unto our fathers) Toward Abraham and his seed for ever.

56. And Mary abode with her about three months, and returned unto her house.

57. Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son.

58. And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her.

There is a certain level of excitement generated when people come into a new sight of the truth, and when their minds are raised into the light of some clearer understanding. And yet, there is a vast difference in degree between this sort of intellectual excitement, and the joy which can be experienced when that new level of understanding is combined with the birth of the desire to live according to it.

This moment of great joy, when goodness meets truth, is represented in these beautiful words of scripture: “Now Mary arose in those days and went into the hill country with haste, to a city of Judah, and entered the house of Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit” (Luke 1:39-41).

Elizabeth is delighted and amazed by this wondrous experience. But she also wonders why it has been granted to her. This experience is available to each of us. It takes place whenever a good impulse arises in us. This “arising” is represented by Mary’s taking the initiative and visiting her cousin, Elizabeth who is pregnant with a son who will be called “John the Baptist.” As soon as Mary arrives Elizabeth’s son leaps in the womb. Spiritually seen, this is a picture of some truth in our lives (John the Baptist) springing to life when touched with goodness.

Elizabeth wonders why she has been granted such a privilege, saying: “Why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43). Her question is an important one. What is it that gives life to the truth that we carry in the womb of our minds? The answer is given by Elizabeth herself, as she praises Mary: “Blessed is she who believed, for there will be fulfillment of those things which were told her from the Lord” (Luke 1:45).

“Blessed is she who believed.” This is a key statement, and it is fundamental to understanding the central message of this gospel. As we shall see, in episode after episode, those who believe will be blessed. Those who have faith will be saved. Again and again, people will hear Jesus saying to them, “Your faith has made you well.” Goodness will come to those who hold truth in their minds and long to put it into their lives.

True faith — the kind that can “make us well” — must be distinguished from blind faith. Genuine belief, is not a matter of believing something because others tell us it is true. Nor is it a matter of believing things that make no sense to us, even if learned authorities tell us that ‘these things must be taken on faith.” True faith is much deeper and more personal. It is the blessed acknowledgment that something is really so because it is really true. For example, God is good — all the time. God loves everyone — all the time. There are no exceptions. It is really so. In spite of any appearances to the contrary, we simply know that this is true, This is the gift of perception, the blessed ability to believe the truth because we perceive it to be true. This blessed assurance is given to all who trust in God and believe in God’s goodness: “Blessed is she who believed.” ¹⁴

Whenever we come into a state of belief, there comes with it a sense of something flowing into us from within; it is as though God is with us, reassuring us that “this is true.” It is an inner perception that something is true or not. And the central most universal truth of the Christian faith is belief in the Lord Jesus Christ. It is confidence that he saves. The more we strive to do His will, the more confident do we become that He will save us. This is true faith. This is what it means, most deeply, to believe. ¹⁵

The Naming of John

59. And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father.

60. And his mother answered and said, Not so; but he shall be called John.

61. And they said unto her, There is none of thy kindred that is called by this name.

62. And they made signs to his father, what he would have him called.

63. And he asked for a writing tablet, and wrote, saying, His name is John. And they marvelled all.

64. And his mouth was opened immediately, and his tongue [loosed], and he spake, blessing God.

65. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.

66. And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.

67. And his father Zacharias was filled with the Holy Spirit, and prophesied, saying,

68. Blessed [be] the Lord, the God of Israel; For he hath visited and wrought redemption for his people,

69. And hath raised up a horn of salvation for us In the house of his servant David

70. (As he spake by the mouth of his holy prophets that have been from of old),

71. Salvation from our enemies, and from the hand of all that hate us;

72. To show mercy towards, our fathers, And To remember his holy covenant;

73. The oath which he spake unto Abraham our father,

74. To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear,

75. In holiness and righteousness before him all our days.

76. Yea and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready his ways;

77. To give knowledge of salvation unto his people In the remission of their sins,

78. Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us,

79. To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace.

80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

After Elizabeth gave birth to her son, the time came for the naming of the baby. Everyone thought that the baby would be named “Zacharias,” after his father. But Elizabeth said, “No, his name shall be John” (Luke 1:60). This was a surprise to everyone because none of the relatives had ever had that name. When it came time for Zacharias to speak, he asked for a writing tablet and wrote the simple words, “His name is John” (Luke 1:63). Immediately afterwards the muteness that had descended upon Zacharias departed, and he begins to speak words of praise for the Lord. “Blessed is the Lord God of Israel,” he said, “for He has visited and redeemed His people, and has raised up a horn of salvation for us in the house of His servant David … that we should be saved from our enemies” (Luke 1:68-71).

Something wonderful has happened to Zacharias. His spirit-filled words are full of confidence in the saving power of God. As his prophecy continues, he speaks directly about the mission that his newly born son is to fulfill: “And you, child will be called the prophet of the Highest; For you will go before the face of the Lord to prepare His way, to give knowledge of salvation to His people … to give light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace” (Luke 1:76, 77, 79).

Originally, we saw Zacharias as an old priest performing rituals in the temple. But now we see Zacharias as a transformed being, filled with the Holy Spirit. He is no longer the old priest who represented the faith of the former church—a faith that was based on obedience to rituals and traditions, however well-meaning or righteous. That was the “former church” in us—a state of mind where we may have indeed gone through the motions of prayer, but without a solid faith. In our former faith there may have been doubt as to whether God even heard our prayers. This is why the angel spoke to Zacharias, removing his doubt by saying, “Your prayer is heard.” The angel then added this promise: “Your wife Elizabeth shall bear you a son, and you shall call his name John” (Luke 1:13).

This, of course, is what came to pass. The angel’s words were true, and a son was born. Zacharias now knows that God does indeed answer prayers. In the spiritual dimension of our lives, this is a significant lesson about the power of faith. Every anxiety, every worry, and every concern can be taken away if we have faith in God. While our pleas for riches and fame may not be satisfied, our prayers for patience, courage, love, and understanding will always be fulfilled. God answers our prayers, and responds to our needs, but we must first have faith that our prayers are heard, and that our needs are understood. This is to “believe in Him.” It is to have confidence that He gives us the light “to guide our feet into the way of peace” (Luke 1:79).

As this episode draws to a conclusion, we read that John “grew and became strong in spirit, and was in the desert till the day of his manifestation to Israel” (Luke 1:80). This pictures the way our understanding of the literal sense of the Word continues to grow and develop as we continue to meditate on it and dwell upon its significance in our lives. Though we may not see immediate results, or any specific connection between the stories in the Word and our daily activities, something is nevertheless taking place deeply within our spirit. The time will come when those literal words of scripture will take on new meaning for us. Just as Mary, the mother Jesus came to Elizabeth, the mother of John, we will begin to sense the Lord’s goodness touching the literal truth of the Word we hold in our minds, and new applications will spring to mind.

The message then is to remain rooted in sacred scripture. If we hold the Word of God in mind, even the most literal stories, God can work miracles within us at a deeper level. Although John the Baptist in us will remain “in the desert” for a while, as long as we remain faithful to the Word, and to Him who gave it to us, those literal truths will take on more and more power. They will grow “stronger in spirit” until they come forth as loving actions in our lives. In the words of sacred scripture, John the Baptist “grew and became strong in spirit, and was in the desert till the day of his manifestation to Israel” (Luke 1:80)

അടിക്കുറിപ്പുകൾ:

406. Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere:

Every island fled away, and the mountains were not found (Revelation 16:20).

"Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man.

The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed.

[2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel:

Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from ¹ their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (Ezekiel 26:15-16, 18; 27:35).

These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good.

That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter.

[3] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isaiah 20:4-6).

No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors.

That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there.

[4] In the same:

These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isaiah 24:14-15).

This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man.

[5] In the same:

He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (Isaiah 42:4, 10-12).

This, too, treats of the Lord and of a new church to be established by Him, and "islands" mean those who are merely in truths from the natural man, and are therefore as yet remote from true worship; so, "till He have set judgment in the earth, and the islands shall hope in His law," signifies until He shall have given intelligence to those who are of the church, and the knowledges of truth to those who are more remote from the church; "to set judgment" meaning to give intelligence; "to hope in the law" meaning to give the knowledges of truth, for "the earth" signifies those who are of the church, and in an abstract sense the church itself in respect to intelligence from spiritual truths, and "the islands" signify those who are remote from the church, and in an abstract sense the church in respect to the knowledges of truth and good, or the church in respect to the truths of the natural man that correspond to spiritual truths; "sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, and its fullness, ye islands and the inhabitants thereof," signifies the worship of the Lord by those who are remote from the church, and in an abstract sense, the worship of the natural man from truths and goods; "to sing a song" and "to praise" signify worship from a glad mind; "the end of the earth" signifies those who are in the ultimates of the church, and in an abstract sense its ultimates; "the sea and its fullness" signify the natural man and all things therein; "islands and inhabitants" signify the truths and goods of the natural man, "islands" its truths, and "inhabitants" its goods (as above). What is signified by "let the wilderness and its cities extol, and the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains," see above n. 405, where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship.

[6] In the same:

Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isaiah 51:4-5).

This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence.

[7] In the same:

Hear, O islands, and attend ye peoples from afar (Isaiah 49:1).

"The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23).

[8] In Jeremiah:

Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Jeremiah 31:10).

"Nations" stand for those who are in goods, and in an abstract sense for goods; and "islands" for those who are in truths, and in an abstract sense, for truths in the natural man; "afar off" signifies remote from the truths of the church, which are spiritual (that "afar off" has this signification, see Arcana Coelestia 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words.

[9] In David:

The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (Psalms 72:10).

This is said of the Lord, and "to bring and offer a gift" means to worship; and "kings of Tarshish and of the islands" mean the interior and exterior truths of the natural man, "the kings of Tarshish" its interior truths, and "islands" its exterior truths; "the kings of Sheba and Seba" mean the interior and exterior goods of the natural man, "Sheba" its interior goods, and "Seba" its exterior goods. By the truths of the natural man the knowledges of truth are meant, and by the goods of the natural man the knowledges of good are meant. (That these are meant by "Sheba and Seba," see Arcana Coelestia, n. 1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant.

[10] In Isaiah:

Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Isaiah 60:8-9).

This, too, is said of the Lord, and it signifies that those will receive and acknowledge Him who are in simple truth and good, who are such as perceive the truths of the Word in a natural way, that is, according to the sense of the letter, and do them, "the islands" signifying those who perceive the Word in a natural way, that is, according to the sense of the letter, "the ships of Tarshish in the beginning" meaning the goods that they bring forth and do, for "Tarshish" signifies the natural man in respect to knowledges, and "Tarshish in the beginning" the natural man in respect to the knowledges of good, because Tarshish abounded in gold and silver, and these the ships brought away thence (1 Kings 10:22); at first, gold, which signifies good; and as truths are from good it is also said "to bring thy sons from far." And as "islands" and "ships of Tarshish" signify the knowledges of truth and good of the natural man, it is said, "Who are these that fly as a cloud and as doves to their windows?" "cloud" signifying the truths of the sense of the letter of the Word, "doves" the goods therein, and "windows" truths from good in light. (That "ships" signify the knowledges of truth and good from the Word, see Arcana Coelestia 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391)

[11] In the same:

Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isaiah 23:1-2, 4-6).

This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation.

[12] In Jeremiah:

I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (Jeremiah 25:17, 22).

Many nations are enumerated in this chapter that are not cited here, all of which signify the goods and truths of the church in general and in particular that are vastated; and "the kings of Tyre and Zidon" signify the knowledges of truth and good from the Word in the natural man; for all the knowledges of truth and good, so far as they are knowledges, are in the natural man; they become truths and goods when men live according to them, because it is by means of the life that they are received in the spiritual man; "the kings of the island which is in the crossing beyond the sea" signify the knowledges of truth in the ultimate of the natural man, which is called the natural-sensual, because through this there is a crossing into the interiors of the natural man, "sea" signifying the natural man in general (See above, n. 275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink."

[13] In the same:

Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Jeremiah 47:4).

"The Philistines" mean those who are in faith alone, or in faith separate from charity, therefore they are also called "the uncircumcised," which signifies that they have no charity (See Arcana Coelestia 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification.

[14] In the same:

Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jeremiah 2:10-11).

"To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven.

[15] In Zephaniah:

Jehovah will be fearful upon them; for He will make lean all the gods of the earth, ² that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (Zephaniah 2:11-12).

This, in the internal sense, signifies that the falsities of evil will be dispersed, and truths and goods given to those who are in falsities indeed, but not in the falsities of evil; "the gods of the nations that He will make lean" signify the falsities of evil, "gods" signifying falsities, "nations" evils, and "to make lean" to remove evils from falsities; "the islands of the nations" and "the Kushites" signify those who are in falsities indeed, but not in the falsities of evil; and in an abstract sense they signify falsities, but not falsities of evil; and as falsities not of evil are in the natural man, therefore "the islands of the nations" signify the natural man in respect to such falsities, or in respect to falsities in the natural man; these falsities are signified by "slain by my sword." (Respecting the falsities of evil, and the falsities not of evil, see The Doctrine of the New Jerusalem 21.)

[16] In David:

He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Psalms 72:8-9).

This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church.

All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned.

[17] In the same:

Jehovah reigneth; the earth shall exult; many islands shall be glad (Psalms 97:1).

This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands."

[18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis:

The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Genesis 10:4-5).

And in Isaiah:

He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19; likewise Isaiah 11:10-11).

[19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah:

I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15-16).

This may be seen explained in the preceding article, n. 405. In Ezekiel:

I will send a fire upon Magog, and upon the secure inhabitants of the islands (Ezekiel 39:6).

In Isaiah:

[He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isaiah 59:18).

Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isaiah 40:15).

"Nations" here stand for evils, and "the islands" for falsities. In the same:

Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isaiah 41:1, 5).

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