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:

600. And he set his right foot upon the sea, and the left upon the earth, signifies the sense of the letter, which is natural, in which are all things of heaven and the church. This is evident from the signification of "feet," as being in reference to the angel, by whom is meant the Lord in relation to the Word, the Divine truth in ultimates, or the Word in the natural sense, which is the sense of the letter (See above 65, 69). "Feet" in a general sense signify natural things, because man from the head to the soles of the feet corresponds to heaven, which in its whole complex represents one man, the head corresponding to the inmost or third heaven, the angels of which are celestial, the breast down to the loins corresponding to the middle or second heaven, the angels of which are called spiritual, and the feet corresponding to the ultimate or first heaven, the angels of which are celestial-natural and spiritual-natural; and the soles of the feet corresponding to the world, in which everything is natural. This makes clear why the "feet" signify natural things (See more on this correspondence in the work on Heaven and Hell 59-86, and 87-102).

[2] From this it is now evident why "the feet of the angel," who here represented the Lord as to the Word, signify the natural sense of the Word, which is the sense of its letter. The above is evident also from the signification of "the right foot upon the sea and the left upon the earth," as being all things of heaven and the church; for the "right" ¹ signifies all things of good which is the source of truth, and the "left" all things of truth from good; and "the sea and the earth" signify all things of heaven and the church exterior and interior, the "sea" exterior things, and the "earth" interior things. And as all things of heaven and the church have relation to good and truth, also to things exterior and things interior, therefore these words signify in general all things of heaven and the church. The angel was seen to stand "upon the sea and upon the earth," because there is a similar appearance of things in the spiritual world as in the natural world; that is, in the spiritual world as in the natural world there are seas and lands, seas round about and lands between them (See above, n. 275, 342, 538). This shows why "sea and earth" signify all things of heaven and also of the church.

[3] As "right and left" are mentioned in many passages in the Word, and in some places "right" alone, or "left" alone, I will explain in a few words what is signified by each of them, and by the two together. This can be known from the quarters in the spiritual world, where the south is to the right, and the north to the left, and the east in front, and the west behind. An angel perpetually faces the Lord as a sun, therefore before him is the Lord as the east, and behind him the Lord as the west, and at his right hand is the south, and at his left hand the north. It is from this way of facing that the "right" signifies truth in light, and the "left" truth in shade; or what is the same, that the "right" signifies spiritual good which is truth in light, and the "left" signifies spiritual truth which is truth in shade; so, too, the "right" signifies good which is a source of truth, and the "left" truth from good. Such is the signification of all the right and left parts of the body, and also of the head; as the right and left eye, the right and left hand, the right and left foot, and so on, the proper signification of each member or part being preserved. From these few statements it can be known what "right" and "left" signify, in general and in particular, in the Word of both the New and the Old Testaments, as in the following passages.

[4] In Matthew:

When thou doest alms, let not thy left hand know what the right hand doeth, that thine alms may be in secret (Matthew 6:3, 4).

This signifies that good is to be done from good and for the sake of good, and not on account of self and the world for the sake of appearance; "alms" mean every good work; and "let not the left hand know what the right hand doeth" signifies that good must be done from good itself, and not without good, since that would not be good. The "right hand" signifies good which is a source of truth, and the "left hand" truth from good, as has been said above; these act as one in those who are in the good of love and charity, but not as one in those who have regard to self and the world in the goods they do; therefore the "left hand" means here to know and to act without good. "That thine alms may be in secret" signifies that it may not be for the sake of appearance.

[5] In the same:

And the King shall set the sheep on His right hand, but the goats on the left; and He shall say unto them on His right hand, Come, ye blessed of My Father, possess as inheritance the kingdom prepared for you from the foundation of the world. And He shall say unto them on the left hand, Depart from Me, ye cursed, into the eternal fire, prepared for the devil and his angels (Matthew 25:33, 34, 41).

He who does not know what is signified in the proper sense by "sheep" and what by "goats," might suppose that "sheep" mean all who are good, and "goats" all who are evil; but in the proper sense "sheep" mean those who are in the good of charity towards the neighbor, and thence in faith, and "goats" mean those who are in faith separated from charity; thus all upon whom the judgment in the last time of the church will come; for all who were in the good of love to the Lord, and thence in the good of charity and faith, had been taken up into heaven before the Last Judgment; while all who were in no good of charity, and in no faith therefrom, consequently all who were inwardly and at the same time outwardly evil, had been cast down into hell before the Last Judgment; but those who were inwardly good and not equally so outwardly, also those who were inwardly evil but outwardly in good, were all left until the Last Judgment, when those who were inwardly good were taken up into heaven, and those who were inwardly evil were cast into hell (respecting this see what has been said from things seen and heard, in the little work on The Last Judgment). From this it can be seen that "goats" mean those who have been in faith separated from charity; as for instance:

The he-goat in Daniel (Daniel 8:5-25), and in Ezekiel (Ezekiel 34:17).

This makes evident that the "right hand," where the "sheep" are, means the good of charity and of faith therefrom, and the "left hand," where the "goats" are, means faith separated from charity. It was said to the sheep that they should "possess as inheritance the kingdom prepared for them from the foundation of the world," because in the heavens at the right is the south, where all those are who are in truths from good; for in the southern part the Divine proceeding itself is such as is meant by "the kingdom prepared from the foundation of the world." So, too, they are called "the blessed of My Father," the "Father" meaning the Divine good, from which are all things of heaven. But respecting the "goats," that are on the left hand, it is not said "prepared from the foundation of the world," but "the eternal fire, prepared for the devil and his angels," because the evil prepare their hell for themselves. They are called "cursed" because by the "cursed" in the Word are meant all who turn themselves away from the Lord, for such reject the charity and faith of the church. What the "eternal fire" signifies may be seen in the work on Heaven and Hell 566-575.

[6] The "two robbers who were crucified one of them on the right hand and the other on the left hand of the Lord" (Matthew 27:38; Mark 15:27; Luke 23:39-43), have a similar signification as the "sheep" and the "goats;" therefore to the one who acknowledged the Lord it was said that he should be with Him in paradise.

[7] In John:

Jesus said to the disciples who were fishing, Cast the net on the right side of the boat, then ye shall find. They cast, therefore, and they were no longer able to draw it for the multitude of fishes (John 21:6).

Since "fishing" signifies in the Word the instruction and conversion of men who are in external or natural good, in which good were most of the Gentiles at that time, "fish" signifying the things of the natural man, and "boat" doctrine from the Word; therefore "the right side of the boat" signifies the good of life. This makes clear the signification of what the Lord said, "Cast the net on the right side of the boat," namely, that they should teach the good of life. That they would thus convert the Gentiles to the church is signified by their finding in such abundance that "they were not able to draw the net for the multitude of fishes." Anyone can see that the Lord would not have commanded them "to cast the net on the right side of the ship" unless the "right side" had been significative.

[8] In Matthew:

If thy right eye hath caused thee to stumble, pluck it out and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off and cast it from thee (Matthew 5:29, 30).

That by the "right eye" and the "right hand" the Lord did not mean the right eye and the right hand, anyone can see from its being said that the eye "must be plucked out" and the hand "must be cut off" if they cause to stumble; but as the "eye" signifies in the spiritual sense everything belonging to the understanding and to thought therefrom, and the "right hand" everything belonging to the will and to affection therefrom, it is evident that "if the right eye hath caused thee to stumble it must be plucked out" signifies that if one thinks evil the evil must be rejected from the thought; also "if the right hand hath caused thee to stumble it must be cut off" signifies that if evil is willed the evil of the will must be cast out. For the eye itself cannot cause to stumble, nor can the right hand, but the thought of the understanding and the affection of the will, to which they correspond, can. It is said the "right eye" and the "right hand," and not the left eye and the left hand, because the "right" signifies good, and in the contrary sense evil, while the "left" hand signifies truth, and in the contrary sense falsity, and all cause of stumbling comes from evil, not from falsity, unless the falsity is the falsity of evil. That these things are said of the internal man, whose part it is to think and to will, and not of the external, whose part it is to see and to act, is evident also from the words that immediately precede respecting the "woman of another," that merely looking upon her from lust is committing adultery.

[9] In the Gospels:

The mother of the sons of Zebedee asked Jesus that one of her sons should sit on the right hand and the other on the left in His kingdom. Jesus said, Ye know not what ye ask; to sit on My right hand and on My left hand is not Mine to give except to those to whom it is given by the Father (Matthew 20:20-23; Mark 10:35-40).

"The mother of the sons of Zebedee," James and John, asked this, because by "mother" the church is meant; by "James" charity, and by "John" the good of charity in act; these two, or those who are in them, are at the right hand and the left of the Lord in heaven; to the right there is the south, and to the left is the north, and in the south are those who are in the light of truth from clear good, and in the north are those who are in the light of truth from obscure good. The Divine itself proceeding from the Lord as a sun produces such a Divine sphere in those quarters; for this reason none can possibly dwell there except those who are in those truths from good; this is the signification of "to sit on the right hand and on the left hand of the Lord is for those only to whom it has been given, or for whom it has been prepared by the Father;" "the Father" meaning the Divine good of the Divine love, from which is heaven and everything of heaven; so these words of the Lord mean that to sit on His right hand and on His left in the heavens is given by the Lord to those for whom it has been prepared from the foundation of the world to have an inheritance allotted to them in the south and in the north.

[10] That the "right hand" means the south in the heavens is clearly evident in David:

The heavens are Thine, and the earth is Thine; the world and the fullness thereof, Thou hast founded them; the north and the right hand Thou hast created (Psalms 89:11, 12).

"Heaven and earth" means the higher and lower heavens, likewise the internal and external church; the "world and the fullness thereof" means the heavens and the church in general as to good and truth; the "world" heaven and the church as to good, and the "fullness thereof" heaven and the church as to truth; and as these principles, or those who are in them, are in the north and in the south, and the south is at the Lord's right hand, it is said "the north and the right hand;" and as Divine truth united to Divine good in those quarters is such from the foundation of the world, as has been said above, it is said, "Thou hast founded" and "Thou hast created."

[11] In Isaiah:

The Lord hath given you the bread of distress and the waters of oppression; but thine instructors shall not be made to fly away anymore, and thine eyes shall look again to thine instructors; and thine ears shall hear the word saying, This is the way, walk ye in it, when ye shall go to the right and when ye shall go to the left (Isaiah 30:20, 21).

This treats of those who are in temptations, and who, by means of temptations and after temptations, accept and receive instruction in the truths of doctrine; temptations themselves are signified by "the bread of distress and the waters of oppression," "bread of distress" signifying temptations in respect to the good of love, and "waters of oppression" temptations in respect to the truths of faith; for temptations are of two kinds, namely, in respect to the good which is of love, and in respect to the truth which is of faith; "bread" signifying the good of love, and "waters" the truths of faith, and "distress" and "oppression" states of temptation. Instruction in the truths of doctrine is signified by "thine eyes shall look again to thine instructors," "eyes" signifying the understanding and faith, and "instructors" doctrine. The good of life according to the truths of doctrine is signified by "thine ears shall hear the word," "ears" signifying obedience, and because obedience is of the life, so "to hear the word" signifies a life according to the truths of doctrine. Instruction and obedience are further described by "saying, This is the way, walk ye in it, when ye shall go to the right hand and when ye shall go to the left;" "way" signifies truth leading, truth leading to the south in heaven is meant by "going to the right," and truth leading to the north there by "going to the left."

[12] In the same:

Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; hinder not; make long thy cords, and make firm thy stakes; for on the right hand and on the left thou shalt break forth; and thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:2, 3).

This treats of the establishment of the church among the Gentiles; and "Enlarge the place of thy tent" signifies the increase of the church in respect to the worship from good; "to stretch forth the curtains of the habitations" signifies the increase of the church in respect to the truths of doctrine; "to make long the cords" signifies the extension of these truths; "to make firm the stakes" signifies confirmation from the Word; "to break forth on the right hand and on the left" signifies enlargement in respect to the good of charity and the truth of faith; "on the right" meaning in respect to the good of charity, and "on the left" in respect to the truth of faith from that good; "the seed which shall inherit the nations" signifies truth through which are goods; "seed" meaning truth, and "nations" goods; "the desolate cities which the nations shall make to be inhabited," signify the truths from goods of life; "the desolate cities" meaning the truths of doctrine where there were no truths before; "nations" meaning the goods of life from which are truths, and "to inhabit" meaning to live.

[13] In the same:

In the wrath of Jehovah of Hosts the land has been obscured, and the people have become as the fuel of the fire; they shall not spare a man his brother; and if he shall cut down ² on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm (Isaiah 9:19-21).

This describes the extinction of good by falsity, and of truth by evil; the extinction of all good and truth, however it is sought for, is signified by "if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied;" "the right hand" meaning good from which is truth; "the left hand" truth from good; "to cut down and to eat of these" means to search for; "to be hungry and not to be satisfied" means not to be found, or if found, still not received. (The rest may be seen explained above, n. 386.)

[14] In Ezekiel:

This was the likeness of the faces of the cherubim, the four had the face of a man and the face of a lion on the right side, and the face of an ox on the left side; the four also had the face of an eagle (Ezekiel 1:10).

What is signified by the "cherubim" and by their "faces" which were like the faces of a man, of a lion, of an ox, and of an eagle, may be seen above (n. 277-281). The faces of the man and of the lion were seen "on the right side" because "man" signifies Divine truth in light and intelligence, and a "lion" Divine truth in power therefrom, such as it is in heaven in the south; and the face of the ox was seen "on the left side," to signify the good of truth in obscurity, for an "ox" signifies the good of the natural man, which is in obscurity in those who in heaven dwell to the north.

[15] In Zechariah:

In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right hand and on the left, that Jerusalem may yet dwell in her own place in Jerusalem (Zechariah 12:6).

This treats of the establishment of a celestial church, or of a church that will be in the good of love to the Lord; that church is meant by "the house of Judah." Her "leaders" mean the goods with the truths of that church; the dispersion of evils and falsities by these is signified by "they shall be made like a furnace of fire among wood, and like a torch of fire in a sheaf," and by "they shall devour all the peoples round about, on the right hand and on the left;" the evils that will be dispersed by that church are signified by "like a furnace among the wood, and like a torch in a sheaf;" and the falsities that will also be dispersed are signified by "all the peoples round about, whom they shall devour or consume;" that this church will be safe from the infestation of evils and falsities, and will live in the good of life according to the truths of doctrine, is signified by "Jerusalem shall yet dwell in her own place in Jerusalem;" "to be dwelt in" is predicated of the good of life, and "Jerusalem" signifies the church in respect to the truths of doctrine.

[16] In Ezekiel:

I will set the point of the sword against all their gates, it is made into lightning, it is sharpened for slaughter. Gather thee together, turn to the right, set thyself in array, turn to the left, whithersoever thy faces are set (Ezekiel 21:15, 16).

This describes the destruction of truth by direful falsities; "a sword" signifies such falsities destroying truth, and the direfulness and enormity of that falsity is described by "a sword made into lightning, and sharpened for slaughter;" that those who are in such falsity have nothing of good or truth, with however much zeal they may search for it, is signified by "Gather thee together, turn to the right, set thyself in array, turn to the left, whithersoever thy faces are set."

[17] In Zechariah:

Woe to the shepherd of naught forsaking the flock! A sword is upon his arm, and upon the eye of his right side; his arm in withering shall wither, and the eye of his right side in growing dim shall grow dim (Zechariah 11:17).

"A shepherd of naught forsaking the flock" means those who do not teach truth and by it lead to the good of life, and who do not care whether it is truth or falsity that they teach; "a sword upon his arm" signifies falsity destroying every good of the will, and "a sword upon the eye of his right side" signifies falsity destroying every truth of the understanding; that they will be deprived of all good and truth is signified by "his arm in withering shall wither, and the eye of his right side in growing dim shall grow dim." (This may be seen further explained, n. 131, 152.)

[18] As the right region of the body and the members of the right region signify good through which is truth, so when Aaron and his sons were consecrated to the priesthood it was commanded:

That the blood of the ram should be taken and should be put upon the tip of their right ear, upon the thumb of their right hand, and upon the great toe of their right foot (Exodus 29:20).

This was commanded because "blood" signified Divine truth, by means of which is the good of love, for this good was represented by "Aaron," and truth by his "sons;" and because all consecration for representing the Divine good of love is effected by Divine truth, "blood was put upon the tip of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot." The "tip of the right ear" signifies obedience from perception; the "thumb of the right hand" signifies good in the will; and the "great toe of the right foot" signifies good in act.

[19] Because a "leper" signifies good consumed by falsities, the way in which such an evil is to be cured by Divine means is described by the process of the cleansing of the leper, understood in the spiritual sense, from which I will cite only this:

That the priest should take of the blood of the guilt-offering and should put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot; and the priest should take oil from the log and pour it upon the palm of his left hand; and the priest should dip his left ³ finger in the oil that is in his left palm, and should sprinkle of the oil with his finger seven times before Jehovah (Leviticus 14:14-17, 24-28).

Here "the tip of the right ear," "the thumb of the right hand," and "the great toe of the right foot," have a similar signification as above; so has the "blood," namely, Divine truth, for this is what purifies man from the falsities that have consumed the goods in him; and when he is purified from these, good can be produced by means of truths, and the man be thus healed of leprosy. From all this it can be seen that "the right and the left" signify the good from which is truth and the truth that is from good (as has been said above). For what other purpose would the blood have been put upon the right part of those members, and the oil be taken from the left palm, and sprinkled with the left finger?

[20] Likewise:

The prophet Ezekiel was commanded to lie upon his left side, and to have laid upon him the iniquities of the house of Israel (Ezekiel 4:4).

For a "prophet" signifies one who teaches, and in an abstract sense the doctrine of the church; the "left side" signifies the doctrine of truth from good, and it is through truths from good that man is purified from his iniquities.

[21] Solomon set the lavers:

Five beside the shoulder of the house on the right, and five beside the shoulder of the house on its left; but he set the brazen sea by the right shoulder of the house eastward from the region of the south (1 Kings 7:39);

for the reason that the "house or temple" represented heaven and the church; the "lavers" the purifications from falsities and evils, and thus the preparations for entering into heaven and the church; "the right shoulder of the house" signified the south in the heavens, where Divine truth is in its light, and "the left shoulder" signified the north, where Divine truth is in its shade. Thus these "ten lavers" signified all things of purification and all who are purified, and "the five on one shoulder and the five on the other" signified those, or that kind of men, with whom Divine truth is in the light and with whom it is in the shade; "ten" signifying all things and all persons, and "five" one part or one kind. The brazen sea represented general purifying. This was placed by "the right shoulder of the house eastward from the region of the south," because purifying Divine truth proceeds from the Lord's Divine love; for the east is where the Lord appears as a sun; Divine truth, which is the light of heaven from that sun, in the south is in its clearness and sunshine; this is why the general purificator was placed "eastward from the region of the south." These arcana of the Word cannot be known in the world until the quarters in heaven are understood, which differ from the quarters in the world. (Respecting the Quarters in Heaven, see what has been said, from things seen and heard, in the work on Heaven and Hell 141-153.)

[22] Since everyone in the spiritual world enters and walks in ways that lead to those who are in a like ruling love, and everyone is free to go any way he wishes, thus into and by any way that his love leads him, and these ways to the right or to the left tend to one love or another, thus to the love that has become ingrafted, so "right and left" signifies pleasantly, freely, and of choice. Thus in the book of Genesis:

Abraham said to Lot, Separate thyself; if to the left I will go to the right, if to the right I will go to the left (Genesis 13:9).

And Abraham's servant said to Laban when he asked for Rebecca as a wife for Isaac:

Tell me, that I may look to the right or the left (Genesis 24:49).

Not to recede or to turn to the right hand or to the left, signifies also to go in no other way than that in which the Lord Himself leads, and in which the good and truth of heaven and the church lead, thus not to go astray, as:

That they should not turn aside from the word of the priest, the Levite, and of the judge, nor from the precepts in the Word, to the right hand or to the left (Deuteronomy 17:11, 20; 28:14; Joshua 1:7; 2 Samuel 14:19).

And that the sons of Israel should not turn aside to the right hand or to the left, but should go by the king's highway when they passed through the land of Edom (Numbers 20:17).

And when they passed through the land of King Sihon (Deuteronomy 2:27).

Moreover, "the right hand" signifies full power, and in relation to the Lord, Divine omnipotence (as may be seen above, n. 298.

Footnotes: