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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 made nothing 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 did not comprehend it.

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

7 This man came for a witness, to give testimony of the light, that all men might believe through him.

8 He was not the light, but was to give testimony of the light.

9 That was the true light, which enlighteneth every man that cometh into this 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, he gave them power to be made the sons of God, to them that believe in his name.

13 Who are 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 saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth.

15 John beareth witness of him, and crieth out, saying: This was he of whom I spoke: He that shall come after me, is preferred before me: because he was before me.

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

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

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

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

20 And he confessed, and did not deny: and he confessed: I am not the Christ.

21 And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.

22 They said therefore 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 out in the wilderness, make straight the way of the Lord, as said the prophet Isaias.

24 And they that were sent, were of the Pharisees.

25 And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?

26 John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not.

27 The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.

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

29 The next day, John saw Jesus coming to him, and he saith: Behold the Lamb of God, behold him who taketh away the sin of the world.

30 This is he, of whom I said: After me there cometh a man, who is preferred before me: because he was before me.

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

32 And John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven, and he remained upon him.

33 And I knew him not; but he who sent me to baptize with water, said to me: He upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Ghost.

34 And I saw, and I gave testimony, that this is the Son of God.

35 The next day again John stood, and two of his disciples.

36 And beholding Jesus walking, he saith: Behold the Lamb of God.

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

38 And Jesus turning, and seeing them following him, saith to them: What seek you? Who said to him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

39 He saith to them: Come and see. They came, and saw where he abode, and they stayed with him that day: now it was about the tenth hour.

40 And Andrew, the brother of Simon Peter, was one of the two who had heard of John, and followed him.

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

42 And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter.

43 On the following day, he would go forth into Galilee, and he findeth Philip. And Jesus saith to him: Follow me.

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

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

46 And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: come and see.

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

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

49 Nathanael answered him, and said: Rabbi, thou art the Son of God, thou art the King of Israel.

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

51 And he saith to him: Amen, Amen I say to you, you shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.

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Apocalypse Explained #870

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870. Having the eternal gospel, signifies respecting His coming and the salvation of those who believe in Him. This is evident from the signification of "gospel," as being the Lord's coming and the salvation at that time of those who believe in Him. (That there has been a coming of the Lord, and that He is yet to come at the time of the consummation of the age, that is, at the end of the old church and the beginning of the new, and at the same time will be the Last Judgment, may be seen above, n. 612.) Also from the signification of "eternal," as being the Divine as to its existence [existere]. There are two universals through which the Divine is expressed, namely, the infinite and the eternal. The infinite is the Divine as to its being [esse]; and the eternal is the Divine as to its existence [existere]; each of which must be understood in a supereminent sense, namely, without space and without time. Anyone who thinks about the infinite and the eternal from space and time falls into errors; for space and time belong to nature, and man's ideas are in these so long as he lives in the natural world, but are not in them when he leaves this world and comes into heaven. Spaces and times indeed appear in heaven exactly similar to those in the world; but they are only appearances of the states with angels, for the states of their affection and consequent thought are presented in appearance before their external senses as spaces and as times, and yet they are not spaces and times like those in the natural world. (What these are can be seen in two articles in the work on Heaven and Hell, which treat of Space and Time in Heaven. ) Because the Divine is infinite and eternal the infinite and eternal is in each and every thing that comes from the Divine; and this is why "the gospel," which signifies the Lord's coming and the salvation of the faithful, is called "eternal." That the infinite and eternal are predicated of the Lord alone may be seen above (n. 23, 286). That "the gospel" signifies the Lord's coming and the salvation of the faithful at that time can be seen from the passages where it is mentioned in both Testaments which have been quoted above n. 612.

[2] In respect to the Lord's coming it is believed by some that the Lord will come again in person, and indeed, to accomplish the Last Judgment; and this because it is said in Matthew:

The disciples drew near, saying unto Jesus, Tell us what shall be the sign of Thy coming and of the consummation of the age (Matthew 24:3).

And after the Lord had foretold to them the states of the church declining step by step even to its devastation and consummation, He said:

Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory. Watch, therefore, for ye know not in what hour your Lord will come (verses Matthew 24:30, 39, 42; also in John 21:22).

But His coming does not mean here His coming in person, but that He was then to reveal Himself in the Word that He is Jehovah the Lord of heaven and earth, and that all who will be in His New Church which is meant by the New Jerusalem will adore Him alone; and to this end He has now opened the internal or spiritual sense of the Word, in which sense the Lord is everywhere treated of. This is the meaning also of:

His coming in the clouds of heaven with glory (Matthew 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27).

That the "clouds of heaven" signify the Word in the letter, and "glory" its spiritual sense, may be seen above (n. 36, 594). Because He Himself is the Word, as He is called in John (John 1:1, 2, 14), therefore the revelation of Himself in the Word is "His coming."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.