The Bible

 

Luke 19:29-44 : Jesus' Triumphal Entry Into Jerusalem (Gospel of Luke)

Study the Inner Meaning

        

29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

32 And they that were sent went their way, and found even as he had said unto them.

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34 And they said, The Lord hath need of him.

35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.

36 And as he went, they spread their clothes in the way.

37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;

38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

41 And when he was come near, he beheld the city, and wept over it,

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

   Study the Inner Meaning

Explanation of Luke 19      

By Rev. John Clowes M.A.

Verses 1-10. That the Gentiles, who are out of the Church, are accepted of the Lord, and have conjunction with Him in charity and the good of life.

Verses 3-4. Because, notwithstanding their deficiency in the knowledges of truth from the Word, they are desirous to know the truth, and by that desire are elevated into the truths and goods of the external Church.

Verses 5-6. And are thus acknowledged by the Lord, and declared to be the members of His Church and kingdom, which declaration they receive with joy.

Verse 7. Still it appears contrary to order, that the Divine Truth should be imparted to those who are in disorder of life.

Verses 8-9. Until it is seen, that the Gentiles, who are out of the Church, are principled in charity, and that by charity they are capable of being saved, and thus of being received within the Church.

Verse 10. Since the Lord operates charity, faith, freewill, repentance and regeneration with every one, inasmuch as He wills the salvation of all.

Verses 11-13. For the Lord is willing to communicate to all the knowledges of truth and good from the Word, with the faculty of perceiving them.

Verse 14. And this, notwithstanding the force of hereditary and actual evil on the part of man, which is opposed to the Divine Love and Wisdom.

Verse 15. Every one therefore, sooner or later, must give an account of his application of those knowledges.

Verses 16-21. On which occasion it becomes manifest, that some procure, to themselves much intelligence and wisdom, and others procure some, and others none.

Verses 20-27. And that they who procure none are deprived of the truths which they possessed in the memory only, and not in the life.

Verse 21. Since they think harshly of the Divine mercy, and accuse it of expecting more from man than he has the ability to perform.

Verses 22-23. Whereas this their idea of the Divine mercy ought to have led them to exert themselves the more in procuring charity and the good of life.

Verses 24-26. And inasmuch as they have not made the use of the knowledges which they possessed, therefore those knowledges are taken away from them, since it is an eternal law, that they who are in the good of charity shall sooner or later be enriched with truths, whereas they who are in falsities derived from evil in the other life are deprived of all truths.

Verse 27. At the same time they are deprived of all spiritual life.

Verses 28-30. That the Lord from His Divine love, and by His Divine truth, explores the principles of the natural man as to truth, requiring them to be separated from all that is evil and false, and to receive influx of life from Himself.

Verse 31. And if the persuasions of the natural man oppose, they are to be overcome by teaching the necessity of such an influx to restore order.

Verses 32-34. Which necessity is accordingly taught, and is acknowledged by the natural man.

Verses 35-36. So that truths in every complex are submitted to the Lord.

Verses 37-38. And all, who are principled in what is good and true, exalt the Divine Human principle of the Lord, and His Divine operation, as the source of every blessing.

Verses 39-40. Which doctrine is taught, not only in the spiritual and internal sense of the Word, but also in its natural and literal sense.

Verses 41-42. The rejection therefore of this doctrine by the Jewish nation excites the tenderness of the Lord's love, that, if possible, they might receive it, but reception is now become impossible.

Verses 43-44. Inasmuch as through rejection of the Lord at his advent, they were immersed in evils and falsities of every kind, so that the representatives of a Church no longer existed amongst them.

Verses 45-46. For they made gain of holy things, and thus defiled all worship by perversion of what is holy.

Verses 47-48. And when the Lord would have instructed them in the things concerning himself and his kingdom, they opposed all his love and wisdom, yet not without caution, since there were still some remains of the affection of truth in the lower principles.

From Swedenborg's Works

Explanations or references:

Arcana Coelestia 2242, 2701, 2781, 5291, 5323, 5480, 6588, ...

Apocalypse Revealed 81, 166, 336, 493, 618, 809, 839, ...

A Brief Exposition of New Church Doctrine 100

Doctrine of the Lord 64

True Christian Religion 782


References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 31, 102, 195, 340, 365, 405, 638, ...

Scriptural Confirmations 2, 13

Related New Christian Commentary

  Stories and their meanings:



Hop to Similar Bible Verses

Deuteronomy 28:52, 32:29

2 Samuel 15:30

2 Kings 8:11, 9:13

Psalms 148:1

Isaiah 6:9, 11, 29:3, 59:8, 65:12

Jeremiah 6:6, 13:17, 14:17

Lamentations 3:48, 49

Ezekiel 4:2

Daniel 9:26

Micah 3:12

Habakkuk 2:11

Zechariah 9:9

Bible Word Meanings

came to pass
The phrase “it came to pass,” often also translated as “it happened,” generally indicates the end of one spiritual state and the beginning of a...

bethany
Bethany was a village on the Mount of Olives about two miles from Jerusalem, near its sister village Bethphage. It plays a small but significant...

olives
'Olives' signify good.

disciples
When we read the Gospels and see Jesus addressing the disciples, we assume His words are meant for us as well. And indeed they are!...

go
In the physical world, the places we inhabit and the distances between them are physical realities, and we have to get our physical bodies through...

over
'Upon' or 'over' signifies being within.

sat
If you think about sitting, it seems fair to say that where you're sitting is more important than that you're sitting. Sitting in a movie...

say
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

way
These days we tend to think of "roads" as smooth swaths of pavement, and judge them by how fast we can drive cars on them....

said
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

garments
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.

upon
'Over' or 'upon' in the Word, signifies being within, because the highest part in successive order becomes inmost in simultaneous order. This is why the...

rejoice
Feelings of joy and rejoicing flow from our affections, not from our thoughts. Some people might argue that that's not true, that you can rejoice...

Loud
In Revelation 5:2, 'a loud' or 'great voice' signifies divine truth from the Lord, in its power or virtue.

mighty
'Might' denotes the forces or power of truth.

seen
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

peace
In ordinary life, we tend to think of "peace" as essentially "a lack of conflict." As a nation, if we're not at war, it's a...

heaven
"Air" in the Bible represents thought, but in a very general way – more like our capacity to perceive ideas and the way we tend...

glory
Blessing, and glory, and wisdom, and thanksgiving (Rev. 7.) signify divine spiritual things of the Lord.

highest
'Highest' denotes the 'inmost,' because interior things, with person who is in space, appear as higher things, and exterior things as lower. But when the...

pharisees
The Pharisees were a sect of the Jewish church at the time of the New Testament. The name comes from a root that means "separate",...

multitude
A company, congregation, and a multitude, in the Word, are predicated of truths.

answered
To "answer" generally indicates a state of spiritual receptivity. Ultimately this means being receptive to the Lord, who is constantly trying to pour true ideas...

tell
'To tell' signifies perceiving, because in the spiritual world, or in heaven, they do not need to tell what they think because they communicate every...

city
Cities of the mountain and cities of the plain (Jeremiah 33:13) signify doctrines of charity and faith.

side
'Side' signifies good or spiritual love.

visitation
The end time of the church and each individual, is called 'the visitation,' and precedes judgment. 'Visitation' is nothing but an exploration of the quality...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library at the New Church Vineyard website.


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Commentary

 

Weeping at Easter

     

By Rev. Peter M. Buss Sr.

Before entering Jerusalem for the last time, Jesus wept over its future. This painting by Enrique Simonet, is called "Flevit super Illam", the Latin for "He Wept Over It". It is in the Museum of Malaga.

"And as they drew near, He saw the city and wept over it, saying, 'If you had known, even you, especially in this your day, the things that belong to your peace! But now they are hidden from your eyes.'" (Luke 19:41,42 ).

"'Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.... For if they do these things in the green wood, what will be done in the dry?" ( Luke 23:28,31).

Jesus wept over Jerusalem. The women wept over Him, and He told them to weep for themselves and for their children. Grief at a moment of triumph, grief at a moment of desolation.

There is irony in the Palm Sunday story, for over its rejoicing hangs the shadow of the betrayal, trial and crucifixion. Was the angry crowd that called for His crucifixion the same multitude that hailed Him as King five days earlier? Why did the Lord ride in triumph, knowing the things that would surely come to pass? He did so to announce that He, the Divine truth from the Divine good, would rule all things; to give us a picture which will stand for all time of His majesty. And then the events of Gethsemane and Calvary let us know the nature of that majesty - that indeed His kingdom is not of this world.

Can we picture the scene on Palm Sunday? The multitudes were rejoicing and shouting, and then they saw their King weeping. This was not a brief moment, but a sustained weeping, which caused the writer of the gospel to hear of it. Did their shouting die down as they watched His grief, did they wonder when He pronounced doom upon the city they lived in? "Your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children with you, to the ground; and they will not leave in you one stone upon another because you did not know the time of your visitation." Then, perhaps, as He rode on, the cheering resumed, and the strange words were forgotten.

There is yet another irony; for the people shouted that peace had come. "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" Yet when Jesus wept, He said to the city, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes."

This grand panorama speaks of the world inside each human being. It is in our minds, in the spiritual sense of the Word, that Jesus rides in triumph. When we see the wonder of His truth, sense its power over all things, we crown Him. All the events of Palm Sunday tell of those times when we acknowledge that the Lord, the visible God, rules our minds through the Word which is within us. It is a time of great rejoicing. Like the multitudes of Palm Sunday, we feel that this vision will sweep all that is evil away, and the Lord will easily reign within us as our King and our God.

Such happy times do come to us, and we can rejoice in them, and hail our Lord and King with jubilation. "Peace in heaven, and glory in the highest!" Peace comes through conjunction with the Lord whom we have seen (Apocalypse Explained 369:9, 11). Yet the Lord Himself knows that there are battles to come from those who know no peace. This too He warns us of in His Word. In the natural Jerusalem of the Lord's day the rulers had used falsity to destroy the truth, and they brought much grief upon the Christians. In the spiritual Jerusalem in our minds there are false values which would destroy peace. Before we get to heaven there is going to be a battle between our vision of the Lord and our self love which will abuse the truth to make that happen.

So the Lord wept, out there on the mount of Olives, as He looked down upon the city. His weeping was a sign of mercy, for He grieves over the states in us which will hurt us and which are opposed to our peace. (Arcana Coelestia 5480; Apocalypse Explained 365 [9]; cf. 365:11, 340). Yet His grief is an active force, it is mercy, working to eliminate those states. Jesus promised that Jerusalem would be utterly destroyed - not a single stone left standing. It is true that the natural Jerusalem was razed to the ground, but this is not what He meant. He promises us - even as He warns us of the battles to come - that He will triumph, and that our Jerusalem - our excuses for doing evil - will not stand. They will be decimated by His Word. (Cf. Arcana Coelestia 6588 [5]; Apocalypse Explained 365 [9]).

He wept from mercy, and He promised an end to weeping, for "His tender mercies are over all His works."

On Good Friday there was surely cause for weeping. Picture this scene: The women were following the cross, lamenting. Jesus must have been bleeding from the whipping, and scarred by the crown of thorns. He was surrounded by people who enjoyed seeing someone die. Those who called Him their enemy were satisfied that they had won.

His followers were desolate. Never had they imagined that the dream He had fostered would end this way, or the Leader they loved would be treated so terribly. They felt for Him in what they were sure was His suffering. They wept for Him.

Then perhaps the crowds that insulted Him were stilled as He turned to the mourners. Out of His infinite love He spoke. "'Daughters of Jerusalem, weep not for Me, but weep for yourselves and for your children.'" He did not think of His approaching agony, He grieved for those He loved. He would triumph. It was upon them that suffering would come. What clearer picture can we have of the goal which brought our God to earth than that sentence? He came because evil people and evil feelings bring misery to His children. He came to give them joy after their weeping, to give them consolation and hope, and finally to give them the certainty that there should be no more death, neither sorrow nor crying.

The women of that time did indeed face physical sorrow. It is heartbreaking to learn of the persecutions of the Christians, to think of people killed because they worship their God; of children being taken from them, of good people subject to the mercy of those who know no mercy. Indeed it must have seemed that the Lord was right in saying that it would have been better had they never borne children who would suffer so for their faith. "For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'"

But the real reason the Lord came down to earth was that within physical cruelty there is a far greater hurt. There are plenty of people walking this earth who wouldn't think of murdering someone else, but who regularly enjoy taking away something far more precious - his ability to follow his Lord.

That was why the Lord spoke those words, "Weep not for Me, but weep for yourselves and for your children." The daughters of Jerusalem represent the gentle love of truth with sincere people all over the world. Their children are the charity and faith which comes from the love of truth. These are the casualties of evil, especially when it infests a church. These are the things that cause internal weeping, a sorrow of the spirit that is the more devastating because it is silent.

"Daughters of Jerusalem," He called them. Our innocent love of the truth grows up together with our justification for being selfish. In fact, it is ruled by self justification, as the daughters of Jerusalem were ruled by a corrupt church. When those women tried to break loose from the Jewish Church they were persecuted. When our innocent love of the truth seeks to lead us to follow the Lord we suffer temptations in our spirits. The hells rise up and tempt us with all the selfish and evil delights we have ever had, and we indeed weep for ourselves.

You see, it is not the truth itself that suffers! "Weep not for Me," Jesus said. The truth is all powerful. It is our love for that truth which is tempted. It is our charity and our faith - the children of that love - which suffer.

"For indeed the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts which never nursed.'" Doesn't it seem to us at times that the people who have no truths, who have no ideals, are the ones that are happy? In fact this is a prophecy that those who are outside of the Church and find it afresh will have an easier time than those who bring the falsities of life into the battle.

On Palm Sunday, when Jesus wept, He said that Jerusalem would be destroyed. As I have said, He was actually promising the destruction of evil in us. On Good Friday He gave the same assurance: "Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!"' These apparently harsh words are ones of comfort, for they promise that as the Lord's truth triumphs in us, heaven will draw nearer. When that happens the hells who tempt us will be unable to bear the presence of heaven, and will cover themselves over and hide.

"For if they do these things in the green wood, what will be done in the dry?" The listeners knew what that meant: if when He was among them they rejected His truth, what will they do when the memory of His presence and His miracles have dried up? In the internal sense the green wood is truth that is still alive from a love for it. Even when we see the ideals of the Word, we are going to struggle with temptation. But when that wood dries out, when we can't sense the life and power of truth, the battle becomes very much harder.

In both these images - His weeping on Palm Sunday, His sad warning to the women to weep for themselves and for their children, the Lord is preparing us to fight for what we believe. How does He prepare us? By assuring us, not only of the trials to come, but of the certainty of victory now that He has revealed His might. There is such wonder, such hope for eternal happiness in the true Christian religion. Yet no worthwhile love will ever be ours to keep until it has faced its challenges. There must be a time of weeping: our merciful Lord weeping over our struggles and giving us strength from mercy; our dreams and hopes weeping when we fear they are lost. Through the trial we express our commitment to our dreams, and He delivers us.

Less than twenty four hours before His arrest the Lord spoke again about weeping. At the Last Supper He said, "Most truly I say to you that you will weep and lament, but the world will rejoice." But He did not stop there. "And you will be sorrowful, but your sorrow will be turned into joy. A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you."

When He was crucified and rose again, they must have thought that now His words were fulfilled. Now they had found the joy which no one could take from them. Perhaps when they suffered at the hands of persecutors and found joy among fellow-Christians they thought the same. And finally, when they had fought their private battles, and from His power overcome the enemy within, they knew what He really meant.

"Jesus wept over the city." "Weep for yourselves and for your children." Our love of the truth will be threatened and with it our hope for true faith and true charity. It was to that end that He came into the world and rode in triumph and drank of the cup of rejection and apparent death - to be able to turn our sorrow into joy. Therefore He could also say, "In the world you will have tribulation; but be of good cheer, I have overcome the world." Amen.

(References: Luke 19:29-44, 23:24-38)

From Swedenborg's Works

 

True Christian Religion #782

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782. 1 The reason why the new church is meant by the New Jerusalem coming down from God out of heaven (Revelation 21), is that Jerusalem was the capital city in the land of Canaan. It was there that the temple was and the altar where sacrifices were made, and so the Divine worship to which three times a year every male in the whole land was commanded to come. It was also because Jerusalem is where the Lord was, and taught in its temple; and He afterwards there glorified His Human. These are the reasons why Jerusalem means the church, It is perfectly plain that Jerusalem means the church from the prophecies in the Old Testament about the new church to be founded by the Lord, since it is there called Jerusalem.

[2] It is only necessary to quote the passages themselves, for anyone possessed of inward reason to be able to see, that Jerusalem there means the church. Let the following passages suffice:

Behold, I create a new heaven and a new earth; the former ones will not be remembered. Look, I shall make Jerusalem an exultation, and its people happiness, so that I may exult over Jerusalem and rejoice over my people. Then the wolf and the lamb will feed together. They will do no harm in all the mountain of my holiness, Isaiah 65:17-19, 25.

For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until her righteousness goes forth like a beam of light, and her salvation burns like a lamp. Then the nations will see your righteousness, and all kings your glory. And you will be called by a new name, which the mouth of Jehovah will utter, and you will be a crown of beauty [in the hand of Jehovah] 2 and a diadem of kingship in the hand of your God. Jehovah will be pleased in you, and your land will be married. Behold, your salvation will come, behold, His reward is with Him. And they will call them the people of holiness, the redeemed of Jehovah. And you will be called a city sought after, not abandoned, Isaiah 62:1-4, 11-12.

[3] Awake, awake, Zion, put on your strength. Put on the clothes of your beauty, Jerusalem, city of holiness; for no more will the uncircumcised and the unclean come into you. Shake off the dust, arise and take your seat, Jerusalem. The people will know my name on that day, for I am he that speaks, here I am. Jehovah has comforted his people, he has redeemed Jerusalem, Isaiah 52:1-2, 6, 9.

Shout for joy, daughter of Zion, rejoice with all your heart, daughter of Jerusalem. The king of Israel is in your midst. Fear evil no longer. He will rejoice over you with joy; he will be satisfied in his 3 love, he will exult over you with a shout of joy. I will make you a name and the object of praise to all the peoples of the earth, Zephaniah 3:14-17, 20.

Thus spoke Jehovah your Redeemer, telling Jerusalem, You will be dwelt in, Isaiah 44:24, 26.

Thus spoke Jehovah, I will return to Zion and dwell in the midst of Jerusalem. Therefore Jerusalem will be called the city of truth, and the mountain of Jehovah Zebaoth the mountain of holiness, Zechariah 8:3, 20-23.

Then you will know that I am Jehovah your God, who dwell in Zion, the mountain of holiness; and Jerusalem will be holiness. And it will happen on that day that the mountains will drip new wine, and the hills will flow with milk. And Jerusalem will stay fixed from one generation to another, Joel 3:17-21.

[4] On that day the shoot of Jehovah will be an adornment and a glory; and it will come about that the one who is left in Zion, the one who remains in Jerusalem, will be called holy, everyone enrolled with a view to life in Jerusalem, Isaiah 4:2-3.

At the end of days the mountain of Jehovah's house will be established on the head of mountains; for from Zion will come forth teaching, and the Word of Jehovah from Jerusalem, Micah 4:1-2, 8.

At that time they will call Jerusalem Jehovah's throne, and all nations will be gathered to Jerusalem for Jehovah's name's sake, and they will no longer follow the prompting of their evil hearts, Jeremiah 3:17.

Look to Zion, the city of our appointed feast, let you eyes behold Jerusalem, a tranquil dwelling, a tent which will not be blown away. Its pegs will never be removed, and its ropes will not be pulled up, Isaiah 33:20.

There are further passages such as Isaiah 24:23; 37:32; 66:10-14; Zechariah 12:3, 6-10; 14:8, 11-12, 21; Malachi 3:4; Psalms 122:1-7; 137:4-6.

[5] It is obvious from the details of the description of Jerusalem in the passages quoted that it means there the church to be founded by the Lord, and not the Jerusalem where the Jews lived. For instance, it is said Jehovah will create a new heaven and a new earth, and also at that time Jerusalem; that it will be a crown of beauty and a diadem of kingship; that it is to be called holiness and a city of truth, Jehovah's throne, a tranquil dwelling, a tent which will not be blown away. It is said that the wolf and the lamb will feed together there; that there the mountains will drip new wine, and the hills flow with milk, and it will stay fixed for one generation after another; and much more besides. It is also said of its people that they are holy, everyone enrolled with a view to life, and they are to be called Jehovah's redeemed. Moreover, all those passages deal with the Lord's coming, especially His second coming, when there will be a Jerusalem such as is there described; for it has not previously been married, that is, made the bride and wife of the Lamb, as the New Jerusalem is described in Revelation.

[6] The earlier, that is, the present-day church, is meant by Jerusalem in Daniel, and its beginnings are there described as follows:

Know and perceive, from the time the word went forth to restore and build Jerusalem, until the coming of the Messiah, the prince, will be seven weeks. Afterwards for sixty-two weeks the street and the moat will be restored and built, but at a time of distress, Daniel 9:25.

Its end is there described as follows:

At last upon the bird of abominations desolation, and it will drip upon devastation up to the point of ending and cutting off, Daniel 9:27.

It is this last passage which is meant by the Lord's words in Matthew:

When you see the abomination of desolation, foretold by the prophet Daniel, standing in the holy place - let him who reads take due note, Matthew 24:15.

It can be established that Jerusalem in the passages quoted above does not mean the Jerusalem inhabited by the Jews, from the passages in the Word which say that it has been utterly lost and is to be destroyed; for instance, Jeremiah 5:1; 6:6-7; 7:17ff; Jeremiah 8:6ff; Jeremiah 9:11-12, 14ff; Jeremiah 13:9-10, 14; 14:16; Lamentations 1:8-9, 17; Ezekiel 4:1 - end; Ezekiel 5:9- end; Ezekiel 12:18-19; 15:6-8; 16:1-63; 23; Matthew 23:37-38; Luke 19:41-44; 21:20-22; 23:28-30; and in many other passages. There are also passages where it is called Sodom: Isaiah 3:9; Jeremiah 23:14; Ezekiel 16:46, 48; and elsewhere.

Footnotes:

1. This section and 783 are repeated from Brief Exposition 100-101.

2. These words are missing from the printed text, but are added in the Author's copy.

3. The Latin has 'in your love', but this is corrected in the Author's copy.

(References: Ezekiel 5:9-17, 12:8, 12:19, 16:1, 23:1; Isaiah 44:24-26; Jeremiah 7:17-34, 8:6-22, 9:10-12)

  
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THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH 1-3 (i) THE WHOLE OF THE SACRED SCRIPTURE AND ALL THE DOCTRINES EXTRACTED FROM IT BY CHURCHES THROUGHOUT CHRISTENDOM TEACH THAT THERE IS A GOD AND HE IS ONE. 6-7 (ii) THERE IS A GENERAL FEELING EMANATING FROM GOD AND FLOWING INTO MEN'S SOULS THAT THERE IS A GOD, AND THAT HE IS ONE. 8 (iii) THAT IS WHY THERE IS NO NATION THROUGHOUT THE WORLD POSSESSED OF RELIGION AND SOUND REASON WHICH DOES NOT ACKNOWLEDGE GOD AND THE FACT THAT HE IS ONE. 9-10 (iv) THERE ARE MANY REASONS WHY NATIONS AND PEOPLES HAVE FORMED VARYING IDEAS OF THE NATURE OF THAT ONE GOD, AND CONTINUE TO DO SO. 11 (v) THERE ARE MANY THINGS IN THE WORLD WHICH CAN LEAD THE HUMAN REASON, IF IT WISHES, TO GRASP AND DEDUCE THAT THERE IS A GOD AND THAT HE IS ONE. 12 (vi) IF THERE HAD NOT BEEN ONE GOD, THE UNIVERSE COULD NOT HAVE BEEN CREATED AND KEPT IN EXISTENCE. 13 (vii) ANY PERSON WHO DOES NOT ACKNOWLEDGE GOD IS EXCOMMUNICATED FROM THE CHURCH AND DAMNED. 14 (viii) THE CHURCH CANNOT HOLD TOGETHER AT ALL IN THE CASE OF A PERSON WHO ACKNOWLEDGES NOT ONE GOD, BUT SEVERAL. 15 (i) THE ONE GOD IS NAMED JEHOVAH FROM HIS BEING, THAT IS, FROM THE FACT THAT HE ALONE IS, [WAS] AND WILL BE, AND BECAUSE HE IS THE FIRST AND THE LAST, THE BEGINNING AND THE END, ALPHA AND OMEGA. 19 (ii) THE ONE GOD IS SUBSTANCE ITSELF AND FORM ITSELF, AND ANGELS AND MEN ARE SUBSTANCES AND FORMS DERIVED FROM HIM; TO THE EXTENT THAT THEY ARE IN HIM AND HE IN THEM, SO FAR ARE THEY IMAGES AND LIKENESSES OF HIM. 20 (iii) THE DIVINE BEING IS BEING (ESSE) IN ITSELF, AND AT THE SAME TIME COMING-INTO-BEING (EXISTERE) IN ITSELF. 21-22 (iv) THE DIVINE BEING AND COMING-INTO-BEING IN ITSELF CANNOT GIVE RISE TO ANOTHER DIVINE WHICH IS BEING AND COMING-INTO-BEING IN ITSELF. CONSEQUENTLY ANOTHER GOD OF THE SAME ESSENCE IS IMPOSSIBLE. 23 (v) THE PLURALITY OF GODS IN ANCIENT TIMES, AS WELL AS TODAY, WAS ENTIRELY THE RESULT OF A FAILURE TO UNDERSTAND THE DIVINE BEING. 24 (i) GOD IS INFINITE, BECAUSE HE-IS AND COMES INTO BEING IN HIMSELF, AND EVERYTHING IN THE UNIVERSE IS AND COMES INTO BEING FROM HIM. 28 (ii) GOD IS INFINITE, BECAUSE HE EXISTED BEFORE THE WORLD DID, AND THUS BEFORE SPACE AND TIME CAME INTO EXISTENCE. 29 (iii) SINCE THE MAKING OF THE WORLD GOD IS NON-SPATIALLY IN SPACE AND NON-TEMPORALLY IN TIME. 30 (iv) THE INFINITY OF GOD AS PREDICATED OF SPACE IS CALLED IMMENSITY, AND AS PREDICATED OF TIME IS CALLED ETERNITY. DESPITE THESE PREDICATIONS HIS IMMENSITY IS TOTALLY DEVOID OF SPACE AND HIS ETERNITY IS TOTALLY DEVOID OF TIME. 31 (v) THERE IS MUCH IN THE WORLD WHICH CAN ENABLE ENLIGHTENED REASON TO SEE THE INFINITY OF GOD THE CREATOR. 32 (vi) EVERY CREATED OBJECT IS FINITE, AND THE INFINITE IS CONTAINED IN FINITE OBJECTS AS IN RECEIVERS, AND IN HUMAN BEINGS AS IMAGES OF IT. 33-34 (i) GOD IS LOVE ITSELF AND WISDOM ITSELF, THESE TWO MAKING UP HIS ESSENCE. 37 (ii) GOD IS GOOD ITSELF AND TRUTH ITSELF, BECAUSE GOOD REFERS TO LOVE AND TRUTH TO WISDOM. 38 (iii) SINCE GOD IS LOVE ITSELF AND WISDOM ITSELF, HE IS LIFE ITSELF, OR LIFE IN ITSELF. 39-40 (iv) LOVE AND WISDOM ARE ONE IN GOD. 41-42 (v) THE ESSENCE OF LOVE IS LOVING OTHERS THAN ONESELF, WISHING TO BE ONE WITH THEM AND DEVOTING ONESELF TO THEIR HAPPINESS. 43-45 (vi) THESE PROPERTIES OF THE DIVINE LOVE WERE THE REASON THE UNIVERSE WAS CREATED, AND ARE THE REASON IT IS PRESERVED IN EXISTENCE. 46-47 (i) OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE ARE PROPERTIES OF THE DIVINE WISDOM RESULTING FROM THE DIVINE LOVE. 50-51 (ii) THE OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE OF GOD CANNOT BE RECOGNISED EXCEPT THROUGH A KNOWLEDGE OF ORDER, AND THESE FACTS ABOUT ORDER: THAT GOD IS ORDER, AND THAT HE INTRODUCED ORDER INTO THE UNIVERSE AND ALL ITS PARTS SIMULTANEOUSLY WITH ITS CREATION. 52-55 (iii) GOD'S OMNIPOTENCE PROCEEDS AND WORKS IN THE UNIVERSE AND ALL ITS PARTS IN ACCORDANCE WITH THE LAWS OF HIS ORDER. 56-58 (iv) GOD IS OMNISCIENT, THAT IS, HE PERCEIVES, SEES AND KNOWS DOWN TO THE TINIEST DETAIL EVERYTHING THAT HAPPENS ACCORDING TO ORDER; AND FROM THESE THINGS ALSO WHAT HAPPENS CONTRARY TO ORDER. 59-62 (v) GOD IS PRESENT EVERYWHERE FROM FIRST TO LAST IN HIS ORDER. 63-64 (vi) MAN WAS CREATED TO BE A FORM FOR DIVINE ORDER. 65-67 (vii) MAN HAS FROM DIVINE OMNIPOTENCE POWER AGAINST EVIL AND FALSITY, AND FROM DIVINE OMNISCIENCE WISDOM ABOUT GOOD AND TRUTH, AND FROM DIVINE OMNIPRESENCE IS IN GOD, TO THE EXTENT THAT HE LIVES IN ACCORDANCE WITH THE DIVINE ORDER. 68-70 THE CREATION OF THE UNIVERSE 75-80 CHAPTER TWO 81-84 (ii) JEHOVAH GOD CAME DOWN AS THE DIVINE TRUTH, WHICH IS THE WORD, YET HE DID NOT SEPARATE THE DIVINE GOOD FROM IT. 85-88 (iii) HE TOOK UPON HIMSELF HUMAN FORM IN ACCORDANCE WITH HIS DIVINE ORDER. 89-91 (iv) THE HUMAN BY WHICH HE BROUGHT HIMSELF INTO THE WORLD IS THE SON OF GOD. 92-94 (v) THE LORD BY ACTS OF REDEMPTION MADE HIMSELF RIGHTEOUSNESS. 95-96 (vi) BY THE SAME ACTS THE LORD UNITED HIMSELF WITH THE FATHER, AND THE FATHER WITH HIM. 97-100 (vii) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON. It follows that Jehovah God became man and man became God in one person as the consequence of all the previous propositions in this chapter, and particularly these two: Jehovah the Creator of the universe came down and took upon Himself 101-103 (viii) HIS PROGRESS TOWARDS UNION WAS HIS STATE OF EXINANITION, AND THE UNION ITSELF IS HIS STATE OF GLORIFICATION. 104-106 (ix) FROM THIS TIME ON NO ONE FROM CHRISTIAN COUNTRIES CAN COME INTO HEAVEN, UNLESS HE BELIEVES IN THE LORD GOD THE SAVIOUR, AND APPROACHES HIM ALONE. 107-108 ADDITIONAL NOTE 109 (i) THE REAL REDEMPTION WAS THE CONQUEST OF THE HELLS AND THE ORDERING OF THE HEAVENS, AND PREPARATION BY THIS MEANS FOR A NEW SPIRITUAL CHURCH. 115-117 (ii) BUT FOR THAT REDEMPTION NO PERSON COULD HAVE BEEN SAVED, NOR COULD THE ANGELS HAVE REMAINED UNHARMED. 118-120 (iii) THE LORD THUS REDEEMED NOT ONLY MEN, BUT ALSO ANGELS. 121-122 (iv) REDEMPTION WAS AN ENTIRELY DIVINE DEED. 123 (v) THIS REDEMPTION COULD ONLY BE EFFECTED BY AN INCARNATE GOD. 124-125 (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION. 126-131 (vii) IT IS A FUNDAMENTAL ERROR ON THE PART OF THE CHURCH TO BELIEVE THAT THE PASSION ON THE CROSS WAS THE REAL ACT OF REDEMPTION. THAT ERROR, TOGETHER WITH THE ERRONEOUS BELIEF IN THREE DIVINE PERSONS EXISTING FROM ETERNITY, HAS SO PERVERTED THE WHOLE CHURCH THAT THERE IS NO REMAINDER OF 132-133 (i) THE HOLY SPIRIT IS DIVINE TRUTH, AND ALSO THE DIVINE POWER AND ACTIVITY WHICH PROCEEDS FROM THE ONE GOD, IN WHOM IS THE DIVINE TRINITY, AND SO FROM THE LORD GOD THE SAVIOUR. 139-141 (ii) THE DIVINE POWER AND ACTIVITY MEANT BY THE HOLY SPIRIT ARE, GENERALLY SPEAKING, REFORMATION AND REGENERATION, WHICH LEAD TO RENEWAL, QUICKENING, SANCTIFICATION. AND JUSTIFICATION; AND THESE LEAD TO PURIFICATION FROM EVILS AND THE FORGIVENESS OF SINS, AND ULTIMATELY TO SALVATION. 142-145 (iii) THE DIVINE POWER AND ACTIVITY MEANT BY THE SENDING OF THE HOLY SPIRIT, WITH THE CLERGY TAKES THE PARTICULAR FORM OF ENLIGHTENMENT AND INSTRUCTION. 146-148 (iv) THE LORD CONFERS THESE BENEFITS ON THOSE WHO BELIEVE IN HIM. 149-152 (v) THE LORD WORKS OF HIMSELF FROM THE FATHER, AND NOT THE REVERSE. 153-155 (vi) A PERSON'S SPIRIT IS HIS MIND, AND WHATEVER COMES FROM IT. 156-157 ADDITIONAL NOTE 158 (i) THERE IS A DIVINE TRINITY CONSISTING OF FATHER, SON AND HOLY SPIRIT. 164-165 (ii) THOSE THREE, FATHER, SON AND HOLY SPIRIT, ARE THE THREE ESSENTIALS OF A SINGLE GOD, WHICH MAKE ONE AS SOUL, BODY AND ACTIVITY DO WITH A PERSON. 166-169 (iii) THIS TRINITY DID NOT EXIST BEFORE THE CREATION OF THE WORLD, BUT IT WAS PROVIDED AND MADE AFTER THE CREATION OF THE WORLD, WHEN GOD BECAME INCARNATE, AND THEN WAS IN THE LORD GOD, THE REDEEMER AND SAVIOUR, JESUS CHRIST. 170-171 (iv) A TRINITY OF DIVINE PERSONS FROM ETERNITY, OR EXISTING BEFORE THE CREATION OF THE WORLD, IMPLIES THINKING ABOUT A TRINITY OF GODS; AND THIS THOUGHT CANNOT BE BANISHED BY A VERBAL CONFESSION OF BELIEF IN ONE GOD. 172-173 (v) THE TRINITY OF PERSONS WAS UNKNOWN TO THE APOSTOLIC CHURCH, BUT WAS THE INVENTION OF THE COUNCIL OF NICAEA, LEADING TO ITS INTRODUCTION INTO THE ROMAN CATHOLIC CHURCH, AND THUS TO THE CHURCHES WHICH SPLIT FROM IT. 174-176 (vi) THE TRINITY AS DEFINED BY THE COUNCIL OF NICAEA AND BY ATHANASIUS CAUSED A FAITH TO ARISE WHICH HAS PERVERTED THE WHOLE CHRISTIAN CHURCH. 177-178 (vii) THIS IS THE SOURCE OF THE ABOMINATION OF DESOLATION AND THE AFFLICTION SUCH AS HAS NEVER BEEN NOR SHALL BE, BOTH OF WHICH THE LORD PREDICTED IN DANIEL, THE GOSPELS AND REVELATION. We read in Daniel: 179-181 (viii) FURTHER, UNLESS A NEW HEAVEN AND A NEW CHURCH ARE FOUNDED BY THE LORD, NO FLESH CAN BE SAVED. 182 (ix) FROM A TRINITY OF PERSONS, EACH OF WHICH INDIVIDUALLY IS GOD, AS ASSERTED BY THE ATHANASIAN CREED, MANY ABSURD IDEAS OF VARIOUS KINDS HAVE ARISEN ABOUT GOD, WHICH ARE MERE FANCIES AND ABORTIONS. 183-184 CHAPTER FOUR 189-192 II. The Word contains a spiritual sense unknown up to the present. 193 (i) WHAT THE SPIRITUAL SENSE IS. 194 From the Lord there proceed, one after the other, the celestial Divine, the spiritual Divine and the natural Divine. The name 'celestial Divine' is given to whatever proceeds from His Divine love, and it is good. 195 (ii) THE SPIRITUAL SENSE IS PRESENT IN EVERY PART AND DETAIL OF THE WORD. 196-198 The Lord, when He was in the world, spoke by means of correspondences; so He spoke spiritually as well as naturally. This can be proved by His parables, the individual expressions of which contain a spiritual sense. Let us take as an example the parable of the ten virgins. He said: 199 (iii) IT IS THE SPIRITUAL SENSE WHICH MAKES THE WORD DIVINELY INSPIRED AND HOLY IN EVERY WORD. 200 (iv) THE SPIRITUAL SENSE OF THE WORD HAS UP TO THE PRESENT BEEN UNKNOWN. 201-207 (v) THE SPIRITUAL SENSE OF THE WORD WILL IN FUTURE ONLY BE GRANTED TO THOSE WHO ARE IN POSSESSION OF GENUINE TRUTHS FROM THE LORD. 208 (vi) REMARKABLE EFFECTS PRODUCED BY THE WORD FROM ITS SPIRITUAL SENSE. 209 III. The literal sense of the Word is the basis, container and support of its spiritual and celestial senses. 210-213 IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power. 214-216 (i) THE TRUTHS OF THE LITERAL SENSE OF THE WORD ARE MEANT BY THE PRECIOUS STONES FORMING THE FOUNDATIONS OF THE NEW JERUSALEM IN Revelation 21:17-21). 217 (ii) THE FORMS OF GOOD AND TRUTH IN THE LITERAL SENSE OF THE WORD ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD. 218 (iii) THE PRECIOUS STONES IN THE GARDEN OF EDEN, IN WHICH THE KING OF TYRE IS SAID TO HAVE BEEN, HAVE A SIMILAR MEANING. We read in Ezekiel: 219 (iv) TRUTHS AND DIFFERENT KINDS OF GOOD IN THEIR OUTERMOST FORMS, OF THE SORT FOUND IN THE LITERAL SENSE OF THE WORD, WERE REPRESENTED BY THE CURTAINS, VEILS AND POSTS OF THE TABERNACLE. 220 (v) LIKEWISE, THE EXTERNAL FEATURES OF THE TEMPLE AT JERUSALEM. 221 (vi) THE WORD IN ITS GLORY WAS REPRESENTED IN THE LORD AT HIS TRANSFIGURATION. 222 (vii) THE POWER OF THE WORD AT ITS OUTERMOST LEVEL WAS REPRESENTED BY THE NAZIRITES. 223 (viii) THE WORD'S POWER IS BEYOND DESCRIPTION. 224 V. The doctrine of the church is to be drawn from the literal sense of the Word and supported by it. 225 (i) THE WORD IS NOT TO BE UNDERSTOOD WITHOUT DOCTRINE. 226-228 (ii) DOCTRINE IS TO BE DRAWN FROM THE LITERAL SENSE OF THE WORD, AND PROVED BY MEANS OF IT. 229-230 (iii) THE GENUINE TRUTH IN THE LITERAL SENSE OF THE WORD, ON WHICH DOCTRINE IS BASED, IS NOT VISIBLE TO ANY BUT THOSE WHO ARE ENLIGHTENED BY THE LORD. 231-233 VI. The literal sense of the Word produces a link with the Lord and association with the angels. 234-239 VII. The Word is to be found in all the heavens and is the source of the angels' wisdom. 240-242 VIII. The church depends on the Word, and what the church is like in the case of each person depends on how he understands the Word. 243-247 IX. The details of the Word all contain a marriage of the Lord and the church, and so a marriage of good and truth. 248-253 X. Heresies can be extracted from the literal sense of the Word, but confirming them leads to damnation. 254-260 An example from nature may serve to illustrate this idea, that many things in the literal sense of the Word are appearances of truth, in which genuine truths are hidden; and that it is not injurious to think and to speak in simple terms according to the appearances of truth, but that it is 257 The reason why it is injurious to confirm the appearances of truth in the Word, thus leading to the creation of a fallacy and so the destruction of the Divine truth hidden within it, is precisely because every detail of the literal sense of the Word communicates with heaven. 258 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 XI. The Lord when in the world fulfilled everything in the Word, and thus became the Word, that is, Divine truth, even in its outermost form. 261-263 XII. Before the time of the Word which we have in the world to-day, there was another Word, now lost. 264-266 XIII. The Word also serves to enlighten those who are outside the church and do not possess the Word. 267-272 XIV. If the Word did not exist, no one would know of the existence of God, heaven and hell, and life after death, even less of the Lord. 273-276 The Ten Commandments were the height of holiness for the Israelite church. 283-286 The literal sense of the Ten Commandments contains general instructions on doctrine and life; but their spiritual and celestial senses contain universal instructions. 287-290 THE FIRST COMMANDMENT 291-296 THE SECOND COMMANDMENT 297-300 THE THIRD COMMANDMENT 301-304 THE FOURTH COMMANDMENT 305-308 THE FIFTH COMMANDMENT 309-312 THE SIXTH COMMANDMENT 313-316 THE SEVENTH COMMANDMENT 317-320 THE EIGHTH COMMANDMENT 321-324 THE NINTH AND TENTH COMMANDMENTS 325-328 The Ten Commandments contain everything to do with love for God and everything to do with love towards the neighbour. 329-331 CHAPTER SIX. FAITH 336 I. Saving faith is in the Lord God the Saviour Jesus Christ. 337-339 The reason why we must believe, that is, have faith in God the Saviour Jesus Christ is that it is faith in a visible God, in whom there is an invisible God; and faith in a visible God, who is man and at the same time God, enters into a person. 339 II. Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord. 340-342 The previous section (336-339) showed that saving faith is in the Lord God the Saviour Jesus Christ. But the question may be raised, what is the leading point of faith in Him? The answer is that it is acknowledgment that He is the Son of God. 342 III. A person acquires faith by approaching the Lord, learning truths from the Word, and living by them. 343-348 The being of the faith of the new church is: (1) Complete faith in the Lord God, the Saviour Jesus Christ; (2) Trust, that a person who lives a good life and holds a proper belief is saved by Him. 344 Having given a summary of the things which go to make up spiritual faith, I shall now give too a summary of the things which go to make up purely natural faith. This is essentially a firm conviction which pretends to be faith, but is a conviction of falsity, known as heretical faith. 345-348 IV. The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection. 349-354 (i) It is evident that the truths of faith are capable of being multiplied to infinity from the wisdom of the angels in heaven being for ever increasing. The angels also say that there is never any limit to wisdom, and the only source of wisdom is from Divine truths analytically arranged by 350 (ii) The truths of faith are arranged into groupings, and thus, so to speak, into bundles, a fact that up to the present has been unknown. The reason for this ignorance is that the spiritual truths, out of which the whole of the Word is woven, have been rendered invisible, because of the 351 (iii) It follows from what has been said above that faith is brought to perfection in proportion to the volume and coherence of the truths. This is demonstrated in the case of everyone who assembles the reasons, and perceives the effectiveness of multiple groups, when they cohere as one. 352-353 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 V. Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life. 355-361 (i) It was shown above in the third section (343-348) that a person can acquire faith for himself. This showed that faith is in its essence truth, and anyone can acquire truths from the Word; and that in so far as anyone acquires them for himself and loves them, so far does he begin to acquire 356 (ii) A person can acquire charity for himself. 357 (iii) A person can acquire for himself a life of faith and charity. 358 (iv) But still faith, charity or life in either of them is not in the least created by man, but only by the Lord. 359 I stated before that faith present in a person is to begin with natural, and as he comes closer to the Lord it becomes spiritual, and the same with charity. But no one yet knows the distinction between natural and spiritual faith and charity. 360-361 VI. The Lord, charity and faith make one, just as in a person life, will and understanding do; if they are separated, each of them is destroyed, like a pearl collapsing into dust. 362-367 (i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life. 364 (ii) The Lord flows in likewise in the case of every person with the whole essence of faith and charity. 365 (iii) How the influences flowing in from the Lord are received by the person depends upon his form. Form here means the person's state as regards his love together with his wisdom, in other words, as regards his affections for the various kinds of good of charity, and at the same time his 366 (iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them. 367 VII. The Lord is charity and faith in the person, and the person is charity and faith in the Lord. 368-372 (i) It is being linked with God, which affords a person salvation and everlasting life. 369 (ii) A link is impossible with God the Father, but it is possible with the Lord, and through Him with God the Father. 370 (iii) The link with the Lord is reciprocal, so that the Lord is in the person, and he is in the Lord. 371 (iv) This reciprocal link between the Lord and man is created by means of charity and faith. 372 VIII. Charity and faith are present together in good deeds. 373-377 (i) Charity is having good will, and good deeds are doing good from a good will. 374 (ii) Charity and faith are merely unstable mental concepts unless, when possible, they are realised in deeds and come into existence together in them. 375-376 (iii) Charity alone does not produce good deeds, much less does faith alone, but charity and faith together do. 377 IX. There is true faith, spurious faith and hypocritical faith. 378 IX. There is true faith, spurious faith and hypocritical faith. 378-381 (i) There is only one true faith, and this is in the Lord God the Saviour Jesus Christ, and is possessed by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father. 379 (ii) Spurious faith is any faith which departs from the true and only faith, and is possessed by those who climb up another way and look upon the Lord not as God, but merely as a human being. 380 (iii) Hypocritical faith is no faith at all. 381 X. The wicked have no faith. 382-384 (i) The wicked have no faith because evil belongs to hell and faith to heaven. 383 (ii) All those in the Christian world have no faith who reject the Lord and the Word, although they live moral lives, and talk, teach and write rationally, even about faith. 384 I 394-396 (i) THE WILL AND THE UNDERSTANDING. 397 (ii) GOOD AND TRUTH. 398 (iii) LOVE IN GENERAL. 399 (iv) SELF-LOVE AND THE LOVE OF THE WORLD IN PARTICULAR. 400 (v) THE INTERNAL MAN AND THE EXTERNAL MAN. 401 (vi) THE PURELY NATURAL AND SENSUAL MAN. 402 II. When the three loves are duly subordinated, they increase a person's perfection; but when they are not, they corrupt and turn him upside down. 403-405 III. Every person taken singly is the neighbour who is to be loved, but he should be loved according to the quality of his good. 406-411 IV. Man collectively, which is one's community, great or small, and as a group of communities, which is one's country, is the neighbour who is to be loved. 412-414 V. The neighbour who is to be loved in a higher degree is the church, and in the highest degree the Lord's kingdom. 415-416 VI. The essence of loving the neighbour is not loving a person, but the good in him. 417-419 VII. Charity and good deeds are two different things, as are wishing well and doing good. 420-421 VIII. Real charity is dealing fairly and faithfully in whatever position, business or work one is engaged in, and with those with whom one comes into contact. 422-424 IX. The kindnesses of charity are giving to the poor and helping the needy, but with prudence. 425-428 X. Some charitable duties are public, some domestic and some private. 429-432 XI. Charitable recreations are lunches, dinners and parties. 433-434 XII. The first thing in charity is to banish evils, the second is to do good deeds which may be of use to the neighbour. 435-438 XIII. In the exercise of charity a person avoids attributing merit to deeds, so long as he believes that all good is from the Lord. 439-442 XIV. When a moral life is at the same time spiritual, this is charity. 443-445 XV. A bosom friendship contracted with a person without regard to his spiritual character is harmful after death. 446-449 XVI. Spurious charity, hypocritical charity and dead charity. 450-453 XVII. Bosom friendship between the wicked is implacable hatred between them. 454-455 XVIII. The linking of love to God and love towards the neighbour. 456-458 CHAPTER EIGHT 463-465 I. The fact that two trees, one of life and one of the knowledge of good and evil, were put in the Garden of Eden, means that man was given free will in spiritual matters. 466-469 II. Man is not life, but a receiver of life from God. 470-474 III. So long as a person lives in the world, he is kept midway between heaven and hell, and he is there in spiritual equilibrium. This is free will. 475-478 IV. The fact that evil is permitted, a state enjoyed by everyone's internal man, makes it obvious that man has free will in spiritual matters. 479-482 V. Without free will in spiritual matters the Word would not be of any use, nor in consequence would the church be. 483-484 VI. Without free will in spiritual matters man would have no means of establishing a mutual link with the Lord. The result would be not imputation, but complete predestination, which is a detestable doctrine. 485 Predestination is the offspring of the faith of the church at the present time, because it is the product of a belief in man's utter impotence and lack of choice in spiritual matters. 486-488 VII. But for free will in spiritual matters God would be responsible for evil, and thus there could be no imputation of charity and faith. 489-492 VIII. Anything spiritual to do with the church which enters freely and is freely accepted lasts, anything that does not, does not last. 493-496 IX. A person's will and understanding enjoy this free will; but wrong doing in both the spiritual and natural worlds is curbed by laws, since otherwise society in either world would cease to exist. 497-499 X. If people did not have free will in spiritual matters, everyone throughout the world could in the course of a single day have been brought to believe in the Lord. But this would be impossible, because what a person does not accept of his own free will does not last. 500-502 The question is asked today why miracles do not happen as they once did; for people think that if they took place, everyone would acknowledge them in his heart. The reason why miracles do not take place at the present time as they did formerly is that they compel and take away free will in 501 I. Repentance is the first stage in the development of the church in a person. 510-511 II. Contrition, which is said at the present time to precede faith and to be followed by the consolation of the Gospel, is not repentance. 512-515 III. A mere verbal confession that one is a sinner is not repentance. 516-519 IV. Man is born with a tendency to every kind of evil, and if he does not partially remove evils by repentance, he remains subject to them, and if so cannot be saved. 520-524 The saying goes that no one can keep the law completely, and this is even more difficult, because the person who breaks one of the Ten Commandments breaks them all. Yet this manner of speaking does not mean what it sounds like. 523-524 V. Recognition of sin and a person's self-examination are the beginnings of repentance. 525-527 VI. Real repentance is examining oneself, recognising and acknowledging one's sins, appealing to the Lord and beginning a new life. 528-531 VII. True repentance means not only examining what one does in one's life, but also what one intends in one's will to do. 532-534 VIII. Those too repent who do not examine themselves, but still refrain from evil actions because they are sins. This kind of repentance is practised by those who perform charitable deeds for religious reasons. 535-537 IX. Confession ought to be made before the Lord God the Saviour, and then prayer should be offered for help and the power to resist evils. 538-560 X. Real repentance is easy for those who have repented a number of times, but highly distasteful to those who have not. 561-563 XI. A person who has never repented, or looked into himself and examined himself, ends up not knowing what is the evil that damns him and what the good that saves him, 564-566 I. Unless a person is born again and as it were created anew, he cannot enter the kingdom of God. 572-575 II. A new birth or creation can only be brought about by the Lord through charity and faith as the two means with the person's co-operation. 576-578 III. Since all have been redeemed, everyone can be regenerated, in each case depending on the person's state. 579-582 IV. The process of regeneration is on the model of a person's conception, gestation in the womb, birth and upbringing. 583-586 Many scholars have maintained that the development not only of trees but of all plants corresponds to human reproduction. So by way of an appendix I shall add a few remarks on this subject. 585 V. The first stage of re-birth is called reformation, a process affecting the understanding; the second stage is called regeneration, a process affecting the will and thus the understanding, 587-590 VI. The internal man must be reformed first, and the external by means of the internal; that is how a person is regenerated. 591-595 VII. When this happens, a struggle ensues between the internal and the external man, and the victor then controls the other. 596-600 VIII. When a person is regenerated, he acquires a new will and a new understanding. 601-606 IX. A person who is regenerate is in touch with the angels of heaven, one who is not with the spirits of hell. 607-610 X. In so far as a person is regenerated, so far are his sins removed; this removal is the forgiveness of sins. 611-614 XI. Regeneration is impossible without free will in spiritual matters. 615-617 XII. Regeneration is impossible without truths through which faith may be formed, and with which charity may link itself. 618-620 CHAPTER ELEVEN 626-627 II. Imputation as part of present-day faith is a double concept. There is imputation of Christ's merit and imputation of salvation as a result. 628-631 III. The idea of faith imputing the merit and righteousness of Christ the Redeemer sprang first from the decrees of the Council of Nicaea concerning three Divine Persons from eternity; and this faith has been accepted by the whole Christian world from that time to the present. 632-635 IV. Faith which imputes Christ's merit was unknown to the earlier, Apostolic church, and is nowhere to be understood in the Word. 636-639 V. It is impossible for Christ's merit and righteousness to be imputed. 640-642 VI. There is imputation but it is of good and evil, and at the same time of faith. 643-646 VII. The faith and concept of imputation in the new church cannot by any means be combined with the faith and concept of imputation current in the former church. If they are combined, there is such a clash and conflict that a person loses all trace of anything to do with the church. 647-649 VIII. The Lord imputes good to everyone and hell imputes evil to everyone, 650-653 IX. It is what faith combines with which is the deciding factor. If true faith combines with good, that is a decision for everlasting life; but if faith combines with evil, that is a decision for everlasting death. 654-657 X. One's thoughts are not imputed to anyone, only one's will. 658-660 CHAPTER TWELVE 667-669 II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration. 670-673 III. Baptism was instituted to take the place of circumcision, because the circumcision of the foreskin was a representation of the circumcision of the heart. The purpose of baptism was so that the internal church should take the place of the external, which in every detail prefigured the 674-676 IV. The first purpose of baptism is to be introduced to the Christian Church, and at the same time brought into the company of Christians in the spiritual world. 677-680 V. The second purpose of baptism is so that a Christian may get to know and acknowledge the Lord Jesus Christ, the Redeemer and Saviour, and follow him. 681-683 VI. The third purpose of baptism, which is its end in view, is a person's regeneration. 684-687 VII. By John's baptism the way was prepared for Jehovah the Lord to come down into the world and carry out redemption. 688-691 CHAPTER THIRTEEN. THE HOLY SUPPER. 698-701 II. A knowledge of correspondences allows us to know what is meant by the Lord's flesh and blood, much the same as by bread and wine. This is that the Lord's flesh and the bread mean the Divine good of His love and also all the good of charity; and the Lord's blood and the wine mean the Divine 702-710 Anyone who has received enlightenment from heaven can perceive for himself that flesh here does not mean flesh, neither does blood mean blood, but that both in the natural sense mean the passion on the cross, of which they are a memorial. 704-705 The reason why the Lord's blood means His Divine truth and that of the Word is that His flesh means in the spiritual sense the Divine good of love, and these two are made one in the Lord. 706 It is clearly established from the Lord's words that bread has much the same meaning as flesh: 707 WINE MEANS MUCH THE SAME AS BLOOD, AS IS PERFECTLY CLEAR FROM THE LORD'S WORDS: 708 III. By understanding this it is possible to grasp the fact that the Holy Supper contains everything to do with the church and heaven, both at the universal and at the particular level. 711-715 IV. The Lord is wholly present in the Holy Supper, and so is the whole of redemption. 716-718 V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present to those who approach it unworthily, but He does not open heaven to them. Consequently just as baptism is being introduced to the church, so the Holy Supper is being introduced to heaven. 719-721 VI. The people who worthily approach the Holy Supper are those who have faith in the Lord and charity towards the neighbour, so those who have been regenerated. 722-724 VII. Those who worthily approach the Holy Supper are in the Lord and the Lord is in them. Thus it is through the Holy Supper that they are linked with the Lord. 725-727 VIII. The Holy Supper for those who approach it worthily is a kind of guarantee and seal put on their adoption as sons of God. 728-730 CHAPTER FOURTEEN 753-756 II. The present time is the final period of the Christian church foretold and described by the Lord in the Gospels and Revelation. 757-759 III. This final period of the Christian church is absolute night, in which the previous churches ended. 760-763 IV. This night is followed by morning, and morning is the Lord's coming. 764-767 V. The Lord's coming does not mean His coming to destroy the sky we see and the earth where we live, and to create a new heaven and a new earth, as many people up to now have imagined through not understanding the spiritual sense of the Word. 768-771 VI. This, which is the Lord's second coming, is taking place in order that the wicked should be separated from the good, and those should be saved who believe in Him and have done so; and so that a new heaven of angels and a new church on earth should be formed from them. 772-775 VII. This, the Lord's second coming, is not in person, but in the Word, which is from Him and which He is. 776-778 VIII. This, the Lord's second coming, is taking place by means of a man, to whom He has shown Himself in person, and whom He has filled with His spirit, so that he may teach the doctrines of the new church which come from the Lord through the Word. 779-780 IX. This is the meaning of the new heaven and the new earth, and of the New Jerusalem coming down from there, as described in Revelation. 781-785 X. This new church is the crown of all the churches which have up to now existed upon earth. 786-791 SUPPLEMENT 792-795 Luther, Melanchthon and Calvin in the spiritual world. 796 As for Melanchthon, I was allowed to learn a lot about his fate his first coming into the spiritual world, and what it was later upon on, not only from angels, but from himself, for I spoke with him a number of times, though not as often or at as close range as with Luther. 797 On the subject of Calvin, I heard the following. (1) When he first arrived in the spiritual world, he did not believe he was anywhere but still in the world in which he was born. 798-799 The Dutch in the spiritual world. 800-805 The British in the spiritual world. 806-812 The Germans in the spiritual world. 813-816 The Roman Catholics in the spiritual world. 817-821 The Saints of the Roman Catholics in the spiritual world. 822-827 The Mohammedans in the spiritual world. 828-834 The Africans in the spiritual world; also something about other nations. 835-840 The Jews in the spiritual world. 841-845
From Swedenborg's Works


References from Swedenborg's drafts, indexes & diaries:

Coronis (An Appendix to True Christian Religion) 18


   Parallel Passages:

A Brief Exposition of New Church Doctrine 100


   Swedenborg Research Tools


Thanks to the Swedenborg Society for the permission to use this translation.


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