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John Chapter 14

1. LET not your heart be troubled; believe in god, and believe in me.

2. In my father's house are many mansions; but if not, I would have told you; I go to prepare a place for you.

3. And if I go, and prepare a place for you, I will come again and receive you to myself, that where I am you may be also.

4. And whither I go you know, and the way you know.

5. Thomas says to him, lord, we know not whither you go, and how can we know the way?

6. jesus says to him, I am the way, and the truth, and the life; no one comes to the father but by me.

7. If you had known me, you would have known my father also; and from now on you know him, and have seen him.

8. Philip says to him, lord, show us the father, and it suffices us.

9. jesus says to him, Have I been so long time with you and have you not known me, Philip? he that has seen me has seen the father ; and how say you, show us the father?

10. Believe you not that I am in the father, and the father is in me? the sayings that I speak to you, I speak not from myself, but the father that dwells in me, he does the works.

11. Believe me that I am in the father, and the father is in me, or else believe me for the very work's sake.

12. Verily, verily, I say to you, he that believes in me, the works that I do shall he do also, and greater than these shall he do, because I go to my father.

13. And whatever you shall ask in my name, this will I do, that the father may be glorified in the Son.

14. If you shall ask any thing in my name I will do [it.]

15. If you love me, keep my commandments.

16. And I will ask the father, and He will give you another Comforter, that He may abide with you for ever;

17. The spirit of truth, which the world cannot receive, because it sees it not, neither knows it; but you know it, because it dwells with you, and shall be in you.

18. I will not leave you orphans; I come to you.

19. Yet a little while and the world sees me no more; but you see me; because I live, you shall live also.

20. In that day you shall know that I am in my father, and you in me, and I in you.

21. He that has my commandments, and keeps them he it is that loves me; but he that loves me shall be loved of my father, and I will love him, and will manifest myself to him.

22. Judas says to Him, (not Iscariot) lord, how it is that you are about to manifest yourself to us, and not to the world?

23. jesus answered and said to him, If any one love me, he will keep my Word, and my father will love him, and we will come to him, and make our abode with him.

24. He that loves me not, keeps not my words: and the Word, which you hear, is not mine, but the father's which sent me.

25. These things have I spoken to you, remaining with you.

26. But the Comforter, the Holy Spirit, which the father will send in my name, He will teach you all things, and will remind you of all things which I have said to you.

27. Peace I leave with you, my peace I give to you; not as the world gives, give I to you: Let not your heart be troubled, neither let it be afraid.

28. You have heard that I said to you, I go away, and come to you. If you loved me, you would rejoice because I said I go to the father, for my father is greater than I.

29. And now I have told you before it come to pass, that when it is come to pass, you might believe.

30. I will not yet speak many things with you, for the prince of this world comes, and has nothing in me.

31. But that the world may know that I love the father, and as the father has commanded me, so I do; Arise, let us go hence.

Verse 2. In my father's house are many mansions. That by mansions are signified the two parts of man, which are the will and the understanding, is manifest from what has been said, that those two parts are most distinct from each other, and that on this account, as was said, the human brain is divided into two parts, which are called hemispheres, to it's left hemisphere appertain the things of the understanding, to the right the things of the will; this is the most general distinction. Moreover both will and understanding are distinguished into innumerable parts, for there are so many divisions of the things of the understanding, and so many of the things of the will of man, that it is impossible to express or enumerate them as to the universal genera, still less as to the species. Man is a kind of very diminutive heaven, who corresponds to the world of spirits and to heaven, where all genera and all species of things of the understanding and will are distinguished by the Lord into such orderly arrangement, that there is not the smallest particle of all which is not distinguished; in heaven these divisions are called societies, in the word habitations, and by the Lord mansions, John 14:2. AC 644.

They, who are in the grand man, are in the freedom of respiration, when they are in the good of love; but still they are distinguished according to the quality and quantity of good; hence there are so many heavens, which in the Word are called mansions, John 14:2; and every one in his own heaven is in his own life, and has influx from the universal heaven, every one being there the centre of all influxes, hence in the most perfect equilibrium, and this according to the stupendous form of heaven, which form is from the Lord alone, thus with all variety. AC 4225.

The reason why every society is a heaven in a lesser form, and every angel in the least, is, because the good of love and of faith is what makes heaven, and this good is in every society of heaven, and in every angel of a society. It is of no concern that this good every where differs and is various, for it is still the good of heaven; the difference only is, that heaven is of such a quality in one part, and of such a quality in another. Therefore it is. said, when any one is elevated into any society of heaven, that he comes into heaven, and of those who are there, that they are in heaven, and every one in his own heaven. This is known to all who are in the other life, on which account they, who stand out of or below heaven, and look to a distance where companies of angels are, say that heaven is there, and also there. The case herein is comparatively as with governors, officers, and ministers in one royal palace, or in one court, who, although they dwell apart in their own mansions, or each in his own chamber, one above, another below, still are in one palace, or in one court, every one there being in his own function to serve the king. Hence it is evident what is meant by the Lord's words, in my father's house are many mansions. HH 51.

Verse 2. I go to prepare a place for you. To prepare heaven is to prepare those who are to be introduced into heaven, for heaven is granted according to preparation, that is, according to the reception of good; for heaven is in man, and he has a place in heaven according to the state of life and of faith in which he is, for place there corresponds to state of life, wherefore also place appears in the other life according to the state of life, and in itself is state, see AC 2625, 2837, 3356, 3387, 4321, 4882, 5606, 7381. AC 9305.

The reason why place signifies state, is, because spaces, places, distances in the spiritual world are in their origin states of life; they appear altogether as in this world, but still they differ in this respect, that the quality of every one is there known, from the place where he dwells, and the place where he dwells is known from his quality, thus in general as to the places of all according to quarters, and thus in particular as to places in societies, and likewise in singular as to places in houses, yea in chambers, whence it is evident that place and quality of state act in unity, and this by reason that all things in the spiritual world, which appear before the eyes, even to the earths there, are correspondences of spiritual things; hence it is that place signifies state. Hence likewise it is that in our world it is a generally received mode of speaking to call state place, as when it is said that a person has got an appointment to a high place, to an eminent place, and to an illustrious place, denoting a high, eminent, and illustrious state. From these considerations it may be manifest what is meant by what the lord said to his disciples, In my Father's house are many mansions, I go to prepare a place for you, where by preparing a place for them, is signified to provide heaven for every one, according to the state of his life, for by the disciples are meant all who are about to be of His church. AE 731.

Verse 6. Jesus says to him, I am the Way, and the Truth, and the Life. That the lord is doctrine itself as to truth and good, thus he who alone is regarded in doctrine, he himself teaches in John, Jesus said, I am the Way, and the Truth, and the Life, where way is doctrine, truth is every thing which is of doctrine, life is the good itself, which is the life of truth. AC 2531. See also AC 9310, 10336, 10422, 10619, 10818.

That it is the lord who is meant by the Word, is evident; for it is said, The Word was made flesh, and dwelt in us; and again, jesus said, I am the Way, and the Truth, and the Life. It is believed in the world that man has life implanted in himself, and thus that it does not flow in continually from Him who alone has life in himself, and who thus alone is life; but that this faith is the faith of what is false, may be seen in the work concerning heaven and hell, HH 9. AE 82.

Nothing else makes spiritual life with man but the knowledges of truth and good from the Word applied to life, and they are then applied to life, when man holds them as the laws of his life, for thus he respects the lord in each of them, and the lord is present with them, and gives intelligence and wisdom, with their affection and delight, for the lord is in His own truths with man, inasmuch as all truth proceeds from the lord, and what proceeds from the lord is of himself, so that it is himself, wherefore the lord says, I am the Truth, and the Life. AE 196; see also AE 228, 349.

Verse 6. No one comes to the Father but by me. The conjunction of the lord with man is by His divine truth, and this in man is of the lord, thus is the lord, and not at all of man, thus it is not man. Man indeed feels this as if it were his own, but still it is not his, for it is not united to him, but adjoined. AR 222.

This is a doctrine taught by Scripture, and approved by reason; for Scripture teaches, that god the father was never either seen or heard, neither can be, consequently that He does not operate at all in man of Himself, as He is in his esse, and in his essence; for the lord Saith, "No one has seen god, except he who is with the father, he has seen the father," John 6:46: "No one knows the father, but the Son, and He to whom the Son will reveal him," Matt 11:27: "You have neither heard the voice of the father, nor seen his shape," John 5:37: the reason is, because He is in the first beginnings and inmost principles of all things, consequently, in a most eminent degree above every sphere of the human mind; for He is in the first beginnings and inmost principles of all things relating to wisdom, and of all things relating to love, with which man can have no possible conjunction; wherefore, if he should approach to man, or man to Him, the consequence would be, that man would be consumed, and melt away, like a piece of wood in the focus of a large burning-glass, or rather like an image cast into the sun itself; when Moses, therefore, wished to see god, he was told, "That no man can see god and live," Exod 33:20. But that conjunction may be had with god the father by the lord, is evident from the passages quoted above, affirming that not the father, but the only-begotten Son, who is in the bosom of the father, and who has seen the father, had declared and revealed the things that are of god, and from god ; it is evident also from the following passages: "In that day you shall know that I am in my father, and you in me, and I in you," John 14:20: "I have given them the glory which you have given me, that they may be one, as we are one, I in them, and you in me," John 17:22, 23, 26: "jesus said, I am the way, the truth, and the life; no man comes to the father, but by me; and when Philip desired to see the father, jesus answered him, "He that sees me, sees the father also, and he that knows me, knows the father," John 14:6, &c. and in another place, "He that sees me, sees him that sent me," John 12:45; and again, "I am the door; by me if any man enter in, he shall be saved; but he that climbs up some other way, the same is a thief and a robber," John 10:1, 9; and lastly, "If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned," John 15:6. The true ground and reason of this is, because the lord our Saviour is jehovah the father himself in a human form; for jehovah descended, and was made man, that he might be able to approach to man, and man to him, and thus conjunction be effected, and by conjunction man have salvation and eternal life; for when god was made man, and thus also was made God-Man, being then in a state of accommodation to man, He could approach and be conjoined with him as Man-God and God-Man. There are three things which follow each other in an orderly connection, accommodation, application, and conjunction ; there must be accommodation before there can be application, and there must be accommodation and application together, before there can be conjunction; accommodation on the part of god was effected by his being made man; application on the part of god is perpetual, so far as man applies himself in his turn; and as this is effected, conjunction is effected also. These three things follow each other, and proceed in their order, in all things, and in each, which become a one, and co-exist. TCR 370.

Verses 8, 9, 10, 11. Philip says to Him, Lord, show us the Father, and it suffices us, &c. &c. The lord, as to the internal man, was divine, because born of jehovah, wherefore when nothing hindered on the part of the external man, it follows that he saw all things which would come to pass; and the reason why this appeared at the time as if jehovah spoke, is, because it was before the external man; as to the internal man, He was one with jehovah, as He himself teaches in John, Philip said, Lord, show us the Father; Jesus said to him, Have I been so long time with you, and have you not known me, Philip f He that sees me, sees the Father; how then say you, Show us the Father? Believe you not that I am in the Father, and the Father in me? Believe me, that I am in the Father, and the Father in me, John 14:8, 9, 10, 11. AC 1602.

The human essence of the lord is what is called the Son of Man, which likewise after temptation-combats was united to the divine essence, so that itself also was made jehovah ; wherefore in heaven they know no other jehovah father than the lord. With the lord all is jehovah, not only His internal and interior man, but also the external, and the very body, wherefore He alone rose again into heaven even as to the body, as is manifest from the evangelists, where His resurrection is treated of. AC 1729.

He who is conceived of jehovah, has no other internal principle, that is, no other soul, but jehovah, wherefore the lord was as to his very essential life jehovah himself; jehovah, or the divine essence, cannot be divided, as the soul of a man-father from which offspring is conceived, which offspring recedes from the father in proportion as it recedes from his likeness, thus more and more as he advances in age, whence it is that the love of a father towards his children diminishes according to advancement in age. It was otherwise with the lord, who, as he advanced in age as to his human essence, did not recede from his father, but continually acceded, even to perfect union; hence it is manifest that he is the same with jehovah the father, as he himself also clearly teaches, John 14:6, 8, 9, 10, 11. AC 1921. See also AC 2574.

Verse 11. Believe me that I am in the Father, and the Father in me. From these words it may be manifest, that the divine good of the divine love, which is the father, was united to the divine truth, which is the Son, reciprocally in the lord ; and hence that his Human [principle] itself is divine good. But this may be better conceived from the reciprocal conjunction of good and truth with the man who is regenerated by the lord, since, as was before said, the lord regenerates man as he glorified his Human [principle.] When the lord regenerates man, he insinuates the truth which is to be the truth of faith into man's intellectual principle, and the good which is to be the good of love into his will-principle, and conjoins them in that principle, and when they are conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has its quality of life from the truth which is of faith; this conjunction is transacted reciprocally by good, and is called the heavenly marriage, and is heaven belonging to man. In that heaven the lord dwells as in his own, for all the good of love is from him, and likewise all the conjunction of truth with good; the lord cannot dwell in any proprium of man. AC 10067.

That the lord is one with the father, is manifest from these words, "Believe me that I am in the father, and the father in me. Whatsoever you shall ask in my name, this will I do, that the father may be glorified in the Son;" from which words it is manifest that the lord speaks of the father from the divine good, which himself had, and of the Son from the divine truth which is from the divine good, thus that they are not two, but one. AC 3704.

The lord is said to be rejected, when he is not approached and worshiped, and likewise when he is approached and worshiped only as to his humanity, and not at the same time as to his divinity; wherefore he is rejected at this day within the church by those who do not approach and worship him, but pray to the father that he would be merciful for the sake of the Son, when yet it is impossible for any man or angel to approach the father, and to worship him immediately, he being the invisible divinity, with whom no one can be conjoined by faith and love; for what is invisible does not fall into the idea of thought, and therefore not into the affection of the will, and what does not fall into the idea of thought cannot be an object of faith, for the things which relate to faith must be objects of thought, and likewise what does not enter into the affection of the will does not enter into the love, for the things relating to love must affect the will of man, since in the will resides all the love which man has, see doctrine of the new jerusalem, NJHD 28 to 35. But the Divine Humanity of the lord falls into the idea of thought, and thus into faith, and hence into the affection of the will or love; from which considerations it is evident that no conjunction can be had with the father except from the lord and in the lord ; this the lord himself very clearly teaches in the Evangelists, as in John, "No one has seen god at any time, the only-begotten Son, who is in the bosom of the father, he has brought him forth to view," John 1:18; again, "You have neither heard the voice of the father at any time, nor seen his shape, John 5:37; again, "I am the way, and the truth, and the life, no one comes to the father but by me; if you had known me, you would have known my father also; he who sees me, sees the father ; Philip, believe though not that I am in the father, and the father in me? Believe me that I am in the father, and the father in me," John 14:6-11. Hence it may be manifest, that the lord is rejected by those within the church, who immediately approach the father, and pray him to be merciful for the sake of the Son; for these cannot think otherwise of the lord's Humanity, than as of the humanity of another man, thus not at the same time of his divinity in the humanity, still less of his divinity conjoined to his humanity as the soul is conjoined to the body, according to the doctrine received throughout the Christian world, see above, AE 10, 26.

Who in the Christian world, that acknowledges the lord's Divinity, would be willing to be under the imputation of placing his divinity out of his humanity? When, yet to think of the humanity alone, and not at the same time of his divinity in his humanity, is to look at them as separate, which is not to look at the lord, nor at both as one person, when yet the doctrine received in Christendom teaches, that the divinity and humanity of the lord are not two, but only one person. The men of the church at this day think indeed of the lord's Divinity in his humanity, when they speak from the doctrine of the church, but altogether otherwise when they think and speak with themselves out of doctrine; but it is to be noted, that the state of man, when he thinks and speaks from doctrine, differs from that in which he thinks and speaks out of doctrine; for whilst he thinks and speaks from doctrine, he then thinks and speaks from the memory of his natural man; but when he thinks and speaks out of doctrine, he then thinks and speaks from his spirit, for to think and speak from the spirit is to think and speak from the interiors of his mind, whence he derives his very faith; the state of man also after death has a quality agreeable to that of the thought and speech of his spirit out of doctrine, and not agreeable to his thought and speech from doctrine, unless this latter had been one with the former. That man has two states as to faith and love, one whilst he is in doctrine, and the other when out of doctrine, but that the state of his faith and love out of doctrine saves him, and not the state of his speech concerning faith and love when from doctrine, unless this latter state make one with the former, is unknown to man, when yet to think and speak from doctrine concerning faith and love is to speak from the natural man and his memory, as may be manifest from this consideration alone, that the bad as well as the good can alike so think and speak when they are with others; wherefore also the wicked rulers of the church, alike as the good, or the rulers who have no faith, alike with those who have faith, can preach the gospel, with similar zeal and affection apparently; the reason is, because in such case the man, as was said, thinks and speaks from his natural man and his memory; whereas to think from his spirit is not to think from his natural man and his memory, but from the spiritual man, and his faith and affection. From this consideration alone it may be manifest, that man has two states, and that the former state does not save him, but the latter; for man after death is a spirit, therefore such as the man was in the world as to his spirit, such he remains after his departure out of the world. AE 114.

That to cohabit, or cohabitation, in the supreme sense denotes the essential Divine [principle] of the lord and his Divine Human [principle] is from this consideration, because the Divine [principle] itself, which is called father, is in the Divine Human, which is called the Son of god, mutually and reciprocally, according to the words of the lord himself in John, "He that sees me, sees the father ; believe me that I am in the father, and the father in me;" that this union is the essential divine marriage, may be seen, AC 3211, 3952; and this union is not cohabitation, but is expressed by cohabitation in the sense of the letter; for the principles which are one are presented as two in the sense of the letter, as also father and Son, yea as three, as father, Son, and Holy Spirit, and this for several reasons, concerning which, by the divine mercy, we shall speak elsewhere. AC 3960.

The Jewish church believed that jehovah was a man and likewise god, because he had appeared to Moses and the prophets as a man, wherefore every angel, who appeared, they named jehovah ; nevertheless they had no other idea concerning him, that what the Gentiles had concerning their gods, to which gods they gave jehovah god a preference, because he could do miracles, not aware that jehovah was the lord in the Word, and that it was his Divine Human [principle] which all their rituals represented. But the Christian church adores indeed the Human [principle] of the lord as divine in external worship, especially in the Holy Supper, because he had said that the bread there was his body, and the wine his blood; but they do not make his Human [principle] divine in doctrine, for they distinguish between the divine nature and the human nature; this also by reason that the church has declined from charity to faith, and at length to faith separate; and whereas they do not acknowledge the Human [principle] of the lord to be divine, many are offended at it and deny him in heart, when yet the real case is, that the Divine Human [principle] of the lord is the divine existing from the divine esse, spoken of above, AC 4687, and that he is the divine esse, for the divine esse and divine existere are one, as the lord also manifestly teaches in John, "jesus said to Philip, Have I been so long time with you, and have you not known me? He who sees me, sees the father ; believe you not, that I am in the father, and the father in me? Believe me that I am in the father, and the father in me." For the divine existere is the very Divine [principle] itself proceeding from the divine esse, and in image is a man. The lord indeed was born as another man, and had an infirm humanity from the mother, but this humanity he altogether expelled, so that he was no longer the Son of Mary, and he made the Human [principle] in himself divine, which is understood by his being glorified; and he likewise showed himself to Peter, James, and John, as a divine man, when he was transformed. AC 4692. See also AC 10269.

Verse 13. And whatever you shall ask in my name, this will I do. That jesus, in the internal sense, is the divine good, and christ the divine truth, may be manifest from many passages in the Word. The ground and reason why jesus denotes the divine good, is, because the name signifies health, salvation, and a Saviour, and in consequence of that signification, it signifies divine good, for from divine good, which is that of the lord's love and mercy, and thus by its reception, all salvation comes; hence it is that christ denotes divine truth, because the name signifies Messiah, anointed, and king. These things are what the angels perceive, when jesus christ is named, and these are the things which are signified by there being no salvation in any other name, and by what the lord so often said concerning his name, as in John, "Whatsoever you shall ask in my name, I will do [it;] and again, these things are written, that you may believe that jesus is the christ the Son of god, and that believing, you may have life in his name," John 20:31. That name denotes every thing in one complex by which the lord is worshiped, thus the quality of all worship and doctrine, see AC 2724; in this case therefore it denotes the good of love and charity conjoined to the truth of faith, which is the complex of all doctrine and of all worship. AC 3005, 3006.

It is not here meant that they should ask the father in the name of the lord, but that they should ask the lord himself, for there is no way open to the divine good, which is the father, but by [or through] the Divine Humanity of the lord, as is likewise known in the churches; wherefore to ask the lord himself, is to ask according to the truths of faith, and whatever is so asked, is granted, as he himself also says, "If you shall ask any thing in my name, this will I do." This may still further appear from this consideration, that the lord is the name of jehovah, of which it is thus written in Moses, "I send an angel before you, to keep you in the way; take heed of his faces, and hear his voice, neither embitter him, because my name is in the midst of him, Exod 23:20, 21. AC 6674.

To ask the father in my name, is to ask the lord, as he himself teaches, where he says, "Whatsoever you shall ask in my name, this will I do; if you shall ask any thing in my name, I will do [it.]" The reason why to ask in the name of the lord is to ask the lord, is, because no one can come to the father but by the lord, and because the lord as to the Divine Human [principle] is jehovah or the father in a visible form. AC 9310.

To ask in my name, is to ask from love and faith. AE 102.

Verse 15. If you love me, keep my commandments. To love the lord is to live according to his precepts, as he himself teaches in John, if you love me, keep my commandments. AC 10829.

Verses 16, 17. And I will pray the Father, and he will give you another Comforter, &c. &c. All divine truth is from divine good, because it thence proceeds, and if it does not proceed in like manner with man, he is not in the lord ; this divine truth is the holy [principle] itself of the Spirit which proceeds from the lord, and is called the Comforter and Spirit of Truth, John 14:16, 17. AC 4673.

By the Holy Spirit is properly signified divine truth, thus likewise the Word, and in this sense the lord himself is also the Holy Spirit; but whereas in the church at this day by the Holy Spirit is described the divine operation, which is actual justification, therefore this is here assumed for the Holy Spirit, and this is principally treated of, also for this reason, because divine operation is effected by the divine truth which proceeds from the lord, and that which proceeds is of one and the same essence with him from whom it proceeds, like these three things, the soul, the body, and what proceeds thence, which together make one essence, with man a merely human essence, but with the lord a divine, and at the same tinier, human essence, after glorification so united, as a prior principle to its posterior, and as essence with its form; thus the three essentials, which are called father, Son, and Holy Spirit, in the lord are one. That the lord is divine truth itself, has been shown above; but that the Holy Spirit is that truth is evident from these passages, "A rod shall come forth from the trunk of Jesse, the spirit of jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and virtue," Isaiah 11:1, 4, 5. Inasmuch as the lord is the truth itself, hence all that proceeds from him is truth, and this is meant by the Comforter, who is also called the Spirit of Truth; this is manifest from the following passage, "I will ask the father, that he may give you another Comforter, the spirit of truth, whom the world cannot receive, since it sees him not, neither knows him, but you know him, because he abides with you, and shall be in you; I will not leave you orphans, I come to you, and you shall see me," John 14:16, 17, 18, 19. TCR 139.

The Comforter, the Spirit of Truth, is the divine truth proceeding from the lord, or what is the same thing, the lord as to divine truth; and the disciples are all those who are principled in goods, and thence in truths; therefore it is said, he shall be in you. AE 25.

Verse 18. I will not leave you orphans. By orphans are signified those who are in truth, and not yet in good, and still desire good. The reason why these are signified by orphans, is, because sons bereaved of father and mother, thus who are deprived of interior good and truth, are orphans, for by father in the Word is signified interior good, and by mother truth conjoined to that good, AC 5580; but by sons are signified truths thence derived. That orphans denote those who have been instructed in the truths of the faith of the church from the Word, and by them are afterwards led to good, is evident also from the lord's words in John, "I will ask the father, that he may give you another Comforter, that he may abide with you for ever, the Spirit of Truth, whom the world cannot receive, since it sees him not, neither knows him; but you know him, because he dwells with you, and shall be in you; I will not leave you orphans, I will come to you; these things have I spoken to you, remaining with you, hut the Comforter, the Spirit of Truth, he shall teach you all things," John 14:16, 17, 18, 24, 25. That they are orphans, who are in truths and desire good, may be manifest from singular the things in the above passage; for by the Comforter is meant the divine truth, which was the lord v/hen in the world, and which proceeds from the lord, after he had glorified his Human [principle], and departed from the world; therefore he says that he would send the Comforter, and that himself would come; where to send the Comforter, denotes to illustrate and instruct in the truths of faith; and to come to them is to lead into good, on which account he says, I will not leave you orphans. It was said, that by the Comforter is meant the divine truth, which was the lord when in the world, and that it proceeds from the lord, after he had glorified his Human [principle;] and that this is the case, the lord occasionally taught plainly; but they who distinguish the Divine [Being or principle] into persons, and not into essences united in one, do not comprehend this; for the Word is explained and comprehended by man according to preconceived ideas; thus likewise where the lord said, that "He is in the father, and the father in him; that the father and he are one; also that all things belonging to him are the father's, and all things of the father are his;" that by the Comforter is meant divine truth, is evident from the lord's words, for he is called the Spirit of Truth, and it is likewise said, the Comforter, the Holy Spirit, shall teach you all things. AC 9199. See also AC 9318.

Verse 19. Yet a little while and the world sees me no more, but you see me. In these words to see denotes to have faith, for the lord is only seen by faith, inasmuch as faith is the eye of love, for the lord is seen from love by faith, love being the life of faith, wherefore it is said, you shall see me, because I live you shall live also. AC 3863.

Verses 20, 21. In that day you shall know that I am in my Father, and you in me, and I in you; he that has my precepts, and does them, he it is who loves me. If any one love me, he will keep my word, and my Father will love him, and we will come to him, and make our abode with him. From these words it is evident, that it is love which conjoins, and that the lord has abode with him who loves him, also who loves his neighbour, for this is the love of the lord. AC 1013.

From the above words it is evident in like manner that the lord, in the union of his human essence with the divine, regarded the conjunction of himself with the human race, and that this conjunction is the end, and is his love, which is such, that the salvation of the human race, regarded in the union of himself with his father, was his inmost joy. AC 1034.

It is the Divine [principle] proceeding from the lord, which is called divine good and divine truth, from which principles the angels derive all love and all wisdom, by virtue of which they are angels, having love and wisdom from the lord, and whereas love and wisdom are from the lord, they are the lord's, consequently they are the lord with the angels, which is also manifest from the lord's words to the disciples, That they are in the Lord and he in them, John 14:20; and that he has abode in the Word from himself with them, verses 22, 23, 24; since therefore heaven consists of angels, and angels are angels from the lord, it follows that the lord is heaven. AE 926.

Hence it is evident that the Divine [principle] of the lord makes the church, as it makes heaven; the church likewise is the lord's heaven in the earths; hence also the lord is all in all in the church, as in heaven, and dwells there in his own with men, as with the angels in heaven; the men of the church also, who thus receive the Divine [principle] of the lord with love and faith, become angels of heaven after life in the world, and no others. That the Divine [principle] of the lord makes his kingdom with man, that is, heaven and the church with him, the lord also teaches in John, "the Spirit of Truth shall remain with you, and shall be in you; and you shall know that I am in the father, and you in me, and I in you," John 14:20; the Spirit of Truth is the divine truth proceeding from the lord, of which it is said that it will remain in you; and afterwards, that he is in the father and they in him, and he in them, by which is signified, that they will be in the Divine [principle] of the lord, and the Divine [principle] of the lord in them: that the Divine Human [principle] is what is there meant, is evident. AC 10151.

Truth without good cannot be said to be inwardly in man, being only in his memory as somewhat scientific, which does not enter man, and make man, until it become of the life; and it then becomes of the life when he loves it, and from love lives according to it; when this is the case, then the lord dwells with him, as he also teaches in John, "He that has my precepts, and does them, he it is who loves me, and I will love him, and will manifest myself to him; and my father will love him, and we will come to him, and make abode with him," John 14:21, 23, where to manifest himself denotes to illustrate in the truths of faith from the Word; to come to him is to be present; and to make abode with him is to dwell in his good. AC 10153. See also Doc. Lord. LORD 35, 61.

Illustration is from the lord alone, and has place with those who love truths because they are truths, and make them uses of life; with others no illustration is given in the Word. The reason why illustration is from the lord alone, is, because the lord is in all things of the Word; the reason why illustration has place with those, who love truths because they are truths, and make them uses of life, is, because they are in the lord, and the lord in them; for the lord is his own divine truth, and when this is loved because it is divine truth, (and it is so loved when it is made use) then the lord is in it in man. These things also the lord teaches in John, "In that day you shall know that you are in me, and I in you; he that has my precepts, and does them, he loves me, and I will love him, and will manifest myself to him, and will come to him, and make abode with him," John 14:20, 21, 23; and in Matthew, "Blessed are the pure in heart, for they shall see god," Matt 5:8; these are they who are in illustration, when they read the Word, and with whom the Word is bright and translucent. SS 57. See also TCR 231: and AC 2945, 9338, 9378.

By all things of heaven and the church is meant divine truth and divine good, the former being from the light of the sun of heaven, which is wisdom, and the latter being from the heat of the sun of heaven which is love; the angels, according to the measure in which they are receptive of those principles, are heaven in general, and are heavens in particular; and men, according to the measure in which they are receptive, are the church in general, and churches in particular. There is nothing belonging to any angel, which makes heaven in him, nor any thing belonging to any man, which makes the church in him, but the Divine [principle] proceeding from the lord ; for that all the truth of faith, and all the good of love is from the lord, and nothing of them from man, is a known thing. From these considerations, it is evident that the lord is all and in all of heaven and the church. That we are in the lord and he in us, he himself teaches in John, "In that day you shall know that you are in me, and I in you," John 14:20, 21. All the angels of heaven, and all the men of the church are in the lord, and the lord in them, when they are in that heavenly man, above spoken of; angels and men in such case are in the lord, because they are recipients of life from him, thus in his Divine [principle] and the lord is in them, because he is life in its recipients. AE 1225.

To love the lord is not to love him as to person, but to live according to his precepts, as the lord likewise teaches plainly in John, "He that has my precepts, and does them, he it is who loves me: if any one love me, he keeps my Word, and my father will love him, and we will come to him, and make abode with him: He who loves me not, keeps not my words," John 14:20, 21, 23, 24. The reason why they love the lord, who do and keep his precepts and Word, is, because his precepts and words signify divine truths, and all divine truth proceeds from him, and what proceeds from him, this is himself; wherefore when man is in divine truth as to life, then the lord is in him, and he in the lord : whence it is said, You in me and I in you, and that he would come and make abode with him; this therefore is to love him, for to love is to be conjoined, inasmuch as love is spiritual conjunction, and conjunction is effected by the reception of divine truth in doctrine and life. AE 433.

In the third or inmost heaven all are in love to the lord from the lord, and they are of such a quality that they possess truths inscribed on the life, and not on the memory, like the angels of the inferior heavens. And whereas those angels are in love to the lord from the lord, their interior life consists of mere affections of good and truth from that love; hence it is that they do not speak truths, but do them, thus do good works; for the affections of good and truth, which are from that love, cannot exist otherwise than in act, and when they exist, they are called uses, and are understood by good works; the angels also perceive in themselves the quality of uses or of works from the affection which gives them birth, and likewise their differences from the conjunction of several affections, thus they do all things with interior wisdom. And whereas they do not think truths and thence speak them, but only do them, and this comes from their love to the lord, and hence from affections alone, which constitute their life, it is evident that love to the lord consists in doing truths from their affection, and that their doings are good works, consequently that to love the lord is to do: this also is meant by the lord's words in John, "He that has my precepts, and does them, he it is who loves me: But he who loves me not, keeps not my words." AE 826.

Every angel has a reciprocal principle for the sake of conjunction with the lord, but the reciprocal principle viewed in its faculty is not his, but the lord's. Hence it is that, if he abuse that reciprocal principle, by virtue of which he perceives and feels what is the lord's as his own, which abuse arises from appropriating it to himself, he then falls away from what is angelical. That conjunction is reciprocal, the lord himself teaches in John 14:20-24; 15:4, 5, 6; and that the conjunction of the lord with man, and of man with the lord, is in those things which are of the lord, which are called his words, John 15:7. Angelic Wisdom, 116.

Inasmuch as the Word is from the lord alone, and treats of the lord alone, it follows, that when man is taught from the Word, he is taught from the lord, for the Word is divine. Who can communicate what is divine, and implant it in hearts, but the Divine [Being] himself, from whom it is, and of whom it treats? Wherefore the lord says, where he speaks of his conjunction with the disciples, that he has abode with those who keep his words, John 14:20-24; wherefore to think from the lord is to think from the Word, as by the Word. DP 172.

That god cannot but save those, who live according to his precepts, and have faith in him, is manifest from the lord's words in John 14:21-24, and every one, who has any religion and sound reason, may confirm himself in this-whilst he thinks that god, who is constantly attendant on man, and gives him life, and likewise the faculty of understanding and loving, cannot do otherwise than love him, and by love conjoin himself to him, who lives well and believes right. For is not this inscribed by god on every man and on every creature? Can a father and a mother reject their infants? Can a bird reject its young, or an animal its cubs? Tigers, panthers, and serpents, are not capable of this; to do otherwise would be to act contrary to the order in which god is, and according to which he acts, and likewise contrary to the order into which he created man. TCR 341.

The reason why the habitation of the lord is in good, is, because all good is from the lord, thus good is the lord's, so that it may be said that the lord is good, and when the lord dwells in this, he dwells in his own Divine [principle] nor can he dwell elsewhere, agreeably to the lord's words in John, "jesus said, If any one love me, he will keep my Word, and my father will love him, and we will come to him, and make abode with him," John 14:21, where good from the Divine [Being or principle] is here described by loving the lord, and keeping his Word, for good is of love; with one who so loves, it is said that they would make abode, that is, in the good belonging to him. The lord also is in every man, as in his own heaven, when he is in good there, for the heaven of man is good, and man by good is with the angels in heaven. AC 8269.

They, who are principled in divine truth, are they who have the lord's precepts, and do them, and they, who are principled in the divine good, are they who love; hence it is said of every one who so loves, that he shall be loved of the Father, and we will come to him, and make abode with him, namely divine good and divine truth; from which considerations it is evident, that the lord speaks of the father from the divine good which he himself had, and of the Son from the divine truth which is from the divine good, thus that they are not two, but one. AC 3704.

It may be expedient briefly to state what is meant by love to the lord, or by loving the lord. He who believes that he loves the lord, and does not live according to his precepts, is very greatly deceived; for to live according to his precepts is to love the lord, those precepts being truths which are from the lord, thus in which the lord is; wherefore so far as they are loved, that is, so far as from love the life is formed accordingly, so far the lord is loved. The reason is, because the lord loves man, and from love wills him to be happy to eternity, and man cannot become happy except by a life according to his precepts; for by them man is regenerated, and becomes spiritual, and is thus capable of being elevated into heaven. But to love the lord without a life according to his precepts is not to love him, for in such case there is not any thing belonging to man, into which the lord can flow in, and elevate man to himself; for he is an empty vessel, in which there is not any thing of life in his faith, nor any thing of life in his love; for the life of heaven, which is called eternal life, is not infused into any one immediately, but mediately. From these considerations it may be manifest what it is to love the lord, and likewise what it is to see the lord, or his faces, namely that he is seen from such faith and love. To live according to the lord's precepts, is to live according to the doctrine of charity and faith, which may be seen prefixed to each chapter of the book of Exodus. That this is the case, the lord also teaches in John, "He that has my precepts, and does them, he it is who loves me; but he that loves me will be loved of my father, and I will love him, and will manifest myself to him: If any one love me, he will keep my Word, and my father will love him, and we will come to him, and make abode with him. He that loves me not, keeps not my words,"John 14:21, 23, 24. AC 10578.

So far as any one is principled in good, and from good loves truths, so far he loves the lord, inasmuch as the lord is good itself and truth itself; therefore the lord is with man in good and in truth, and if the latter be loved from the former, then the lord is loved, and not otherwise. This the lord teaches in John, "He that has my precepts, and does them, he it is who loves me; but he that loves me not, keeps not my words," John 14:21, 24. DLife 38.

Inasmuch as the church at this day does not know that conjunction with the lord makes heaven, and that conjunction is effected by the acknowledgement that he is the god of heaven and earth, and at the same time by a life according to his precepts, it may therefore be expedient to say something on the subject. It may be asked by him, who is uninstructed in this case, what is conjunction? How can acknowledgement and life make conjunction? What need is there of these things, when every one may be saved by mercy alone? What necessity for any other medium of salvation but faith alone? Is not god merciful and omnipotent? But let such an one know that in the spiritual world knowledge and acknowledgement make all presence, and that the affection which is of love makes all conjunction; for spaces in that world are nothing else but appearances according to the similitudes of minds, that is, of affections and consequent thoughts; wherefore when any one knows another either from reputation, or from communication with him, or from conversation, or from affinity, whilst he thinks of him from the idea of that knowledge, he is presented to view, although he was a thousand miles off as to appearance; and if any one loves another whom he is acquainted with, he dwells with him in one society, and if he loves him inmostly, in one house. This is the state of all throughout the spiritual world, and it derives its origin from this circumstance, that the lord is present with every one according to faith, and conjoined according to love; faith, and the consequent presence of the lord, is given by the knowledges of truths from the Word, especially concerning the lord himself there, but love and consequent conjunction is given by a life according to his precepts, for the lord says, "He that has my precepts, and does them, he it is who loves me; and I will love him, and make abode with him," John 14:21-24. But in what manner this is effected, it may also be expedient to say. The lord loves every one, and is willing to be conjoined to him, but he cannot be conjoined so long as man is in the delight of evil, as in the delight of hatred and revenge, in the delight of adultery and whoredom, in the delight of defrauding or stealing under any pretence whatever, in the delight of blaspheming and lying, and in the cravings of the love of self and of the world; for every one, who is in those evils, is in consort with devils who are in hell; the lord indeed loves them even there, but he cannot be conjoined with them, unless the delights of those evils be removed, and they cannot be removed by the lord, unless man explores himself, so as to know his own evils, acknowledging and confessing them before the lord, and being willing to desist from them, and thus doing the act of repentance; this man ought to do as from himself, because he is not sensible that he does any thing from the lord ; and this has been given to man, because conjunction, in order to be conjunction, must be reciprocal, of man with the lord, and of the lord with man. So far therefore as evils with their delights are thus removed, so far the love of the lord enters, which, as was said, is universal towards all, and in such case man is withdrawn from hell, and brought into heaven. AR 937.

The reason why divine truth, or the Word, is a covenant, or conjunction, is, because it is divine from the lord, thus the lord himself; wherefore when the Word is received by man, the lord himself is received; hence it is evident that by the Word is effected the conjunction of the lord with man; and whereas it is the conjunction of the lord with man, it is also the conjunction of heaven with him, for heaven is called heaven from the divine truth proceeding from the lord, consequently from what is divine, whence they, who are in heaven, are said to be in the lord. That what is divine conjoins itself with those who love the lord, and keep his Word, see John 14:23. AC 9396.

From the order of creation it may be manifest, that there is such a continual connection from first principles to last, that viewed together they constitute a one, in which what is prior cannot be separated from what is posterior, just as cause cannot be separated from its effect; thus the spiritual world cannot be separated from the natural world, nor the latter from the former, consequently the angelic heaven cannot be separated from the human race, nor the human race from the angelic heaven; wherefore it is so provided by the lord, that the one should afford mutual aid to the other, namely the angelic heaven to the human race, and the human race to the angelic heaven. Hence it is that the angelic mansions are indeed in heaven, separated as to sight from the mansions where men dwell, but still they are attendant on man in his affections of what is good and true; that they are separated as to sight is from appearance, as may be manifest from the article in the work concerning Heaven and Hell, where space in heaven is treated of, HH 191 to 199. That the mansions of the angels are with men in their affections of what is good and true, is meant by these words of the lord, " he who loves me, keeps my Word, and my father, will love him, and we will come to him, and make abode with him," John 14:23; where by the father and the lord is also understood heaven; for where the lord is there is heaven, since the Divine [principle] proceeding from the lord makes heaven, see the work concerning Heaven and Hell, HH 7 to 12, and HH 116 to 125. LJ 9.

Verse 27. Peace I leave with you, my peace I give to you, &c. &c. In these words, peace in the supreme sense signifies the lord ; in the representative sense his kingdom, and good from the lord there, thus the Divine [principle] which flows-in into good, or into the affections of good, producing joys and happinesses from an inmost ground: hence it is evident what is meant by these words of benediction, "jehovah shall lift up his faces upon you, and shall give you peace." Numb 6:26; and what by the usual ancient salutation, Peace be to you. AC 3780.

He who does not know that by brethren, companions, neighbours, and by several names of relationship, are signified goods and truths of the church and of heaven, also their opposites which are evils and falses, cannot know what is involved in several passages of the Word, where those names occur, as in the following in Matthew, "Think not that I am come to send peace on the earth, I am not come to send peace, but a sword; for I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be those of his own house. Whosoever loves father and mother above me, is not worthy of me; and whoever loves son or daughter above me, is not worthy of me; and whoever does not take up his cross and follow after me, is not worthy of me," Matt 10:34, 35, 36, 37, 38; the subject here treated of is concerning spiritual combats, which are temptations, and which are to be endured by those who are to be regenerated, thus concerning disagreements in man on this occasion, between evils and falses which assault him from hell, and goods and truths which he receives from the lord ; inasmuch as those combats are here described, it is therefore said, whoever does not take up his cross, and follow after me, is not worthy of me, for by the cross is meant the state of man in temptations: he who does not know that such things are signified by man and father, by daughter and mother, by daughter-in-law and mother-in-law, may be induced to believe that the lord came into the world to destroy peace, and create dissension in houses and families, when yet he came to give peace, and to take away dissensions, according to his words in John 14:27, and other places. AC 10490.

Innocence and peace are the two inmost principles of heaven; they are called inmost, because they proceed immediately from the lord ; for the lord is innocence itself, and peace itself; the lord from innocence is called a Lamb, and from peace he says, "Peace I leave with you, my peace I give to you," John 14:27; which is also meant by the peace, with which they were to salute a city or a house on entering it, and if it was worthy, peace would come upon it, and if not worthy, the peace would return, Matt 10:11-15; hence likewise the lord is called the Prince of Peace, Isaiah 9:6, The reason why innocence and peace are the inmost principles of heaven is also this, because innocence is the esse of all good, and peace is the blessed principle of every delight which is of good; see the work on heaven and hell, concerning the state of the innocence of the angels of heaven, HH 276 to 285; and concerning the state of peace in heaven, HH 284 to 290. CL 394.

But what peace is in its first origin, has been amply shown in the work on heaven and hell, where the subject treated of is concerning the state of peace in heaven, HH 284 to 290, namely that in its first origin it is from the lord, in him from the union of the Divine [principle] itself and the Divine Human, and from him by virtue of his conjunction with heaven and the church, and in particular by virtue of the conjunction of good and truth with every one; hence it is that by peace in the supreme sense is signified the lord, in the respective sense heaven and the church in general, and likewise heaven and the church in particular with every one. That these things are signified by peace in the Word, may be manifest from several passages there, as in John, "jesus said, Peace I leave with you, my peace I give to you, not as the world gives give I to you; let not your heart be troubled, neither let it be afraid," John 14:27; in which words the subject treated of is concerning the union of the lord with the father, that is, concerning the union of his Divine Human [principle] with the Divine itself, which was in him from conception, and hence concerning the conjunction of the lord with those who are in truths derived from good; hence by peace is meant tranquillity of mind resulting from that conjunction; and whereas by it they are secure from evils and falses which are from hell, for the lord protects those who are conjoined with himself, therefore he says, "Let not your heart be troubled, neither let it be afraid;" this divine peace is in man, and whereas heaven is with it, heaven is there also understood by peace, and in the supreme sense the lord ; but the peace of the world is from worldly successes, thus from conjunction with the world, and since this is only external, and neither the lord, nor consequently heaven is in it, it perishes with the life of man in the world, and is turned into what is not peace, on which account the lord says, "My peace I give to you, not as the world gives give I to you." AE 365.

translator's notes and observations.

Verse 1. Let not your heart be troubled; believe in God, and believe in me. In the common version of the New Testament, the latter part of these words is rendered, You believe in God; believe also in me, but the original Greek is literally, Believe in God, and believe in me. Thus the blessed jesus again asserts his divinity, by instructing his disciples that he was an object of their faith alike with god ; and since it is impossible to suppose that he would call his disciples to believe in two divine objects, because this would be establishing a plurality of gods, therefore we are compelled to interpret the above words as implying the divinity of the lord's humanity, and thus as calling all mankind to believe in, to draw near to, and to worship god in the humanity, which he was pleased to assume, and make one with himself, for this blessed purpose, that mankind might no longer believe in, draw near to, and worship an unknown and unmanifested god, but a God known, manifested, and thus rendered approachable in a divine humanity.

Verse 16. And I will pray the Father, and he will give you another Comforter, &c. It may be proper to inform the unlearned reader, that the Greek term, here rendered Comforter, properly signifies an advocate, being derived from the verb parakaleo, which properly signifies to advocate, or to plead for another, and accordingly the term is rendered advocate, 1 John 2:1.

Verse 17. The Spirit of Truth, which the world cannot receive, because it sees it not, neither knows it; but you know it, because it dwells with you, and shall be in you. What is here rendered it, in the neuter gender, is rendered him, in the masculine, in the common version of the New Testament; but in the original Greek the term is certainly in the neuter gender, in order to agree with pneuma, or spirit, which is also in the same gender. It is remarkable that the lord here uses two distinct expressions to denote the residence of this spirit with man, for he says first, It dwells with you, and then adds, and shall be in you, thus intimating a residence which existed at the present time, and also a residence which would take place in future. The distinct force and meaning of these two expressions can only be seen and apprehended from the consideration, that the lord's disciples had the spirit of truth dwelling with them, by virtue of their lord's presence in his infirm humanity, but they had it not in them, until that humanity was glorified, or made a divine humanity, and thus operated on the disciples in a more interior way than before. The expressions will apply likewise in their distinct signification, to all mankind, since it may be said of every individual of the human race, whether he be principled in good or in evil, that he has the spirit of truth dwelling with him, inasmuch as the spirit of truth is present with every man, to the intent that it may gain admission, so as to dwell in him; but it cannot be admitted so as to dwell in him, unless the man co-operates for that purpose, by opening his mind to the incarnate god, and shunning all evil as sin against him. It is accordingly written in the Apocalypse, "Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will dine with him, and he with me," Rev 3:20. The blessed jesus therefore stands at every man's door, and knocks, but he cannot enter in, unless man hear his voice, and open the door.

Verse 18. I will not leave you orphans; I come to you. In the common version of the New Testament these words are rendered, I will not leave you comfortless; I will come to you; but the original Greek term here rendered comfortless, is urphanas, which properly signifies those who are orphans, or deprived of parents; and the original term here rendered in the future tense, I will come, is erchomai, in the present tense. To the superficial reader it may possibly appear of little importance whether the term comfortless be adopted, or the term orphans, since each term implies want and distress; nor will it be thought of more importance whether erchomai be rendered in the future, or in the present tense. But the attentive and intelligent reader will form a different judgement, because he will perceive clearly, that the blessed jesus, when he says, I will not leave you orphans, meant to teach his disciples this most weighty and interesting lesson of wisdom, that he was their spiritual father, or regenerator, thus that he was the great and only god, since none but god can impart to man the new birth of spiritual and eternal life. He will perceive yet further, that when this divine regenerator adds, I come to you, he meant to give his disciples this additional instruction, that he is ever present with them, to restore in them his own divine image and likeness, and consequently that his divine presence is not only future, but present; in other words, he not only will be their father and saviour, but he is their father and saviour, by the continual present influence and operation which he exercises in their minds.

Verse 27. Peace I leave with you, my peace I give to you. The blessed jesus here makes a distinction between the peace which he leaves with his disciples, and the peace which he gives them, because the peace which he leaves with them is comparatively an external peace, resulting from his external presence, whereas the peace which he gives them is an internal peace, resulting from his internal presence and operation. He therefore calls this latter emphatically my peace, and says of it I give, thus again asserting his sole and supreme divinity, since no one but the most high god can give internal peace, or peace of mind and conscience, inasmuch as all such peace implies the subjugation of evil and the powers of darkness, which subjugation cannot be effected but by the strength of a divine arm.

Verse 27. Let not your heart be troubled, neither let it be afraid. In these words another instance occurs of that reference to spiritual marriage which the blessed jesus had continually in view in all his divine sayings; for to be troubled in heart, relates to a defect of heavenly love, and to be afraid, to a defect of heavenly truth, or faith; thus both expressions combined inculcate the edifying lesson, that man ought above all things to cherish in himself the conjunction, or marriage, of those two heavenly principles, by virtue of which alone he can hope to be preserved from the influence of trouble and of fear, or of the infernal marriage of what is evil and false.

Verses 30, 31. The prince of this world comes, and has nothing in me, but that the world may know that I love the Father, and as the Father has commanded me, so I do. It is well known, that in the common version of the New Testament, a period, or full stop, is inserted in this passage after the words, And has nothing in me, thus breaking off all connection between verse 30 and verse 31, whereas by inserting a comma instead of a period, the connection is preserved, and the lord is made to say, The prince of this world comes, and has nothing in me, but [a desire] that the world may know that I love the Father, &c. This is one method of clearing away all difficulty as to the combined sense of the two verses. But granting that a period ought to be inserted at the above words, then we must have recourse to another method of explanation, by removing the period at the words, so I do, in verse 31, and reading the whole verse thus, "but that the world may know that I love the father, and as the father has commanded me, so I do, arise, let us go hence," as if the lord had said, that to convince the world of his divinity, or full union with the father as to his humanity, it is necessary that there should be an elevation of the affections and thoughts, signified by the term arise, and a consequent separation from mere worldly and corporeal love, signified by the additional exhortation, Let us go hence. At all events, the punctuation in the common version ought to be corrected, and it must be left to the reader to make the correction according to one or other of the above views of the subject.