The Bible

Matthew 3:1-12 : John the Baptist (Matthew)

Study the Inner Meaning

1 In those days came John the Baptist, preaching in the wilderness of Judaea,

2 And saying, Repent ye: for the kingdom of heaven is at hand.

3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

6 And were baptized of him in Jordan, confessing their sins.

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

8 Bring forth therefore fruits meet for repentance:

9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

   Study the Inner Meaning
From Swedenborg's Works

Explanations or references:

Arcana Coelestia 794, 1017, 1861, 2371, 2708, 3301, 3540, ...

Apocalypse Revealed 315, 350, 378, 400, 553, 749, 839, ...

Doctrine of the Lord 15, 30, 51

Doctrine of Life 93, 104

Heaven and Hell 570

True Christian Religion 113, 144, 468, 483, 668, 677, 684, ...


References from Swedenborg's unpublished works:

Apocalypse Explained 109, 183, 374, 376, 395, 475, 504, ...

Marriage 113

Scriptural Confirmations 2, 4, 6, 13, 33, 67

Hop to Similar Bible Verses

Leviticus 11:22

1 Samuel 14:25

2 Kings 1:8

Isaiah 40:3, 56:1, 57:14, 59:5

Jeremiah 7:4

Daniel 2:44

Word/Phrase Explanations

days
"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
'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...

kingdom
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
"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...

hand
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

spoken
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

prophet
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,...

voice
In Genesis 27:22, 'voice' relates to truth, and 'hand,' to good.

one
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...

crying
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....

Way
'To set a way,' as in Genesis 30:36, signifies being separated.

the Lord
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...

Make
'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,...

paths
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....

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

Camel
A camel (Matt. 22:24) signifies scientific knowledge. Camels are confirming scientifics, and cattle are the knowledges of good and truth (Jer. 49:32.)

hair
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...

Leathern girdle
'The leathern girdle' which John the Baptist wore signifies an external band that receives and contains interior things.

girdle
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
'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
'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
'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
'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...

Round
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
'Round about' denotes the things most distant from the middle, or from good and truth.

Jordan
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...

sins
'Bound up transgressions,' as in Lamentations 1:14, stands for falsities coming up towards interior or rational things.

saw
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...

many
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...

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",...

come
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

vipers
'Viper' signifies mortal hatreds and also extremely deceitful people.

Flee
To flee signifies to escape, and be rescued. To flee signifies to be overcome.

wrath
'Wrath,' as in Genesis 49:7, signifies aversion from truth. 'Great wrath,' as in Revelation 12:12, signifies hatred against the new church.

bring
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...

fruits
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,...

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...

abraham
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
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...

God
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
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...

children
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....

Axe
The work of the hands of the workman with the axe, signifies that which is from man's proprium and from his own intelligence.

Root
'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.

tree
In general, plants in the Bible represent facts, thoughts and ideas – intellectual things. This makes sense: Plants are rooted in place, but can grow...

good
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...

fruit
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
"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,"...

cast
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....

fire
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
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,...

Worthy
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...

bear
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...

holy
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...

Fan
A fan, referred to in Matthew 3:12, signifies the separation of falsities from goods.

Floor
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...

Gather
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...

wheat
In Revelation 18:13, 'wine, oil, flour, and wheat' signify celestial principles of worship.

Garner
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
Chaff is mentioned in Matthew 3:12 signifies falsity of every kind, derived from an in­fernal origin.

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.


 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

 Lord's Baptism
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

 The Dove
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

Commentary

The Kingdom of Heaven is at Hand

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.

From Swedenborg's Works

Doctrine of the Lord #15

Doctrine of the Lord (Rogers translation)

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15. By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them

Some people in the church believe that by His suffering of the cross the Lord took away sins and made satisfaction to the Father, and so redeemed mankind.

Some believe, too, that He transferred to Himself the sins of people who have faith in Him, bore them, and cast them into the depths of the sea, that is, into hell.

They confirm these beliefs of theirs by John’s saying in regard to Jesus, “Behold! The Lamb of God who takes away the sins of the world!” (John 1:29) Also by this declaration in Isaiah:

...He has borne our diseases and carried our sorrows.... He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His wound we are healed.... Jehovah has laid on Him the iniquities of us all.

He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter.... ...He was cut off from the land of the living; for the transgression of My people they were stricken, that He might deliver the wicked to their tomb and the rich to their deaths....

...By the labor of His soul He shall see [and] be satisfied. By His knowledge He shall justify many, by His bearing their iniquities.... ...He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors. (Isaiah 53:1-12)

Both passages have as their subject the Lord’s temptations or trials and His suffering. His taking away sins and diseases and Jehovah’s laying on Him the iniquities of us all have the same meaning as His bearing our sorrows and iniquities.

(References: 1 Kings 20:37; Isaiah 53:4-12; Revelation 2:7, Revelation 2:11, 2:17, Revelation 2:29)


[2] First, therefore, we must say what bearing our iniquities means, and then what it means to take them away.

To bear iniquities means nothing else than to endure severe temptations or trials, and to allow the Jews to treat Him as they treated the Word. He allowed them to treat Him in the same way because He embodied the Word. For the church which existed at that time among the Jews was completely destroyed, having been destroyed by their perverting everything in the Word, to the point that there was no truth left. Consequently neither did they acknowledge the Lord. This is what is meant and symbolized by everything having to do with the Lord’s suffering.

The prophets were treated similarly, because they represented the Lord in relation to the Word and so to the church, and the Lord was the prophet.

[3] That the Lord was the prophet can be seen from the following passages:

Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” (Matthew 13:57, cf. Mark 6:4, Luke 4:24)

Jesus said:

...it is not right that a prophet perish outside of Jerusalem.” (Luke 13:33)

People called Jesus the prophet from Nazareth (Matthew 21:11, cf. John 7:40-41). Fear seized them all, and they praised God, saying that a great prophet had risen up among them (Luke 7:16). [And we are told] that a prophet would be raised up from among the people’s brethren, whose words the people were to obey (Deuteronomy 18:15-19).

(References: John 7:40)


[4] That the prophets were treated similarly is clear from the passages that follow now:

The prophet Isaiah was commanded to represent the state of the church by removing the sackcloth from his loins, taking his sandals off his feet, and going naked and barefoot for three years, as a sign and a wonder (Isaiah 20:2-3).

The prophet Jeremiah was commanded to represent the state of the church by purchasing a sash and putting it around his waist, by not drawing it through water, and by hiding it in a hole in a rock by the Euphrates, which after some days he found to be ruined (Jeremiah 13:1-7).

The same prophet also represented the state of the church by not taking himself a wife in the place where he was, by not entering the house of mourning, by not going off to lament, and by not going into the house of feasting (Jeremiah 16:2, 5, 8).

[5] The prophet Ezekiel was commanded to represent the state of the church by passing a barber’s razor over his head and beard; by then dividing the hair, burning a third in the midst of the city, striking a third with a sword, and scattering a third in the wind; by binding a small number of them in the edges of his garment; and by finally throwing them in the midst of a fire and burning them (Ezekiel 5:1-4).

The same prophet was commanded to represent the state of the church by making containers for departure, by departing to another place in the eyes of the children of Israel, by bringing out the containers by day and digging through a wall at evening and going out through it, and by covering his face so as not to see the ground, so that he was thus a sign to the house of Israel. And by the prophet’s saying, “Behold, I am a sign to you. As I have done, so shall it be done to them.” (Ezekiel 12:3-7, 11)

[6] The prophet Hosea was commanded to represent the state of the church by taking himself a harlot as a wife. He also did take one, and she bore him three children, one of whom he called Jezreel, the second Not-To-Be-Pitied, and the third Not-My-People. (Hosea 1:2-9)

The same prophet was commanded again to go and love a woman who was loved by a companion and who was an adulteress, whom he obtained for himself for fifteen pieces of silver (Hosea 3:1-2).

(References: Hosea 3:1-3)


[7] The prophet Ezekiel was commanded to represent the state of the church by taking a brick and carving “Jerusalem” on it; by then laying siege to it, and putting a wall and mound against it; by setting an iron pan between himself and the city; by lying on his left side for three hundred and ninety days, and then on his right for forty days; by taking wheat, barley, lentils, millet and spelt and making of them bread for himself, which he then ate; and by drinking water by measure. Also by his being commanded to make for himself a barley cake mixed with a stool of human excrement. And because he prayed for it, he was commanded to make it with cow dung. (Ezekiel 4:1-15)

The prophets also represented other things besides, like Zedekiah and the horns of iron he made for himself (1 Kings 22:11). And another prophet by his being struck and wounded, and putting ash on his eyes (1 Kings 20:35, 37-38).

(References: 1 Kings 20:35-38, 1 Kings 20:38)


[8] The prophets in general represented the Word in its outermost sense, namely the sense of the letter, by a hair shirt (Zechariah 13:4). Elijah therefore wore such a shirt, and he was girded about the loins with a leather girdle (2 Kings 1:8). John the Baptist was clothed similarly, having a garment of camel hair and a leather girdle about his waist, and he ate locusts and wild honey (Matthew 3:4).

It is apparent from this that the prophets represented the state of the church and the Word. For whoever represents one, also represents the other, since the church is founded on the Word, and is a church in accordance with its reception of the Word in its life and faith.

Consequently wherever prophets in either Testament are mentioned, they symbolize the doctrine of the church drawn from the Word. Moreover, the Lord, as the greatest prophet, symbolizes the church itself and the Word itself.

(References: 1 Kings 20:37; Hosea 3:1-3; Revelation 2:7, Revelation 2:11, Revelation 2:17, 2:29)

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From Swedenborg's Works

Inbound References:

Apocalypse Revealed 8, 26, 472, 684


Published by the General Church of the New Jerusalem, 1100 Cathedral Road, Bryn Athyn, Pennsylvania 19009, U.S.A. A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. ISBN 9780945003687, Library of Congress Control Number: 2013954074.


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