JOHN 7
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THE INTERNAL SENSE. |
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THAT the lord has more delight in instructing the Gentiles, who are in the good of ignorance, than in instructing those of the perverted church, who are principled in self-love, because the love of the latter is opposed to his love, vs 1. |
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For the lord is always seeking the implantation of good in truth, and thus liberation of the church from evil, vs 2. |
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Nevertheless he is tempted by the affections of the natural man to make an external display of his omnipotence, by which both they who are of the church, and they who are not of the church, might be led to acknowledge him, vs 3, 4. |
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But this suggestion is not influenced by divine truth, which teaches, that the state of the lord, when he was in the world, differed from that of natural men, because he was always advancing, as to his humanity, towards union with the divine good in himself, whereas natural men are in the present possession of their good, vs 5, 6. |
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And therefore natural men are not sensible of opposition from the powers of evil, whereas the lord, as to his humanity, felt the whole weight of that opposition, in consequence of making those powers manifest, vs 7. |
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On which account natural men are enjoined the use of representative worship, but not so the lord, since the glorification of his humanity is the end of all representations, and therefore he remains with those who receive him according to that end, vs 8, 9. |
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At the same time he interiorly is in the good of that representative worship, which relates to the implantation of good in truth, and thus to the glorification of his humanity, but not exteriorly, vs 10. |
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By which means he excites enquiry in the church concerning himself, which enquiry leads some to justify him, and some to condemn him, yet all are afraid to speak their sentiments, being over-awed by public opinion, vs 11, 12, 13. |
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That from divine good, and consequent elevation into the light of divine truth, the lord gives instruction, vs 14. |
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The interior source of which instruction cannot be apprehended by the natural man, vs 15. |
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Until he is taught, that the truth proceeding from the lord's humanity is not of the humanity only, but of the divine good dwelling in it, and one with it, vs 16. |
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And that therefore all, who live in conformity with that good, will be instructed as to the origin of truth, vs 17. |
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Since self-love always gives birth to false principles, whilst divine and heavenly love gives birth to principles of truth and justice, vs 18. |
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Hence comes the divine word, which still is not obeyed, and therefore the lord in his divine humanity is rejected, and his operation imputed to infernal agency, whilst they who reject him are not aware of the crime which they are committing, vs 19, 20. |
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Therefore they are taught, that since the lord in his divine humanity had manifested, by their own confession, an operation more than human; and since on this account the Word, both in the Israelitish church, and in the ancient church, required purification from unclean loves, which requirement they fulfilled, as to its external representation, therefore out of regard to the Word, they ought not to oppose that humanity in its purpose of communicating spiritual life, which was represented by the sabbath, vs 21, 22, 23. |
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Neither ought they to form their judgement from truth alone, but from truth in conjunction with its good, vs 24. |
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That the opposition of the perverted church to the lord in his divine humanity, was known to those who were principled in the doctrine of truth, and who thus, seeing the power of the divine truth over its adversaries, are led to enquire how far they, who are principled in knowledges, believe in that humanity, vs 25, 26. |
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Yet they are perplexed about the origin of that humanity, because they could not discern his divinity, vs 27. |
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Therefore they are taught that the humanity was known, and also its origin, since it is not self-derived, but from the invisible and unknown divinity, vs 28. |
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Yet the humanity knows the divinity, because it proceeds from the divinity, vs 29. |
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That this doctrine excites violent opposition in will, but not in act, being restrained for the present by the lord's divine providence, vs 30. |
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Nevertheless, with those who are principled in truth, it excites faith in the lord's humanity, the operation of which humanity is exalted by them above every other operation, vs 31. |
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But this faith so excited tends only to increase the spirit of opposition amongst those of the perverted church, who are principled in self-love, and therefore they are taught, that the lord's humanity will certainly be united with his divinity, on which occasion he cannot be approached by those who merely speculate about him, because they are destitute of the love and life in which he dwells, vs 32, 33, 34. |
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Still they who are principled in self-love are not able to comprehend what is meant by the union of the lord's humanity with his divinity, vs 35, 36. |
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Therefore they are further instructed, that if they are desirous of attaining the knowledge of truth, they must receive from the lord in his divine humanity the truths of doctrine and their faith, since hence comes spiritual intelligence of divine truth from the lord, inasmuch as to impart such intelligence is the great purpose of the glorification of the lord's humanity, vs 37, 38, 39. |
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For spiritual intelligence of divine truth cannot be given but from divinity and humanity united in the one divine person of the lord, vs 39, latter part. |
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That in consequence of this instruction, they, who are principled in truth, are led to acknowledge the lord's humanity as the all of doctrine, and the all of truth, whilst others are perplexed about the divine origin of that humanity as taught in the Word, vs 40, 41, 42, 43. |
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Hence inclination is inwardly cherished to do violence to that humanity, but the power to do it is checked, vs 44. |
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And on enquiry how, it was checked, it is discovered, that the truth proceeding from that humanity was more than human, so that the simple could not resist it, vs 45, 46. |
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Therefore they, who are blinded by self-love, and who fancy themselves qualified by their superior learning to decide on what is true, or otherwise, condemn the simple as ignorant of the truth, vs 47, 48, 49. |
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Yet their own learning suggests the consideration that no one ought to be condemned, until it be first known whether he be guilty, and what his guilt is, vs 50, 51. |
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But this consideration is over-ruled, as not applicable to the lord's humanity and the doctrine which he taught, since no teacher of truth can be born out of the church, therefore all abide in their own ruling love and persuasions, vs 52, 53. |
Translation
1. AND after these things jesus walked in Galilee, for he was not willing to walk in Judea, because the Jews sought to kill him.
2. But the feast of the Jews, [the feast] of tabernacles, was near.
3. His brethren then said to him, Depart hence, and go into Judea, that your disciples may see your works which you do.
4. For no one does any thing in secret, and himself seeks to be publicly talked of: If you do these things, show yourself to the world.
5. For neither did his brethren believe in him.
6. Then says jesus to them, My time is not yet come, but your time is always ready.
7. The world cannot hate you; but me it hates, because I testify of it that its works are evil.
8. Go you up to this feast; I go not up yet to this feast, for my time is not yet fulfilled.
9. But when he had said these things to them, he remained in Galilee.
10. But when his brethren were gone up, then he himself also went up to the feast, not openly, but as in secret.
11. Then the Jews sought him at the feast, and said, Where is he?
12. And there was much murmuring amongst the multitudes concerning him; for some said, he is a good [man]; but others said, Nay, but he deceives the multitude.
13. Howbeit no one spoke freely about him, for fear of the Jews.
14. But about the midst of the feast, jesus went up into the temple, and taught.
15. And the Jews wondered, saying, How knows this [man] letters, having never learned?
16. jesus answered them, and said, My doctrine is not mine, but his that sent me.
17. If any one will do his will, he shall know of the doctrine, whether it be of god, or I speak from myself.
18. He that speaks from himself seeks his own glory, but he that seeks the glory of him that sent him, the same is true, and injustice is not in him.
19. Did not Moses give you the law, and none of you does the law ? Why seek you to kill me?
20. The multitude answered and said, You have a demon; who seeks to kill you?
21. jesus answered and said to them, I have done one work, and you all wonder.
22. For this Moses gave you circumcision, (not that it is of Moses, but of the fathers) and on the sabbath you circumcise a man.
23. If a man on the sabbath receive circumcision, that the law of Moses should not be broken, are you angry at me because I have made a man altogether sound on the sabbath?
24. Judge not according to appearance, but judge the just judgement.
25. Then said some of them of Jerusalem, Is not this he whom they seek to kill?
26. And lo, he speaks freely, and they say nothing to him. Do the rulers know truly that this is truly the christ ?
27. But we know this [man] whence he is, but when the christ comes, no one knows whence he is.
28. Then cried jesus in the temple teaching, and saying, You both know me, and you know whence I am: and I am not come of myself, but he that sent me is true, whom you know not.
29. But I know him, because I am from him, and he has sent me.
30. Then they sought to lay hold of him, and no one laid the hand upon him, because his hour was not yet come.
31. But many of the multitude believed in him, and said, that when christ comes, he will not do greater miracles [signs] than these which this [man] has done.
32. The Pharisees heard that the multitude murmured these things concerning him; and the Pharisees and the chief priests sent officers to lay hold of him.
33. Then jesus said to them, Yet a little while I am with you, and I go to him that sent me.
34. You shall seek me, and shall not find; and where I am, you cannot come.
35. Then said the Jews among themselves, Whither is he about to go, that we shall not find him? Is he about to go to the dispersion of the Hellenists, and teach the Hellenists?
36. What word is this which he said, You shall seek me, and shall not find, and where I am, you cannot come?
37. But in the last day, the great [day] of the feast, jesus stood and cried, saying, If any one thirst, let him come to me, and drink.
38. He that believes in me, as the Scripture has said, out of his belly shall flow rivers of living water.
39. But this said he of the Spirit, which they that believe in him were about to receive, for the Holy Spirit was not yet, because jesus was not yet glorified.
40. Many of the multitude therefore hearing the Word, said, This is truly the prophet.
41. Others said, This is the christ ; but others said, Does christ come out of Galilee?
42. Has not the Scripture said, that christ, comes out of the seed of David, and out of the town of Bethlehem, where David was?
43. So there was a schism among the multitude, because of him.
44. But some of them were desirous to apprehend him, but no one laid hands upon him.
45. Then the officers came to the chief priests and Pharisees, and they said to them, Why have you not brought him?
46. The officers answered, Never man spoke like this man.
47. Then the Pharisees answered them, Are you also deceived?
48. Have any of the rulers or of the Pharisees believed in him?
49. But this multitude, who know not the law, are cursed.
50. Nicodemus says to them, He that came to him by night, being one of them;
51. Does our law judge a man, unless it first hear him, and knows what he does?
52. They answered and said to him, Art you also of Galilee? Search and look that out of Galilee arises no prophet.
53. And every one went to his own home.
exposition.
Verse 2. But the feast of tabernacles was near. Three feasts were instituted in the Jewish church, on account of the liberation of man from damnation, thus on account of regeneration, for by regeneration man is liberated from hell, and is introduced into heaven, wherefore the first feast, which was called the feast of unleavened bread, signifies purification from falses; the second feast signifies the implantation of truth in good, and the third feast the implantation of good; for during man's regeneration, he is first purified from the falses which are derived from the evil of self love and the love of the world, which is effected by being instructed concerning evil, concerning hell, and concerning damnation, also concerning good, concerning heaven, and concerning eternal happiness: and by thus suffering himself to be withheld from doing, willing, and thinking evils. When the ground is thus prepared, then the truths of faith are inseminated, for they are not before received; but the truths which are inseminated must be implanted in good, since they have no ground in any other principle, neither can they fix root in any other principle; they are implanted in good, when man wills truth, loves it, and does it; this state of regeneration or of liberation from damnation is signified by the feast, which is called the feast of harvest of first fruits of works; for harvest signifies truths producing good. When truths are implanted ia good, then man is no longer led of the lord by truths, but by good, which is effected when he wills good and does good from the affection of love, that is, from charity; this state of the regeneration or of liberation from damnation is signified by the third feast, which is called the feast of gathering together. These three feasts were also called the feast of the passover, the feast of weeks, and the feast of tabernacles, concerning which see Exod 34:18-23; Levit 23:1 to the end; Deut 16:1 to the end. Similar things to those represented by these three feasts were represented by the bringing forth of the sons of Israel out of the land of Egypt, by their introduction into the land of Canaan, and by habitation there: for by the bringing forth of the sons of Israel out of the land of Egypt, the like was represented as by the first feast, which was named the passover; that this is the case, may be seen from what has been shown concerning the passover, AC 7093, 7867, 7995; for the bringing forth of the sons of Israel, on account of which that feast was instituted, signified the liberation of those who were of the spiritual church from the falses whereby they were infested, AC 7240, 7317, 9197. But by the introduction of the sons of Israel into the land of Canaan, a like thing was represented as by the second feast, which was called the feast of the first fruits of works, and also the feast of weeks, namely the implantation of truth in good; for the land of Canaan denotes the church as to good, thus the good of the church, AC 1607, 3038, 3481, 3686, 3705, 4240, 4447, 4517, 5136, 6516; and the sons of Israel, abstractedly from persons, are spiritual truths, AC 5414, 5879, 5951. The like also was represented by the habitation of the sons of Israel in the land of Canaan, as by the third feast, which was called the feast of the gathering together of the fruits of the earth, and of the gathering together out of the threshing-floor and the wine-press, also the feast of tabernacles, namely the implantation of good, and thereby life in heaven. From these considerations it is now evident why three feasts were instituted, namely that it was on account of the bringing forth of the human race, who are willing to receive new life from the lord, out of hell, and their introduction into heaven; and this of the lord by his coming into the world. AC 9294.
Verse 7. The world cannot hate you, but me it hates, because I testify of it that the works thereof are evil. From these words it is evident that they, who are against the good of charity, are against the lord, or what is the same thing, that they who are in evil hate the light, neither come to the light. AC 2349.
From the above words it is evident, that works are what save man, and what condemn man, namely that good works save, and that evil works condemn; for in works is the will-principle of man; he who wills good does good, but he who does not do good, however he may say that he wills good, still he does not will it when he does not do it; it is as if he should say, I will it but I do not will it; and whereas the will itself is in works, and charity is of the will, and faith is of charity, it is evident what of will, or what of charity and faith appertains to man, when he does not do good works, and especially when he does the contrary, namely evil works. AC 3934.
Verse 16. My doctrine is not mine, but his that sent me. See also verses 18, 28, 29. That the lord as to the Divine Human [principle] is called angel, or the sent, may be seen, AC 6280, and is likewise manifest from several passages in the New Testament, where the lord says that he was sent by the father ; and to be sent signifies to proceed, and sent in the Hebrew tongue signifies an angel. AC 6831.
Verse 23. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken, are you angry at me, because I have made a whole man sound on the sabbath day? The sabbath was representative of the lord's conjunction with the human race, on which account it was prohibited to light a fire on the sabbath-day, Exod 35:3, because by a fire was signified every thing which is of life, and by kindling a fire, what is of life from the proprium or self-hood. From these considerations it is evident that the lord is the lord of the sabbath, according to his words in Mark 12:1-9, and why most of the cures worked by the lord were worked on the sabbath days; for the diseases, which were cured by the lord, involved spiritual diseases, which are from evil. AC 8495.
Verse 27. Howbeit we know this man whence he is, but when Christ comes, no man knows whence he is. In this passage Christ denotes the Messiah, and the reason why no one knew whence he is, was, because he was not acknowledged. AC 3008.
Verse 29. But I know him, for I am from him, and he has sent me. By being sent by the father into the world is meant the assumption of the Human [principle] as is manifest from all the passages where it is also said, that he did the will of the Father and his works, which works consisted in overcoming the hells, in glorifying the Human [principle] in teaching the Word, and in establishing a new church, which things could not have been done except by the Human [principle] conceived of jehovah, and born of a virgin, that is, unless god had been made a man. Treatise on the Lord, 20, 31.
Verses 37, 38, 39. In the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me, and drink. He that believes on me, as the Scripture has said, out of his belly shall flow rivers of living water. But this said he of the Spirit, which they that believe on him should receive. By coming to the Lord and drinking, is signified to receive from him the truths of doctrine and their faith; that hence comes spiritual intelligence, is signified by rivers of living water flowing forth from his belly, living water denoting the divine truth, which is from the lord alone, rivers denoting those things which are of intelligence, and the belly signifying thought from the memory, for it corresponds to it. And whereas by rivers of living water is signified intelligence by divine truth from the lord, therefore it is added, these things said he of the Spirit which they that believe on him should receive, the Spirit denoting divine truth and intelligence thence derived, wherefore also the lord calls the Spirit whom they were to receive, the Spirit of truth. AE 518. See also AC 2702.
That by the Spirit, which they that believe on the lord were to receive from him, is meant the life which is from the lord, which is the life of faith and of love, is evident from singular the expressions in the above passage; for to thirst and to drink signifies the desire of knowing1 and of perceiving truth; rivers of living water, which were to flow from the belly, are divine truths; hence it is manifest that the Spirit, whom they were to receive, who is also called the Holy Spirit, is life from the divine truth proceeding from the lord, which life is called, as was just now said, the life of faith and of love, and is the very essential spiritual and celestial life belonging to man; the reason why it is said that the holy spirit was not yet, because jesus was not yet glorified, is, because the lord, when he was in the world, himself taught divine truth, but when he was glorified, as was the case after the resurrection, he taught it by angels and spirits; that holy principle, which proceeds from the lord, and flows in by angels and spirits with man, whether manifestly or not manifestly, is the Holy Spirit; for the divine truth proceeding from the lord is what is called holy in the Word. AC 9818.
Verse 39, latter part. For the Holy Spirit was not yet, because that Jesus was not yet glorified. That the Holy Spirit is the divine truth which proceeds from the Divine Human [principle] of the lord, and not any spirit or any spirits from eternity, is evident from the lord's words in the above passage, namely that the Holy Spirit was not yet; also from this consideration, that the Spirit itself cannot proceed, but the Holy [principle] of the Spirit, that is, the Holy [principle] which proceeds from the lord, and which the Spirit utters. From these considerations it now follows, that in the lord the whole Trinity is perfect, namely father, Son, and Holy Spirit, and thus that there is one god, but not three, who, being distinct as to persons, are said to constitute one Divine Being. AC 6993.
In the Word the lord is called jehovah as to divine good, for divine good is the essential Divine [principle] itself, and the lord is called the Son of god as to divine truth, for divine truth proceeds from divine good, as a son from a father, and is likewise said to be born. How this case is, it may be expedient further to explain. When the lord was in the world, he made his Human [principle] divine truth, and at that time called divine good, which is jehovah, his father, since, as was said, divine truth proceeds and is born from divine good; but after that the lord fully glorified himself, which was effected when he sustained the last of temptation on the cross, he then made also his Human [principle] divine good, that is, jehovah, and from it proceeded essential divine truth by virtue of his Divine Human [principle.] This divine truth is what is called the Holy Spirit, and is the Holy [principle] which proceeds from the Divine Human [principle]; hence it is evident what is meant by the lord's words in John, The Holy Spirit was not yet, because Jesus was not yet glorified, John 7:39. AC 7499. See also AC 8724. Treatise on the Lord, LORD 51.
It deserves well to be noted, that in the Word of the Old Testament no mention is any where made of the Holy Spirit, but only of the spirit of holiness in three passages, once in David, Psalm 51:13, and twice in Isaiah 63:10, 11. But in the Word of the New Testament, both in the Evangelists, and in the Acts of the Apostles, and in their Epistles, it is mentioned frequently; the reason is, because the Holy Spirit then first was, when the lord came into the world, for it proceeded by virtue of him from the father ; for the lord alone is holy, Apoc 15:4; wherefore also it is said by the angel Gabriel to the mother Mary, the holy [Thing] which shall be born of you, Luke 1:35. The reason why it is said, The Holy Spirit was not yet, because Jesus was not yet glorified, when yet it is before said, that the Holy Spirit filled Elizabeth, Luke 1:41, also Zachariah, Luke 1:67, also Simeon, Luke 2:25, was, because the Spirit of jehovah the father filled them, which was called the Holy Spirit on account of the lord, who was already in the world. This is the reason why in the Word of the Old Testament it is no where said, that the prophets spoke from the Holy Spirit, but from jehovah ; for it is every where said, jehovah spoke to me, the word from jehovah was made to me, jehovah said, the saying of jehovah. TCR 158. See also AE 748.
Verse 48. Have any of the rulers or of the Pharisees believed on him? It is a common and known thing, that the learned have less belief in a life after death than the simple, and in general, that they see divine truths less than the simple; the reason is, because they consult scientifics, which they possess in greater abundance than others, from a negative principle, and thereby destroy in themselves contemplation from a superior or interior principle, and when this is destroyed, they no longer see any thing from the light of heaven, but from the light of the world, for scientifics are in the light of the world, and if they are not illuminated by the light of heaven, they induce darkness, however it appears otherwise to themselves. Hence it was that the simple believed in the lord, but not the scribes and Pharisees, who were the learned in the Jewish nation, as is evident from these words in John, "Many of the crowd heard the Word, and said, This is truly the prophet; others said, This is the christ : The Pharisees answered them, Have any of the rulers or of the Pharisees believed in him," John 7:40, 47, 48; and in Luke, "jesus said, I confess to you father, lord of heaven and earth, that you have hid such things from the wise and intelligent, but have revealed them to infants," Luke 10:21, where infants denote the simple. AC 4760.
translator's notes and observations.
Verse 28. Then said Jesus in the temple, teaching and saying, &c. Two distinct terms are here applied in regard to the instruction imparted by the blessed jesus, one called teaching, and the other saying, because the former has more reference to the truth which he delivered for the illumination of the human understanding, whilst the latter has more reference to the divine love from which he delivered it, for the vivification of the human will; thus both expressions combined have reference to the divine and heavenly marriage of love and wisdom, or of good and truth, which constitutes the essence and life of the holy Word.
Verse 28. You both know me, and you know whence I am. These are the words of the blessed jesus to the unbelieving Jews, and yet in chap. 8:14, he tells them, You know not whence I came; and at verse 19, You neither know me, nor my Father; if you had known me, you would have known my father also. How now shall we reconcile this apparent contradiction in the words of the great saviour, who first declares to the Jews, You both know me, and you know whence I am, and then at another time insists, You know not whence I came; you neither know me, nor my Father? Perhaps the only satisfactory method of removing the difficulty, which the seeming disagreement in the above words is calculated to excite, is to have recourse to the principle of explanation, by which we reconcile another apparent contradiction which occurs where it is written, They seeing, see not, and hearing, they hear not, Matt. 13:13. For as there is an external seeing, which yet i§ not properly seeing, because it is not in connection with internal light; and as there is an external hearing, which yet is not properly hearing, because not connected with internal hearing, in like manner there may be an external knowing, which yet is not properly knowing, because separated from its internal source, and thus it may be strictly true, that the Jews both knew the blessed jesus, and did not know him; in other words, they had an external knowledge of him, but not an internal one; they knew him according to the letter of the Sacred Scriptures, but they did not know him according to the essential life and spirit of the Holy Volume.
Verse 35. Is he about to go to the dispersion of the Hellenists, and teach the Hellenists? This is a literal translation from the original Greek, on which passage the pious and learned Dr. Hammond makes the following observation: "The Jews were dispersed before this time in several places among the Gentiles, some in Europe, others in Asia. Those in Europe had their chief assembly at Alexandria, and there the Septuagint's translation of the Bible into Greek was in use; and hence they are called diaspora 'Ellenon, the dispersion of the Hellenists. And of these there were many also at Jerusalem, which used the Septuagint's translation, being thus skilled in the Greek tongue. And these, living not in Greece, are yet called 'Elleniatai, (Acts 6:1) Hellenists, because they used the Greek language, and the Septuagint's translation; whereas others are called 'Ebraoi, Hebrews." (See Paraphrase and Annotations on the Books of the New Testament.)
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