Chapter One

Proclaiming Jesus’ Divinity

1. The beginning of the gospel of Jesus Christ, the Son of God.

As we begin the Gospel According to Mark, we need to keep in mind that the first thing said in any book of the Word becomes the essence of everything that follows. Like a keynote on a musical scale, the first thing said sets the tone, provides the central theme, and establishes the focus for everything that follows. It is essential, therefore, that when we are reading the Word of God, the “first thing said” should be kept in mind throughout the exposition of everything that follows. ¹

In Matthew, the first thing said is, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” This is the beginning of the gospel narratives. Taken literally, these words refer to the merely human heredity of Jesus Christ. These “first words” describe Him as a descendent of David, who is a descendent of Abraham. While this royal lineage is an important and respected one, it is, nevertheless, a human one.

This is a picture of how we first see Jesus; we see Him as another human being, the offspring of human parents. But by the time we come to the end of the Gospel According to Matthew, something wonderful has taken place. As the idea of Jesus grows in our understanding, there is a gradual unveiling of His divinity. And by the time we come to the end of that gospel, Jesus says, “All power is given to Me in heaven and on earth” (Matthew 28:18).

The Gospel According to Matthew, then, brings us to the recognition of Jesus’ divinity. This marks a critical stage in the development of our faith. In fact, Jesus Himself said that the recognition of His divinity is the first and foremost building block, or cornerstone, of Christian faith. In Matthew, when Peter said to Jesus, “You are the Christ, the Son of the living God,” Jesus did not deny it. Instead, Jesus told him told him that this foundational truth did not come to him by flesh and blood, but rather it was revealed to him by “My Father who is in the heavens” (Matthew 16:17). “On this rock,” said Jesus, “I will build My Church” (Matthew 16:18). ²

The Gospel According to Mark begins where Matthew left off — with the recognition of Jesus’ divinity. Whereas Matthew began with the words, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mark 1:1), Mark begins with the words: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1).

It should also be noted that Matthew refers to itself as “the book of the generation of Jesus Christ,” while Mark refers to itself as “the gospel of Jesus Christ.” The use of these different terms is significant. The term “book” signifies the successive, perfectly ordered states we go through in the process of our spiritual development as we gradually come to acknowledge the divinity of Jesus Christ. This is our “book of life,” a divinely arranged narrative that describes the rise and development of love and wisdom in us. This is called the regeneration process, or, in the language of sacred scripture, the generation of Jesus Christ in each of us. ³

But a “gospel” is not a “book.”

The term gospel comes from the Greek word εὐαγγέλιον (evangelium), which means “good news.” For the early Christians, the “good news” is that God Himself had come into the world to reveal His true nature, to conquer evil, and, especially, to teach people the way to heaven. At the end of Matthew, therefore, the disciples are commissioned to go forth into every nation and proclaim this good news. As it is written in the closing words of Matthew, “Go therefore and make disciples of all nations, baptizing them in the name of the Father, and the Son, and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matthew 28:19,20).

As we examine the continuous stream of divine truth in the gospel narratives, Matthew culminates with what has become known as the Great Commission: Jesus commissions His disciples to preach the good news of His birth, life, death, resurrection, and, especially, His teachings. Mark picks up precisely at that point — with “the voice of one crying in the wilderness” proclaiming that the Messiah, the Son of God, has come. In brief, the Gospel of Mark begins as a gospel of proclamation — the proclamation that Jesus is the Messiah, the Son of God who calls us to go into the whole world to preach the good news. Very soon, however, we discover that the good news begins with repentance.

Prepare the Way of the Lord

2. As it is written in the Prophets, Behold, I send My messenger before Thy face, who shall make ready Thy way in front of Thee.

3. The voice of one crying in the wilderness, “Prepare ye the way of the Lord; make His paths straight.”

Five hundred years before Jesus’ birth in Bethlehem, the Lord said through the prophet Malachi, “Behold, I will send My angel, and he shall sweep the way before Me” (Malachi 3:1). As the Gospel of Mark begins, this “angel” who will “sweep the way” is John the Baptist. He has been sent by God to prepare the way for the coming of the Messiah.

In an even older prophesy, given seven hundred years before Jesus’ birth, the Lord said through the prophet, Isaiah, “The voice of one proclaiming in the wilderness, ‘Prepare ye the way of the Lord, make His paths straight’” (Isaiah 40:3). Taken together, these two prophecies become a single statement as the Gospel of Mark begins. As it is written, “Behold I send My messenger before Your face, who will prepare Your way before You. The voice of one crying in the wilderness: Prepare the way of the Lord, Make His paths straight” (Mark 1:2-3). This messenger who has come to prepare the way for the reception of the Lord is John the Baptist. Although two thousand years have intervened between that momentous occasion and today, it is still possible to hear the words of John’s powerful proclamation: “The Lord is coming!” “Prepare the way!” “He is coming into your mind and your heart!” “Make His paths straight!” ⁴

At the end of Matthew, Jesus had told His disciples to “Go forth and make disciples of all nations, baptizing them” (Mark 28:19), and this is exactly where Mark picks up the story — with John performing baptisms. Although there is no biblical evidence that John the Baptist ever became one of the twelve disciples, there is evidence that he did what Jesus said, teaching people “to observe all things that [Jesus] had commanded” (Mark 28:20), beginning with the necessity of baptism.

As we have already noted in Matthew, baptism represents the willingness to receive new truth. It is not about a vicarious atonement, justification by faith, or instantaneous salvation; rather, it is a willingness to be spiritually washed through learning truth and doing what truth teaches while believing that the Lord gives us the power to live according to that truth. While water baptism is not saving in itself, it represents how salvation takes place — through the process of repentance for the remission of sins. ⁵

It is no accident that this gospel of proclamation begins with the words of a powerful preacher, urging us not only to prepare the way of the Lord, but also to receive “a baptism of repentance for the remission of sins” (Mark 1:4). Apparently, John’s preaching was well received for “all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins” (Mark 1:5).

A baptism of repentance, then, and the confessing of sins will be key ideas as we enter the Gospel According to Mark.

The Baptism of the Holy Spirit

4. John was baptizing in the wilderness, and preaching the baptism of repentance for the forgiveness of sins.

5. And all the country of Judea went out to him, and they of Jerusalem, and were all baptized by him in the river Jordan, confessing their sins.

6. And John was wearing camel’s hair, and a leather belt around his loins, and ate locusts and wild honey;

7. And preached, saying, “There comes one stronger than I after me, the strap of whose shoes I am not worthy to stoop down and loose.

8. I indeed have baptized you with water, but He shall baptize you with [the] Holy Spirit.”

9. And it came to pass in those days, [that] Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.

10. And straightway going up from the water, he saw the heavens ripped [open], and the Spirit as a dove descending on Him.

11. And there was a voice from the heavens, [saying], “Thou art My beloved Son, in whom I am well pleased.”

12. And straightway the Spirit casts Him out into the wilderness.

13. And He was there in the wilderness forty days, tempted by Satan; and was with the [wild] beasts; and the angels ministered to Him.

John the Baptist is aware of his limitations. While he knows that his preaching may be able to help people recognize their need for a Savior, he also knows that his words alone cannot bring about salvation. Therefore, he says, “One is coming after me who is more powerful than I am” (Mark 1:7). He is referring, of course, to Jesus, for whom John the Baptist is preparing the way. “I indeed baptize you with water,” says John the Baptist, “but He [who is coming after me] will baptize you with the Holy Spirit” (Mark 1:8).

In the language of sacred scripture, receiving the “water of baptism” represents the willingness to receive truth — especially the truth which is based on the literal teachings of the Word. This is the first baptism. But it must be followed by another kind of baptism called the “baptism of the Holy Spirit.” This second baptism takes place when the truth that we know is tested during times of inner spiritual combat. At such times, mere belief is not enough. Rather, our beliefs must be put to the test, so that they might be strengthened and eventually become an essential part of our character. If we allow truth from the Lord’s Word to fill our mind during a time of temptation, the Lord will come to us through that truth with love and power. In the language of sacred scripture, this is called “the baptism of the Holy Spirit.” ⁶

John the Baptist, then, is not just an historical figure. When he utters his cry in the barren wilderness to “prepare the way of the Lord,” it represents how we need to arm ourselves with truth from the Lord’s Word as we prepare for spiritual combat. As our example in all things, this is precisely what Jesus does in the next verse. We read, “At that time Jesus came from Nazareth of Galilee and was baptized by John in the Jordan” (Mark 1:9). As Jesus came up from the Jordan River, the heavens were torn open “and the Spirit descended upon Him like a dove” (Mark 1:10).

The descent of the Spirit “like a dove” represents the process of inner purification that Jesus is about to undergo. Whenever we are victorious in temptation, we emerge a little gentler and with the ability to see from a more elevated perspective — like a dove. In this regard, the descent of the dove is a sign from heaven, followed by a voice from heaven saying, “You are my beloved Son in whom I am well pleased (Mark 1:11). ⁷

In the Gospel According to Matthew, immediately after He is baptized, Jesus is led by the spirit into the desert where He is tempted by the devil. In that gospel Jesus’ temptations are described in considerable detail. He is tempted to turn stones into bread, to cast Himself down from a temple, and to worship Satan. These temptations represent, in summary form, all the temptations that Jesus will undergo as He steadily and gradually conquers hell, restores freedom, and teaches the way to heaven.

The same sequence of events occurs in the Gospel According to Mark. Immediately after His baptism the Spirit sends Jesus out into the desert (Mark 1:12). This is in keeping with the spiritual law that truth is not merely something to be believed; it must also be lived. Therefore, baptism (the reception of truth) must necessarily be followed by temptation (the opportunity to live according to that truth). The reception of truth, then, is merely the beginning of our spiritual development. If that truth is to become our own, it must be called to mind and used during times of spiritual combat. That’s why we see the same sequence in both gospels. In Mark, however, the whole temptation process is described in just one verse. As it is written, “He was in the desert forty days, being tempted by Satan. He was with the wild beasts, and angels attended Him” (Mark 1:13). ⁸

These “wild beasts” refer to the evil desires and false thinking that prevent us from living according to the truth. They are the vicious, ferocious loves of self and the world that would devour that which is from the Lord in us. But when we overcome in temptation, compelling ourselves to do what is right, we are protected throughout by truths from the Lord’s Word, and, in the end, comforted by those same truths. As it is written, “And the angels ministered to Him” (Mark 1:13). ⁹

This, then, is what John calls “the baptism of the Holy Spirit.” ¹⁰

Jesus Preaches the Gospel

14. And after John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God,

15. And saying, “The time is fulfilled, and the kingdom of God is near; repent [ye], and believe in the gospel.”

16. And walking by the Sea of Galilee, He saw Simon, and Andrew his brother, casting a net in the sea; for they were fishermen.

17. And Jesus said to them, “Come [ye] after Me, and I will make you become fishers of men.”

18. And straightway leaving their nets, they followed Him.

19. And advancing a little from thence, He saw James [the son] of Zebedee, and John his brother, who also were in the ship, mending the nets.

20. And straightway He called them, and leaving their father Zebedee in the ship with the hirelings, they went after Him.

21. And they went into Capernaum; and straightway on the Sabbaths, coming into the synagogue, He taught.

22. And they wondered at His teaching, for He was teaching them as one that had authority, and not as the scribes.

This gospel begins with John the Baptist preaching on repentance for the remission if sins — the keynote theme of this gospel. Immediately after the wilderness temptation, Jesus continues to preach on this same theme. As it is written, “Now after John was delivered to custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God” (Mark 1:14). The imprisonment of John the Baptist is a significant moment in the continuous internal sense. As we have mentioned, John the Baptist represents the literal sense of the Word — the first truths that we learn as we begin to study the scriptures. If, however, we are deprived of these truths or if these truths are twisted to mean things that they do not mean, it is as if John the Baptist has been put in prison, or “taken into custody.” ¹¹

When this happens, Jesus takes over where John leaves off. Like John, Jesus begins His preaching with the theme of repentance: “The time has come,” says Jesus, “And the kingdom of God is near. Repent, and believe the good news!” (Mark 1:15). Jesus then wastes no time gathering the evangelists who will assist Him in His mission. Walking by the Sea of Galilee, He sees Simon and Andrew casting their nets into the sea. “Come after Me, “He says to them, “and I will make you fishers of men” (Mark 1:17). He does the same for James and John; and all of them, without delay, follow Him (Mark 1:19-20).

The action is swift. Losing no time at all, Jesus “immediately goes into the synagogue and starts preaching (Mark 1:21). “And they were astonished at His doctrine, for He taught them as one that had power, and not as the scribes” (Mark 1:22).

Jesus Commands an Unclean Spirit to Be Quiet

23. And there was in their synagogue a man with an unclean spirit; and he cried out,

24. Saying, “Ah! What [is there] to us and to Thee, Jesus of Nazareth! hast Thou come to destroy us? I know Thee who Thou art, the Holy [One] of God.”

25. And Jesus rebuked him, saying, “Be speechless and come out of him.”

26. And having convulsed him, the unclean spirit, having also cried with a great voice, came out of him.

27. And they were all astonished, so that they disputed among themselves, saying, “What thing is this? What new teaching [is] this? For with authority He orders even the unclean spirits, and they obey Him.”

28. And straightway the report of Him went out into the whole countryside of Galilee.

The events recounted in Mark are brief, immediate, and to the point. There is no genealogy, no record of Jesus’ birth, and no Sermon on the Mount (which covers the first seven chapters in Matthew). Instead, the action in Mark begins immediately with John the Baptist preaching repentance in the desert, and now Jesus is preaching in the synagogue. There He astonishes all with His teaching, and drives out an unclean spirit. When the unclean spirit acknowledges that Jesus is “the Holy One of God,” Jesus tells it to be quiet, and the spirit obeys Him (Mark 1:24-25). The people who are standing by in the synagogue are amazed. They cry out, “What is this? What new doctrine is this?” Observing Jesus’ great power, they say, “With power He commands even the unclean spirits and they obey Him” (Mark 1:27).

In this gospel there is frequent mention of “unclean spirits,” “evil spirits,” “demons,” and “devils.” While each of these terms can have a specialized meaning, they are frequently used interchangeably to refer to any evil desire or false belief that is contrary to the Lord’s will. In this regard, it’s important to keep in mind that “unclean spirits,” “evil spirits,” “demons,” and “devils” were once people who, while they lived on earth, chose deceit over honesty, cruelty over kindness, and confidence in self rather than faith in God. Therefore, when Jesus casts out the unclean spirit and tells it to “be quiet,” it represents how the Lord works through the holy teachings of sacred scripture to cast out evil desires and silence false thoughts in each of us. ¹²

In this gospel, then, Jesus gets to work immediately, fulfilling His purpose: He has come to preach the gospel and thereby cast out demons. The good news is spreading rapidly. As it is written, “the news about Him spread quickly over the whole region of Galilee” (Mark 1:28). It should be noticed, however, that the “good news” is about repentance. This is symbolized by Jesus’ initial preaching and His first healings. He preaches repentance and He casts out demons.

The Devils are Forbidden to Speak

29. And straightway, coming out from the synagogue, they came into the house of Simon and Andrew, with James and John.

30. But Simon’s mother-in-law lay down [sick] with a fever, and straightway they tell Him about her.

31. And He came and raised her up, having taken hold of her hand, and straightway the fever left her, and she ministered to them.

32. And evening having come, when the sun set, they brought to Him all that had an illness, and the demon-possessed.

33. And the whole city was gathered together at the door.

34. And He cured many that had an illness of different diseases, and cast out many demons; and He let not the demons speak, because they knew Him.

In the previous episode when Jesus cast the unclean spirit out of the demon-possessed man, the evil spirit said to Him, “I know who you are. You are the Holy One of God” (Mark 1:24). It’s curious that an evil spirit would recognize Jesus’ divinity, but Jesus refuses to let the evil spirit say anything about it. “Be quiet,” Jesus said to the demon. He then commanded the demon to come out of the person, and the demon obeyed Him.

This initial story is important to keep in mind as we now consider the next series of miraculous healings. These begin with the healing of Simon’s mother-in-law who is sick with a fever (Simon is the name of the disciple Peter). As soon as Jesus touches her hand, the fever leaves her (Mark 1:31). Apparently, her recovery was so instantaneous that she was able to rise and serve the people who were in her house. This also, like the healing of the man with an unclean spirit, created quite a stir. The news about Jesus’ miraculous healings was spreading far and wide. That same evening, after the sun had set, people who were suffering from a variety of different diseases were brought to Him, and Jesus healed them “and cast out many demons.” Once again, He refuses to let the demons speak “because they knew who He was” (Mark 1:34).

This is an important detail. Although it is only the first chapter, we have seen that on at least two occasions, Jesus has not permitted the demons to speak. On the literal level it could be assumed that Jesus wants to keep His identity secret. After all, if it were discovered that He were capable of such extraordinary powers, He might arouse the suspicion of the religious leaders who were determined to destroy Him. Therefore, it would be in His best interest to keep these things secret.

On a more interior level, however, it’s important to keep in mind the audience that Jesus is addressing when He performs the miracle healings: He is speaking directly to demons and devils — also known as evil spirits. No matter what they say, demons, devils, and evil spirits cannot be trusted; they lie, they twist the truth; they make up stories about things that never happened; and they pretend to know things about the future that no one could predict. They induce worries, insinuate fears, remind us of things that should be long forgotten, and cause us to forget things that should be remembered. It is best, therefore, to refuse to listen to them. No wonder Jesus told them to “be quiet” (Mark 1:25) and “refused to let them speak” (Mark 1:34) — even if it was about His miraculous healings. They would be sure to twist a good report into an evil one. ¹³

Jesus Declares His Purpose

35. And in the morning, far into the night, standing up He came out, and went away into a deserted place, and there prayed.

36. And Simon and they that were with him pursued after Him.

37. And finding Him, they say to Him, “All are seeking Thee.”

38. And He says to them, “Let us go into the neighboring towns, that I may preach there also, because for this [purpose] I came forth.”

39. And He was preaching in their synagogues throughout all Galilee, and casting out demons.

40. And a leper came to Him, imploring Him, and kneeling before Him, and saying to Him, “If Thou willest, Thou canst make me clean.”

41. And Jesus, being moved with compassion, stretching out [His] hand, touched him, and says to him, “I am willing; be thou cleansed.”

42. And having said this, straightway the leprosy went away from him, and he was cleansed.

43. And He admonished him, and straightway sent him away,

44. And says to him, “See thou say nothing to anyone, but go thy way, show thyself to the priest, and offer for thy purification what Moses directed, for a testimony to them.”

45. And he, having gone out, began to preach many [things] and to make the word public, so that He could no more manifestly come into the city, but was outside in deserted places; and they came to Him from everywhere.

As the next episode begins, we find that Jesus has gone off to a desert place to pray. When Simon and the others find Him, they say to Jesus, “Everyone is looking for You” (Mark 1:37). Jesus’ answer is significant for it reveals His purpose: “Let us go into the next towns,” He says, “that I may preach there also, because for this purpose I have come” (Mark 1:38). Indeed, Jesus has come to preach the good news. As it is written, “And He was preaching in their synagogues throughout all Galilee and casting out demons” (Mark 1:39). Once again, it is important to note that the purpose of Jesus’ preaching is to “cast out demons” and this begins with repentance. ¹⁴

Most people would agree that “good news” should be spread. Interestingly, Jesus is careful about whom He allows to spread the news. As we have seen in two previous episodes, Jesus told an unclean spirit to be quiet about Him, and He refused to let the demons speak. As we shall see, it isn’t just the unclean spirits and demons who are admonished to be quiet. For example, in the very next episode, Jesus heals a man with leprosy. After healing him, Jesus says to him, “See that you tell no one about this” (Mark 1:43). Once again, Jesus gives a strict warning to say nothing about this healing. Instead, Jesus tells the man to show himself to the priest “and offer the sacrifices that Moses commanded.” These things which Moses commanded, says Jesus, will serve as “a testimony” for the leper’s cleansing. (Mark 1:44).

On one level, Jesus is referring to the laws of ritual cleaning that are found throughout the Hebrew scriptures. According to these teachings, there were specific procedures for anyone suffering from an infectious skin disease, in this case, leprosy. This included the thorough washing of the leper’s home and clothing as well as the sacrifice of a bird over fresh water and the sprinkling of its blood seven times upon the leprous person. There was much more involved, as well, including the sacrifice of a lamb without blemish, and the offering of fine flour mixed with oil (See Leviticus 14:1-16). These are all symbols of an innocent willingness to keep the Lord’s commandments and be internally purified thereby from evil desires and the false thinking that arises to support those desires. ¹⁵

The true sacrifices commanded by Moses, understood spiritually, are quite simply, the giving up of selfish concerns through a life according to the commandments. This is the only testimony required. It is the testimony of a life that has been cleansed inwardly, not just healed outwardly. All the sacrifices and all the washings in the Hebrew scriptures relate to the purification of the desires and the cleansing of the thoughts. It is for this reason that David says, “Create in me a clean heart, O God, and renew a firm spirit in me” (Psalms 51:10, 17). ¹²

Unfortunately, even though the leper was healed of his disease, He did not do as Jesus commanded. Instead of remaining silent about what happened, showing himself to the priest, and offering the sacrifices that Moses commanded, he did exactly what Jesus told him not to do. He went out and “proclaimed freely,” spreading the news about what Jesus had done for him (Mark 1:45).

The spiritual meaning of leprosy

Earlier in this chapter, Jesus told an unclean spirit to “Be quiet and come out of him” (Mark 1:25). A few verses later, when Jesus cast out several demons, “He did not allow the demons to speak” (Mark 1:34) and, in this episode, He says to the leper “See that you say nothing to anyone.” It is noteworthy that whenever Jesus casts out an unclean spirit or a demon, He does not allow the unclean spirit or demon to say anything about what has happened. As we have mentioned, evils spirits and demons are not reliable witnesses. They lie, they exaggerate, they leave out important details, and they twist the story to make themselves look good and others look bad. Therefore, it’s best if Jesus silences them.

But what about the leper whom Jesus has just healed? This time Jesus does not address the unclean spirits or the demons. Instead, He speaks directly to the leper, telling him to not speak to anyone.

Why?

One explanation might be found in a spiritual understanding of leprosy, and what it might signify to be cured of that disease. Because leprosy is a skin disease, it represents what it looks like spiritually when people have learned the truth, but don’t really believe it. They have not, so to speak, received it inwardly. Because the healing is only “skin deep,” it represents the healing of an external imperfection. This is one kind of leprosy.

There is, however, a deeper, more serious form of leprosy. This occurs when the leprosy goes unaddressed and penetrates to the inner parts of the body, affecting the nervous system and internal organs. This represents what it looks like spiritually when people know the truth, deeply believe it, and yet do not live according to what they believe. Even worse, they twist the truths of the Word to justify their selfish lusts and evil desires. Although they may go around looking unblemished and as white as snow on the outside, on the inside, they are full of dark desires and shady schemes. Whenever this happens, there is an unholy mixture of heavenly goodness and truth with hellish evil and falsity. This commingling of good and evil, truth and falsity is called “profanation.” ¹⁷

Returning to the case of the leper whom Jesus has just healed, it should be remembered that Jesus commanded him to say nothing to anyone about the healing that had taken place. In addition, Jesus told him to show himself to the priest and offer the sacrifices commanded by Moses. If the man had done this, he would have experienced an inner healing, not just an external one. Instead, he disregarded Jesus’ directive and did what he wanted to do. This kind of deliberate disobedience indicates that the leper may have been healed externally, but not internally.

An external healing, spiritually seen, would be the correction of one’s understanding so that the Word might be properly interpreted. But an internal healing, spiritually seen, would be the healing of the affections, and this would be represented by obedience to the Word of the Lord. When the leper defied Jesus’ command, he demonstrated that his healing had been an external one. Therefore, just as Jesus commanded the evil spirits and the demons not to speak, He also commanded the leper not to tell anyone about what had happened. Before the leper did anything else, and especially before the leper was to broadcast the news about his physical healing, Jesus commanded him to first observe the Levitical laws that represented the cleansing of the inside.

This brings us to the end of the first chapter. Jesus has been baptized, fought the devil, proclaimed the gospel, cast out demons, healed the sick, and cleansed a leper. On at least three occasions Jesus told people not to speak about the healings that had taken place. As we continue our study of the Gospel According to Mark, we will take a closer look at how Jesus prepares His disciples (and us) to receive and proclaim the gospel.

Footnotes:

619. But in thy mouth it shall be sweet as honey, signifies outwardly delightful. This is evident from the signification of "mouth," as being what is exterior; for this treats of the little book and eating it up, and "the little book" signifies the Word, and "eating it up" signifies perception and exploration; thence "the mouth," which first receives, means the external of the Word. It is evident also from the signification of "sweet as honey," as being the delight of natural good. The external of the Word was "sweet as honey," that is, thus delightful, because the external of the Word is such that it can be applied to any love whatever, or to any principle derived therefrom; and these can be confirmed by it. The external of the Word, which is the sense of its letter, is such because many things in it are written in accordance with the appearances presented to the natural man, and many appearances, when not interiorly understood, are fallacies, like the fallacies of the senses. Those, therefore, who love to live for the body and for the world, by means of these appearances draw over the external of the Word to confirm evils of life and falsities of faith.

[2] This was done especially by the sons of Jacob, who applied all things of the Word to themselves, and from the sense of the letter they held the belief, and also maintain it to this day, that they were chosen in preference to others, and therefore were a holy nation; that their Jerusalem, the temple there, the ark, the altar, the sacrifices, with innumerable other things, were holy of themselves; they did not know, and did not wish to know, that the holiness of all those things proceeded solely from this, that they represented things Divine proceeding from the Lord that are called celestial and spiritual, and are the holy things of heaven and the church, and that to think that these are holy of themselves, and not because of the Divine things they represent, would be to falsify and adulterate the Word by applying it to themselves and to their own loves. It was similar with their belief respecting the Messiah, that he would be king of the world, and would raise them above all other nations and peoples throughout the globe; not to mention other things which they gathered from the mere sense of the letter of the Word, which to them were sweet as honey in the mouth. This is why the things in the spiritual sense of the Word are undelightful, for in that sense are the truths themselves which are not according to appearances; as that the Jewish nation itself was not holy, but worse than every other nation, consequently that it was not chosen; that the city of Jerusalem merely signifies the Lord's church and doctrine respecting Him and the holy things of heaven and the church; and that the temple, the ark, the altar, and the sacrifices represented the Lord and the holy things that proceed from Him, and that for this and no other reason were they holy. These are truths that are stored up inwardly in the sense of the letter of the Word, that is, in its internal spiritual sense; and these truths they deny, because, as was said, they have falsified and adulterated the Word in the sense of the letter; and these things therefore are undelightful to them, like foods that are bitter in the belly.

[3] It is said that the little book was "in the mouth sweet as honey," because "honey" signifies the delight of natural good; that "honey" signifies that delight can be seen from the following passages. In Ezekiel:

It was said to the prophet, Open wide thy mouth and eat that I give thee. And I saw and behold, a hand was put forth unto me, and lo, the roll of a book was therein; and when he had spread it before me it was written in front and behind, and written thereon were dirges, moaning, and woe. Then he said unto me, Son of man, eat this roll, and go speak unto the house of Israel. Then he said unto me, Feed thy belly and fill thy bowels with this roll that I give thee; and when I ate it, it was in my mouth as honey for sweetness. And he said, Go to the house of Israel and speak my words unto them (Ezekiel 2:8-10; 3:1-4).

These things involve things altogether similar to those in Revelation. The command to the prophet Ezekiel "to eat the roll of the book" involves something similar as the command to John "to eat the little book," namely, to explore how the Divine truth which is in the Word is yet received, perceived, and appropriated by those who are of the church; for the prophet Ezekiel and John represent the doctrine of truth and the Word, therefore the exploration was made with them. It was made by eating a book, because "to eat" signifies to perceive and thus to appropriate, as has been shown above; and when this has been ascertained, namely, how the Word was still perceived, it is said to the prophet Ezekiel that "he should go to the house of Israel and speak to them the words of God;" also to the prophet John that "he must prophesy," that is, still teach the Word in the church; and this because the book was perceived to be "in his mouth sweet as honey," that is, because the Word in the sense of the letter is still delightful, but for the reason that this sense can be applied to any principles of falsity and to any loves of evil, and can thus serve them in confirming the delights of the natural life separated from the delights of the spiritual life; and when these are separated they become mere delights of the loves of the body and of the world whence are principles of falsity from fallacies.

[4] In Isaiah:

A virgin shall conceive and bear a son, and shall call His name God-with-us. Butter and honey shall He eat, that He may know to reject the evil and to choose the good (Isaiah 7:14, 15).

That this was said of the Lord is proved in Matthew (Matthew 1:23). Anyone can see that "butter and honey" do not mean here butter and honey, but something Divine corresponding to them, for it is added, "that He may know to reject the evil and to choose the good," and that is not known by eating butter and honey; but "butter" signifies the delight of spiritual good, and "honey" the delight of natural good, consequently the two signify the Lord's Divine spiritual and Divine natural, and thus His Human, interior and exterior. That the Lord's Human is meant can be seen from its being said that "a virgin shall conceive and bear a son;" and that it is Divine from its being said, "and shall call His name God-with-us," "to call a name" signifying the quality of a thing, here what the Divine is, for He was to be called "God-with-us."

[5] "Butter and honey" also signify the delight of spiritual and natural good in these words in the same chapter:

Butter and honey shall everyone eat that remains in the land (verse 22).

"That remains" mean those that are inwardly and also outwardly good from the Lord, consequently who receive the good proceeding from the Lord in truths; the blessedness therefrom of the internal or spiritual man, and also of the external or natural man, is signified by "butter and honey."

[6] In Job:

He shall suck the poison of asps; the viper's tongue shall slay him. He shall not see the streams, the flowings of the brooks of honey and butter (Job 20:16, 17).

This is said of hypocrites who talk well and smoothly about God, about the neighbor, and about heaven and the church, and yet think altogether otherwise; and because they cunningly contrive by these means to captivate minds, although in heart they cherish what is infernal, it is said, "He shall suck the poison of asps, the viper's tongue shall slay him." That such have no delight in natural good or spiritual good is meant by "He shall not see the streams, the flowings of the brooks of honey and butter," "streams" meaning the things of intelligence, and "the flowings of the brooks of honey and butter," the things therefrom that are of affection and love, which are the very delights of heavenly life. Every delight of life that abides to eternity is a delight of spiritual good and truth, and from that a delight of natural good and truth; but hypocritical delight is a natural delight separate from spiritual delight, and this delight is turned in the other life into what is direfully infernal. Evidently "butter and honey" do not mean here butter and honey, for where, in the world, can there be found "flowings of brooks of honey and butter"?

[7] "Milk and honey" have a similar signification as "butter and honey;" and as "milk" signifies the delight of spiritual good, and "honey" the delight of natural good, and these delights are with those who are of the Lord's church, therefore the land of Canaan, which signifies the church, was called:

A land flowing with milk and honey (Exodus 3:8, 17; Leviticus 20:24; Numbers 13:27; 14:8; Deuteronomy 6:3; 11:9; 26:9, 15; 27:3; 31:20; Joshua 5:6; Jeremiah 11:5; 32:22; Ezekiel 20:6).

That in the Word "the land of Canaan" means the church has been shown above (n. 29, 304, 431); and the church is with those only who are in spiritual good and at the same time in natural good; in such the church is formed by the Lord; for the church is in man and not outside of him, consequently is not with those with whom these goods are not. These goods with their delights are signified by "milk and honey."

[8] There was also much honey in the land of Canaan at that time, because at that time the church of the Lord was there, as can be seen from the first book of Samuel, where it is said:

That they came into the forest, where there was honey upon the face of the ground, and there was a stream of honey, and Jonathan's eyes were opened by tasting the honey (1 Samuel 14:25-27, 29).

"Jonathan's eyes were opened by tasting the honey" because "honey" corresponds to natural good and its delight, and this good gives intelligence and enlightens, from which Jonathan knew that he had done evil; as we read in Isaiah, "He shall eat butter and honey, that he may know to reject the evil and to choose the good." For at that time correspondences exhibited their effects outwardly, since all things of the Israelitish Church consisted of correspondences, which represented and signified things celestial and spiritual.

[9] Again, "oil and honey" have a similar signification as "butter and honey" in the following passages. In Moses:

He made him to ride on the high places of the earth, and fed him with the produce of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock (Deuteronomy 32:13).

This is in the song of Moses, which treats of the church in its beginning, and afterward in its progress, and finally in its end. Those that constituted the Ancient Church are described by these words, not those however who constituted the Israelitish Church, for these were evil from the beginning even to the end, as can be seen from their fathers in Egypt, and afterwards in the wilderness; but the Ancient Church, the men of which are meant by "their fathers," was that which the Lord "made to ride on the high places of the earth, and fed with the produce of the fields." That to these the good of natural love and the good of spiritual love with their delights were given by means of truths, from which they had their intelligence and according to which they lived, is signified by "he made him to suck honey out of the cliff, and oil out of the flint of the rock," "honey" signifying the delight of natural love, "oil," the delight of spiritual love, and "the cliff" and "the flint of the rock," truth from the Lord. (That "oil" signifies the good of love and charity, may be seen above, n. 375; and that "cliffs" and "rocks" signify truth from the Lord, n. 411, 443)

[10] In David:

I fed ¹ them with the fat of wheat, and with honey out of the rock I satisfied them (Psalms 81:16).

"The fat of wheat" signifies the delight of spiritual good, and "honey out of the rock," the delight of natural good through truths from the Lord (as above). It is to be known that natural good is not good unless there is also spiritual good; for all good flows in through the spiritual man or mind into the natural man or mind, and so far as the natural man or mind receives the good of the spiritual man or mind so far man receives good; that there may be good there must be both, or the two sides, consequently natural good separated from spiritual good is in itself evil, although by man it is still perceived as good. Since there must be both, it is said in the passages cited and yet to be cited, "butter and honey," "milk and honey;" "fat and honey," as also "oil and honey;" and "butter," "milk," "fat," and "oil" signify the good of spiritual love, and "honey" the good of natural love, together with their delights.

[11] In Ezekiel:

Thus wast thou decked with gold and silver, and thy garments were fine linen and silk and broidered work; thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. But my bread which I gave thee, and the fine flour and oil and honey with which I fed thee, thou didst set before idols as an odor of rest (Ezekiel 16:13, 19).

This is said about Jerusalem, which signifies the church, first the Ancient Church, and afterwards the Israelitish Church. Of the Ancient Church it is said "she was decked with gold and silver," which signifies the love of good and truth that the men of that Church had; "the garments of fine linen, silk, and broidered work," signify the knowledges of celestial, spiritual, and natural truth, "fine linen" signifying truth from a celestial origin, "silk" truth from a spiritual origin, and "broidered work" truth from a natural origin, which is called knowledge [scientificum]. "She ate fine flour, honey and oil," signifies the perception of natural and spiritual truth and good, and their appropriation, "to eat" signifying to be appropriated, "fine flour" truth, "honey" natural good, and "oil" spiritual good, which were appropriated to them by a life according to the truths above mentioned. "She became exceeding beautiful and prospered even to a kingdom" signifies to become intelligent and wise so as to constitute a church, "beauty" signifying intelligence and wisdom, and a "kingdom" the church. But of the Israelitish Church, which was merely in externals without internals, whence the men of that church were idolatrous, it is said that "they set the fine flour, honey, and oil before the images of a male, or idols, as an odor of rest," that is, they perverted the truths and goods of the church into falsities and evils, and thus profaned them.

[12] In the same:

Judah and the land of Israel were thy merchants in the wheats of Minnith and Pannag, and honey and oil and balsam they gave for thy merchandise (Ezekiel 27:17).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good; so, too, "Tyre" signifies the knowledges of truth and good themselves belonging to the church; "oil and honey" have a similar signification as above. What is meant here in the spiritual sense by "Judah and the land of Israel," by "the wheats of Minnith and Pannag," and by "balsam," also by "the merchandise of Tyre," may be seen explained above n. 433.

[13] In Moses:

A land of brooks of water, of fountains and depths going forth from the valley and mountain; a land of wheat and barley, and of vine and fig-tree and pomegranate; and of olive oil and honey (Deuteronomy 8:7, 8).

This is said of the land of Canaan, which means the church which is in celestial, spiritual, and natural good, and in truths therefrom; but the contents of this verse are explained above (n. 374, 403), showing that "oil and honey" here signify the good of love in the internal or spiritual man and in the external or natural man.

[14] In David:

The judgments of Jehovah are truth, they are righteous altogether; more desirable than gold and than much fine gold; and sweeter than honey and the dropping of honeycombs (Psalms 19:9, 10).

In the same:

I have not departed from Thy judgment; for Thou hast instructed me. How sweet are Thy words to my palate, more than honey to my mouth (Psalms 119:102, 103).

"Judgments" signify the truths and goods of worship, therefore it is said "the judgments of Jehovah are truth, they are righteous altogether;" "righteous" signifies the good of life and worship therefrom; and as good is also signified by "gold" and "fine gold," it is said that "they are more desirable than gold and than much fine gold," "gold" meaning celestial good, "fine gold" spiritual good, and "desirable" means what belongs to affection and love. Since the goods by which a man is affected are delightful it is said that they are "sweeter than honey and the dropping of honeycombs," and that "the words of Jehovah are sweet to the palate, more than honey to the mouth," "sweet" signifying what is delightful, "honey" natural good, and "the dropping of honeycombs" natural truth. And because "honey" means natural good, and the "mouth" signifies what is external, it is said "more than honey to my mouth," as in Revelation, that "the little book was sweet as honey in the mouth."

[15] In Luke:

Jesus said to the disciples, who believed that they saw a spirit, See My hands and My feet, that it is I Myself; feel of Me and see; for a spirit hath not flesh and bones as ye see Me having. Then He said to them, Have ye here anything to eat? And they gave Him a piece of a broiled fish and of a honeycomb. And He took it and did eat it before them (Luke 24:39, 41-43).

From the series of these words regarded in the spiritual sense it is very evident that "honeycomb" and "honey" signify natural good, for the Lord disclosed to His disciples that He had glorified or made Divine His whole Human, even to its natural and sensual; this is signified by "hands and feet" and by "flesh and bones," which they saw and felt, "hands and feet" signifying the ultimate of man which is called the natural, "flesh" its good, and "bones" its truth; for all things that are in the human body correspond to spiritual things, the "flesh" corresponding to the good of the natural man, and the "bones" to its truths. (On this correspondence, see in the work on Heaven and Hell 87-102.) And this the Lord confirmed by eating before the disciples of the broiled fish and honeycomb; "the broiled fish" signifying the truth of good of the natural and sensual man, and "the honeycomb," the good of the truth of the same. The Lord, therefore, by letting them feel of Him, showed and confirmed that His whole Human, even to its ultimates, was glorified, that is, made Divine; and this He showed, too, by the eating, in that "He ate before them a piece of broiled fish and of a honeycomb."

[16] As "honey" signifies the good of the natural man, so also:

John the Baptist had his raiment of camel's hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:4; Mark 1:6).

For John the Baptist represented something similar as Elijah; wherefore it is also said that "Elijah should come," by whom John is meant. Elijah represented the Lord in relation to the Word, or the Word from the Lord; John had a similar representation; and as the Word teaches that the Messiah or the Lord was about to come, John was sent before to preach respecting the Lord's coming, according to the predictions in the Word. And as John represented the Word, therefore he represented the ultimates of the Word, which are natural, by his raiment and also by his food, namely, by his raiment of camel's hair and the leathern girdle about his loins; "camel's hair" signifying the ultimates of the natural man, such as are the exterior things of the Word, and "the leathern girdle about the loins," the external bond and connection of these with the interior things of the Word, which are spiritual. "Locust and wild honey" have a like signification, "locust" signifying the truth of the natural man, and "wild honey" its good. It is the same whether you say the truth and good of the natural man or natural truth and good, such as the Word is in its ultimate sense, which is called the sense of the letter or the natural sense, for this was what John represented by his raiment and food.

[17] That:

No leaven and no honey were to be offered in the offerings made by fire to Jehovah (Leviticus 2:11);

because "leaven" signifies the falsity of the natural man, and "honey" the delight of good of the natural man, and in the contrary sense the delight of its evil; this is also like leaven when it is mixed with such things as signify things interiorly holy, for natural delight draws its own from the delights of the love of self and of the world; and as the Israelitish nation was in such delights more than other nations, therefore they were forbidden to use honey in their sacrifices. (On the signification of "honey," as meaning the delight of the good of the natural man, see Arcana Coelestia 5650, 6857, 8056, 10137, 10530)

[18] That:

When Samson had rent the young lion he found in its carcass a swarm of bees and honey, when he was about to take a wife from the Philistine nation (Judges 14:8);

signified the dissipation of faith separated from charity, which the Philistine nation represented; for this reason the Philistines were called "uncircumcised," and this term signified that they were without spiritual love and charity and only in natural love, which is the love of self and of the world. Because such a faith destroys the good of charity it was represented by a young lion that attacked Samson with intent to tear him in pieces, but as Samson was a Nazirite, and by his Naziriteship represented the Lord in respect to His ultimate natural, he rent the lion, and afterwards found in its carcass "a swarm of bees and honey," and this signifies that when such faith has been dissipated, the good of charity succeeds in its place. The other things related of Samson in the book of Judges have a like signification; for there is nothing written in the Word that does not represent and signify such things as belong to heaven and the church, and these can be known only by a knowledge of correspondences, and thus from the spiritual sense of the Word.

Footnotes: