In the Beginning Was the Word

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

2. This was in the beginning with God.

3. All things were made by Him, and without Him was not one thing made that was made.

4. In Him was life, and the life was the Light of men.

The Gospel According to John begins with the words, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made” (John 1:1-3). These words bring to mind the opening words of the Bible: “In the beginning God created the heavens and the earth” (Genesis 1:1). In both cases, whether it’s the opening words of Genesis or the opening words of John, reference is made to creation. Just as God created all things of the physical universe, the Word of God creates all things of the spiritual universe.

When taken literally, the book of Genesis describes the earth as being without form, void, and in darkness. In John, the Word of God shows us that this empty formlessness is a life without meaning or purpose, and the “darkness” is a life without an understanding of spiritual truth. That’s why God’s first command in the Bible is “Let there be light” (Genesis 1:3). We need both natural light and spiritual light. As it is written in the psalms, “Your word is a lamp unto my feet and a light unto my path” (Psalms 119:105).

The “word of the Lord”

In the Hebrew scriptures, the phrase “the word of the Lord” recurs repeatedly, “For example, Jeremiah writes, “Now hear the word of the Lord all you people” (Jeremiah 44:26). Ezekiel writes, “Say to them, ‘Hear the word of the sovereign Lord’” (Ezekiel 25:3). And Isaiah writes, “For the law shall go forth from Zion and the word of the Lord from Jerusalem” (Isaiah 2:3). In each of these contexts, the phrase “the word of the Lord” refers to the proclamation of divine truth.

The word of the Lord also has creative power. As it is written in the psalms, “By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth” (Psalms 33:6). At a deeper level, this means that “heaven” is built up in each of us, along with everything that is good and true by “the word of the Lord.” ¹

The word of the Lord, then, gives birth to everything that is good and true. Every new birth and every new creation that is mentioned in the Word relates to either the birth of a new understanding or the creation of a new will. When the Lord says, “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26), this refers to the creation of a new will and the development of a new understanding. Without the breath of God breathing new life into us through His Word, it is impossible to develop a new understanding or receive a new will. This is the Lord’s work in us, and it takes place by means of the Word. As John puts it in the opening words of this gospel, “In the beginning was the Word, and the Word was with God, and the Word was God … and all things were made through Him” (John 1:1-3). ²

Another way to say this is that all things come into existence through the words that God speaks, that is, through everything that comes from the mouth of God. In the book of Genesis, every new day of creation begins with the words, “Then God said.” Whether it’s the creation of light on the first day, or the creation of human beings on the sixth day, everything begins with the words, “Then God said” (see Genesis 1:3-28). When understood in this way, it can be truly said that the Word is “God with us,” that all things are “made through Him,” and that “in Him is life and that life is the light of men” (John 1:4). As Jesus said when He was confronted by the devil in the wilderness, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). ³

The words, “man shall not live by bread alone” remind us that a life that is truly human is much more than the ability to eat, sleep, and enjoy sensual pleasures. While God certainly provides all of these things, there is more to life than the mere gratification of natural needs. To be truly human we need to elevate our understanding into the light of truth and receive a new will by living according to that truth.

This is how we receive God’s love and wisdom, which is the very essence of life. Very simply, the life of God is contained within the Word of God. When God is with us, filling us with His love and wisdom, we begin to see all things in new light. As it is written, “In Him was life, and that life was the light of men” (John 1:4). ⁴

The Light That Shines in the Darkness

5. And the Light appears in the darkness, and the darkness comprehended it not.

6. There was a man sent from God; his name [was] John.

7. He came for testimony, that he might testify concerning the Light, that all might believe through him.

8. He was not that Light, but [was sent] that he might testify concerning the Light.

9. He was the true Light, which enlightens every man that comes 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 to His own, and His own took Him not in.

12. But as many as received Him, to them He gave authority to become the children of God, to those that believe in His name,

13. Who were born, not of bloods, nor of the will of flesh, nor of the will of a man, but of God.

14. And the Word was made flesh, and dwelt in a tabernacle among us, and we observed His glory, the glory as of the only begotten of the Father, full of grace and truth.

At the end of the Gospel According to Luke, Jesus said to His disciples, “Remain in Jerusalem until you receive power from on high” (Luke 24:49). As we have pointed out, “Remaining in Jerusalem” is a symbolic expression for studying God’s Word in the light of its deeper meaning. When this is done reverently, the Word becomes much more than letters and words. It becomes the very breath of God with us, inspiring us to put those words into our lives. When God’s voice is heard in His Word, the light of truth shines within us, and we receive “power from on high.” ⁵

The story of how we gradually reach this level of spiritual development begins with John the Baptist who represents the literal sense of the Word. Although there are many genuine truths in the letter of the Word, much of the letter seems harsh, condemning, and contradictory. Like the rough camels’ hair garment in which John the Baptist is clothed, the literal sense of the Word by itself does not always reveal the deeper, more precious truths of the Word. The literal sense of the Word must be seen in connection with its deeper meaning.

It is for this reason that John the Baptist is said to “bear witness” to the light, but is not the true light. As it is written, “the true light,” the “light which gives light to every person who comes into the world … was in the world and the world was made by Him” (John 1:7-10). This is the light of divine truth which comes to each of us through the Word. It is the light that reveals to us not only the nature and extent of our false beliefs and evil desires, but also the love, wisdom and power of God who will help us to give birth not only to a new understanding, but also to receive a new will.

To believe in His name

Sadly, not everyone welcomes the light. As it is written, “He came to His own, and His own did not receive Him” (John 1:10-11). However, for those who receive the light, for those who genuinely examine themselves in the light of divine truth, repent of their sins, call upon God, and strive to live according to the precepts of the Word, there is a great promise. As it is written, “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). ⁶

When the Word is properly understood, we see that it is filled with glory and power. As we read it, we realize that God Himself is filling us with the noblest, most profound thoughts and the deepest, most stirring affections. In sacred scripture, everything that proceeds from God, including His divine qualities are called “the name of God.” These include qualities such as kindness, courage, understanding, and love. When we begin to live according to the noble thoughts and benevolent affections that God breathes into us, it opens the way for God to create a new will within us. It is the beginning of a new day in our lives. As it is said in the language of sacred scripture, we are “born of God” (John 1:13). ⁷

The Word became flesh

In order to be understood and lived, infinite divine truth must be accommodated to finite, human understanding. Therefore, the infinite, incomprehensible Creator of the Universe—the Divine Truth Itself—initially comes to us through the literal words of sacred scripture. As we have mentioned, this is represented by John the Baptist who “bears witness to the Light, but is not that light” (John 1:8). The true Light comes into the world through the life and teachings of Jesus Christ. Therefore, it is written that “the Word became flesh and dwelt among us” (John 1:14). Historically, this refers to the coming of God into the world in the bodily form of Jesus Christ. As it is written, “He bowed the heavens and came down” (Psalms 18:9).

This is more than an historical fact. It is also a perpetually present reality. It explains how God is willing to “come down” into each of our lives, longing to inspire us with His truth, fill us with His qualities, and empower us with the desire to serve others. Through our willingness to receive His truth in our understanding and His love in our will, we are “born of God” and become “children of God.”

A practical application

The opening words of the Gospel According to John make it clear that the Lord is fully present with us through His Word. But it is often difficult to see the Lord in His Word, especially when there are so many things in the literal sense that seem, as we have said, to be contradictory, harsh, and condemning. That’s why it is necessary to have both the literal sense which serves as a body, and the spiritual sense which serves as the soul. When these two senses of the Word are kept in mind simultaneously, contradictions are reconciled, and the apparent harshness of the letter is transformed into the wise and powerful love of God. In your personal relationships you can do something similar. Try listening for the loving intention within the words that others speak. Learn to listen for the love. ⁸

The Law and Grace

15. John testified about Him, and cried out, saying, This was He of whom I said, He that comes after me was before me, because He was prior to me.

16. And of His fullness have we all received, and grace for grace,

17. For the Law was given by Moses, [but] grace and truth came to be by Jesus Christ.

Saved by grace

In biblical times, the concept of grace was not clearly understood. Instead, it was generally assumed that mere obedience to the letter of the commandments is the path to salvation. No other message is more consistently given in the Hebrew scriptures than the importance of a life according to the commandments. As it is written in the psalms, “Give me understanding and I shall keep Your law; indeed, I will observe it with my whole heart. Make me walk in the path of your commandments” (Psalms 119:34-35).

When the invisible Creator of the universe came to earth as Jesus Christ, He did not do away with the commandments. Rather, He deepened their message by taking people beyond the letter. He taught that mere external observance of the commandments was not, in itself, saving. While we must do our part, striving to understand the Word and endeavoring to live according to the commandments, none of this is possible without the grace of God (John 1:12).

To be “saved by grace,” then, is to be given the ability to understand truth and the power to live according to it. This “power from on high” is freely given to us by the grace of God. This, most certainly, includes the ability to love God and the ability to keep His commandments. This grace is beyond measure, always present, overflowing. As it is written, “And of His fullness we have all received, and grace upon grace” (John 1:16). Divine grace, then, is limitless and abounding, as much as we are able to receive. ⁹

While the law is given through Moses, and we must obey it, grace and truth come through Jesus Christ (John 1:17). This means that the necessary first step of obedience and self-compulsion will gradually be replaced by a love of doing God’s will. In other words, at first, we obey the commandments, simply because it is the Word of God. Next, we obey the commandments because it makes sense to do so. Finally, we obey the commandments because we love to do so. This is the grace that Jesus brings into our life. When the gift of grace descends upon us, we find that we no longer do the commandments from obedience but rather from love. ¹⁰

When we speak about obeying the commandments, a distinction must be made between the ceremonial laws and the moral laws. In the Word, all the ceremonial laws pertaining to rituals, festivals, washings, and sacrifices are representative of eternal truths. While some of these laws may still be useful, such as the commemoration of sacred events, other laws, such as the sacrifice of animals, have been altogether repealed. Nevertheless, they are still a part of the Word because of their inner meaning. The moral law, however, especially the Ten Commandments, stands forever in both the letter and the spirit. This is because it reveals not only the will of God, but also describes the evils that are to be shunned and the good that is to be done if we are to live according to God’s will.

In striving to keep the commandments, we quickly learn that we cannot do so without God. In this way they not only reveal to us our powerlessness, but they also turn us to the source of all power, the only One who can give us the power to keep them. In this regard, the apostle Paul writes that “the law is holy and just and good” (Romans 7:12). ¹¹

A practical application

In everyday speech, the word “grace” is sometimes used to describe the flowing movements of a dancer or figure skater, or the polished style of an athlete or musician. These experienced professionals perform with skills that seem to be smooth, easy, and effortless. And yet, we all know that this kind of grace comes with practice. It is similar in spiritual development. At first, we need to obey the truth, doing what it teaches. This might be awkward and uncomfortable for us. But if we keep practicing, we may notice a subtle but significant shift in our spirit. Whereas we formerly compelled ourselves to do what truth teaches, we begin to love to live according to the truth. For example, if you have learned that you must never act from anger, and you consistently practice this principle, you may begin to experience some of the goodness resulting from being obedient to this truth. At first, you may have to compel yourself to be aware of your tone. Gradually, however, as this becomes a habit, you will enjoy speaking kindly. You will find yourself being more gracious to others and your relationships improving. As a practical application, notice how living according to the truth, even if you must at first compel yourself, becomes increasingly effortless. This is the Lord working through you. This is grace. ¹²

In the Bosom of the Father

18. No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has brought [Him] forth to view.

Immediately after the statement that the law was given through Moses, but grace and truth through Jesus Christ, John adds that “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18). Throughout this gospel, John will frequently return to the central theme of the intimate relationship between “the Father” and “the Son.”

While this might sound like there are two Gods—an invisible “Father” and a visible “Son” who is “in the bosom of the Father”—it is important to understand that there are not two Gods, but one. They are “one” in the way that the visible body is one with the invisible soul. Even though Jesus will frequently speak of Himself as separate from the Father, they are only separate in the way that heat and light can be spoken of as separate aspects of solar fire. In the blazing sun, which is their origin, heat and light are one. ¹³

Similarly, love and wisdom, when seen as originating in God, are one in essence and in origin. Whenever Jesus refers to “the Father” who is invisible, it should be understood that He is referring to the Divine Love which is His very soul. And whenever Jesus is referred to as “the Son of God,” it refers to His human incarnation, especially the divine truth which He expresses in His words and actions. This is how the invisible and visible aspects of God—the invisible soul called the “Father” and the visible body called “the Son”—can be seen as one. ¹⁴

Therefore, when it is said that Jesus is “in the bosom” of the Father, it suggests that Jesus is somehow deeply connected with the Father. Even in common speech, the term “bosom buddies” implies a deep, interior friendship. Therefore, when it says that Jesus is in the bosom of the Father, it means that Jesus’ invisible soul, the place of His inmost love is within the Father. It is similar for each of us. Our soul is the place where our deepest loves reside, the things that we care most deeply about, the things that drive us and motivate us. This invisible place that no one can see is called “the bosom” or “the soul.” This relationship between the invisible soul and the visible body, whether in a person or in God, is the most intimate relationship possible. Therefore, in the language of sacred scripture, this relationship is described by the words, “the Son is in the bosom of the Father.” ¹⁵

But that is not all. The Son is not only “in the bosom of the Father”; the Son has also “brought [the Father] forth to view.” In Jesus Christ, the invisible Father becomes visible. Through His words and actions, Jesus reveals the heart and soul of the Father, the inmost loves and noblest truths of God. In other words, we see the incarnation of the infinite love and wisdom of the invisible “Father” through the finite words and deeds of the visible “Son.”

As we continue our study of the episodic connections in John, it will be important to keep in mind the terms “Father” and “Son.” The term “Father” will consistently refer to the Divine Love which is invisible and unapproachable. And the term “Son,” will refer to the Divine Truth made visible through the life and teachings of Jesus Christ. ¹⁶

The Lamb of God

19. And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites that they might ask him, Who art thou?

20. And he professed, and denied not, and professed, I am not the Christ.

21. And they asked him, What then? Art thou Elijah? And he says, I am not. Art thou the Prophet? And he answered, No.

22. Then they said to him, Who art thou? that we may give an answer to those that sent us; what sayest thou concerning thyself?

23. He declared, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, even as Isaiah the prophet said.

24. And they who were sent were from the Pharisees.

25. And they asked him, and said to him, Why baptizest thou then, if thou art not the Christ, nor Elijah, nor the Prophet?

26. John answered them, saying, I baptize in water, but in the midst of you stands [one] whom you know not.

27. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should loose the strap of His shoe.

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

29. On the morrow John looks at Jesus coming to him and says, See, the Lamb of God, who takes away the sin of the world!

30. He it is about whom I said, Behind me comes a Man who was in front of me, for He was prior to me.

31. And I knew Him not; but that He should be made manifest to Israel, on account of this I have come baptizing with water.

32. And John testified, saying, I observed the Spirit descending as a dove out of heaven, and it remained upon Him.

33. And I knew Him not, but He who sent me to baptize with water said to me, On whomever thou shalt see the Spirit descending, and remaining upon Him, He it is who baptizes with the Holy Spirit.

34. And I have seen and have testified that this is the Son of God.

As the next episode begins, John the Baptist is confronted by the religious leaders who ask him if He is the Christ. When he says, “I am not the Christ,” they question him further. “Are you Elijah,” they ask. “Are you a prophet?” Again and again, John says, “I am not.” As they continue to question him, John gives a response that contains the secret of his representation. “I am the voice of one crying in the wilderness,’ he says. “Make straight the way of the Lord” (John 1:19-23).

As we have pointed out, John the Baptist represents the letter of the Word, the simple truths that are to be obeyed. Whenever this takes place, there is a cleansing of our outward behavior. This “prepares the way” for the coming of the Lord—the deeper, more internal cleansing of the spirit. It is for this reason that John’s cry, in every gospel, is always the same. It is a cry to all who have neglected or twisted the literal teachings of sacred scripture. It is the urgent, and insistent cry to repent and to straighten out their understanding so that the Lord can come into their lives. John the Baptist, then, is “the voice of one crying in the wilderness.” He is crying out in a world that is barren of truth, saying, “learn the scriptures.” This is because the literal sense of the Word opens the way for an understanding of the spiritual sense. The literal teachings of the Word “prepare the way” for the coming of the Lord. ¹⁷

Still unsatisfied with John the Baptist’s reply, the religious leaders continue to question him. They ask, “If you are not the Christ, nor Elijah, nor the Prophet, why do you baptize?” (John 1:25.) John the Baptist says, “I baptize in water, but in the midst of you stands one whom you know not. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should undo the strap of His sandal” (John 1:26-27).

John the Baptist is quite clear that his work can in no way be compared to the work that Jesus has come to do. While the literal sense of scripture can give direction about the outer form of our behavior, this is entirely different from what the spiritual sense can do within us. The outer sense is compared to the washing of water which can only cleanse the body, while the inner sense is compared to the washing of truth which can cleanse the soul. From John the Baptist’s perspective, the external cleansing that he is offering, when compared to the greater cleansing that would be brought about through Jesus, is like a shadow compared to the light; it is like a representation of reality when compared to reality itself. ¹⁸

Jesus is baptized

Knowing that Jesus is coming to bring about a cleansing that is far greater than a baptism with water, John the Baptist says, “Behold, the Lamb of God who takes away the sin of the world” (John 1:29). It is well-known that lambs have a disposition that enables them to recognize their master’s voice and then follow wherever their master might lead them. In sacred scripture, this innocent, lamb-like trust becomes a symbol that is representative of the God-given ability to hear the Lord’s voice in His Word and follow wherever He might lead. As it is written in the Hebrew scriptures, “The Lord is my shepherd. I shall not want. He makes me to lie down in green pastures. He leads me beside still waters” (Psalms 23:1-2).

In this regard, Jesus is not only the “Word made flesh,” but also a role model for all of humanity. Just as a lamb recognizes and follows His master’s voice, Jesus is a “Lamb” who is willing to follow the promptings of the voice of God. In this role, Jesus is innocence itself, showing what it means to love God and follow Him, as a “Lamb of God.” ¹⁹

After referring to Jesus as “the Lamb of God,” John says, “I saw the Spirit descending from heaven like a dove, and He remained on Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God” (John 1:32-34).

Once again, John the Baptist says that he can only baptize with water. This time he adds that Jesus “baptizes with the Holy Spirit.” Because of its ability to cleanse us externally, water represents the gradual reformation of our understanding through learning and obeying the literal truths of the Word. But Jesus baptizes with the Holy Spirit, meaning that Jesus not only gives us the power to understand the truth, but also the power to live according to it. This is also referred to as “power from on high” or simply, “grace.” In the language of sacred scripture, this power is also called the “Holy Spirit.” ²⁰

We have already mentioned that the Father and the Son are one, even as the soul and the body are one. In this verse, the term “Holy Spirit” is mentioned. This is the third aspect of God who is infinite, but can be understood in finite terms. The relationship between “Father,” “Son,” and “Holy Spirit” can be compared to the way our soul works together with our body to produce an action. For example, the love we have for another person is, so to speak, our “soul.” Our body enables us to express this love in a variety of ways. Working through the body, this love might be expressed through a kind word, a thoughtful deed, or perhaps a compassionate touch. This is how soul, body, and action work together in every human being, an interaction that corresponds to the essential unity of the terms Father, Son, and Holy Spirit. ²¹

The First Disciples

35. Again on the morrow, John stood, and two of his disciples.

36. And looking at Jesus walking, he says, See, the Lamb of God!

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

38. And Jesus, turning and observing them following, says to them, What do you seek? And they said to Him, Rabbi (which is to say, being translated, Teacher), where stayest Thou?

39. He says to them, Come and see. They came and saw where He stayed, and they stayed with Him that day, and it was about the tenth hour.

40. One of the two who heard from John and followed Him was Andrew, the brother of Simon Peter.

41. He first finds his own brother Simon and says to him, We have found the Messiah (which is, being translated, the Christ).

42. And he led him to Jesus, and Jesus, looking at him, said, Thou art Simon the son of Jonah. Thou shalt be called Kephas (which is, being translated, Peter).

43. On the morrow, Jesus willed to go out into Galilee, and He finds Philip, and says to him, Follow Me.

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

45. Philip finds Nathanael and says to him, We have found Him of whom Moses wrote in the Law, and [also] the Prophets, Jesus, the son of Joseph, from Nazareth.

46. And Nathanael said to him, Can anything good be from Nazareth? Philip says to him, Come and see.

47. Jesus saw Nathanael coming to Him, and says about him, See, truly an Israelite in whom is no deceit.

48. Nathanael says to Him, whence knowest Thou me? Jesus answered and said to him, Before Philip called thee, when thou wast under the fig tree, I saw thee.

49. Nathanael answered and says to Him, Rabbi, Thou art the Son of God; Thou art the King of Israel!

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

51. And He says to him, Amen, amen, I say to you, Henceforth you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.

As we have seen, a new episode in the gospels often begins with a change in place or time such as “the next day,” or “the following day.” And so, we read that “the next day John stood with two of his disciples” (John 1:35). Although these two men were disciples of John the Baptist, they had heard him proclaim that Jesus is “the Lamb of God,” and the very “Son of God.” John’s recommendation is all they need; they decide, in that moment, to follow Jesus. Sometimes, the voice of John the Baptist—the powerful truth of the letter of the Word—is all we need to convince us to follow Jesus. It is not just the letter alone, but something much deeper that comes through the letter with the power to touch us. ²²

And when this happens—when we make the decision to follow Jesus—our life makes a notable shift. We begin to examine our real purpose in life. When Jesus speaks to those who are thinking about being His disciples, He asks a simple, yet profound question. He asks, “What do you seek?” (John 1:38). This question is an invitation to examine our true motives, and to ask ourselves, “What am I really seeking?” “What are my goals?” “What is my purpose?” If we are seeking happiness, peace, or comfort, we might ask, “How shall I attain it?” If we are seeking to become a finer person, we might ask, “How might I achieve it?”

In response to Jesus’ question, they ask Him, “Rabbi, where are you staying?” (John 1:38). Jesus does not give them a specific answer. Instead, He invites them to “Come and see” (John 1:39). On one level, this can be understood quite simply. Jesus wants them to learn by experience, to simply do what He commands and see where that leads. More deeply, the two words “come” and “see” speak to both the will and the understanding. The act of “coming” involves a change of position or location, a deliberate act of the will; and the act of “seeing” involves the understanding, the faculties that allow us to comprehend new information, to recognize truth when it is presented, and to say, when new light dawns in our consciousness, “I see.” And so, it is written that “they came and saw where He was staying, and remained with Him that day” (John 1:39).

Andrew and Peter

Only one of these first two disciples is named. His name is “Andrew.” Biblical scholars have conjectured that the unnamed disciple is John, the author of this gospel. But that is uncertain. What is certain, however, is that Andrew immediately tells his brother, Simon Peter about his discovery. “We have found the Messiah,” says Andrew to Peter. Andrew then leads Peter to Jesus (John 1:41). Looking at Peter, Jesus says to him, “You are Simon the son of Jonah. You shall be called Cephas.” The author of this gospel then adds that the name “Cephas” means a rock or a stone (John 1:41-42).

In biblical times, rocks and stones were used for various purposes, especially as weapons of defense and as the building blocks of fortresses. They were also used to construct the temple which was made of whole stones. The stones of the temple signify truths that come directly from the Word rather than from one’s own reasoning. These whole stones are the truths that defend against falsity. In general, then, stones and rocks, because of their hardness and durability, represent a rock-solid faith that is built on truths from the Lord’s Word. Therefore, in calling Peter “Cephas,” Jesus is indicating that in the future, Peter’s name will be synonymous with true faith—a faith that is as solid as “a stone” and as durable as “a rock.” As Jesus puts it, “You shall be called Cephas” Peter may not be a rock of faith yet, but Jesus promises that his faith shall be as solid as stone. ²³

Philip and Nathanael

As Jesus journeys towards Galilee, He continues to add disciples. When He encounters Philip, He says to Him, “Follow Me” (John 1:43). Without hesitation, Philip decides to follow Jesus. Not only does he decide to follow Jesus, but he immediately recruits a man named Nathanael. “We have found Him of whom Moses in the law, and also in the prophets, wrote,” says Philip to Nathanael. “He is Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael, however, is reluctant to follow Jesus. “Can anything good come out of Nazareth,” he says (John 1:46). Undaunted, Philip says, “Come and see,” (John 1:46).

Although Nathanael is not convinced, he is curious. Therefore, he goes to meet Jesus. As Nathanael approaches Him, Jesus says, “Behold, an Israelite indeed in whom there is no guile” (John 1:47). In response Nathanael says, “How do you know me?” And Jesus replies, “Before Philip called you, when you were under the fig tree, I saw you” (John 1:48). With these words, Jesus reveals His omniscience, causing Nathanael to cry out, “Rabbi, You are the Son of God! You are the King of Israel!” (John 1:49). Jesus takes advantage of this opportunity to teach an important lesson about discipleship. He says, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these” (John 1:50).

The words, “You will see greater things than these,” are filled with meaning. The disciples will, of course, witness amazing miracles. Eventually, however, as they continue to follow Jesus, they will develop the ability to see wondrous things in the Word. They will understand heavenly truths that, at the moment, are far beyond their comprehension. As their thoughts ascend heavenwards, the light of heaven will descend upon them, and all of this will take place through the gradual opening of the Word. As Jesus puts it, “You shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51). ²⁴

With these concluding words, Jesus gives His disciples a glimpse of the glorious future that is ahead of them.

A practical application

In the early days of our spiritual development, especially when we are learning truth and striving to put it into our lives, we see what is good from our understanding of truth. This is the upward ascent. In the language of sacred scripture, it is described as “angels ascending.” But over time, as we begin to live according to the truth that we know, a gradual transformation takes place. When truth has done its job of leading us to goodness, that same goodness begins to lead us to new truth. We move from “I have to do this” to “I get to do this” to “I love to do this.” When this takes place, it is described as “angels descending.” As a practical application, then, notice how the angels who carried you upwards in your efforts to live according to the truth become the angels who inspire you with new attitudes and new perceptions as they descend into your life. ²⁵

Footnotes:

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

Footnotes: