The Bible

 

Džons 1

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1 Iesākumā bija Vārds, un Vārds bija pie Dieva, un Dievs bija Vārds.

2 Tas iesākumā bija pie Dieva.

3 No Viņa viss radies, un bez Viņa nekas nav radies, kas radīts.

4 Viņā bija dzīvība, un dzīvība bija cilvēku gaisma.

5 Un gaisma spīd tumsībā, bet tumsība to neuzņēma.

6 Bija cilvēks, Dieva sūtīts, vārdā Jānis.

7 Viņš nāca liecības dēļ, lai liecinātu par gaismu, lai visi ticētu caur viņu.

8 Viņš nebija gaisma, bet lai liecinātu par gaismu.

9 Bija patiesa Gaisma, kas apgaismo katru cilvēku, kas nāk šinī pasaulē.

10 Viņš bija pasaulē, un pasaule ir Viņa radīta, un pasaule Viņu neatzina.

11 Viņš nāca savā īpašumā, bet savējie Viņu neuzņēma.

12 Bet kuri Viņu uzņēma, kas tic Viņa vārdam, tiem Viņš deva varu kļūt par Dieva bērniem.

13 Kas ne no asinīm, ne no miesas iegribas, ne no vīra gribas, bet no Dieva dzimuši.

14 Un Vārds kļuva miesa un dzīvoja starp mums; un mēs redzējām Viņa godību, Tēva Vienpiedzimušā godību, pilnu žēlastības un patiesības.

15 Jānis liecina par Viņu un sauc, sacīdams: Šis bija Tas, par ko es sacīju: kas pēc manis nāks, Tas bija pirms manis, jo Viņš bija agrāk nekā es,

16 Jo no Viņa pilnības mēs visi esam saņēmuši žēlastību pēc žēlastības.

17 Jo Mozus deva bauslību, bet žēlastība un patiesība notika caur Jēzu Kristu.

18 Dievu neviens nekad nav redzējis: vienpiedzimušais Dēls, kas ir Tēva klēpī, To atklāja.

19 Un šī ir Jāņa liecība, kad jūdi no Jeruzalemes sūtīja pie tā priesterus un levītus, lai jautātu Viņam: Kas tu esi?

20 Un viņš atzinās un neliedzās; un viņš apliecināja: Es neesmu Kristus.

21 Un tie jautāja Viņam: Kas tad? Vai tu esi Elijs? Un viņš sacīja: Es neesmu. Vai tu esi pravietis? Un viņš atbildēja: Nē!

22 Tad tie viņam sacīja: Kas tad tu esi? Mums taču jādod atbilde tiem, kas mūs sūtīja. Ko tu pats par sevi saki?

23 Viņš sacīja: Es esmu saucēja balss tuksnesī. Sataisiet Kunga ceļu, kā to teicis pravietis Isajs! (Is.40, 3)

24 Un atsūtītie bija farizeji.

25 Un tie viņam jautāja: Kāpēc tad tu kristī, ja tu neesi ne Kristus, ne Elijs, ne pravietis?

26 Jānis atbildēja viņiem, sacīdams: Es kristīju ar ūdeni, bet starp jums atrodas Viens, ko jūs nepazīstat.

27 Šis ir Tas, kas nāks pēc manis, kam es neesmu cienīgs atraisīt kurpju siksnas.

28 Tas notika Betānijā, viņpus Jordānas, kur Jānis kristīja.

29 Otrā dienā Jānis redzēja Jēzu nākam pie viņa un sacīja: Lūk, Dieva Jērs, kas deldē pasaules grēkus.

30 Šis ir, par ko es teicu: Pēc manis nāks Vīrs, kas bija pirms manis, jo Viņš bija pirmāk nekā es.

31 Un es Viņu nepazinu, bet es nācu tāpēc, kristīdams ar ūdeni, lai Viņš kļūtu zināms Izraēlim.

32 Un Jānis liecināja, sacīdams: Es redzēju Garu kā balodi nolaižamies no debesīm un paliekam uz Viņa.

33 Un es Viņu nepazinu, bet, kas mani sūtīja kristīt ar ūdeni, tas man sacīja: Uz kā tu redzēsi Garu nonākam un uz Viņa paliekam, tas ir, kas krista Svētajā Garā.

34 Un es redzēju un liecināju, ka Viņš ir Dieva Dēls.

35 Otrā dienā Jānis un divi no viņa mācekļiem atkal stāvēja.

36 Un viņš, ieraudzījis Jēzu staigājam, sacīja: Lūk, Dieva Jērs!

37 Un abi mācekļi dzirdēja viņu sakām un sekoja Jēzum.

38 Bet Jēzus, pagriezies un redzēdams viņus sekojam, sacīja tiem: Ko jūs meklējat? Tie Viņam atbildēja: abbi (kas tulkojumā nozīmē: Mācītāj), kur Tu mājo?

39 Viņš tiem sacīja: Nāciet un skatieties! Tad tie gāja un redzēja, kur Viņš mājo, un palika tanī dienā pie Viņa. Bija apmēram desmitā stunda.

40 Bet Andrejs, Sīmaņa Pētera brālis, bija viens no tiem diviem, kas to no Jāņa bija dzirdējuši un Viņam sekojuši.

41 Viņš vispirms atrada savu brāli Sīmani un sacīja Viņam: Mēs atradām Mesiju (kas tulkojumā - Kristus),

42 Un atveda to pie Jēzus. Bet Jēzus, uzlūkojis viņu, sacīja: Tu esi Sīmanis, Jonas dēls; tu sauksies Kēfa, kas tulkojumā - Pēteris.

43 Nākošajā dienā Viņš gribēja iet uz Galileju. Bet Jēzus atrada Filipu un sacīja viņam: Seko man!

44 Bet Filips bija no Betsaidas, Andreja un Pētera pilsētas.

45 Bet Filips sastapa Natanaēli un sacīja viņam: Mēs atradām Jēzu, Jāzepa dēlu no Nācaretes. Par Viņu Mozus rakstījis savā bauslībā un pravieši.

46 Un Natanaēls viņam sacīja: Vai no Nācaretes var būt kas labs? Filips viņam saka: Nāc un skaties!

47 Jēzus, redzēdams Natanaēlu nākam pie sevis, sacīja par viņu: Lūk, kur patiess izraēlietis, kurā nav viltības!

48 Natanaēls sacīja Viņam: No kurienes Tu mani pazīsti? Jēzus atbildēja viņam, sacīdams: Pirms Fillips tevi aicināja, tu biji zem vīģes koka.

49 Natanaēls Viņam atbildēja un sacīja: abbi, Tu esi Dieva Dēls. Tu esi Izraēļa Ķēniņš.

50 Jēzus atbildēja viņam, sacīdams: Tu tici tāpēc, ka es tev sacīju: es redzēju tevi zem vīģes koka. Tu redzēsi lielākas lietas par šīm.

51 Un Viņš tam sacīja: Patiesi, patiesi, es jums saku: jūs redzēsiet debesis atvērtas un Dieva eņģeļus uzejam un nonākam pār Cilvēka Dēlu.

    Study the Inner Meaning
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Commentary

 

Exploring the Meaning of John 1

By Ray and Star Silverman

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:

1Apocalypse Explained 304:55: “In the Word, ‘to bring forth,’ ‘to give birth,’ ‘to generate,’ and ‘generating,’ signify spiritual birth and spiritual generation, which are [births and generations] of faith and love, thus reformation and regeneration.” See also Arcana Coelestia 10122:2: “The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from a person, and is also called the old will, is the receptacle of evil, and the understanding which is from a person, and is called the old understanding, is the receptacle of falsity. Into this old understanding and into this old will, people are born from their parents. But into the new understanding and into the new will, people are born from the Lord, which is done when they are being regenerated. For when people are being regenerated, they are conceived and born anew.”

2Divine Wisdom 6: “When it is written that God will create in a person ‘a new heart and a new spirit,’ the ‘heart’ signifies the will, and the ‘spirit’ signifies the understanding, because when people are being regenerated, they are created anew.”

3Arcana Coelestia 9407:12: “That divine truth is the Lord Himself, is evident from the fact that whatever proceeds from anyone is that person, just as that which proceeds from a person while speaking or acting is from that person’s will and understanding; and the will and understanding make the person’s life, thus the actual person. For an individual is not a person from the form of one’s face and body; but from the understanding of truth, and the will of good. From this it can be seen that that which proceeds from the Lord is the Lord, and that this is Divine Truth.”

4True Christian Religion 471: “Every good of love and every truth of wisdom is solely from God, and that so far as people receive these from God they live from God, and are said to be born of God, that is, regenerated.”

5Apocalypse Revealed 200: “The Word which was in the beginning with God, and which was God, means the underlying Divine truth in the Word that previously existed in this world and that which is present in the Word that we have today. It does not mean the Word viewed in respect to the words and letters of its languages, but viewed in terms of its essence and life which is inmostly present in the meanings of its words and letters. By this life, the Word animates the will’s affections of the person who reads it reverently, and by the light of this life it enlightens the thoughts of a person’s intellect.”

6Apocalypse Explained 329:29: “To be ‘born of God’ is to be regenerated by means of the truths of faith, and by means of a life according to them.” See also Arcana Coelestia 5826:4: “Those who are ‘born of blood’ stands for those who do violence to charity, and who render truth profane. Those who are ‘born of the will of the flesh’ stands for those governed by evils that spring from self-love and love of the world. Those who are ‘born of the will of man’ stands for those governed by utterly false notions. This is because the term ‘man’ [vir] means truth, and in the contrary sense falsity. Those who are ‘born of God’ stands for those who have been regenerated by the Lord and are consequently governed by good. They receive the Lord, believe in His name, and receive power to be become children of God.”

7Arcana Coelestia 2009:3: “To ‘call upon the name of Jehovah’ … does not at all mean to place worship in the name, or to believe that Jehovah is invoked by using His name, but by knowing His quality, and thus by means of all things in general and particular that are from Him.” See also Arcana Coelestia 1028: “Because the Lord alone is holy, whatever proceeds from Him is holy. Therefore, insofar as a person receives good, and along with good also receives truths from the Lord, which are holy, so far that person receives the Lord; for whether we speak of receiving good and truth from the Lord, or receiving the Lord, it is the same. For good and truth belong to the Lord, because they are from Him, thus they are the Lord.”

8. AC Index 23: “The internal sense of the Word is in the literal sense, as the soul is in the body…. The literal sense of the Word is as it were the body, and the internal sense the soul, and the former lives by means of the latter.” See also Arcana Coelestia 9407:2: “People who are wise pay attention to the end in view that has given rise to the thought expressed in speech. In other words, they pay attention to what the speaker’s aims are and what the speaker loves.”

9Apocalypse Explained 22: “The divine truths which the Lord spoke are called words of grace proceeding out of His mouth, because they were acceptable, grateful, and delightful. In general, divine grace is everything given by the Lord; and as every such thing given has reference to faith and love, and faith is the affection of truth from good, therefore, this is specifically meant by divine grace; for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.”

10Arcana Coelestia 9193:3: “A life of faith consists in doing the commandments from obedience and a life of charity in doing the commandments from love.” See also Arcana Coelestia 10787: “To love the Lord is to love the commandments which are from Him, that is, to live according to them from this love. To love the neighbor is to will good and from this to do good to one’s fellow citizen, to one’s country, to the church, and to the Lord’s kingdom, not for the sake of self, or to be seen, or to have merit, but from the affection of good.”

11True Christian Religion 68: “The more a person lives in divine order, the more a person can receive power, from divine power, to fight against evil and falsity…. This is because no one can resist evils and their falsities except God alone.” See also Heaven and Hell 5: “Only the Lord has the power to banish the hells, restrain people from evils, and keep them engaged in what is good.”

12Arcana Coelestia 8234: “Before people receive a new will from the Lord, that is, before they have been regenerated, they practice truth out of obedience to it. But after they have been regenerated, they practice truth out of an affection for it. When truth resides in the will [not just in the understanding], it becomes good. For to act from obedience is to act from the understanding; but to act from affection is to act from the will.” See also Apocalypse Explained 22: “Faith is the affection of truth from good, therefore, this is specifically meant by Divine grace; for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.”

13Divine Providence 8: “The divine love and the divine wisdom, which in the Lord are one, and which proceed from the Lord as one, are in a certain manner imaged in everything created by Him…. Consequently, in everything that proceeds from the Lord, love and wisdom are perfectly united. These two proceed from the Lord as the heat and light proceed from the sun. The divine love proceeds as heat, and the divine wisdom proceeds as light. These are, indeed, received by the angels as two, but are united in them by the Lord; and the same takes place with people of the church.”

14Divine Providence 8: “The divine love and the divine wisdom, which in the Lord are one, and which proceed from the Lord as one, are in a certain manner imaged in everything created by Him…. Consequently, in everything that proceeds from the Lord, love and wisdom are perfectly united. These two proceed from the Lord as the heat and light proceed from the sun. The divine love proceeds as heat, and the divine wisdom proceeds as light. These are, indeed, received by the angels as two, but are united in them by the Lord; and the same takes place with people of the church.”

15Arcana Coelestia 6997: “The Word in the sense of the letter is written according to sensuous appearances. And yet it has genuine truths stored up in its inward bosom; and in its inmost bosom, the truth Divine itself which proceeds immediately from the Lord; thus also Divine goodness, that is, the Lord Himself.”

16Lord 21: “At the present day, many think of the Lord no otherwise than as of a common person like themselves, because they think solely of His human, and not at the same time of His divine, when yet His divine and His human cannot be separated. For the Lord is God and Man, and God and Man in the Lord are not two, but one Person, yes, altogether one, just as soul and body are one person.” See also Arcana Coelestia 3704: “By ‘Father’ is meant the divine good and by the Son is meant the divine truth, both in the Lord. From the divine good, which is the Father, nothing can proceed or come forth but what is divine, and that which proceeds or comes forth is divine truth, which is the Son.” See also Arcana Coelestia 8127: “The Divine Itself [the Father] does not instruct and speak with people, nor indeed with angels immediately, but mediately by Divine Truth [the Son]. By ‘the only-begotten Son’ is meant the Lord as to Divine Truth.”

17True Christian Religion 690: “The baptism of John represented the cleansing of that which is external in a person; while the baptism of Christians at the present day represents the cleansing of that which is internal in a person. This is regeneration. It is therefore written that John baptized with water, but that the Lord baptized with the Holy Spirit and with fire, and therefore John’s baptism is called the baptism of repentance…. Those who were baptized with the baptism of John became internal people when they received faith in Christ.”

18Arcana Coelestia 9372:10: “When John the Baptist spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance.”

19Arcana Coelestia 3994:6: “The Lord is called ‘the Lamb of God’ because He is innocence itself … the source of all innocence.” Conjugial Love 281: “Good is good so far as it has innocence in it, for the reason that all good is from the Lord, and innocence is a willingness to be led by the Lord.”

20Apocalypse Explained 475: “John the Baptist only inaugurated them into knowledge derived from the Word concerning the Lord and thus prepared them to receive Him, but the Lord Himself regenerates people by divine truth and divine good proceeding from Himself.”

21Nine Questions 3: “The Divine Trinity in the Lord ought to be understood as soul, body, and proceeding operation which together make one essence, since one arises from the other and consequently is part of the other. In every person there is likewise a trinity, which together constitute a single person, namely, soul, body, and proceeding operation. In people this trinity is finite, since a person is but an organ of life, but in the Lord the Trinity is infinite and thus Divine.”

22Apocalypse Explained 440:5: “The reason why there is divine power by means of truth from good in the letter of the Word is because the letter is the ultimate into which interior things, which are celestial and spiritual, flow, and there they exist and subsist together. Consequently, they are there in their fulness, in which and from which is all divine operation. Therefore, the sense of the letter of the Word possesses divine power.”

23Arcana Coelestia 6426:4: “In the Word, the truth of faith is signified by a ‘stone’ and a ‘rock.’” See also Arcana Coelestia 8581: “The reason why ‘a rock’ means the Lord in respect of the truth of faith is that ‘a rock’ is also used to mean a fortress that withstands falsities. The actual fortress is the truth of faith, for this is what the battle against both falsities and evils is waged from.” See also Arcana Coelestia 8941:7: “The stones of the temple were to be ‘whole and unhewn.’ This means that religion was to be formed by truths from the Lord, thus from the Word, and not from self-intelligence.”

24The New Jerusalem and Its Heavenly Teachings 303: “In the Word ‘the Son of Man’ signifies the Divine truth, and ‘the Father’ the Divine good.” See also Apocalypse Explained 906: “The phrase, ‘Son of Man,’ signifies the Lord in the Divine truth or the Word which is from Him.”

25Arcana Coelestia 3701:6-7: “The truths of the new understanding flow from the goods which are of the new will. In the degree that people feel delight in this good, and pleasantness in these [new] truths, they have a feeling of what is undelightful in the evils of their former life, and of what is unpleasing in its falsities. As a result, a separation takes place of the things which are of the former will and the former understanding from the things that are of the new will and the new understanding. This is not in accordance with the affection of knowing such things, but in accordance with the affection of doing them. Consequently, people then see that the truths of their infancy were relatively inverted, and that the same had been by little and little brought back into a different order, namely, to be inversely subordinate, so that those which at first were in the prior place are now in the posterior place; thus that by those truths which were the truths of their infancy and childhood, the angels of God had ascended as by a ladder from earth to heaven; but afterwards, by the truths of their adult age, the angels of God descended as by a ladder from heaven to earth.” See also Heaven and Hell 533: “When people make a beginning, the Lord quickens all that is good in them…. This is meant by the Lord’s words, ‘My yoke is easy, and My burden is light’ (Matthew 11:30).”

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Arcana Coelestia #9410

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9410. 'He did not lay a hand' means that truth in its power is not present there. This is clear from the meaning of 'hand' as the power which comes through truth. For the meaning of 'hand' as power, see 878, 3091, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281, 9025, 9133; for its coming through truth, 3091, 3503, 6344, 6423, 8304; and for the fact that truth derives all its power from good, that is, from the Lord through good, 6948, 8200, 9327. From all this it is evident that 'He did not lay a hand towards the children of Israel who had been set apart' means that truth in its power is not present with those restricted to the outward sense of the Word, separated from the inward. The reason why truth is not present with them in its power is that they are separated from heaven and so from the Lord; for the Word joins a person to heaven, and through heaven to the Lord, because all the things constituting the sense of the letter of the Word correspond to the spiritual and celestial realities which exist with angels. There is no connection with the angels if the Word is understood according to the letter alone and not at the same time according to some teaching of the Church on the inner level of the Word.

[2] Take for example the Lord's words to Peter,

You are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matthew 16:18-19.

In like manner to the disciples,

Truly I say to you, Whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. Matthew 18:18.

Those who are restricted to the outward sense of the Word, separated from the inward, thus those who are separated from the true teachings of the Church, convince themselves that such power was given to Peter by the Lord, and also to the rest of the Lord's disciples. This conviction leads to the hellish heresy that certain people possess the power to let into or shut out of heaven whomsoever they please, when in fact according to the true teachings of the Church, which lie on the inward level of the Word, the Lord alone has that power. Those therefore who know the outward sense of the Word and at the same time its inward sense understand that these things spoken by the Lord had regard to faith and the truths of faith which are received from the Lord, and that such faith received from the Lord possesses that power, thus the Lord Himself, and not at all any mere human being.

[3] The truth of this may be recognized from the representation of Peter and of the twelve disciples, also from the meaning of 'rock', and from the meaning of 'keys' as well. Peter represented faith, see Prefaces to Genesis 18, 22, also 3750, 4738, 6000, 6073 (end); the Lord's twelve disciples, like the twelve tribes of Israel, represented all aspects of faith and love, 3488, 3858, 6397; 'rock' means the Lord in respect of faith, and so faith which is received from the Lord, 8581; and 'keys' means power, as is clear from places in the Word where keys are mentioned, such as in John,

I am the First and the Last, He who lives; and I was dead, but behold, I am alive for ever and ever, and have the keys of hell and of death. Revelation 1:17-18.

In the same book,

These things says the One who is Holy, the One who is True, He who has the key of David, He who opens in order that no one may close, and closes in order that no one may open ... Revelation 3:7-8.

And in Isaiah,

I will place the key of the house of David on His shoulder, in order that He may open and none shut, and He may shut and none open. Isaiah 22:22.

In these places it is evident that 'key' means power and that the Lord alone possesses it.

[4] From all this one can see what those people are like who are restricted to the outward sense of the Word, separated from the inward, namely people who are not at all joined to heaven, nor thus to the Lord. This is so with those who explain those words addressed by the Lord to Peter and to the disciples according to their literal meaning, in that they arrogate to themselves the power to save the human race and make themselves the gods of heaven and earth, which they do on account of their insane self-love and love of the world. Anyone sound in mind may see and appreciate that a mere human being cannot absolve any sin at all, because no sin is absolved except through the development of a new life, that is, through being regenerated by the Lord. Regeneration continues right on to the end of a person's life in the world, and after that for evermore, see 8548-8553, 8635-8640, 8742-8747, 8853-8858, 8958-8968.

[5] What truth in its power is must also be stated briefly. In the Word angels are called 'powers'; and it is also well known in the Church that they are such. Yet they are not powers by virtue of anything their own, only by virtue of the Lord; for they are recipients of God's truth which emanates from the Lord. The power they have from the Lord is such that one of them can drive away a thousand of the devil's crew, confine them to the hells, and keep them in check. For God's truth emanating from the Lord fills the heavens and forms them; and if you are willing to believe it, all things were made and created through that truth. The Word which was in the beginning with God and which was God, and through which all things were created and the world was made, spoken of in John 1:1-14, is Divine Truth. Divine Truth is the one true substance from which all things come into being; but this is something few are able to understand, because at the present day the idea which people have of Divine Truth is no different from that of words coming from the lips of one who rules over all, whose orders are carried out according to those words. As for the kind of idea people ought in fact to have of Divine Truth, see 9407 (end). The omnipotence of Divine Truth emanating from the Lord is described in many places in the Word, and especially in John, in the Book of Revelation,

War took place in heaven. Michael and his angels fought against the dragon, and the dragon fought, and his angels, but they did not prevail, nor was their place found any longer in heaven. They conquered him by the blood of the Lamb and by the word of their testimony. Revelation 12:7-8, 11.

'The blood of the Lamb', it is evident, is Divine Truth emanating from the Lord's Divine Human, see 4735, 6978, 7317, 7326, 7850, 9127, 9393, 9395; and 'the word of their testimony' is God's truth which has found acceptance.

[6] People who are restricted to the outward sense of the Word, separated from the inward, that is, those who are separated from the true teachings of the Church, understand these words of prophecy in solely a literal way. That is to say, they take 'blood' to mean blood, thus the Lord's passion, when in fact Divine Truth emanating from the Lord is what is meant in those words by 'blood'. People with the true teachings of the Church are able to know that they are saved not by blood but by hearing God's truth and doing it, thus [that all are saved] who allow the Lord to regenerate them by means of Divine Truth. All who receive enlightenment from the Lord are able to know, understand, see, and perceive this, thus all who are governed by the good of charity and faith are able to do so, since it is they who receive enlightenment. I myself can certainly say that when I read the blood of the Lamb and think of the Lord's blood the angels present with me know no other than that Divine Truth emanating from the Lord is what I read and that that Truth is what I think of. But let simple people hold on to the teaching they have that they are saved by the Lord's blood, so long as they are leading a life in keeping with His Divine Truth; for those who lead such a life receive enlightenment in the next life.

  
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Thanks to the Swedenborg Society for the permission to use this translation.