Explanations or references:
References from Swedenborg's unpublished works:
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...
john the baptist
Jesus as a man in the Bible represents Divine Truth, the pure and perfect expression of the Lord's infinite love. That truth is contained within...
'Wilderness' signifies something with little life in it, as described in the internal sense in Luke 1:80 'Wilderness' signifies somewhere there is no good because...
In the most general sense, a kingdom in the Bible represents a church. In a more specific sense, a kingdom represents a church in regards...
"Heaven" and "heavens" are used many times in the Bible, with a couple of variations of meaning. Sometimes it is relatively literal, including times when...
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...
The idea of a "prophet" is very closely tied to the idea of the Bible itself, since the Bible was largely written by prophets. At...
voice of one crying
'A voice crying,' and 'the voice of a cry,' are common expressions in the Word, and are applied whenever there is a noise or disturbance,...
In Genesis 27:22, 'voice' relates to truth, and 'hand,' to good.
A company might have executives setting policy and strategy, engineers designing products, line workers building them, managers handling personnel and others handling various functions. They...
As with most common verbs, the spiritual meaning of “crying” or “crying out” (meaning a shout or wail, not weeping) is highly dependent on context....
'To set a way,' as in Genesis 30:36, signifies being separated.
The Bible refers to the Lord in many different ways, which from the text seem indistinguishable and interchangeable. Understood in the internal sense, though, there...
'To make,' as in Hosea 8:11, refers to good. In the opposite sense it refers to evil. To make heaven, and earth, and the sea,...
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....
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.
A camel (Matt. 22:24) signifies scientific knowledge. Camels are confirming scientifics, and cattle are the knowledges of good and truth (Jer. 49:32.)
The hair is the very outermost part of the body, and "hair" in the Bible represents the outermost expression of whatever the body represents. In...
'The leathern girdle' which John the Baptist wore signifies an external band that receives and contains interior things.
In a sense, the whole point of trying to accept the Lord and align ourselves with His love and His leading is so that we...
'Loins' in general, signify love, and when referring to the Lord, divine love. 'Loins' signify the interiors of conjugial love. Loins,' as in Isaiah 11:5,...
'Meat,' as in Genesis 40:17, signifies celestial good, because 'the meat of the angels' are nothing but the goods of love and charity, which not...
'Locusts' signify falsities in the extremes, which consume the truths and goods of the church in a person. 'The locusts' which John the Baptist ate...
'Honey' signifies the delight derived from good and truth or from the affection thereof, and specifically the external delight. Thus it signifies the delight of...
Something 'round' relates to good. 'A small round thing,' as in Exodus 16:14, refers to the good of truth in its first formation. This is...
'Round about' denotes the things most distant from the middle, or from good and truth.
The land of Jordan,' as in Psalm 42:6, signifies what is lowly, consequently, what is distant from the celestial, as the external parts of a...
'Bound up transgressions,' as in Lamentations 1:14, stands for falsities coming up towards interior or rational things.
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...
Intellectual things – ideas, knowledge, facts, even insight and understanding – are more separate and free-standing than emotional things, and it’s easier to imagine numbering...
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",...
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...
'Viper' signifies mortal hatreds and also extremely deceitful people.
To flee signifies to escape, and be rescued. To flee signifies to be overcome.
'Wrath,' as in Genesis 49:7, signifies aversion from truth. 'Great wrath,' as in Revelation 12:12, signifies hatred against the new church.
As with common verbs in general, the meaning of “bring” is highly dependent on context, but in general it represents an introduction to a new...
We tend to think of "fruit" in two ways in natural language. One is as food that grows on trees and vines, sweet and delicious,...
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...
Abraham (or Abram, as he is named in the beginning of his story) is one of the major characters in the story of the sacred...
Father in the Word means what is most interior, and in those things that are following the Lord's order, it means what is good. In...
The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...
Stones in the Bible in general represent truths, or things we know concerning the Lord and what He wants from us and for us in...
A child is a young boy or girl in the care of parents, older than a suckling or an infant, but not yet an adolescent....
The work of the hands of the workman with the axe, signifies that which is from man's proprium and from his own intelligence.
'A root,' as in Malachi 4:1, signifies charity. The dried up root,' as in Hosea 9:16, 17, signifies charity which could not bear fruit.
In general, plants in the Bible represent facts, thoughts and ideas – intellectual things. This makes sense: Plants are rooted in place, but can grow...
It seems rather circular to say that “good” in the Bible represents good, but in a general sense it’s true! The case is this: The...
In Zechariah 8:12, 'the vine shall give her fruit, and the ground her increase,' signifies that the spiritual affection of truth produces the good of...
"Down" is used many different ways in natural language, and its spiritual meaning in the Bible is highly dependent on context. Phrases like "bowing down,"...
For something to be cast down or cast out generally refers to a rather dramatic move from a higher spiritual state to a lower one....
Just as natural fire can be both comforting in keeping you warm or scary in burning down your house, so fire in the spiritual sense...
Water was obviously of tremendous importance in Biblical times (and every other time). It is the basis of life, the essential ingredient in all drinks,...
People in truths from the Lord, because they are in conjunction with Him, are called 'worthy,' as in Revelation 3:4. All worth in the spiritual...
Like many verbs, the spiritual meaning of "bearing" something depends greatly on context – what it is that's being borne, and why. It is further...
The Bible describes many things as being holy, or sacred. The Ark of the Covenant is one very holy object. The inmost chamber of the...
A fan, referred to in Matthew 3:12, signifies the separation of falsities from goods.
The floor, as in Matthew 3:12, signifies the world of spirits which is between heaven and hell, and where the separation of evils and falsities...
To gather, as in Genesis 6:21, refers to those things which are in the memory of man, where they are gathered. It also implies that...
In Revelation 18:13, 'wine, oil, flour, and wheat' signify celestial principles of worship.
A garner, granary, or barn, as in as in Matthew 3:12 and 8:30, signify where there is a collection of the good.
Chaff is mentioned in Matthew 3:12 signifies falsity of every kind, derived from an infernal origin.
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.
Baptism of the Lord
Use felt tip markers to draw a picture of John baptizing the Lord in the Jordan River. Then dip a paintbrush in water and go over the picture to give the effect of watercolor.
Project | Ages 4 - 14
Dove Poster or Mobile
The dove symbolizes purification by Divine truth. Make a poster or mobile with the color picture of a dove and truths which can help us "clean up" our lives.
Project | Ages 11 - 17
Flight into Egypt
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6
God Is a Divine Man
Article | Ages 15 - 17
Jesus Comes to John the Baptist
Coloring Page | Ages 7 - 14
John the Baptist
Coloring Page | Ages 7 - 14
Put together this project to make a picture of the Lord that can be moved to show Him going into the waters of the Jordan to be baptized.
Project | Ages 4 - 10
Quotes: The Promise of Baptism
Teaching Support | Ages over 15
Sunday School Lesson | Ages 9 - 12
The Lord’s Baptism
Lesson outline provides teaching ideas with questions for discussion, projects, and activities.
Sunday School Lesson | Ages 7 - 10
The Lord’s Baptism (3-5 years)
Project | Ages 4 - 6
The Lord’s Baptism (6-8 years)
Project | Ages 7 - 10
The Lord’s Baptism (9-11 years)
Project | Ages 11 - 14
The Lord's Baptism: Matthew
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3
You Are My Beloved Son (sheet music)
Song | Ages over 11
By Rev. William Woofenden
"Repent ye; for the kingdom of heaven is at hand." Matthew 3:3
Additional readings: Isaiah 1:1-20
In the childhood of the human race, before men had departed from right ways of life, heaven was near to them. They could be led directly by the Lord, for their hearts and minds were open to him. Of this Golden Age of the human race it is written, "Man walked with God." But we have all read in the history of the human race as revealed in the Scripture the account of how many departed from the way of life and, following the devices of his own heart, closed his mind to the direct reception of goodness and truth from the Lord, until finally he reached a state in which all true knowledge of God and heaven was lost.
Then the Lord came to bring salvation to mankind, and preparation for His reception was made through John the Baptist, the messenger sent in fulfillment of a prophecy given centuries before. John’s message is our text: "Repent ye, for the kingdom of heaven is at hand." And when John was put to death, and the Lord began His active ministry in the world, the words of our text were also His first message. For He came to make clear the way of life, and wrong ideas held possession of the minds of men then, as they do of many minds today.
It is not by chance that this first message turns our thoughts to heaven. The purpose of our creation is that we may so live that we shall find our homes in heaven. Belief in heaven had been lost, along with the knowledge about it. And today belief in heaven is for the most part vague, and many think that eternal life does not mean personal existence in the spiritual world, but only the persistence of one’s influence in this world. Great men like Homer, Plato, Moses, Shakespeare, Gladstone, Lincoln, Pasteur, and many others perpetuate themselves in the influence they exert in the minds of living men. This, they say, is what is meant by immortality, by everlasting life. But we should realize that this type of everlasting life is open to the evil as well as to the good. A Diocletian may be remembered forever as well as the beloved Apostle. We need to know the truth that men and women, as individuals, live forever after death in the spiritual world.
But this is not the implication of the text which I have chosen for consideration this morning." The kingdom of heaven is at hand." We know that heaven is not in some remote part of the natural sky, that we cannot say, "Lo, here, or Lo, there" (Luke 17:21). But we are still apt to think of it as far away. We are also inclined to think of it as remote in time. We speak commonly of the "future" world. In the thought of some even, it lies at the indefinitely remote time, when they expect a general resurrection along with others; death is the gateway of heaven, but heaven still seems too distant to be of much practical and present interest.
But the truth is that heaven is far away neither in space nor in time. It is here, it is now, it is "at hand." We live in it now, or we may do so. It is a present reality, the most real and the most important element of the life we are now living. When we speak of heaven, and of living for heaven, we are not, as some charge, setting our hearts on something far away, and despising the real world in which we now are. If one lives for a far-off heaven — and no doubt some have lived so — he may be careless of this world’s joys and sorrows, of opportunities for usefulness, keeping his eyes fixed on some vision of the future. But we may live for heaven and still live thoroughly in the present. We ought to value heaven as the most real of present realities. The Gospel is true: "The kingdom of heaven is at hand."
We are taught in the New Church that heaven is essentially a state of human feeling, thought and life, a state in which love to the Lord and love to the neighbor are the ruling motives. We are taught that no outward paradise which could be made by human or by Divine skill would be a heaven if those affections were absent from the heart, that there is no real or lasting satisfaction except in the exercise of these affections. It follows that we can come into heaven in this world, and live in heaven while we live on earth, for we may learn here to love the Lord and one another, and to find our chief enjoyment in the exercise of these heavenly loves.
But this is an abstract way of speaking. Concretely, heaven is not merely a heavenly state in ourselves; it is the great world of human beings who are living in that state, those people in whose hearts are heavenly affections, whose minds are bright with spiritual light, and whose hands are busy with heavenly works. There are many such people in this world. There are countless more who have gone from the earth to the spiritual world, and are there living the same good life under freer and happier conditions. All these people are heaven.
When we have love to the Lord and the neighbor in ourselves, we are brought spiritually near to those in like affections, both of this world and of the spiritual world. It is not a figure of speech when we say that heaven is about us when we are in heavenly states. It is a literal and positive fact. Heaven is so really around us at such times that if it were granted to us, as it was to Elisha’s servant and to others in Bible days to have our spiritual eyes opened, we should see the angels who are our companions and the beautiful land in which they dwell. Among them we should see and recognize some who were dear to us on earth, who still love and help us, and there would be some whom we had not known before but who would from the first glance seem to us as old friends, because they have similar desires and thoughts. And we should recognize them as the source of our happiness.
The Lord created the world and all things in it. All things in the world were made for man to use and enjoy, from the very materials of the earth to all the myriad things of the vegetable and animal kingdoms, the beast of the field, the fowl of the air, and the fish of the sea. For man’s needs of food, clothing, shelter, for gratification of his senses, and the improvement of his mind these things were made. All these were created and given to man for blessings. But they are subject to one important condition: man must indeed labor to make these things of service to himself, but he must also use them in the service of others. Only so can he have any security or peace. The world of nature and of human beings is not for one man, or a few men, or a nation to control or exploit. Indeed we cannot rightly claim sovereignty over ourselves. We need the guidance of the Lord. And whatever under the Divine Providence we have been able to acquire, whether of material wealth, or of skill, or of learning, we did not acquire it by our unaided efforts. Our daily knowledge of the happenings in the world, our libraries, our schools are made possible by the labor of mind and body of other men and women, great or humble, living or dead. We depend on others and they on us, and life and security today, as always, depend upon the honesty and good will of the community in which we live.
Yet we should also realize that behind the labors and sufferings and the honesty and good will of men stands the Lord. Through His power alone man achieves progress. It is a law of the Divine Providence that man must act in freedom according to reason. This applies to the life of nations as well as to the life of individuals. But the Lord is present and operative always.
For infinitely wise and good reasons, the Lord does not draw the veil aside for us and allow us to see the heavenly world. Some argue that if only they could see heaven, they would believe in it. But to see that world as an outward, objective reality would destroy our freedom. We should be lured by its outward attractiveness, and it would be less possible for us to come into its true spirit.
When we are living in selfish and evil affections, we are in hell. Not only is hell within us at such times but it is also about us, not by a figure of speech, but actually. We are breathing its poisoned atmosphere and, if our eyes were opened, we should see the forms and faces of those who find their life in evil and who exult in influencing others to evil. Why, at least then, does the Lord not draw the veil aside and show us the terribleness of evil? The sight might for the moment frighten us, but we should be less able to shun evil freely because it is evil, and our power to escape permanently from it would be greatly lessened.
If we are tempted to question the Lord’s Providence in not revealing to us more openly the conditions of the good and evil in the spiritual world, we do well to remember His words, "They have Moses and the prophets, let them hear them….If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (Luke 16:29-31).
The Lord said, "Seek ye first the kingdom of God and His righteousness" (Matthew 6:33). We should seek those good things which endure forever, and should not sacrifice them for the sake of money or health or life itself. To acquire love to the Lord and to the neighbor is the only thing worth living for. Our business dealings should have as their motive the love of use, of service to others. The most necessary thing in making a home is having in it the sunshine of heaven. The only absolute requirement for our happiness as we go to and fro in the ways of the world is that heaven shall go with us. This is to live for heaven, and yet to live must fully in the present. This is the practical meaning of living for heaven.
It may be stated still more simply. Heaven is not heaven from locality, neither is it heaven from anything which belongs to the angels as their own. It is heaven from what is received from the Lord into the lives and hearts of the angels. To be near the Lord, not in place merely, but in heart, to feel the protection and peace of His presence is heaven. Heaven is being near to the Lord and keeping near to Him. There is no other heaven for men or angels.
"The kingdom of heaven is at hand." When John first spoke this message, the kingdom of heaven was in a special sense at hand, because the Lord had come to live with men and to make Himself accessible to them. A power to heal and bless went forth from the Lord during His life on earth. Men obsessed felt his saving power and sat at His feet clothed and in their right mind.
At the Transfiguration Peter said, "Lord, it is good for us to be here" (Matthew 17:4, Mark 9:5, Luke 9:33). In following the Lord, in hearing His Word and in doing His work, they were tasting of heaven. But we need to note that the mere physical nearness of the Lord did not make heaven. Some cried out with fear at His approach. It was not heaven to them. It was not heaven to those who followed Him to accuse and to betray Him. His presence was a blessing only to those who in some measure drew near to Him in spirit.
Even in the Lord’s coming on earth the kingdom of heaven was not forced on me. It was made accessible to them; it was brought within their reach.
It is brought within our reach. Just as there is no royal road to knowledge, there is no royal road to heaven. We must cease to do evil before we can learn to do well. Repentance, the willingness to recognize and acknowledge our faults and weaknesses and to struggle to overcome them opens the door. Heavenly life comes into the soul when selfish desires are replaced by kindly thoughts and the desire to serve. The Lord tell us to seek these heavenly virtues now, not for the sake of honor for ourselves, but that we may be really kind and helpful to others, that our lives may have something of the Lord’s love in them. Then we shall find that life here makes one with heavenly life, and that our Heavenly Father is the Source of happiness in both alike.
2371. 'And they said, Did not this one come to sojourn' means people with different teaching and a different life. This is clear from the meaning of 'sojourning' as receiving instruction and living, and so as doctrine and life, dealt with in 1463, 2025. Here the nature of the state of the Church around the last times is described, when faith is no more because charity is no more, that is to say, when the good of charity is rejected on doctrinal grounds as well, because it has severed all connection with life.
 The people described here are not those who falsify the good of charity by explaining things to their own advantage. They are not those who, so that they may be very great and may possess all the world's goods, make the good of charity the earner of merit. Nor are they those who assume the right to dispense rewards, and in so doing defile the good of charity by various devices and misleading means. Instead the subject is those who do not wish to hear anything about the goods of charity, that is, about good works, only about faith separated from those works. And this they wish to hear from the argument that man has nothing but evil within him and that even the good which springs from himself is in itself evil, and so contains nothing of salvation; and from the argument that no one can merit heaven by means of any good, nor accordingly be saved by it, only by means of a faith whereby they acknowledge the Lord's merit. This is the teaching which flourishes in the last times when the Church starts to breathe its last, and which is enthusiastically taught and favourably accepted.
 But to maintain from all this that anyone can lead an evil life and at the same time possess a faith that is good is a false conclusion. It is also a false conclusion to say that because man has nothing but evil within him, good from the Lord - which has heaven within it because it has the Lord within it, and blessedness and happiness within it because heaven is within it - cannot exist there. Finally it is a false conclusion to say that because nobody can merit [heaven] by any good, heavenly good from the Lord in which [self-] merit is regarded as something monstrous has no existence. Such good exists with every angel, such good exists with every regenerate person, and such good exists with those who perceive delight, and indeed blessedness, in good itself, that is, in the affection for it. The Lord speaks of this good or charity in the following way in Matthew,
You have heard that it was said, You shall love your neighbour and hate your enemy. [But] I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. For if you love those who love you, what reward have you? And if you salute only your brothers, what more are you doing [than others]? Do not even the tax-collectors do the same? Matthew 5:43-48
Similar words occur in Luke, with this addition,
Do good and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. Luke 6:27-36.
 Here good which is derived from the Lord is described and the fact that it does not carry any thought of repayment. Consequently people who are governed by that good are called 'sons of the Father who is in heaven', and 'sons of the Most High'. Yet because that good has the Lord within it there is also a reward: in Luke,
When you give a dinner or a supper, do not invite your friends or your brothers or your kinsmen or rich neighbours, lest perhaps they invite you back in return, and you are repaid. But when you give a feast invite the poor, the maimed, the blind, and you will be blessed, for they have nothing with which to repay you. You will be repaid at the resurrection of the just. 1 Luke 14:12-14.
'Dinner', 'supper', or 'feast' means the good that flows from charity, in which the Lord dwells together with man, 2341. Here it is described therefore, and it is plainly evident, that recompense lies within good itself since this has the Lord within it, for it is said that 'you will be repaid at the resurrection of the just'.
 People who strive to do good from themselves because the Lord has commanded it to be done are the ones who at length receive this good and who after receiving instruction then acknowledge in faith that all good comes from the Lord, 1712, 1937, 1947. And they are now so opposed to self-merit that they are saddened by the mere thought of merit and perceive that blessedness and happiness with them is that much diminished.
 It is quite different in the case of those who fail to do good and instead lead an evil life, while teaching and professing that salvation resides in faith separated from charity. These people are not even aware of the possibility of such good. And what is remarkable the same people in the next life, as I have been given to know from much experience, wish to merit heaven on the basis of all the good deeds they recall their having done, for they are now aware for the first time that no salvation lies in faith separated from charity. But these are the ones whom the Lord refers to in Matthew,
They will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and in Your name do many mighty works? But then will I declare to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.
With these people it is also seen that they had paid no attention at all to any one of the things which the Lord Himself taught so many times about the good that flows from love and charity. Instead those things had been to them like clouds sailing by or like things seen in the night, such as the things recorded in Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; Matthew 18:21-end; Matthew 18:19:19; 19:22:35-40; 24:12-13; Matthew 25:34-end; Matthew 25:Mark 4:18-20; 11:13-14, 20; 12:28-35; Luke 3:8-9; 6:27-39, 43-end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17. These then, and other things like them, are what were meant by the words 'the men of Sodom' - that is, those immersed in evil, 2220, 2246, 2322 - 'saying to Lot, Did not this one come to sojourn, and will he surely judge?' that is, Will people with different teaching and a different life teach us?
1. The Latin means the dead; but the Greek means the just, which Swedenborg has in other places where he quotes this verse.