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John Chapter 12

1. THEN jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.

2. Then they made for him a supper there, and Mary served, but Lazarus was one of them that lay at the table with him.

3. Then Mary, taking a pound of ointment of spikenard, very costly, anointed the feet of jesus, and wiped his feet with her hair; but the house was filled with the odour of the ointment.

4. Then says one of his disciples, Judas Iscariot, Simon's [son] which was about to betray him.

5. Why was not this ointment sold for three hundred pence, and given to the poor?

6. But he said this, not that he cared for the poor, but because he was a thief, and had the bag, and bare the things that were put therein.

7. Then said jesus, Let her alone; for the day of my burial has she kept this.

8. For you have the poor always with you, hut me you have not always.

9. Much people of the Jews therefore knew that he was there; and they came, not for the sake of jesus only, but that they might see Lazarus also, whom he had raised from the dead.

10. But the chief priests consulted that they might put Lazarus also to death;

11. Because that by reason of him many of the Jews went away, and believed in jesus.

12. On the morrow, much multitude coming to the feast, hearing that jesus was coming to Jerusalem,

13. Took branches of palm-trees, and went forth to meet him, and cried, Hosanna, blessed is the King of Israel, that comes in the name of the lord.

14. But jesus finding a young ass, sat upon it, as it is written,

15. Fear not, daughter of Zion; behold your King comes, sitting on the colt of an ass.

16. But these things his disciples knew not at first; but when jesus was glorified, then they remembered that these things were written of him, and that they did these things to him.

17. Then the multitude bare record which was with him when he called Lazarus out of the sepulchre, and raised him from the dead.

18. For this also the multitude met him, because they heard that he had done this sign.

19. The Pharisees therefore said amongst themselves, You see that you prevail nothing; behold, the world is gone after him.

20. But there were certain Hellenists among them that came up to worship at the feast.

21. These therefore came to Philip, which was of Beth-saida of Galilee, and asked him, saying, Lord, we are desirous to see jesus.

22. Philip comes and tells Andrew, and again Andrew and Philip tell jesus.

23. But jesus answered them, saying, The hour is come that the Son of Man should be glorified.

24. Verily, verily, I say to you, Unless a corn of wheat falling into the ground dies, it abides alone; but if it dies, it bears much fruit.

25. He that loves his soul shall lose it, and he that hates his soul in this world shall keep it to life eternal.

26. If any one minister to me, let him follow me; and where I am, there shall also my minister be; and if any one minister to me, him will the father honour.

27. Now is my soul troubled, and what shall I say? father, save me from this hour; but for this came I to this hour.

28. father, glorify your name. Then came a voice from heaven, I have both glorified, and will glorify [it] again.

29. The multitude therefore, which stood by and heard, said that it thundered; others said, an angel spoke to him.

30. jesus answered and said, This voice came not because of me, but for your sakes.

31. Now is the judgement of this world; now shall the ruler of this world be cast out.

32. And I, if I be lifted up from the earth, will draw all to myself.

33. But this he said, signifying by what death he was about to die.

34. The multitude answered him, We have heard out of the law that christ abides for ever; and how say you that the Son of Man must be lifted up? Who is the Son of Man?

35. Then said jesus to them, Yet a little while is the light with you; walk while you have the light, lest darkness overtake you; and he that walks in darkness knows not whither he goes.

36. Whilst you have the light, believe in the light, that you may be the sons of light. These things spoke jesus, and departing, was hid from them.

37. But though he had done so many signs before them, they did not believe in him.

38. That the word of Esaias the prophet might be fulfilled, which he said, lord, who has believed our report? And to whom has the arm of the lord been revealed?

39. On this account they could not believe, because Esaias said again,

40. He has blinded their eyes, and hardened their heart; that they should not see with the eyes, and understand with the heart, and be converted, and I should heal them.

41. These things said Esaias, when he saw his glory, and spoke of him.

42. Nevertheless, many of the rulers also believed in him, but because of the Pharisees, they did not confess, lest they should be put out of the synagogue.

43. For they loved the glory of men more than the glory of god.

44. But jesus cried and said, He that believes in me, believes not in me, but in him that sent me.

45. And he that sees me, sees him that sent me.

46. I am come a light into the world, that every one who believes in me should not abide in darkness.

47. And if any one hear my sayings, and believe not, I do not judge him; for I came not to judge the world, but to save the world.

48. He that rejects me, and receives not my sayings, has one that judges him: the Word which I have spoken, the same shall judge him at the last day.

49. Because I have not spoken from myself, but the father which sent me, he gave me commandment what should say, and what I should speak.

50. And I know that his commandment is life eternal; whatever things therefore I speak, as the father has said to me, so I speak.

Verse 13. The multitude took branches of palm-trees, &c. The reason why they took branches of trees, was, because trees signified perceptions, and also the knowledges of truth and good; hence branches denote the truths themselves. AC 9212. And the reason why they took branches of palm trees, was, because palm trees denote the goods of the spiritual church, which are the goods of truth; and whereas goods are signified by palm trees, by them is also signified the affection of good, and hence delight, for all delight is from the affection of good. Inasmuch as this was the signification of palm trees, therefore they were employed also in holy festivities, as in the feast of tabernacles, Levit 23:40. That palms signified holy festivity, which is grounded in good, is manifest also from what is written in John, "Much multitude, which had come to the feast, when they heard that jesus was coming into Jerusalem, took branches of palm trees, and went to meet him." AC 8369.

And cried Hosanna, &c. By cry [or shouting], is signified acknowledgement by faith; and whereas cry [or shouting] is also an act, which corresponds to living confession or acknowledgement from faith, therefore also amongst the ancients the ritual of crying [or shouting] was received, when such thing was signified; hence in the Word throughout, mention is made of crying, [or shouting], when the subject treated of is concerning confession and acknowledgement from faith, as respecting John the Baptist, John 1:15, 23, and again, John 12:13, as above. AC 5323.

Verses 14, 15. But Jesus finding a young ass, sat upon it, &c. From the contents of these verses it is evident, that all and singular things in the church of that time were representative of the lord, and hence of the celestial and spiritual things which are in his kingdom, and this even to a she-ass, and the foal of a she-ass, by which was represented the natural man as to good and truth; the reason of the representation was, that the natural man ought to serve the rational, and this the spiritual, but this the celestial, and this the lord ; such is the order of subordination. AC 2781.

The reason why the lord, when he entered Jerusalem, sat on the foal of an ass, and the people on the occasion proclaimed him king, and likewise strewed garments on the way, was, because to sit upon an ass and on the foal of an ass, was a badge of distinction marking a High Judge and King. He who does not know what is signified by a horse, a mule, and the foal of an ass, in the representative sense, may believe that the lord's riding on the foal of an ass signified misery and humiliation, when yet it signified royal magnificence; wherefore also the people on the occasion strewed garments on the way. The reason why this was done when he went to Jerusalem, was, because by Jerusalem is signified the church, and garments signify truths clothing good, and serving it, AE 31.

Verses 23, 27, 28, 31, 32, 33. Jesus said, the hour comes that the Son of Man should be glorified; now is my soul troubled; and he said, Father glorify your name, and a voice came forth from heaven, I have both glorified, and will glorify it again. And Jesus said, Now is the judgement of this world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all to myself; this he said, signifying by what death he was about to die. In these words the lord teaches, that by the last combat, which was the passion of the cross, he fully subjugated the hells, for hell in all its complex is what is called the prince of the world and the devil: from which considerations it is evident, that the lord, by the passion of the cross, not only conquered and subjugated the hells, but also fully glorified his Humanity, whence mankind derived salvation; for by the subjugation of the hells, and by the glorification of his Humanity, all liberation from evil is effected, and without the accomplishment of those acts there can be no liberation; for man is ruled by spirits from hell, and by angels out of heaven from the lord, wherefore unless the hells had been altogether subjugated, and unless the Humanity of the lord had been altogether united to the essential Divine [principle] and thus also made divine, it would have been impossible for any man to have been liberated from hell and saved, for the hells would always have prevailed. AC 10655.

That glorification, where the lord is treated of, denotes the unification of his Human [principle] with the Divine [principle] itself which was in him, thus with jehovah his father, by which unification he made his Human [principle] also divine good, is manifest from the passages in the Word, where glory and glorification, when predicated of jehovah or the lord, are mentioned; as in Isaiah, The glory of Jehovah shall be revealed, and all flesh shall see it together, Is 40:5; and in the above words, the hour comes that the Son of Man should be glorified, &c, AC 10053.

Inasmuch as the lord was successively glorified, therefore it is said, I have both glorified, and will glorify again, Doc. of the Lord, 34.

Verse 24. Verily, verily, I say to you, unless a corn of wheat falling into the ground die, it abides alone; but if it die, it bears much fruit. These words have a reference to the extermination of the lord's first rational principle, when the divine succeeded, and also to the separation of the rational principle of man, which he has before regeneration, when it is succeeded by the other rational principle which he has after regeneration. For there appertain to every man, who is regenerated, two rational principles, one before regeneration, the other after regeneration: the first, which is before regeneration, is procured by exercises of the senses, by reflections on things in civil and moral life, by the sciences, and by reasonings grounded therein and directed thereby, also by knowledges of things spiritual derived from the doctrine of faith, or from the Word; but these things at that time enter no further into man than a little above the ideas of the corporeal memory, which ideas are respectively very material; whatever therefore he thinks at that time is grounded in such things, or semblances of such things are formed comparatively or analogically, in order that they may be comprehended together at one view by the interior or intellectual sight; such is the nature of the first rational principle, or of that which exists before regeneration. But the rational principle after regeneration is formed of the lord by the affections of spiritual truth and good, which affections are wonderfully implanted by the lord in the truths of the former rational principle, and thus the things therein, which are in concord with, and favour those affections, are vivified, whilst other things are separated thence, as of no use, till at length spiritual goodnesses and truths are bound together as it were into little bundles, the things not agreeing therewith, and not capable of being vivified, being rejected as it were to the circumference; and this successively, in proportion to the increase of spiritual goods and truths with their affections; hence it is evident what is the nature and quality of the other rational principle. How the case is in regard to these things, may be illustrated by comparison with the fruit of trees; the first rational principle is in the beginning like unripe fruit, which successively ripens, till the seeds within are deposited in it; and when it is of such an age, as to begin to separate itself from the tree, then its state is full: But the other rational principle, with which man is gifted of the lord, when he is regenerated, is like the same fruit in good ground, in which there is a decay, or rotting, of those parts which encompass the seeds, and the seeds themselves shoot forth from their inmost principles, and emit a root, and also a_t stem above ground, which grows into a new tree, and unfolds itself, till at length it is multiplied into new fruits, and afterwards into gardens and paradises, according to the affections of good and of truth which are received. See Matt 13:31, 32. John 12:24. AC 2637.

The reason why by the dead are signified those who have afflicted their souls, have crucified their flesh, and suffered temptations, is, because by those things they have mortified the former life, and hence have become as it were dead before the world; for the lord says, except a grain of wheat falling into the ground die, it abides alone, but if it die it bears much fruit. AR 639.

That four churches since the creation of the world have existed on this earth, is according to divine order, which requires that there be a beginning and its end, before a new beginning results. Hence it is that every day commences from morning and advances, and closes in night, and after this commences anew; also that every year begins from the spring, and through summer advances to autumn, and closes in winter,, and after this begins again. The case is similar with churches; the first of them, which was the most ancient, was as morning, spring, and the east; the second, or ancient, was as mid-day, summer, and the south; the third was as evening, autumn, and the west; and the fourth as night, winter, and the north. Moreover the church before the lord appears as one man, and this grand man must pass through his ages like a little man, namely from infancy to adolescence, and through adolescence to youth, and at length into old age, and then when he dies must rise again; for the lord says, except a grain of wheat falling into the ground dies, it abides alone, but if it die, it bears much fruit. TCR 762.

Combats against evils, which are temptations, are treated of in many passages of the Word, being understood by these words of the lord, I say to you except a grain of wheat falling into the ground die, it abides alone, but if it die it bears much fruit. These combats, which are temptations, may be seen particularly treated of in the Heavenly Doctrine of the New Jerusalem, from NJHD 187 to 201: whence and of what quality they are, NJHD 196, 197. In what manner and when they are effected, NJHD 198. What good they produce, NJHD 199. That the lord fights for man, NJHD 200. Concerning the lord's, combats or temptations, NJHD 201. Doc. Life. DLife 99.

Verse 25. He who loves his soul, shall lose it, but he who hates his soul in this world, shall keep it to life eternal. By soul in this passage is signified the proprium [or selfhood] of man. AC 6138.

Verse 26. If any one minister to me let him follow me, &c. There are two kingdoms, into which the whole heaven is distinguished, one inhabited by the angels, who are in the good of celestial love, the other by the angels who are in the good of spiritual love, or in charity; to minister is predicated of those who are in the celestial kingdom, but to serve is predicated of those who are in the spiritual kingdom; hence it is evident what is meant by ministering and a minister in the above passage, and that it denotes all that is done from the good of love, thus the good of love. AE 155.

Verse 27. Now is my soul troubled, &c. That the lord glorified his Human [principle] and that the passion of the cross was the last temptation and full victory, by which he was glorified, he himself teaches in John, now is my soul troubled; Father, glorify your name. These things were said concerning his passion: to glorify is to make divine. Hence now it is manifest, that unless the lord had come into the world, and been made a man, and in this manner had liberated from hell all those who believe on him, and love him, no mortal could have been saved: thus it is understood, that without the lord there is no salvation. Heavenly Doc. of New Jer. NJHD 294.

Verse 28. Father, glorify your name. Then came a voice from heaven, I have both glorified and will glorify [it] again. Inasmuch as by the name of jehovah, or the lord, in the spiritual sense, is signified all worship grounded in the good of love and in the truths of faith, therefore in the supreme sense by the name of jehovah is understood the lord as to the Divine Human [principle] by reason that from his Divine Human [principle] proceeds the all of love and of faith. That the lord in the supreme sense is understood by the name of jehovah, is evident from these words in John, Jesus said, Father, glorify your name, &c. The reason why by the name of jehovah, or of the lord, is not meant the name itself, but all things of love and of faith, is grounded in the spiritual world, where names such as are used on earth, are not uttered, but the names of the persons concerning whom they speak, are formed from the ideas of all things which they know respecting them, which are put together in one expression; such is the utterance of names in the spiritual world, whence it is that names in that world, like all other things, are spiritual. The name lord, and the name jesus christ, are not there uttered as on earth; but instead of those names, a name is formed from the idea of all things which are known and believed concerning him, which idea is derived from all things of love and of faith respecting him; the reason is, because these things in the complex are the lord belonging to the inhabitants; for the lord dwells with every one in the goods of love and of faith which are from him. This being the case, the quality of every one as to love and faith in the lord is immediately known, on his uttering with a spiritual expression, or a spiritual name, the lord or, jesus christ. And hence likewise it is that they, who are not principled in any love or in any faith respecting him, cannot name him, that is, form any spiritual name concerning him. Let not then the opinion any longer prevail, which is a ruling opinion with the generality, that the name alone of jesus christ, without love and faith directed to him, thus without the knowledges by which love and faith are acquired, contributes any thing to salvation. AE 102.

By glorification is understood union, and that in the union of himself with the father the lord regarded the conjunction of himself with the human race, is said expressly, where it is written, when I shall be lifted up, I will draw all to myself. That conjunction was effected of the infinite or supreme divinity with the human race, by the humanity of the lord made divine, and that this conjunction was the cause of the lord's coming into the world, is an arcanum, about which several are inquisitive in themselves, and because they do not comprehend it, they do not believe it; and since they do not believe because they do not comprehend, therefore it becomes an offence to them. That this is the case, has been given to know by much experience, respecting those who come into the other life; there are many of them, nearly the greatest part of those distinguished by their genius in the world, who, whilst they only think that the lord was made a man, and was as another man in external form, and that he suffered, and yet rules the universe, fill the sphere instantly with scandals, by reason that this was a scandal to them in the life of the body, although at the same time they published nothing on the subject, and although they adored him with external sanctity; hence it is perceived manifestly, what was their faith, and what they thought concerning the lord. This being so, it is allowed briefly to explain how the case is; after that all celestial principle perished amongst men, that is, all love to god, so that there was no longer any will of good, on this occasion the human race was separated from the Divine [Being or principle], for nothing conjoins but love, and when there is no love, disjunction takes place, which is followed by ruin and extirpation; wherefore on this occasion a promise was made respecting the coming of the lord into the world, who should unite the Human [principle] to the Divine, and by this union, conjoin the human race in himself by the faith of love and charity; from the time of the first promise, (Gen 3:15) the faith of love, directed to the lord who was about to come, conjoined; but when no longer any faith of love remained in the world, then the lord came, and united the Human essence to the Divine, so that they were entirely one, as he himself plainly says, and at the same time taught the way of truth, that every one who believed on him, that is, loved him and the things which were of him, and was principled in his love, which is extended to the universal human race, thus towards the neighbour, would be conjoined and saved. When the Human principle was made Divine, and the Divine made Human in the lord, then an influx of the infinite or supreme divinity took place with man, which otherwise could never have existed; hence likewise the dire persuasions of the false were dispersed, and with them the dire lusts of evil, with which the world of spirits was overcharged, and was continually overcharging in consequence of souls flocking from the world; and they, who were in those persuasions and lusts, were cast into the hells, and thus separated; unless this had been effected, the human race would have perished, since it is ruled by spirits from the lord ; neither could they have been dispersed otherwise, for no operation of the Divine [Being or principle] was given through things rational into the internal sensual principles of man, since these are far beneath the supreme divinity not so united. AC 2034.

When the lusts of the external man were removed, so as to produce no impediment, then the internal man, or jehovah, acted in unity with the external, or with the human essence of the lord ; for external principles, which are not in agreement, are the only things which hinder the internal man, in its action upon the external, producing unity; the external man is nothing else but a kind of instrument or organ, having no life in himself, but receiving life from the internal man, in which case it appears as if the external man had life from himself. But with the lord, after that he had expelled hereditary evil, and thus purified the organical principles of the human essence, even these received life, so that the lord, as he was life in respect to the internal man, was also made life in respect to the external man. This is what is signified by glorification, when jesus said, Father, glorify your name. AC 1603.

By name, when applied to the lord, is signified divine truth, for name denotes every thing by which he is worshiped, and every thing by which he is worshiped has reference to divine good and divine truth. Inasmuch as it is not known what is meant by these words of the lord, "father, glorify your name; and a voice came from heaven, I have both glorified, and will glorify [it] again;" therefore it shall be explained: the lord, when he was in the world, made his Human [principle] divine truth, which also is the Word, and when he went out of the world, he fully united divine truth to the divine good which was in him from conception. For the lord glorified, that is, made divine his Human [principle] as he makes man spiritual; for he first instils into man truths from the Word, and afterwards unites them to good, and by that union man becomes spiritual. AR 193.

Prayer viewed in itself is discourse with god, and on this occasion some internal contemplation of those things which are the subjects of prayer, to which corresponds some similar principle of influx into the perception or thought of the mind of him who prays, so that there is a kind of opening of the internals of man towards god. The prayer of the lord was nothing else but internal discourse with the divine [principle] and at the same time revelation. That it was revelation, is evident from these words, that when he prayed, saying, Father, glorify your name, there came forth a voice from heaven on the occasion, I have both glorified and will glorify it again, in which passage it is evident that the prayer.of the lord was discourse with the Divine [principle] and at the same time revelation. AC 2535.

See also Extracts at verse 1 of chap. i.

Verse 31. Now is the judgement of this world: Now shall the ruler of this world be cast out. A last judgement has twice taken place in this world; once, as is described in the Word, by the flood; and secondly, what was performed by the lord himself when he was in the world, which is also understood by the lord's words, "Now is the judgement of this world, now shall the ruler of this world be cast out;" and in another place, "These things have I spoken to you, that in me you may have peace; be confident, I have overcome the world," John 16:33. And likewise by these words in Isaiah, "Who is this that comes from Edom, marching in the multitude of his strength, great to save? I have trodden the wine-press alone, therefore I have trodden them in mine anger, whence the victory over them is sprinkled on my garments, for the day of vengeance is in my heart, and the year of my redeemed is come; on this account he was made a Saviour," Is 63:1-8, and in several other passages. The reason why a last judgement has twice had place on this earth, is, because all judgement has place at the end of the church, as has been already shown, and on this earth there have been two churches, the first before the flood, and, the second after it; the church before the flood is described in the first chapters of Genesis by a new creation of heaven and of earth, and by paradise, and its end by eating of the tree of science, and afterwards specifically; and its last judgement is described by the flood, and all those things, according to the style of the Word, by mere correspondences; in the internal or spiritual sense of which, by the creation of heaven and of earth, is meant the establishment of a new church; by the paradise in Eden, the celestial wisdom of that church; by the tree of science, the scientific principle which destroyed that church, the like by the serpent there; and by the flood is understood the last judgement upon those who were of that church. But the other church which was after the flood, is described also in some passages of the Word, as Deut 32:7-14, and in other places; this church was extended through a great part of Asia, and was continued amongst the posterity of Jacob; its end took place when the lord came into the world, on which occasion a last judgement was effected on all from the first establishment of that church, and at the same time on the residue from the first church. For this end the lord came into the world, that he might bring back into order all things in the heavens, and by the heavens on the earth, and at the same time that he might make his Human [principle] Divine, since had this not been effected, no one could have been saved. Last Judgement, LJ 46.

The feast of the passover was enjoined to be celebrated every year on the day when they went forth out of Egypt, and this on account of the deliverance of the sons of Israel from servitude, that is, on account of the deliverance of those who are of the spiritual church from falses, thus from damnation; and whereas the lord delivered them by his coming, and elevated them with himself into heaven, when he rose again, therefore this was likewise done on the passover; this is also signified by the lord's words in John, Now is the judgement of this world, now shall the ruler of this world be cast out. But I, if I be lifted up from the earth, will draw all to myself. AC 7093.

Verse 32. And I, if I be lifted up from the earth, will draw all to myself. The lord flows in with every man by the truth which is from himself, whereby he gives life to man; for the light, which is from the lord, is divine truth, and is life, John 1:4; this divine truth, which is from the lord, enters by influx into the good belonging to man, and by it draws man to itself, for the life, which is from the lord, is attractive, inasmuch as it is from love, since all love has in it a force of attraction, inasmuch as it is willing to be conjoined with others, even until they are one; when therefore man is principled in good, and from good in truth, he is then attracted by the lord, and is conjoined to him; and when man is not principled in good, thus not in truths derived from good, he is then also attracted by the lord, but he cannot be elevated, since evils and consequent falses avert him. That the lord draws man to himself, he himself teaches in John, I, if I. be lifted up from the earth, will draw all to myself. AC 8604.

It is to be noted that man of himself cannot approach to the lord, and be conjoined to him, but the lord must approach to man, and be conjoined to him; and whereas the lord draws man to himself, John 6:44; 12:32, it appears as if man of himself approaches and conjoins himself; this is effected when man desists from evils, for to desist from evils is left at man's disposal or liberty; in this case good flows in from the lord, which is never wanting, since it is in the life which man has from the lord ; but with life the quantity of good received is proportioned to the evils removed. AC 9378.

That the lord imputes good to every man, and evil to no one, consequently that he does not judge any one to hell, but elevates all to heaven, so far as man follows, is manifest from his own words, I, if I be lifted up from the earth, will draw all to myself. There is actually a sphere elevating all to heaven, which continually proceeds from the lord, and fills the universal spiritual world, and the universal natural world, and it is as a strong current in the ocean, which secretly draws a ship; all they, who believe in the lord, and live according to his precepts, enter that sphere or current, and are elevated, whereas they, who do not believe, are not willing to enter it, but remove themselves to the sides, and are there carried away by the stream which tends to hell. TCR 652.

Verses 34, 35. The multitude answered him, we have heard out of the law that Christ abides for ever, and how say you that the Son of Man must be lifted up? Who is this Son of Man? Then said Jesus to them, Yet a little while is the light with you, &c. From these words it is evident, that the Son of Man is the lord as to divine truth; for when they enquire, who is the Son of Man, the lord replies concerning light, which is truth, and that he is the light or truth in which they should believe. AC 2813. See also AC 9807.

Verse 35. Yet a little while is the light with you, walk whilst you have the light, lest darkness overtake you. Light in this passage denotes the lord from whom comes all good and truth; darkness denotes falses, which are dispersed by the lord alone. AC 1839.

The lord calls himself the light, because he was essential divine truth when in the world; hence by light is signified the lord as to divine truth, also divine truth from the lord ; and whereas darkness is opposed to light, by darkness is signified the infernal false principle, which is the false of evil. AE 526.

Walk whilst you have the light. By walking is here signified to live, which signification is derived from appearance in the spiritual world, where all walk according to their life, the evil in no other ways than those which lead to hell, but the good in no other ways than those which lead to heaven; wherefore all spirits are there known from the ways in which they walk; ways also actually appear, but to the evil none else but the ways to hell, and to the good none else than the ways to heaven; hence it is that every one is carried to his own society. AE 97.

Verse 36. Whilst you have the light, believe in the light that you may be the sons of light. By sows in the Word are signified truths, on which account the seeds which fell into good ground are called by the lord the sons of the king-dom, and the tares which are falses, the sons of evil, Matt 13:13. They also who are principled in truths, are called the sons of light, John 12:36; and they, who are in the marriage of truth and good from the lord, are called the sons of the marriage, Mark 2:20; and they who are regenerated, the sons of god, John 1:11, 12, 13. It is to be noted, that by sons in the above passages are signified those, who are principled in truths, or who are principled in falses; but whereas the spiritual sense of. the words has nothing in common with persons, therefore in that sense by sons are signified truths or falses abstractedly from the idea of person; the reason why the spiritual sense is of such a nature, is, because the idea of person limits the thought and its extension into heaven in every direction; for all thought, which proceeds from the affection of truth, pervades heaven in every direction, nor does it terminate but like light into shade, whereas when person is thought of at the same time, the idea in such case terminates where the person is, and with it also intelligence. This is the reason why by sons in the spiritual sense are signified truths or falses abstractedly. AE 724.

Verses 39, 40. On this account they could not believe, because Esaias said again, he has blinded their eyes, and hardened their heart, that they should not see with the eyes, and understand with the heart, and be converted, and I should heal them. When men become inverted orders of life, and are not willing to live and to be wise, except from themselves and their self-hood, in this case whatever they hear, which is a matter of faith, they reason whether it be so, or not; and because they do this from themselves, their sensual and scientific principles, they cannot do otherwise than deny, and when they deny, they also blaspheme and profane; and at length without concern they commix profane things with holy; when man is of such a quality, he is then so damned in the other life, that no hope of salvation remains; for the things which are mixed by profanations adhere together in that state of mixture, so that as soon as any idea of what is holy enters, the idea also of what is profane presents itself in conjunction, the consequence of which is, that the person cannot be in any other society than that of the damned. This was the reason why the mysteries of faith were never revealed to the Jews, as being of the above quality, insomuch that it was not even openly declared to them, that they should live after death, nor openly, that the lord was to come into the world to save them; yea, they were kept in such ignorance and stupidity, and are still so kept, that they did not know, nor do they know, that there is an internal man, nor that any thing internal is given; for if they had known it, and if they knew it, so as to acknowledge it, they are of such a character that they would profane it, and thus they would be without hope of any salvation in the other life. These are the things which are meant by the lord in John, "He has blinded their eyes, and hardened their heart, that they should not see with the eyes, and understand with the heart, and be converted, and I should heal them." For the same reason also all the mysteries of faith were so hidden and covered under the representatives of their church: but it is one thing to know, and another thing to acknowledge; he who knows, and does not acknowledge, is as if he did not know; but he who acknowledged, and afterwards blasphemes and profanes, is he who is meant by the lord. AC 301, 302.

The above words denote that it would have been better for the Jews to have been in falsities, than in truths, because they were in the life of evil, and therefore if they had been instructed in truths, they would not only have falsified them still more, but also defiled them with evils. AC 2383.

Inasmuch as the rational principle of men is of such a quality, therefore the Word is expressed according to the apprehension of man and even according to his genius; on which account it is that the internal sense of the Word is distinct from its literal sense, as may sufficiently appear from the Word of the Old Testament, where most things are said according to the apprehension and genius of the people who then lived, therefore so few things, as to be scarcely any, concerning a life after death, concerning eternal salvation, and concerning the internal man; for the Jewish and Israelitish people, among whom the church then was, were of such a quality, that if those things had been discovered, they would not only have understood them, but would also have ridiculed them. This was the reason why the lord spoke in like manner as the prophets throughout, and on some occasions by parables, as he himself says in Matthew, "I speak to them by parables, because seeing they do not see, and hearing they do not hear, neither do they understand," Matt 13:13; and in John, "He has blinded their eyes, and hardened their hearts, that they may not see with the eyes and understand with the heart, and be converted, and I should heal them;" their being converted and healed involves, that still they would afterwards reject, and would thus profane, which brings along with it eternal damnation. AC 2520.

Every one, who thinks at all deeply or interiorly, may know, that by the seed of Abraham, of Isaac, and of Jacob, which is so often named, and of which it is so often said that it should be blessed, and this above all nations and people throughout the earth, in the divine Word cannot be signified their posterity, for these, amongst all nations, were least of all principled in the good of love to the lord and of charity towards their neighbour, yea, neither were they principled in any truth of faith; for what the lord is, what his kingdom, thus what heaven is, and what a life after death, they were altogether ignorant, as well because they were not willing to know, as because, had they been acquainted with those subjects, they would altogether have denied them in their heart, and thus would have profaned interior goods and truths, as they profaned exterior by their so frequent and open idolatries, which is the reason why so rarely any interior things are extant in the sense of the letter of the Word of the Old Testament; by reason of this their quality and character, the lord said of them from Esaias, "He has blinded their eyes, and hardened their heart, that they may not see with the eyes, and understand with the heart, and be converted, and I should heal them." AC 3373.

In the sixth and seventh chapters of the Gospel according to Matthew, the lord opens the interior things which are of heaven, but by such things as are in the world. The reason why he opened them by such things was, to prevent worldly men understanding them, and that they might only be understood by heavenly men; the further reason why worldly men were not to understand them was, lest they should profane the interior things of the Word, for by so doing they would cast themselves into the most grievous of all hells, which is the hell of the profaners of the Word; therefore it was said by the lord in John, "Esaias, said, he has blinded their eyes, and hardened their heart, that they may not see with the eyes, and understand with the heart, and be converted, and I should heal them." It is said, lest I should heal them, because they who are healed, and return again to falses and evils, are guilty of profanation. AC 9048. See also Heav. Doc. New Jer. NJHD 170.

Hence it is that almost all, who come from this world into the other, are greatly surprised that they are alive, and that they are men equally as before, and that there is no kind of difference: but when they cease to wonder, they are next surprised that the church knows nothing of such a state of men after death, when yet all as many as have lived in the world, are in the other life, and live as men: and since they also expressed a wonder, why this was not manifested to man by visions, they were told from heaven that this might have been done, since nothing is more easy when it pleases the lord, but that still they would not believe, who have confirmed themselves in falses against such things, although they should see them; also that it is dangerous to manifest any thing from heaven to those who are in worldly and corporeal things, because thus they would first believe, and afterwards deny, and thereby profane the truth itself; for to profane is to believe and afterwards to deny, and they who profane are thrust down into the lowest and most grievous of all the hells. This danger is what is meant by the lord's words, "He has blinded their eyes, &c." Last Judgement, LJ 17. See also DP 260.

To see with the eyes, and to understand with the heart, in the above passage, signifies to receive with the understanding and the will, or with faith and love. From the above passage therefore it appears, that if it had been revealed to the Jews from heaven, that the lord was the Messiah and the Son of god, and they had thus been persuaded to acknowledge and to believe, they would afterwards have rejected it, and to reject it after acknowledgement and faith is to profane, and the lot of profaners is the worst of all lots in hell. AE 706.

By the eyes which were blinded, is signified the understanding and faith of truth; by the heart which was hardened, is signified the will and love of good; and by being healed is signified to be reformed; the reason why they were not to be converted and healed was to prevent profanation, for an evil man, who is healed and returns to his evil and false principles, is guilty of profanation; so it would have been with the Jewish nation. AE 1081.

Verse 41. These things said Esaias, when he saw his glory and spoke of him. In this passage glory denotes the lord. AC 8427.

Glory in the above passage denotes the divine truth, which called afterwards, verse 43, the glory of God, whilst the glory of men, which is there mentioned, denotes what is false. AC 9429.

Verses 44, 45, 46. Jesus cried and said, He that believes on me, believes not on me, but on him that sent me, &c. &c. As to what concerns the union of the divine essence of the lord with his human essence, and of the human with the divine, this infinitely transcends the apprehension of man; for the internal of the lord was jehovah himself, thus life itself, but the internal of man is not the lord, neither is it life, but a recipient of life; the lord had union with jehovah, but man has not union with the lord, but conjunction; the lord, by his own proper power, united himself to jehovah, wherefore also he was made justice, but man in no case conjoins himself by his own proper power, but by the power of the lord, so that the lord joins man to himself. The above reciprocal union is what is meant by the lord, where he attributes all he has to the father, and all that the father has to himself, as in John, "jesus said, He that believes in me, believes not on me, but on him that sent me: I am come a light into the world, that every one, who believes in me, may.not abide in darkness." AC 2004.

By the father sending him, in the above passage, is signified that he proceeds from the father ; that light denotes the divine truth, may be seen above. AC 3703.

From the above words it is evident that by the father the lord understood himself, and by the Son, whom the father sent, his Divine Human [principle] for he says, "He who sees me sees him who sent me, also he that believes in me, believes not in me, but in him that sent me," and still he says, that they should believe in him, as verse 36, and in other places. AE 852.

Verses 47, 48. And if any one hear my sayings, and believe not, I do not judge him, &c. In regard to the judgement from truth, the case is this, that the lord never judges any one but from good, for he is willing to raise up all into heaven, whoever they are, yea, if it was possible, even to himself, for the lord is mercy itself, and good itself; mercy itself and good itself cannot, in any case, damn any one, but it is man who damns himself, because he rejects what is good; as man in the life of the body had shunned what is good, so he shuns it in the other life, consequently he shuns heaven and the lord ; for the lord cannot be in any thing but what is good, he is also in truth, but not in truth separate from good; that the lord does not damn any one, or judge him to hell, he himself says in John, "god sent not his Son into the world, to judge the world, but that the world by him may be saved: This is the judgement, that light is come into the world, but men loved darkness rather than light, because their deeds were evil," John 3:17, 19; and again, "If any one hear my sayings, and believe not, I do not judge him, for I came not to judge the world, but to save the world." AC 2335.

By judgement is signified arrangement, and the reason of this signification is, because divine truth does not judge any one, but flows in and arranges things for its own reception; judgement is afterwards effected according to the laws of order from reception, and this is meant by the lord's judgement, as is manifest from the lord's words, where he says that he judges no one. AC 8685.

The reason why the lord, when judgement is treated of, calls himself the Son of Man, is, because all judgement is according to divine truth which is in the Word; that this judges every one, the lord himself says in John, "If any one hear my words, and believe not, I do not judge him; the word which I have spoken, it shall judge him at the last day." Doc. Lord. 25. See also AR 233, and TCR 652.

The reason why the Son of Man is described in the Revelations as having on his head a golden crown, Rev 14:14, is because divine good does not judge any one, but divine truth, the cause of which is, because divine good loves all, and draws man to heaven, so far as he follows it, but divine truth separate from good damns all, and judges them to hell; lest therefore all should be damned and judged to hell, and that the divine good may moderate, and elevate to heaven, as far as possible, therefore a golden crown was on the head, by which is signified divine good accoutred for judgement, namely to moderate. Nevertheless it is to be understood, that the lord does not judge any one by divine truth, but divine truth viewed in itself judges him who does not receive it, but rejects it, as may be manifest from the lord's words, John 12:47, 48. AE 907.

It is not to be understood from the above words that the truths, which proceed from the lord, damn any one, for all truths which proceed from the lord are from his divine good, thus they are nothing but mercies; but whereas men do not receive the mercy of the lord, they expose themselves to damnation, for in such case they are in evils, and evils condemn; neither do the truths which proceed from the lord save man, if he believes that he is saved by virtue of the truths of faith belonging to him, and not of mercy, for man is in evils, and of himself in hell, but by the mercy of the lord he is withheld from evil, and kept in good, and this by a strong force, AC 7206.

translator's notes and observations,

Verse 20. But there were certain Hellenists, &c. For the meaning of the term Hellenists, see note at chap. vii. verse 35.

Verse 23. But Jesus answered them, saying, the hour is come that the Son of Man should be glorified. It is remarkable, that when the blessed jesus is here informed that the Hellenists wished to see him, he immediately begins to speak of his glorification, or full union with the father, thus intimating to them in the most significant language, that he did not wish to be seen in any other way, because in no other way could the sight of him be of any real advantage to the beholder. If we wish then to see jesus to any good purpose of profit to ourselves, we must open our eyes by faith, or rather suffer them to be opened, to view him in his state of glorification, or in his One-ness with the eternal jehovah, from whom he came forth, in which One-ness he now reigns, and will for ever reign, as the supreme and only god of heaven and earth.

Verse 26. If any one minister to me, let him follow me, and where I am, there shall also my minister be, &c. In the common version of the New Testament this passage is rendered, If any one serve me, let him follow me, and where I am, there shall also my servant be; but it is to be noted that in the original Greek what is here rendered serve, is diakoni, and what is rendered servant, is diakonos, both which terms have relation to ministry, as distinct from service, and conveying a distinct idea. For the idea intended to be conveyed by the word ministry is that of operation from a principle of good, whereas the idea intended to be conveyed by service is that of operation from a principle of truth. A man therefore becomes a minister, when he acts from the love of good in his will, but he remains a servant, so long as he acts merely from the light of truth in his understanding. The distinction therefore between the two characters is of importance to be attended to, and accordingly jesus christ has been pleased to distinguish them, where he says to his disciples, "Whosoever will be greater among you, let him be your minister, and whoever will be the chief among you, let him be your servant," [Matt 20:26, 27.]

Verse 32. And I, if I be lifted up from the earth, will draw all to myself. These words contain a full and positive demonstration of the sole and supreme divinity of the blessed jesus, as announcing, first, the power of a divine attraction which he exercises on all human minds; and secondly, as announcing the end or object of that attraction, namely to draw to himself. For to attract human minds is manifestly a divine prerogative, and is accordingly ascribed to jehovah, or the father, by jesus christ, where he says, "No man can come to me, except the father which has sent me draw him," John 6:44. jesus christ therefore, in claiming to himself this prerogative, manifestly asserts his divinity, and that he asserts at the same time his sole and supreme divinity, is evident, not only from the consideration that there can only be one centre of divine attraction, but also from the end or object of that attraction, as here declared by the divine attractor. For why should the blessed jesus, in his state of exaltation, or glorification, draw all to himself, unless he was the supreme and only god ? Had there been a Divine Being superior to himself, he was bound by every obligation of duty to have drawn mankind to that Being, and not to himself; or had there been any other Divine Being equal to himself, how could he be justified in his neglect of that Being, by making himself alone the centre of his attraction? The obvious conclusion therefore, which forces itself on the mind of the devout reader from the above passage, is manifestly this, and can be no other, namely that jesus christ, in his state of exaltation, or glorification, is one with the eternal father, by virtue of which One-ness, his humanity is a divine humanity, and thus is the sole and supreme fountain of all divine love and wisdom, consequently of all divine life and operation, thus of all divine attraction, together with all the divine graces, virtues, and blessings of purification, regeneration, salvation, and eternal life, thence resulting. It merits, however, the most serious and profound attention on the part of every Christian, that the above divine attraction cannot possibly be exercised to advantage on himself, only so far as the blessed jesus is first lifted up in himself; in other words, only so far as that Great and holy god in his divine humanity is seen and acknowledged as the only true god, and not only so, but is loved, approached, and enjoyed as the only true good. For should any other god be exalted above him in the mind's understanding, or any other good in the mind's will, or love, from that moment a contrary attraction must of necessity take place, and the certain consequence will be, that the divine attraction will be disturbed, and its salutary effect will thus be impeded, at least, if not totally frustrated.

Verse 35. Walk while you have the light, lest darkness overtake you, and he that walks in darkness knows not whither he goes. What is here rendered, and he that walks, is rendered in the common version of the New Testament, for he that walks; but it is to be noted, that in the original Greek the term rat is used, which has always the force of the English and, and never that of for. The argument then here urged by the lord in favour of walking in the light, is two-fold; first, to prevent being overtaken with darkness; and secondly, to guard against that blindness which obstructs man's spiritual light respecting his final destination.

Verse 36. Whilst you have the light, believe in the light, that you may be the sons of light. The distinction here made between having the light, believing in the light, and being the sons of light, is of great importance to be attended to, for to have the light, is to possess truth in the memory only, to believe in the light is to possess truth in the understanding, while to be the sons of light is to be born again of truth by its full incorporation into the love and life.

Verse 49. He gave me commandment what I should say, and what I should speak, The lord here makes a distinction between what he should say, and what he should speak, as he had before John viii 5:43. made a distinction between his word and his speech. The nature and import of the distinction here made may be seen by consulting the note on the foregoing distinction.

Verse 50. As the Father has said to me, so I speak. It is remarkable that the term in the original Greek here used to express has said, as applied to the father, is eireke, from eiro, whereas the usual Greek terms to express saying, are eipo and lego, whence it is to be concluded, that the term eiro is expressive of a more interior communication of thought than either eipo or lego.