Chapter One

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

From Mark to Luke

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

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

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

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

Thinking above

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

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

Focusing on belief

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

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

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

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

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

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

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

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

The Angel Gabriel Comes to Zacharias

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Elizabeth Conceives

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

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

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

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

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

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

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

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

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

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

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

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

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

A Greater Miracle

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Meeting of Mary and Elizabeth (Good Meets Truth)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Naming of John

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

275. Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in ultimates where its generals are, and its pellucidity by virtue of the influx of Divine truth united to Divine good in firsts. This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid. It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274. In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (See above, n. 71).

[2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here. In Isaiah:

I will shut up the Egyptians into the land of a hard lord; and a fierce king shall rule over them. Then the waters shall fail from the sea, and the river shall dry up and become dry (Isaiah 19:4, 6).

By "the Egyptians" knowledges [scientiae] that are of the natural man are meant; "the hard lord into whose hands they should be shut up" signifies the evil of self-love; "a fierce king" signifies falsity therefrom; "the waters shall fail from the sea" signifies that with all the abundance of knowledges [scientiarum] there still are no truths; and "the river shall dry up and become dry" signifies that there is no doctrine of truth and no intelligence therefrom.

[3] In the same:

Jehovah will visit with His sword, hard, great, and strong, upon leviathan the stretched out serpent, and leviathan the crooked serpent, and will slay the whales that are in the sea (Isaiah 27:1).

This is also said of "Egypt," by which knowledges [scientiae] that are of the natural man are signified; "leviathan the stretched out serpent" signifies those who reject all things which they do not see with the eyes, thus the merely sensual, who are without faith, because they do not comprehend. "Leviathan the crooked serpent" signifies those who, for the same reason, do not believe, and yet say that they believe. "The sword, hard, and great, and strong, with which they shall be visited," signifies the extinction of all truth, for "sword" signifies falsity destroying truth. "The whales in the sea," that shall be slain, signify knowledges [scientifica] in general. (That these are signified by "whales," see Arcana Coelestia 7293.)

[4] In the same:

Let the inhabitants of the isle be still; thou merchant of Zidon passing over the sea, they have filled thee. Blush, O Zidon, for the sea hath said, the stronghold of the sea, saying, I have not travailed, and I have not brought forth, and I have not brought up young men, and have not raised up virgins; when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre (Isaiah 23:2-5).

"Zidon" and "Tyre" signify the knowledges of good and truth; therefore it is said "the merchant of Zidon passing over the sea," "merchant" meaning one who acquires these knowledges for himself and communicates them. That they acquired for themselves thereby nothing of good and truth is signified by "the sea said, I have not travailed and I have not brought forth, I have not brought up young men, and have not raised up virgins;" "to travail and bring forth" is to produce something from knowledges; "young men" mean truths, and "virgins" goods. That the use of cognitions and knowledges (cognitionum et scientiarum) would therefore perish, is signified by "when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre."

[5] In Ezekiel:

All the princes of the sea shall come down from their thrones, and cast away their robes, and strip off their broidered garments, they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that dwelt by the seas, the renowned city which was strong in the sea; therefore the islands in the sea shall be dismayed at thy outcome (Ezekiel 26:15-18).

These things are said of "Tyre," which signifies the cognitions of truth, the neglect and loss of which are thus described; the "princes of the sea that shall come down from their thrones" signify primary cognitions; that these together with knowledges [scientificis] shall be abandoned is signified by "they shall cast away their robes, and strip off their broidered garments;" "broidered work," is knowledges [scientificum]; "the city that dwelt by the seas and was strong in the sea" signifies the power of knowing in all abundance ("seas" signify collections); "the islands in the sea" signify nations more remote from truths that long for cognitions, of which it is said "therefore the islands in the sea shall be dismayed at thy outcome."

[6] In Isaiah:

They shall not do evil nor corrupt themselves in all the mountain of My holiness; for the earth shall be full of the knowledge [scientifia] of Jehovah, as the waters cover the sea (Isaiah 11:9).

This treats of a new heaven and a new church, which are meant by "mountain of holiness," in which "they shall not do evil nor corrupt themselves;" their understanding of truth from the Lord is described by "the earth shall be full of the knowledge [scientia] of Jehovah; "and as waters" signify truths, and the "sea" the fullness of them, it is said, "as the waters cover the sea."

[7] In the same:

By My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall become putrid because there is no water, and shall die of thirst (Isaiah 50:2).

"To dry up the sea" signifies an entire lack of the general knowledges of truth; "to make the rivers a wilderness" signifies the deprivation of all truth and of intelligence therefrom; "the fish shall become putrid" signifies that the knowledges [scientifica] pertaining to the natural man shall be without any spiritual life; this takes place when they are applied to confirm falsities in opposition to the truths of the church; "by cause there is no water" signifies because there is no truth; "to die of thirst" signifies the extinction of truth. (That "rivers" signify the things of intelligence, see Arcana Coelestia 108, 2702[1-17], Arcana Coelestia 2702[1-17], 3051; that "wilderness" signifies where there is no good because there is no truth, n. 2708, 4736, 7055; that "fish" signifies the knowledge [scientificum] pertaining to the natural man, n. 40, 991; that "water" signifies truth, n. 2702, 3058, 3424, 5668, 8568; and that "to die of thirst" signifies the absence of spiritual life from lack of truth, n. Arcana Coelestia 8568[1-10].

[8] In David:

O Jehovah, Thou rulest in the uprising of the sea; when it raiseth up its waves (Psalms 89:9).

The "sea" here signifies the natural man, because in the natural man are the generals of truth; "the uprising of the sea" signifies its exalting itself against the Divine, denying the things that are of the church; the "waves" which it raiseth up signify falsities.

[9] In the same:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies the church; the "seas" knowledges in general which are in the natural man; and "rivers" the truths of faith; upon these two the church has its foundation.

[10] In Amos:

Jehovah, who buildeth His steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6).

"The steps that Jehovah buildeth in the heavens" signify interior truths which are called spiritual; "the waters of the sea" signify exterior truths, which are natural because they are in the natural man; "to pour them out upon the faces of the earth" signifies upon the men of the church, for the "earth" is the church.

[11] In David:

By the word of Jehovah were the heavens made; and all the hosts of them by the breath of His mouth. He gathereth the waters of the sea together as an heap; He giveth the deeps in treasuries (Psalms 33:6-7).

"The word of Jehovah by which the heavens were made," and "the breath of His mouth by which all the hosts of them were made," signify Divine truth proceeding from the Lord; "the hosts of the heavens" are all things of love and faith; "the waters of the sea that He gathereth together as an heap" signify the knowledges of truth, and truths in general, which are together in the natural man; "the deeps that He gives in treasuries" signify sensual knowledges [scientifica sensualia], which are the most general and ultimate things of the natural man, and in which at the same time are interior or higher truths, therefore they are called "treasures."

[12] In the same:

Jehovah hath founded the earth upon its bases, that it be not removed for ever and ever. Thou hast covered it with the deep as with a vesture (Psalms 104:5-6).

The "earth" signifies the church; "the bases on which Jehovah hath founded it for ever" are the knowledges of truth and good; "the deep with which He hath covered it as with a vesture" signifies sensual knowledge [scientificum sensuale], which is the ultimate of the natural man, and being the ultimate, it is said that "He covered it as with a vesture."

[13] In the same:

Jehovah, Thy way is in the sea, and Thy path in many waters, yet Thy footsteps have not been known (Psalms 77:19).

In Isaiah:

Thus saith Jehovah, I who have given a way in the sea, and a path in the mighty waters (Isaiah 43:16).

That "sea" here does not mean the sea, nor "waters" the waters, is clear, since it is said that therein "are the way and the path of Jehovah;" therefore by "sea" and by "waters" are meant such things as Jehovah or the Lord is in, which are the knowledges of truth in general from the Word, and the truths therein; "the sea" being such knowledges, and "waters" truths. Knowledges and truths differ in this, that knowledges are of the natural man, and truths of the spiritual man.

[14] In Jeremiah:

Behold, I will plead thy cause, and will revenge thy revenging; that I may dry up the sea of Babylon, and make dry her fountain. The sea shall come up upon Babylon, she shall be covered with the multitude of its waves (Jeremiah 51:36, 42).

By "Babylon" those who profane goods are meant; "the sea of Babylon" means their traditions, which are the adulterations of good from the Word; "the waves" are the falsities from these; their destruction at the Last Judgment is hereby described.

[15] In the same:

A people coming from the north, and a great nation and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses (Jeremiah 50:41, 42).

"A people coming from the north" are those who are in falsities from evil; "the great nation" means evils; and "many kings" falsities; "the sides of the earth" are the things outside of the church, and those that are not of the church, for the "earth" means the church; "their voice maketh a tumult like the sea" means falsity from the natural man exalting itself against the truth of the church; "the horses upon which they ride" are reasonings from the fallacies of the senses.

[16] In the same:

Jehovah giveth the sun for light by day, the statutes of the moon and stars for light by night, stirring up the sea so that the waves thereof roar (Jeremiah 31:35).

"The sun from which is the light of day" signifies the good of celestial love, from which is the perception of truth; "the statutes of the moon and stars, from which is the light of night," signify truths from spiritual good and from knowledges, by which there is intelligence; "the sea that is stirred up, and the waves that roar," signify the generals of truth in the natural man, and knowledges [scientifica].

[17] In Isaiah:

The wicked are like the troubled sea when it cannot be quiet, but its waters cast up filth and mire (Isaiah 57:20).

"The troubled sea which is like the wicked," signifies reasonings from falsities; "the waters that cast up filth and mire," signify the falsities themselves, from which come evils of life and falsities of doctrine.

[18] In Ezekiel:

I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast (Ezekiel 25:16).

"The Philistines" signify those who are in the doctrine of faith alone, and "the remnant of the sea coast that shall be destroyed," signifies all things of truth.

[19] In Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah; and the sons from the sea shall draw near with honor, with honor shall they come as a bird out of Egypt, and as a dove out of the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the church in respect to the understanding of truth; "the sons from the sea, who shall draw near," signify truths from a common fountain, which is the Word; "a bird out of Egypt" signifies knowledge [scientificum] agreeing; and "a dove out of the land of Assyria" signifies the rational.

[20] In Zechariah:

In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zechariah 14:8).

"Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth.

[21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable as compared with man, and yet they are from the human race. (That angels are from the human race, see in the small work onThe Last Judgment 14-22 and 23-27)

[22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Revelation 5:13; 7:1-3; 8:8, 9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).