In the Beginning Was the Word

1. In the beginning was the Word, and the Word was with God, and the Word was God.

2. This was in the beginning with God.

3. All things were made by Him, and without Him was not one thing made that was made.

4. In Him was life, and the life was the Light of men.

The Gospel According to John begins with the words, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made” (John 1:1-3). These words bring to mind the opening words of the Bible: “In the beginning God created the heavens and the earth” (Genesis 1:1). In both cases, whether it’s the opening words of Genesis or the opening words of John, reference is made to creation. Just as God created all things of the physical universe, the Word of God creates all things of the spiritual universe.

When taken literally, the book of Genesis describes the earth as being without form, void, and in darkness. In John, the Word of God shows us that this empty formlessness is a life without meaning or purpose, and the “darkness” is a life without an understanding of spiritual truth. That’s why God’s first command in the Bible is “Let there be light” (Genesis 1:3). We need both natural light and spiritual light. As it is written in the psalms, “Your word is a lamp unto my feet and a light unto my path” (Psalms 119:105).

The “word of the Lord”

In the Hebrew scriptures, the phrase “the word of the Lord” recurs repeatedly, “For example, Jeremiah writes, “Now hear the word of the Lord all you people” (Jeremiah 44:26). Ezekiel writes, “Say to them, ‘Hear the word of the sovereign Lord’” (Ezekiel 25:3). And Isaiah writes, “For the law shall go forth from Zion and the word of the Lord from Jerusalem” (Isaiah 2:3). In each of these contexts, the phrase “the word of the Lord” refers to the proclamation of divine truth.

The word of the Lord also has creative power. As it is written in the psalms, “By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth” (Psalms 33:6). At a deeper level, this means that “heaven” is built up in each of us, along with everything that is good and true by “the word of the Lord.” ¹

The word of the Lord, then, gives birth to everything that is good and true. Every new birth and every new creation that is mentioned in the Word relates to either the birth of a new understanding or the creation of a new will. When the Lord says, “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26), this refers to the creation of a new will and the development of a new understanding. Without the breath of God breathing new life into us through His Word, it is impossible to develop a new understanding or receive a new will. This is the Lord’s work in us, and it takes place by means of the Word. As John puts it in the opening words of this gospel, “In the beginning was the Word, and the Word was with God, and the Word was God … and all things were made through Him” (John 1:1-3). ²

Another way to say this is that all things come into existence through the words that God speaks, that is, through everything that comes from the mouth of God. In the book of Genesis, every new day of creation begins with the words, “Then God said.” Whether it’s the creation of light on the first day, or the creation of human beings on the sixth day, everything begins with the words, “Then God said” (see Genesis 1:3-28). When understood in this way, it can be truly said that the Word is “God with us,” that all things are “made through Him,” and that “in Him is life and that life is the light of men” (John 1:4). As Jesus said when He was confronted by the devil in the wilderness, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). ³

The words, “man shall not live by bread alone” remind us that a life that is truly human is much more than the ability to eat, sleep, and enjoy sensual pleasures. While God certainly provides all of these things, there is more to life than the mere gratification of natural needs. To be truly human we need to elevate our understanding into the light of truth and receive a new will by living according to that truth.

This is how we receive God’s love and wisdom, which is the very essence of life. Very simply, the life of God is contained within the Word of God. When God is with us, filling us with His love and wisdom, we begin to see all things in new light. As it is written, “In Him was life, and that life was the light of men” (John 1:4). ⁴

The Light That Shines in the Darkness

5. And the Light appears in the darkness, and the darkness comprehended it not.

6. There was a man sent from God; his name [was] John.

7. He came for testimony, that he might testify concerning the Light, that all might believe through him.

8. He was not that Light, but [was sent] that he might testify concerning the Light.

9. He was the true Light, which enlightens every man that comes into the world.

10. He was in the world, and the world was made by Him, and the world knew Him not.

11. He came to His own, and His own took Him not in.

12. But as many as received Him, to them He gave authority to become the children of God, to those that believe in His name,

13. Who were born, not of bloods, nor of the will of flesh, nor of the will of a man, but of God.

14. And the Word was made flesh, and dwelt in a tabernacle among us, and we observed His glory, the glory as of the only begotten of the Father, full of grace and truth.

At the end of the Gospel According to Luke, Jesus said to His disciples, “Remain in Jerusalem until you receive power from on high” (Luke 24:49). As we have pointed out, “Remaining in Jerusalem” is a symbolic expression for studying God’s Word in the light of its deeper meaning. When this is done reverently, the Word becomes much more than letters and words. It becomes the very breath of God with us, inspiring us to put those words into our lives. When God’s voice is heard in His Word, the light of truth shines within us, and we receive “power from on high.” ⁵

The story of how we gradually reach this level of spiritual development begins with John the Baptist who represents the literal sense of the Word. Although there are many genuine truths in the letter of the Word, much of the letter seems harsh, condemning, and contradictory. Like the rough camels’ hair garment in which John the Baptist is clothed, the literal sense of the Word by itself does not always reveal the deeper, more precious truths of the Word. The literal sense of the Word must be seen in connection with its deeper meaning.

It is for this reason that John the Baptist is said to “bear witness” to the light, but is not the true light. As it is written, “the true light,” the “light which gives light to every person who comes into the world … was in the world and the world was made by Him” (John 1:7-10). This is the light of divine truth which comes to each of us through the Word. It is the light that reveals to us not only the nature and extent of our false beliefs and evil desires, but also the love, wisdom and power of God who will help us to give birth not only to a new understanding, but also to receive a new will.

To believe in His name

Sadly, not everyone welcomes the light. As it is written, “He came to His own, and His own did not receive Him” (John 1:10-11). However, for those who receive the light, for those who genuinely examine themselves in the light of divine truth, repent of their sins, call upon God, and strive to live according to the precepts of the Word, there is a great promise. As it is written, “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). ⁶

When the Word is properly understood, we see that it is filled with glory and power. As we read it, we realize that God Himself is filling us with the noblest, most profound thoughts and the deepest, most stirring affections. In sacred scripture, everything that proceeds from God, including His divine qualities are called “the name of God.” These include qualities such as kindness, courage, understanding, and love. When we begin to live according to the noble thoughts and benevolent affections that God breathes into us, it opens the way for God to create a new will within us. It is the beginning of a new day in our lives. As it is said in the language of sacred scripture, we are “born of God” (John 1:13). ⁷

The Word became flesh

In order to be understood and lived, infinite divine truth must be accommodated to finite, human understanding. Therefore, the infinite, incomprehensible Creator of the Universe—the Divine Truth Itself—initially comes to us through the literal words of sacred scripture. As we have mentioned, this is represented by John the Baptist who “bears witness to the Light, but is not that light” (John 1:8). The true Light comes into the world through the life and teachings of Jesus Christ. Therefore, it is written that “the Word became flesh and dwelt among us” (John 1:14). Historically, this refers to the coming of God into the world in the bodily form of Jesus Christ. As it is written, “He bowed the heavens and came down” (Psalms 18:9).

This is more than an historical fact. It is also a perpetually present reality. It explains how God is willing to “come down” into each of our lives, longing to inspire us with His truth, fill us with His qualities, and empower us with the desire to serve others. Through our willingness to receive His truth in our understanding and His love in our will, we are “born of God” and become “children of God.”

A practical application

The opening words of the Gospel According to John make it clear that the Lord is fully present with us through His Word. But it is often difficult to see the Lord in His Word, especially when there are so many things in the literal sense that seem, as we have said, to be contradictory, harsh, and condemning. That’s why it is necessary to have both the literal sense which serves as a body, and the spiritual sense which serves as the soul. When these two senses of the Word are kept in mind simultaneously, contradictions are reconciled, and the apparent harshness of the letter is transformed into the wise and powerful love of God. In your personal relationships you can do something similar. Try listening for the loving intention within the words that others speak. Learn to listen for the love. ⁸

The Law and Grace

15. John testified about Him, and cried out, saying, This was He of whom I said, He that comes after me was before me, because He was prior to me.

16. And of His fullness have we all received, and grace for grace,

17. For the Law was given by Moses, [but] grace and truth came to be by Jesus Christ.

Saved by grace

In biblical times, the concept of grace was not clearly understood. Instead, it was generally assumed that mere obedience to the letter of the commandments is the path to salvation. No other message is more consistently given in the Hebrew scriptures than the importance of a life according to the commandments. As it is written in the psalms, “Give me understanding and I shall keep Your law; indeed, I will observe it with my whole heart. Make me walk in the path of your commandments” (Psalms 119:34-35).

When the invisible Creator of the universe came to earth as Jesus Christ, He did not do away with the commandments. Rather, He deepened their message by taking people beyond the letter. He taught that mere external observance of the commandments was not, in itself, saving. While we must do our part, striving to understand the Word and endeavoring to live according to the commandments, none of this is possible without the grace of God (John 1:12).

To be “saved by grace,” then, is to be given the ability to understand truth and the power to live according to it. This “power from on high” is freely given to us by the grace of God. This, most certainly, includes the ability to love God and the ability to keep His commandments. This grace is beyond measure, always present, overflowing. As it is written, “And of His fullness we have all received, and grace upon grace” (John 1:16). Divine grace, then, is limitless and abounding, as much as we are able to receive. ⁹

While the law is given through Moses, and we must obey it, grace and truth come through Jesus Christ (John 1:17). This means that the necessary first step of obedience and self-compulsion will gradually be replaced by a love of doing God’s will. In other words, at first, we obey the commandments, simply because it is the Word of God. Next, we obey the commandments because it makes sense to do so. Finally, we obey the commandments because we love to do so. This is the grace that Jesus brings into our life. When the gift of grace descends upon us, we find that we no longer do the commandments from obedience but rather from love. ¹⁰

When we speak about obeying the commandments, a distinction must be made between the ceremonial laws and the moral laws. In the Word, all the ceremonial laws pertaining to rituals, festivals, washings, and sacrifices are representative of eternal truths. While some of these laws may still be useful, such as the commemoration of sacred events, other laws, such as the sacrifice of animals, have been altogether repealed. Nevertheless, they are still a part of the Word because of their inner meaning. The moral law, however, especially the Ten Commandments, stands forever in both the letter and the spirit. This is because it reveals not only the will of God, but also describes the evils that are to be shunned and the good that is to be done if we are to live according to God’s will.

In striving to keep the commandments, we quickly learn that we cannot do so without God. In this way they not only reveal to us our powerlessness, but they also turn us to the source of all power, the only One who can give us the power to keep them. In this regard, the apostle Paul writes that “the law is holy and just and good” (Romans 7:12). ¹¹

A practical application

In everyday speech, the word “grace” is sometimes used to describe the flowing movements of a dancer or figure skater, or the polished style of an athlete or musician. These experienced professionals perform with skills that seem to be smooth, easy, and effortless. And yet, we all know that this kind of grace comes with practice. It is similar in spiritual development. At first, we need to obey the truth, doing what it teaches. This might be awkward and uncomfortable for us. But if we keep practicing, we may notice a subtle but significant shift in our spirit. Whereas we formerly compelled ourselves to do what truth teaches, we begin to love to live according to the truth. For example, if you have learned that you must never act from anger, and you consistently practice this principle, you may begin to experience some of the goodness resulting from being obedient to this truth. At first, you may have to compel yourself to be aware of your tone. Gradually, however, as this becomes a habit, you will enjoy speaking kindly. You will find yourself being more gracious to others and your relationships improving. As a practical application, notice how living according to the truth, even if you must at first compel yourself, becomes increasingly effortless. This is the Lord working through you. This is grace. ¹²

In the Bosom of the Father

18. No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has brought [Him] forth to view.

Immediately after the statement that the law was given through Moses, but grace and truth through Jesus Christ, John adds that “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18). Throughout this gospel, John will frequently return to the central theme of the intimate relationship between “the Father” and “the Son.”

While this might sound like there are two Gods—an invisible “Father” and a visible “Son” who is “in the bosom of the Father”—it is important to understand that there are not two Gods, but one. They are “one” in the way that the visible body is one with the invisible soul. Even though Jesus will frequently speak of Himself as separate from the Father, they are only separate in the way that heat and light can be spoken of as separate aspects of solar fire. In the blazing sun, which is their origin, heat and light are one. ¹³

Similarly, love and wisdom, when seen as originating in God, are one in essence and in origin. Whenever Jesus refers to “the Father” who is invisible, it should be understood that He is referring to the Divine Love which is His very soul. And whenever Jesus is referred to as “the Son of God,” it refers to His human incarnation, especially the divine truth which He expresses in His words and actions. This is how the invisible and visible aspects of God—the invisible soul called the “Father” and the visible body called “the Son”—can be seen as one. ¹⁴

Therefore, when it is said that Jesus is “in the bosom” of the Father, it suggests that Jesus is somehow deeply connected with the Father. Even in common speech, the term “bosom buddies” implies a deep, interior friendship. Therefore, when it says that Jesus is in the bosom of the Father, it means that Jesus’ invisible soul, the place of His inmost love is within the Father. It is similar for each of us. Our soul is the place where our deepest loves reside, the things that we care most deeply about, the things that drive us and motivate us. This invisible place that no one can see is called “the bosom” or “the soul.” This relationship between the invisible soul and the visible body, whether in a person or in God, is the most intimate relationship possible. Therefore, in the language of sacred scripture, this relationship is described by the words, “the Son is in the bosom of the Father.” ¹⁵

But that is not all. The Son is not only “in the bosom of the Father”; the Son has also “brought [the Father] forth to view.” In Jesus Christ, the invisible Father becomes visible. Through His words and actions, Jesus reveals the heart and soul of the Father, the inmost loves and noblest truths of God. In other words, we see the incarnation of the infinite love and wisdom of the invisible “Father” through the finite words and deeds of the visible “Son.”

As we continue our study of the episodic connections in John, it will be important to keep in mind the terms “Father” and “Son.” The term “Father” will consistently refer to the Divine Love which is invisible and unapproachable. And the term “Son,” will refer to the Divine Truth made visible through the life and teachings of Jesus Christ. ¹⁶

The Lamb of God

19. And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites that they might ask him, Who art thou?

20. And he professed, and denied not, and professed, I am not the Christ.

21. And they asked him, What then? Art thou Elijah? And he says, I am not. Art thou the Prophet? And he answered, No.

22. Then they said to him, Who art thou? that we may give an answer to those that sent us; what sayest thou concerning thyself?

23. He declared, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, even as Isaiah the prophet said.

24. And they who were sent were from the Pharisees.

25. And they asked him, and said to him, Why baptizest thou then, if thou art not the Christ, nor Elijah, nor the Prophet?

26. John answered them, saying, I baptize in water, but in the midst of you stands [one] whom you know not.

27. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should loose the strap of His shoe.

28. These things were done in Bethabara, across the Jordan, where John was baptizing.

29. On the morrow John looks at Jesus coming to him and says, See, the Lamb of God, who takes away the sin of the world!

30. He it is about whom I said, Behind me comes a Man who was in front of me, for He was prior to me.

31. And I knew Him not; but that He should be made manifest to Israel, on account of this I have come baptizing with water.

32. And John testified, saying, I observed the Spirit descending as a dove out of heaven, and it remained upon Him.

33. And I knew Him not, but He who sent me to baptize with water said to me, On whomever thou shalt see the Spirit descending, and remaining upon Him, He it is who baptizes with the Holy Spirit.

34. And I have seen and have testified that this is the Son of God.

As the next episode begins, John the Baptist is confronted by the religious leaders who ask him if He is the Christ. When he says, “I am not the Christ,” they question him further. “Are you Elijah,” they ask. “Are you a prophet?” Again and again, John says, “I am not.” As they continue to question him, John gives a response that contains the secret of his representation. “I am the voice of one crying in the wilderness,’ he says. “Make straight the way of the Lord” (John 1:19-23).

As we have pointed out, John the Baptist represents the letter of the Word, the simple truths that are to be obeyed. Whenever this takes place, there is a cleansing of our outward behavior. This “prepares the way” for the coming of the Lord—the deeper, more internal cleansing of the spirit. It is for this reason that John’s cry, in every gospel, is always the same. It is a cry to all who have neglected or twisted the literal teachings of sacred scripture. It is the urgent, and insistent cry to repent and to straighten out their understanding so that the Lord can come into their lives. John the Baptist, then, is “the voice of one crying in the wilderness.” He is crying out in a world that is barren of truth, saying, “learn the scriptures.” This is because the literal sense of the Word opens the way for an understanding of the spiritual sense. The literal teachings of the Word “prepare the way” for the coming of the Lord. ¹⁷

Still unsatisfied with John the Baptist’s reply, the religious leaders continue to question him. They ask, “If you are not the Christ, nor Elijah, nor the Prophet, why do you baptize?” (John 1:25.) John the Baptist says, “I baptize in water, but in the midst of you stands one whom you know not. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should undo the strap of His sandal” (John 1:26-27).

John the Baptist is quite clear that his work can in no way be compared to the work that Jesus has come to do. While the literal sense of scripture can give direction about the outer form of our behavior, this is entirely different from what the spiritual sense can do within us. The outer sense is compared to the washing of water which can only cleanse the body, while the inner sense is compared to the washing of truth which can cleanse the soul. From John the Baptist’s perspective, the external cleansing that he is offering, when compared to the greater cleansing that would be brought about through Jesus, is like a shadow compared to the light; it is like a representation of reality when compared to reality itself. ¹⁸

Jesus is baptized

Knowing that Jesus is coming to bring about a cleansing that is far greater than a baptism with water, John the Baptist says, “Behold, the Lamb of God who takes away the sin of the world” (John 1:29). It is well-known that lambs have a disposition that enables them to recognize their master’s voice and then follow wherever their master might lead them. In sacred scripture, this innocent, lamb-like trust becomes a symbol that is representative of the God-given ability to hear the Lord’s voice in His Word and follow wherever He might lead. As it is written in the Hebrew scriptures, “The Lord is my shepherd. I shall not want. He makes me to lie down in green pastures. He leads me beside still waters” (Psalms 23:1-2).

In this regard, Jesus is not only the “Word made flesh,” but also a role model for all of humanity. Just as a lamb recognizes and follows His master’s voice, Jesus is a “Lamb” who is willing to follow the promptings of the voice of God. In this role, Jesus is innocence itself, showing what it means to love God and follow Him, as a “Lamb of God.” ¹⁹

After referring to Jesus as “the Lamb of God,” John says, “I saw the Spirit descending from heaven like a dove, and He remained on Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God” (John 1:32-34).

Once again, John the Baptist says that he can only baptize with water. This time he adds that Jesus “baptizes with the Holy Spirit.” Because of its ability to cleanse us externally, water represents the gradual reformation of our understanding through learning and obeying the literal truths of the Word. But Jesus baptizes with the Holy Spirit, meaning that Jesus not only gives us the power to understand the truth, but also the power to live according to it. This is also referred to as “power from on high” or simply, “grace.” In the language of sacred scripture, this power is also called the “Holy Spirit.” ²⁰

We have already mentioned that the Father and the Son are one, even as the soul and the body are one. In this verse, the term “Holy Spirit” is mentioned. This is the third aspect of God who is infinite, but can be understood in finite terms. The relationship between “Father,” “Son,” and “Holy Spirit” can be compared to the way our soul works together with our body to produce an action. For example, the love we have for another person is, so to speak, our “soul.” Our body enables us to express this love in a variety of ways. Working through the body, this love might be expressed through a kind word, a thoughtful deed, or perhaps a compassionate touch. This is how soul, body, and action work together in every human being, an interaction that corresponds to the essential unity of the terms Father, Son, and Holy Spirit. ²¹

The First Disciples

35. Again on the morrow, John stood, and two of his disciples.

36. And looking at Jesus walking, he says, See, the Lamb of God!

37. And the two disciples heard him speaking, and they followed Jesus.

38. And Jesus, turning and observing them following, says to them, What do you seek? And they said to Him, Rabbi (which is to say, being translated, Teacher), where stayest Thou?

39. He says to them, Come and see. They came and saw where He stayed, and they stayed with Him that day, and it was about the tenth hour.

40. One of the two who heard from John and followed Him was Andrew, the brother of Simon Peter.

41. He first finds his own brother Simon and says to him, We have found the Messiah (which is, being translated, the Christ).

42. And he led him to Jesus, and Jesus, looking at him, said, Thou art Simon the son of Jonah. Thou shalt be called Kephas (which is, being translated, Peter).

43. On the morrow, Jesus willed to go out into Galilee, and He finds Philip, and says to him, Follow Me.

44. And Philip was from Bethsaida, of the city of Andrew and Peter.

45. Philip finds Nathanael and says to him, We have found Him of whom Moses wrote in the Law, and [also] the Prophets, Jesus, the son of Joseph, from Nazareth.

46. And Nathanael said to him, Can anything good be from Nazareth? Philip says to him, Come and see.

47. Jesus saw Nathanael coming to Him, and says about him, See, truly an Israelite in whom is no deceit.

48. Nathanael says to Him, whence knowest Thou me? Jesus answered and said to him, Before Philip called thee, when thou wast under the fig tree, I saw thee.

49. Nathanael answered and says to Him, Rabbi, Thou art the Son of God; Thou art the King of Israel!

50. Jesus answered and said to him, Because I said to thee, I saw thee underneath the fig tree, believest thou? Thou shalt see greater things than these.

51. And He says to him, Amen, amen, I say to you, Henceforth you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.

As we have seen, a new episode in the gospels often begins with a change in place or time such as “the next day,” or “the following day.” And so, we read that “the next day John stood with two of his disciples” (John 1:35). Although these two men were disciples of John the Baptist, they had heard him proclaim that Jesus is “the Lamb of God,” and the very “Son of God.” John’s recommendation is all they need; they decide, in that moment, to follow Jesus. Sometimes, the voice of John the Baptist—the powerful truth of the letter of the Word—is all we need to convince us to follow Jesus. It is not just the letter alone, but something much deeper that comes through the letter with the power to touch us. ²²

And when this happens—when we make the decision to follow Jesus—our life makes a notable shift. We begin to examine our real purpose in life. When Jesus speaks to those who are thinking about being His disciples, He asks a simple, yet profound question. He asks, “What do you seek?” (John 1:38). This question is an invitation to examine our true motives, and to ask ourselves, “What am I really seeking?” “What are my goals?” “What is my purpose?” If we are seeking happiness, peace, or comfort, we might ask, “How shall I attain it?” If we are seeking to become a finer person, we might ask, “How might I achieve it?”

In response to Jesus’ question, they ask Him, “Rabbi, where are you staying?” (John 1:38). Jesus does not give them a specific answer. Instead, He invites them to “Come and see” (John 1:39). On one level, this can be understood quite simply. Jesus wants them to learn by experience, to simply do what He commands and see where that leads. More deeply, the two words “come” and “see” speak to both the will and the understanding. The act of “coming” involves a change of position or location, a deliberate act of the will; and the act of “seeing” involves the understanding, the faculties that allow us to comprehend new information, to recognize truth when it is presented, and to say, when new light dawns in our consciousness, “I see.” And so, it is written that “they came and saw where He was staying, and remained with Him that day” (John 1:39).

Andrew and Peter

Only one of these first two disciples is named. His name is “Andrew.” Biblical scholars have conjectured that the unnamed disciple is John, the author of this gospel. But that is uncertain. What is certain, however, is that Andrew immediately tells his brother, Simon Peter about his discovery. “We have found the Messiah,” says Andrew to Peter. Andrew then leads Peter to Jesus (John 1:41). Looking at Peter, Jesus says to him, “You are Simon the son of Jonah. You shall be called Cephas.” The author of this gospel then adds that the name “Cephas” means a rock or a stone (John 1:41-42).

In biblical times, rocks and stones were used for various purposes, especially as weapons of defense and as the building blocks of fortresses. They were also used to construct the temple which was made of whole stones. The stones of the temple signify truths that come directly from the Word rather than from one’s own reasoning. These whole stones are the truths that defend against falsity. In general, then, stones and rocks, because of their hardness and durability, represent a rock-solid faith that is built on truths from the Lord’s Word. Therefore, in calling Peter “Cephas,” Jesus is indicating that in the future, Peter’s name will be synonymous with true faith—a faith that is as solid as “a stone” and as durable as “a rock.” As Jesus puts it, “You shall be called Cephas” Peter may not be a rock of faith yet, but Jesus promises that his faith shall be as solid as stone. ²³

Philip and Nathanael

As Jesus journeys towards Galilee, He continues to add disciples. When He encounters Philip, He says to Him, “Follow Me” (John 1:43). Without hesitation, Philip decides to follow Jesus. Not only does he decide to follow Jesus, but he immediately recruits a man named Nathanael. “We have found Him of whom Moses in the law, and also in the prophets, wrote,” says Philip to Nathanael. “He is Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael, however, is reluctant to follow Jesus. “Can anything good come out of Nazareth,” he says (John 1:46). Undaunted, Philip says, “Come and see,” (John 1:46).

Although Nathanael is not convinced, he is curious. Therefore, he goes to meet Jesus. As Nathanael approaches Him, Jesus says, “Behold, an Israelite indeed in whom there is no guile” (John 1:47). In response Nathanael says, “How do you know me?” And Jesus replies, “Before Philip called you, when you were under the fig tree, I saw you” (John 1:48). With these words, Jesus reveals His omniscience, causing Nathanael to cry out, “Rabbi, You are the Son of God! You are the King of Israel!” (John 1:49). Jesus takes advantage of this opportunity to teach an important lesson about discipleship. He says, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these” (John 1:50).

The words, “You will see greater things than these,” are filled with meaning. The disciples will, of course, witness amazing miracles. Eventually, however, as they continue to follow Jesus, they will develop the ability to see wondrous things in the Word. They will understand heavenly truths that, at the moment, are far beyond their comprehension. As their thoughts ascend heavenwards, the light of heaven will descend upon them, and all of this will take place through the gradual opening of the Word. As Jesus puts it, “You shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51). ²⁴

With these concluding words, Jesus gives His disciples a glimpse of the glorious future that is ahead of them.

A practical application

In the early days of our spiritual development, especially when we are learning truth and striving to put it into our lives, we see what is good from our understanding of truth. This is the upward ascent. In the language of sacred scripture, it is described as “angels ascending.” But over time, as we begin to live according to the truth that we know, a gradual transformation takes place. When truth has done its job of leading us to goodness, that same goodness begins to lead us to new truth. We move from “I have to do this” to “I get to do this” to “I love to do this.” When this takes place, it is described as “angels descending.” As a practical application, then, notice how the angels who carried you upwards in your efforts to live according to the truth become the angels who inspire you with new attitudes and new perceptions as they descend into your life. ²⁵

Footnotes:

850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.

[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)

[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:

I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).

This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.

[4] Likewise in Zechariah:

Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).

That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:

Jesus sent two disciples that they might bring to Him an ass and her colt. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh to thee, meek, sitting upon an ass, and upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).

That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).

[5] In Isaiah:

O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).

As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.

[6] In Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).

Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.

[7] In Isaiah:

Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

In the same:

The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).

In Zephaniah:

Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).

In Zechariah:

Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).

In the same:

I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).

In David:

Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).

In Isaiah:

The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).

In the same:

In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).

In the same:

I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).

In the same:

Then a Redeemer shall come to Zion (Isaiah 59:20).

These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?

[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:

Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).

In the same:

He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).

In the same:

Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).

In the same:

Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).

In the same:

The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).

In David:

That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).

The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).

In the same:

Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).

In the same:

In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).

In the same:

The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).

In the same:

When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).

In the same:

Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my ¹ life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).

In the same:

Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).

In the same:

Jehovah shall bless thee out of Zion (Psalms 134:3).

In the same:

Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).

In the same:

Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).

In the same:

Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).

These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.

[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:

The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).

"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:

And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).

The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.

[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).

This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.

[11] In David:

Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).

This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "

[12] In the same:

Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).

This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."

[13] In the same:

The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).

The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).

As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.

[15] In Joel:

Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).

In Amos:

Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).

"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.

[16] In Isaiah:

The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).

"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:

Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).

Here Zion is called "the king's strength" from the Divine truth which has power itself.

[17] In the same:

O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).

This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.

[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:

The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).

In Lamentations:

The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).

"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.

Footnotes: