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Arcana Coelestia #9372

Arcana Coelestia (Potts translation)      

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)


[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)


[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)


[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Arcana Coelestia #9093

Arcana Coelestia (Potts translation)      

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9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

(References: Arcana Coelestia 6360-6361)


[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

(References: Luke 19:11-19, 22:24-27, 22:30)


[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

(References: Arcana Coelestia 6360-6361)


[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a King” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

(References: Arcana Coelestia 1321-1322, 1551-1552; Daniel 5:25, 5:28)


[5] We read in the following passages:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

(References: Daniel 5:25, Daniel 5:28; Exodus 21:35; John 1:1)

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John 1

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1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended it not.

6 There was a man sent from God, whose name was John.

7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

8 He was not that Light, but was sent to bear witness of that Light.

9 That was the true Light, which lighteth every man that cometh into the world.

10 He was in the world, and the world was made by him, and the world knew him not.

11 He came unto his own, and his own received him not.

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

16 And of his fulness have all we received, and grace for grace.

17 For the law was given by Moses, but grace and truth came by Jesus Christ.

18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

34 And I saw, and bare record that this is the Son of God.

35 Again the next day after John stood, and two of his disciples;

36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

37 And the two disciples heard him speak, and they followed Jesus.

38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

44 Now Philip was of Bethsaida, the city of Andrew and Peter.

45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

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Explanation of John 1      

By Rev. John Clowes M.A.

Explaining the Inner Meaning of John 1

Verses 1:1, 2. That the Lord, as to his Divine Human [principle], which is divine truth, existed from eternity, in undivided union with the divine good, which is Jehovah.

Verse 1:3. That by divine truth from the Lord was effected the all of creation, both natural and spiritual, thus the production of the all of outward nature, and likewise the regeneration of man, and the establishment of the church.

Verse 1:4. That divine truth is always in union with divine love, and by virtue of that union is the source of all wisdom, intelligence, and rationality, amongst mankind.

Verse 1:5. But that mankind had so immersed themselves in external and natural things, and thus in false principles, that they no longer acknowledged divine truth.

Verses 1:6, 7, 8, 9. That divine truth has its appointed representatives here on earth, amongst those who are principled in charity and faith, whose office it is to testify concerning the Lord's Divine Humanity, and thus to lead mankind to acknowledge and receive it, as the only source of all wisdom, intelligence, and rationality.

Verses 1:10, 11, 12, 13. That the Lord, by his divine truth, or the Word, was present with the Jewish church, but that he was not in general known and acknowledged, yet that all, who did know and acknowledge him, were made regenerate, and thus delivered from the guilt of doing violence to charity, and of profaning truth, being cleansed from all the principles of evil and error.

Verse 1:14. That the Lord, by assuming the human nature, and thus becoming a man, made himself divine truth in ultimates, as he had before been divine truth in first principles, and thus gained fuller access to man, by imparting a fuller measure of his divine love and wisdom.

Verses 1:15, 16, 17. Therefore all, who are principled in charity and faith, acknowledge from the heart, that the Lord in his Divine Humanity is the eternal God, and that all good and truth are from him, and that he came into the world to open those interior things of his Word, for the benefit of mankind.

Verse 1:18. They acknowledge also, that no right apprehension can be had of the invisible Jehovah, but by or through the visible humanity, which he assumed and glorified for that purpose.

Verses 1:19, 20, 21, 22. 23. Thus they testify concerning themselves, to those of the perverted church who are inquisitive about them, that they possess no truth or good of themselves, but only from the Word, and that from the Word all in the vastated church are admonished to prepare themselves to receive the Lord in his Divine Humanity.

Verses 1:24, 25, 26. They testify further, that they can teach only external truth, but that the truth itself is the Lord as to his Divine Humanity, who is yet unacknowledged, although he is the very central life of all truths.

Verse 1:27. And has thus pre-eminence over all, since the lowest order of internal truth is above the highest of what is external.

Verses 1:28, 29. Such is the testimony of external truth, derived from the letter of the Word, which testimony presently conducts to a view of internal truth as it is in connection with the Lord's Divine Humanity, by virtue of which internal truth confession is made that the Lord in his Divine Humanity is the purest innocence, and that human disorder can never be removed, only so far as that innocence is implanted in human minds.

Verses 1:30, 31. Confession is further made from internal truth, that the Lord, in his Divine Humanity, is the eternal god, and that all good and truth are from him, and that he is to be made known to the church by the teaching of external truth from the Word.

Verses 1:32, 33, 34, 35. Which truth testifies, that all the good and truth of faith, thus all purification and regeneration, are from the Divine Humanity of the Lord, and that consequently all internal truth is from the same source.

Verses 1:35, 36, 37. That they who are principled in charity, and in the faith of charity, have their spiritual sight opened to behold and to confess the Lord in his Divine Humanity, whom therefore they immediately acknowledge and obey as the only God.

Verses 1:38, 39. And being led by an internal dictate in their own minds to explore and examine the end of all truth, or knowledge, they are led further to inquire after the good of love and charity, to which all truth and knowledge point, and thus attain conjunction with the Lord in that good.

Verses 1:40, 41, 42. That they who are principled in the good of charity instruct those who are principled in the good of faith, concerning the Lord in his Divine Humanity, and thus conduct them to the Incarnate God, by whom they are taught that they, who are principled in truth derived from good, ought to attach themselves to divine truth, or to truth proceeding from, and in conjunction with, the Lord's Divine Humanity.

Verses 1:43, 44, 45. That they of the church, who are principled in intelligence, are next instructed to acknowledge all intelligence to be derived from the Lord's Divine Humanity, and that when they are so instructed, they again instruct those who are principled in charity and its faith, that the Lord is manifested in his Divine Humanity, as was predicted.

Verses 1:46, 47, 48, 49. Which instruction is received with doubt, until conviction is worked of the divine wisdom of that Humanity, by the distinction which it makes between spiritual good and natural good, and by setting the former above the latter.

Verses 1:50, 51. That this distinction, however, does not produce a conviction equal to that which arises in the course of regeneration, when the internal man is opened to see the several orders of truth in their connection with their divine source, by virtue of which man's ascent to God is first effected, and afterwards the descent of God to man.

From Swedenborg's Works

Explanations or references:

Arcana Coelestia 20, 51, 870, 1069, 1093, 1608, 1748, ...

Apocalypse Revealed 6, 20, 58, 81, 200, 222, 256, ...

A Brief Exposition of New Church Doctrine 44, 57, 63, 98, 117

Conjugial Love 82, 129, 336

Divine Love and Wisdom 38

Divine Providence 159, 172, 230, 298

The Lord 1, 2, 9, 15, 18, 19, 32, ...

Sacred Scripture 2, 98, 109

Life 17, 51

Worlds in Space 122

Heaven and Hell 84, 129, 137

Interaction of the Soul and Body 5, 6

True Christian Religion 3, 39, 50, 59, 76, 85, 87, ...

The White Horse 14

The New Jerusalem and its Heavenly Doctrine 263, 278, 283, 284


References from Swedenborg's unpublished works:

Apocalypse Explained 22, 25, 27, 43, 64, 77, 82, ...

On the Athanasian Creed 85, 145, 171, 174, 197

Canons of the New Church 9, 16, 39, 40, 41, 43

Charity 160

Coronis (An Appendix to True Christian Religion) 19, 25, 54, 59

De Domino 39

De Verbo (The Word) 2, 17, 20

Divine Wisdom 1, 2

An Invitation to the New Church 5

Justification 0

Nine Questions 4

Spiritual Experiences 5131, 5378

Marriage 3, 39, 50, 59, 76, 85, 87, ...

Scriptural Confirmations 2, 6, 10, 14, 67, 79, 86, ...

Other New Christian Commentary

  Stories and their meanings:



Hop to Similar Bible Verses

Genesis 28:12

Exodus 31:18, 33:18, 34:6, 28

Leviticus 26:46

Deuteronomy 18:15, 18

1 Samuel 3:7

2 Chronicles 6:18

Nehemiah 9:14

Job 25:3

Psalms 2:2, 6, 7, 27:1, 32:2, 33:6, 36:10, 84:12, 85:11, 139:2

Proverbs 8:22

Isaiah 40:3, 45:4, 5, 53:7, 11

Zephaniah 3:15

Zechariah 9

Word/Phrase Explanations

the Word
In general, we tend to be very aware of how knowing what's true leads to doing what is good. That starts as children, with parents...

word
'Sayings' denotes persuasion. 'Sayings,' when related to Jehovah, signify informing or instructing.

all things
The Lord is life itself, is the Creator of the universe, and is the source of life on an ongoing basis. So in a literal...

life
In John 14:6, 'the way is doctrine,' 'the truth' is every thing pertaining to doctrine, and 'the life' is the essential good which is the...

and the life
In John 14:6, 'the way is doctrine,' 'the truth' is every thing pertaining to doctrine, and 'the life' is the essential good which is the...

shineth
“Light” in the Bible represents divine truth, ideas which pour out to us from the Lord’s infinite love. It makes sense, then, that when something...

john
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...

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

believe
The meaning of "believe" in the Bible is pretty straightforward, but runs deeper than what appears on the surface. When in the Old Testament people...

world
The term "world" has both general and more specific meanings in the Bible, including the relatively literal sense of the natural, physical world. In more...

own
In many cases, the spiritual meaning of "own," both as a verb and as an adjective, is relatively literal. When people are described as the...

power
Power,' as in Revelation 4, signifies salvation, because all divine power regards this as its final purpose. A person is reformed by divine power, and...

Sons of god
A spiritual person, as an image, the Lord calls 'a son of light,' as in John 12:36, but a celestial person, as a likeness, is...

us
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

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

Only begotten of the father
'The only begotten of the father,' as in John 1:14, signifies the existence or proceeding from the divine essence (Latin: esse) in Himself.

Full
'To satiate' relates to the extent of a person's will, for good or evil.

grace
The Lord’s essence and substance is love: pure, perfect and infinite. That love is formed through His pure, perfect, infinite wisdom and flows to us...

truth
In John 14:6, 'the way is doctrine,' 'the truth' is every thing pertaining to doctrine, and 'the life' is the essential good which is the...

fulness
When the Bible talks about a "multitude," it is generally talking about truth – concepts and ideas. When it talks about a "great" amount or...

the law
Jews at the time of Jesus had a number of ways to break down and describe the books of the Old Testament. Among the more...

moses
Moses's name appears 814 times in the Bible (KJV), third-most of any one character (Jesus at 961 actually trails David at 991). He himself wrote...

jesus christ
It is relatively well known that "Jesus" means "Savior" and "Christ" means "the anointed," but there are spiritual meanings that extend well beyond these natural...

christ
Christ is one of the names of the Lord. It derives from Greek, and means "the anointed one," a King or Messiah. Christ as King...

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...

jews
It would be simple to think that when the Bible mentions "Jews" it is simply talking about the descendants of the tribe of Judah, the...

saith
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...

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...

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...

sayest
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....

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",...

coming
Coming (Gen. 41:14) denotes communication by influx.

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...

come
Coming (Gen. 41:14) denotes communication by influx.

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...

spirit
'The seven spirits' in Matthew 12:45 signify all falsities of evil, and as a result, a total extinction of goodness and truth. 'The seven spirits'...

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...

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

see
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...

ghost
There are two aspects to the life of each person. We might call them "heart" and "mind," a part of us that wants and feels...

son of god
Swedeborg offers different angles on the phrase "the Son of God," sometimes saying that it refers to the "divine human" and sometimes saying it refers...

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!...

walked
To walk in the Bible represents living, and usually means living according to the true things taught to us by the Lord -- to "walk...

heard
Thanks to modern science, we now understand that hearing actually happens in the brain, not the ears. The ears collect vibrations in the air and...

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

turned
Swedenborg says that the Lord is the sun of heaven, and like the natural sun of our world shines on everyone, good or evil. What...

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...

hour
The Writings tell us that time and space are aspects of the physical world, but do not exist as we know them in the spiritual...

simon
Peter – born Simon, son of Jonah – is certainly one of the Bible's most important figures, second only to Jesus in the New Testament....

peter
Peter – born Simon, son of Jonah – is certainly one of the Bible's most important figures, second only to Jesus in the New Testament....

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...

galilee
Galilee was the northernmost province of Biblical Judea, a hilly area relatively remote from the center of Jewish culture in Jerusalem and bordered by foreigners...

Bethsaida
Bethsaida (Mark 8:22) signifies condemnation from non-reception of the Lord.

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

guile
The spiritual meaning of being deceitful is pretty close to the literal meaning: According to the Writings it means using false thinking and logic to...

when
According to Swedenborg, time and space are physical realities which do not exist in the spiritual realm. Instead, people in the spiritual world experience differences...

whence
According to Swedenborg, time and space are physical realities which do not exist in the spiritual realm. Instead, people in the spiritual world experience differences...

under
Generally speaking things that are seen as lower physically in the Bible represent things that are lower or more external spiritually. In some cases this...

open
To open,' as in Revelation 9, signifies communication and conjunction.

angels
"Angels" in the Bible represent qualities of the Lord himself, or a variety of things that come directly from the Lord. On a lower level...

son of man
The Lord, in some places, calls Himself 'the son of God,' at other times, 'the son of man (ἄνθρωπος).' This is always according to the...

Videos from the Swedenborg Foundation

The videos shown here are provided courtesy of our friends at the Swedenborg Foundation. You can find out more about them here: swedenborg.com.


What It Really Means that Jesus Takes Away the Sins of the World

Some thoughts for Easter week. "Taking away sins" is not something the Lord does instantaneously. Our sins are removed through a gradual life process of resisting harm and doing good.


God Used a Specific Design to Create Heaven

We explore the origins of reality itself. Not only how, but why, we exist. For that, we need to go beyond the physical realm to the spiritual substrate from which all things arise: the spiritual sun, made of divine love and wisdom itself.


The Difference Between Grace and Mercy

Grace and mercy are mentioned a lot in the Bible and both come from God, but what's the difference? We dig into the spiritual difference between these two divine auras and how we can open ourselves up to them.

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 and Discipleship
John the Baptist prepared the way for Jesus' ministry. What, like John, prepares us to accept Jesus and become His disciples?
Sunday School Lesson | Ages 11 - 17

 Behold His Glory
Worship Talk | Ages over 18

 Books of the Word Flashcards with Introduction
An article about the Word and flashcards to help you learn books of the Old and New Testaments.
Activity | Ages 11 - 14

 Christmas Light
Worship Talk | Ages 7 - 14

 Does God Exist?
Evidence for God's existence is abundant, but God leaves people in freedom confirm or deny that His life is the source of everything in creation.
Sunday School Lesson | Ages 11 - 17

 In the Beginning Was the Word
Quotation from John 1 showing with a simple illustration showing the idea that the Lord is the Word made flesh.
Picture | Ages 4 - 14

 Introducing John's Gospel
A brief overview of the four gospels of the New Testament and an introduction to the Gospel of John.
Sunday School Lesson | Ages 11 - 17

 Memory Verse: Jacob's Ladder
Activity | Ages 4 - 14

 Memory Verse: Power of the Lord's Word
Activity | Ages 4 - 14

 Memory Verse: The Word of God
Activity | Ages 4 - 14

 Names of the Lord
Sunday School Lesson | Ages 9 - 12

 Prophecies of the Advent
Prophecies of Jesus' advent on earth often use the image of new light dawning in darkness to describe the spiritual impact His birth would have on the world.
Sunday School Lesson | Ages 11 - 17

 Quotes: Giving Thanks for Creation
Teaching Support | Ages over 15

 Quotes: The Word of God
Teaching Support | Ages over 15

 Return to Love
Worship Talk | Ages over 18

 The Incarnation and Being Human
Article | Ages 15 - 17

 The Light of Men
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Light Shineth in Darkness
Article | Ages 15 - 17

 The Lord as the Word
The Word is the Lord, talking to you, teaching you, helping you to understand what is good and right.
Worship Talk | Ages 7 - 14

 The Lord Gave the Word
Coloring Page | Ages 7 - 14

 The Power Of Showing Up
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Wonder of the Lord's Word
When we read the Word, we have to reflect on what we have read and try to live according to it. Only this will lead to our happiness, which is why the Word has been given.
Article | Ages 15 - 17

 The Word
Coloring Page | Ages 7 - 14

 The Word
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 The Word Made Flesh
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

 The Word Made Flesh
Worship Talk | Ages over 18

 The Word Made Flesh
Like Genesis, the Gospel of John begins with creation. While Genesis describes the creation of natural light, John describes a second creation into spiritual light.
Sunday School Lesson | Ages 11 - 17

 The Word Made Flesh (3-5 years)
Project | Ages 4 - 6

 The Word Made Flesh (6-8 years)
Project | Ages 7 - 10

 The Word Made Flesh (9-11 years)
Project | Ages 11 - 14

 The Word Project
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 To Learn About the Lord, Look in the Word
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 True Light Giving Light to All
Two project ideas for picturing the Lord as the source of Light for every person.
Project | Ages 4 - 10

 Why Is the Word Holy?
Article | Ages 15 - 17

 Why the Lord Was Born on Our Earth
Five reasons why the Lord came on earth and what it means for us. Sample from the Jacob's Ladder Program, Level 4, for ages 9-10.
Religion Lesson | Ages 9 - 10

 You Are My Beloved Son (sheet music)
Sheet music for a beautiful song about the Lord’s baptism.
Song | Ages over 11


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