Luke Chapter 1

OF

VERSE 11. The angel of the Lord was seen by Zacharias standing on the right side of the altar of incense. Inasmuch as by the right [hand or side], when predicated of angels and of men, is meant the wisdom and intelligence which they derive from Divine Good by Divine Truth, proceeding from the Lord, therefore the angel of the Lord was seen by Zacharias standing at the right [side] of the altar of incense. AE 298.

Verses 15, 41,44. It is said of John the Baptist, that he was filled with the Holy Spirit in the mother's womb, and that the embryo exulted in the womb at the salutation of Mary, but by this was signified that he was about to represent the Lord as to the Word, like Elias, for in the Word, which is Divine Truth, there is throughout a marriage of Divine Good and Divine Truth, and Divine Good united to Divine Truth is the Divine [principle] proceeding from the Lord, which is called the Holy Spirit: The exultation in the womb at the salutation of Mary represented the joy resulting from the love of the conjunction of Good and of Truth, thus the joy of heavenly conjugial love, which is in singular the things of the Word. AE 710.

Verse 17. He shall go before Him in the spirit and power of Elias, to turn, the hearts of the fathers to the sons. John the Baptist being sent before to prepare a people for the reception of the Lord, was by baptism, for baptism represented and signified purification from evils and falses, and likewise regeneration by the word from the Lord, and unless this representation had preceded, the Lord could not have manifested Himself, taught, and tarried in Judea and in Jerusalem, because the Lord was the God of heaven and the God of earth under a human form, who could not dwell together with a nation which was in mere falses as to doctrine, and in mere evils as to life; wherefore unless a representative of purification from evils and falses by baptism had prepared that nation for the reception of the Lord, the nation would have perished by diseases of every kind at the presence of the Divine [Being] Himself; that this is the case, is very well known in the spiritual world, for in that world all, who are in falses and evils, are dreadfully tormented, and spiritually die, at the Lord's presence. The reason why the baptism of John could produce that effect was, because the Jewish Church was a representative Church, and all conjunction of heaven with them was by representatives, as may likewise be manifest from the washings enjoined in that Church, as that all who were made unclean should wash themselves and their garments, and hence they were reckoned as clean; in like manner that the Priests and Levites should wash themselves, before they entered the Tent of Assembly, and on the same occasion the Temple, to perform holy duties; in like manner that Naaman was cleansed of his leprosy by washing in Jordan; the washing itself and the baptism did not indeed purify them from falses and evils, but only represented and thence signified purification from them, which yet was accepted in heaven, as if themselves, were purified; thus heaven was -conjoined with the people of that Church by the baptism of John, and when heaven was so conjoined with them, the Lord, who was the God of heaven, could there manifest Himself, teach, and abide. AE 724.

Verse 17. To turn the hearts of the fathers to the sons. That in this passage by fathers and sons are not meant fathers and sons, is evident, but that the Goods and Truths of the Church are meant, which the Lord was about to restore. AC 3703.

Verse 19. The angel answering said to Zachariah, I am Gabriel that stand before God. To stand, in this passage, like walking and sitting in the Word, signifies to be and. to live; and to stand signifies the like as to consist and subsist. AE 414. To stand before God signifies to be in Divine Truth, consequently to be present with the Lord. AE 639.

Verges 24. 25. Inasmuch as mother signified the Church, and sons and daughters its truths and goods, and whereas in the ancient Churches, and afterwards in the Jewish Church, all things were representative and thence significative, therefore it was a disgrace and ignominy for women to be barren, on which account Rachael was angry with Jacob because she did not bear children, and said, when she brought forth Joseph, God has taken away my reproach. Gen 30:1, 23. For the same reason, after that Elizabeth had conceived, she said, Thus has the Lord done to me in the days wherein He looked on me, to take away my reproach amongst men. AE 721.

Verses 26 to 35. No other opinion is held by the Church, than that the Son of God is a separate Person of the Godhead, perfectly distinct from that of the Father; which has given rise to the notion, that the Son of God was born from eternity. But so completely is the mind fettered, and so little is it disposed to exercise any freedom of thought upon a tenet which is universally received, and which relates to God, that it scarcely permits itself to reflect upon it; no, nor even upon the meaning of the expression, burn from eternity. And indeed were any one intellectually to reflect upon it, all that he could say would be, "It transcends. my powers of comprehension, "but still I affirm and believe it, because others do the "same." Let it however be well noted, that the Lord' is from eternity and not the Son. When an accurate knowledge of the Lord and of the Son is obtained, then, and not before, can we think intellectually of the Triune God. That the human [principle] of the Lord, conceived of Jehovah the Father, and born of the Virgin Mary, is the Son of God, is very manifest from the following passages, as in Luke, The angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin, 'betrothed to a man whose name was Joseph, etc. and said to her, you shall conceive in your womb, and shall bring forth a son, and shall call his name Jesus. He shall be great, and shall be called the Son of the Highest. But Mary said to the angel, how shall this thing be, since I know not a man? And the angel answering said to her, THE holy spirit SHALL COME UPON THEE, AND THE power of the highest shall overshadow you; therefore also the Holy thing which shall be born of you shall be called the son of god. It is here said, you shall conceive and bring forth a Son, He shall be great, and shall be called the son of the highest ; and again, the Holy thing which shall be born of you shall be called the son of god, whence it is evident that the human [principle], conceived of God, and born of the Virgin Mary, is what is called the son of god. So in Isaiah, "The Lord Himself gives a sign, behold a virgin shall conceive and bring forth a son, and shall call His name, god with us," Is 7:14. That a Son born of a Virgin and conceived of God is He who shall be called God with us, thus who is the Son of God, is evident. So again in the same prophet. "A boy is is born to us, a son is given to us; upon whose shoulder is the government; and He shall call His name Wonderful, Counsellor, God, Hero, the father of eternity, the Prince of Peace," Is ix.5, 6; where the same thing is asserted, for it is said, a Boy is born to us, a Son is given to us, who is not a Son from eternity, but a Son born in the world, which is also evident from the words of the prophet at verse 6, and from the words of.the angel Gabriel to Mary, Luke 1:32, 33, which are of like import. So in David, "I will announce concerning the statute, Jehovah has said, you are My son, today have I begotten You. Kiss you the son, lest He be angry, and you perish in the way," Psalm 2:7, 12. In which passage is not meant a Son from eternity, but a Son born in time, for it is a prophesy concerning the Lord who was about to come, wherefore it is called a statute, concerning which Jehovah announced to David; today does not denote from eternity, but in time. Doc. Lord. 19.

Verse 32. He shall be called the Son of the Highest. To be called the Son of the Highest denotes To Be, since in the internal sense of the Word, the expression to call, without the mention of a name, signifies to be of such a qualify, as in Isaiah, "Hear you this O house of Israel, called by the name of Israel, and they came forth from the waters of Judah, and are called from the city of holiness, and rely upon the God of Israel," Is 48:1, 2, where to be called from the city of holiness denotes to be of such a quality. AC 3421.

Verse 32. The Lord God shall give to Him the throne of his Father David. In the Word frequent mention is made of a throne, where Divine Truth is treated of, and the judgement derived from it, and by a throne, in the internal sense, is there signified what is of the Divine Regal Principle, and by him that sits on it the Lord Himself as a king or as a judge; hut the signification of a throne, like the signification of several other things, is respective according to the subject treated of; for when the Divine [principle] itself and the Divine Human of the Lord is meant by him who sits on the throne, then the Divine Truth, which proceeds from Him, is meant by the throne; but when the Divine Truth, which proceeds from the Lord, is meant by Him that sits on the throne, then the universal heaven, which the Divine Truth fills, is meant by the throne; but when the Lord as to Divine Truth in the superior heavens is meant by Him that sits on the throne, then the Divine Truth, which is in the lowest heaven, and which is likewise in the Church, is meant by the throne; thus the significations of a throne are respective according to the subject treated of. The reason why by a throne is signified what is of Divine Truth is, because by a king in the Word is signified Truth, and likewise by a kingdom. But what is specifically meant, by a throne in the Word is made evident from the series of the things treated of, as in Matthew, "I say to you, you shall not swear at all, neither by heaven, because it is the throne of God; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great king," Matt. vs 34, 35; and in another passage in the same Evangelist, "He who shall swear by heaven, swears by the throne of God, and by Him who sits on it," Matt 23:22; in these passages it is expressly said, that heaven is the throne of God; by the earth, which is called a footstool, is signified that which is beneath heaven, thus the Church. So in Luke, "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give to Him "the Throne of His father David," Luke 1:32, in which passage the throne of David does not mean the kingdom which David had, or an earthly kingdom, but a kingdom in heaven, as must be obvious to every one; wherefore by David is not signified David, but the Divine Royalty of the Lord, and by throne is signified the Divine Truth which proceeds from Him, and which makes the Lord's kingdom. AC 5313.

By the Throne of David in the Word is signified the Divine Truth, inasmuch as by David in the prophetic Word is not meant David, but the Lord as to royalty, which is the Divine Truth in the spiritual heaven, which heaven is the second heaven. AE 253.

Verse 33. And He shall reign over the house of Jacob far ever, &c. That by Jacob in the internal sense, is signified the doctrine of natural truth, or, what is the same thing, those who are in that doctrine, of whatever nation they may be, may be manifest from the following passage, "The Lord God will give to Him the Throne of His Father David, so that He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end." That in this passage by the house of Jacob was not meant the Jewish nation or people, is obvious to every one, for the kingdom of the Lord was not over that people, but over all in the universe, who are principled in faith in Him, and from faith in charity; hence it is manifest that by Jacob, named by the angel, was not meant the people of Jacob, consequently neither in other passages was the same meant by the seed of Jacob, by the sons of Jacob, by the land of Jacob, by the inheritance of Jacob, by the king of Jacob, by the God of Jacob, which expressions so often occur in the Word of the Old Testament. The like is true concerning Israel. AC 3305. By the house of Jacob is meant the Church of the Lord; that the Jewish nation is not meant, is evident. AE 328.

Verse 35. And the angel answered and said to her, the Holy Spirit shall come upon you, and the power of the Highest shall overshadow you, etc. Who cannot see from these words, that the Lord was conceived of God the Father, and who cannot hence know that God the Father, who is Jehovah, took upon Him a human [principle] in the world, and consequently that the human [principle] is the human [principle] of God the Father, and thus that God, the Father and He are one, as soul and body are one? Can any one therefore go to the soul of man, and thence descend to his body? Is not his human principle to be approached, and in such case is not his soul approached? I am aware that some will think, how can Jehovah the Father, who is the Creator of the universe descend and assume a human [principle]; but let them think also, how can a Son from eternity, who is equal to the Father, and likewise the Creator of the universe, do this? Is it not the same thing? It is said the Father and the Son from eternity, but there is not any Sun from eternity, fur by Son is meant the Divine Human [principle], which is called the Son sent into the world, Luke 1:34, 35. AR 743.

That Jehovah Himself descended, and assumed a human "[principle], is very manifest from what the angel said to Mary, "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you, whence the Holy thing which is born of you, shall be called the son of god," for by the Holy Spirit is meant the Divine [principle] which proceeds from Jehovah God. Who does not know that every offspring has its soul and life from the Father, and that the body is from the soul? what then can be said more expressly, than that the Lord had soul and life from Jehovah God, and since Divinity cannot be divided, that the essential Divinity of the Father was His soul and life? On this account "the Lord so often called Jehovah God His Father, and Jehovah God called Him His Son: What then can be more ridiculous than to be told that the soul of our Lord was from Mary the mother, as both the Roman Catholics and the Reformed at this day dream, not yet being awakened by the Word? TCR 82.

That although God descended as Divine Truth, He nevertheless did not separate Divine Good, is manifest from the conception, concerning which it is written, that the power [or the virtue] of the Highest overshadowed Mary, and by the power [or virtue] of the Highest is meant the Divine Good; the same thing is manifest from the passages where the Lord Himself says, that the Father is in Him, and He in the Father; that all things of the Father are His; and that the Father and He are one, not to mention several other passages, in which by Father is meant the Divine Good. TCR 88.

That God Himself, who from Eternity is One, came into the world, is very evident from the nativity of the Lord the Saviour, in that He was conceived of the power [or virtue] of the Highest by the Holy Spirit, and that hence His Human [principle] was born of the Virgin Mary, whence it follows that His soul was the essential Divine [principle], which is called the Father, for God is indivisible, and that the human [principle] thence born is the human [principle] of God the Father, which is called the Son of God. From these considerations it again follows, that when the Lord God the Saviour is approached, God the Father is also approached; wherefore when Philip asks the Lord to show him the Father, the Lord replies, "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 14:6-11. TCR 538.

Verse 53. He has filled the hungry with good things, and the rich he has sent empty away. That hunger signifies a scarcity of knowledges, is manifest from the Word, as in Isaiah, "They do not look into the work of Jehovah, and they do not see the doing of His hands, therefore my people shall be exiled for want of knowledge, and their glory shall be men of famine, and their multitude dry with thirst," Is 5:13, where men of famine denote scarcity of heavenly knowledges; a multitude dry with thirst denotes scarcity of spiritual knowledges. The like is signified by filling the hungry with good things, denoting celestial good things and their knowledges. That hunger denotes a scarcity of knowledges, is expressly said in Amos, "Behold the days are coming, when I will send hunger into the earth, not hunger for bread, and not thirst for waters, but for hearing the Word of Jehovah," Amos 8:11, 12. AC 1460.

The rich he has sent empty away. The rich denote those who know several things, for riches in the spiritual sense are scientifics, doctrinals, the knowledges of good and of truth; they are called empty, who know those things, and do not practise them, for truths to them are not truths, because they are without good. That empty denotes where there is nothing true, because there is nothing good, is manifest from the Word, as in Jeremiah, "The great ones sent the lesser ones for waters, they came to the pits, and did not find waters; they returned with empty vessels, they were affected with shame and ignominy, and covered their head," Jer 14:3; see also Jer 2:24. AC 4744. see also AC 10227.

The hungry denote those who desire knowledges, of this quality were the Gentiles, who received the Lord and doctrine from Him; but the rich are those who have knowledges, because they have the Word, such were the Jews, but who still were not willing to know the truths thence derived, wherefore neither did they receive the Lord and doctrine from Him; these latter are the rich who were sent away empty, but the former are the hungry, who were filled with good things. AE 237. see also AE 386.

Verse 54. He has accepted his child Israel to remember mercy. It is said in the Word concerning Jehovah, that is, the Lord, that He remembers, and that He does not remember, and thereby is signified what is there done from mercy, whether it be preservation or deliverance; in like manner as that He sees, hears, knows, and that He does not see, does not hear, and does not know, by which expressions also are signified exertions of mercy and no exertions of mercy; the reason why it is so expressed is from similitude with man, and from appearance; for when man averts himself from the Lord, as is the case when he does evil, at such times, inasmuch as the Lord is behind him, it appears to him as if the Lord does not see him, does not hear and know him, nor remember him, when yet the cause is with man, and hence from appearance it is so expressed in the Word; but the contrary is the case when man turns himself to the Lord, as is the case when he does well, see the passages cited, AC 9306: Every one may know, that recollection or remembrance cannot be predicated of the Lord, since things past and future in Him are eternal, that is, present from eternity to eternity. That to remember, when predicated of the Lord, is to be merciful, and thus to preserve or liberate from a principle o£ mercy, is manifest from the following passages, "Jehovah has made known His salvation, He has revealed His justice before the eyes of the nations. He has remembered His mercy and His truth to the house of Israel," Psalm 98:2. Again, "Jehovah has remembered us in our humility, because His mercy is for ever," Psalm 136:23. So in Luke, "God has accepted His servant Israel, that He may remember His mercy," etc. AC 9849.

Verse 68. Blessed be the Lord God of Israel, fur he has visited and worked redemption for his people. Zacharias spoke these words, when, being filled with the spirit, he prophesied concerning the Lord, and by blessing God, and by the Lord God of Israel being blessed, is signified glorification and giving of thanks, because he delivers and vindicates from hell those who receive Him, wherefore also it is said, because He has visited and worked redemption for his people; by redemption is signified deliverance from hell, and by his people are signified those who are in truths derived from good, thus who receive. AE 340.

The last time of an old Church, and the first of a new, is in the Word called visitation, and is predicated both of the Church in general, and of those who are within the Church in particular; it is predicated also concerning the New Church which is born, and concerning the old Church which expires; in particular concerning the man of the Church, who is saved, also who is damned. That these things in the Word are signified by visitation, and by the day of visitation, may be manifest from the following passages, "Blessed be the Lord God of Israel, because He has visited, and worked deliverance for His people: Through the bowels of the mercy of our God, in which the day-spring from on high has visited us, to give light to them that sit in darkness, and in the shadow of death," Luke 1:68, 78, 79; these words contain a prophetic declaration concerning the Lord who was born, to be visited in this passage denotes the raising up of a New Church, and the illustration on this occasion of those who were in ignorance of the truth and good of faith, thus concerning their deliverance; wherefore it is said. He has visited and worked deliverance for His people, to give light to those who sit in darkness and the shadow of death. AC 6588. see also AC 2242.

Verses 69, 71. And has raised up a horn of salvation for us, in the house of David His Child, salvation from, our enemies. These words contain a prophecy of Zacharias concerning the Lord and His coming; a horn of salvation in the house of David signifies the omnipotence of saving by Divine truth derived from Divine good; horn is that omnipotence; the house of David is the Church of the Lord; the enemies from which He would save are the falses of evil, for these are the enemies from which the Lord saves those who receive Him; that there were no other enemies from which the Lord saved those who are meant by His people, is a known thing. AE 316.

Verses 72, 73. To remember His Holy Covenant. See extract at verse 54, on remembering mercy. The oath which he swore to Abraham our Father. Jehovah God or the Lord never swears, for it is not suitable for God Himself or Divine Truth, to swear; but when God or the Divine Truth wills to have any thing confirmed before men, then that confirmation, descending into a natural sphere, falls into an oath, or into the form of an oath usual in the world; hence it is evident, that although the Lord never swears, still in the sense of the letter, which is the natural sense, it is said that He swears; this therefore is signified by swearing, when predicated of Jehovah Or the Lord. AE 608.

Verse 76. And you Child shall be called the Prophet of the Highest, for you shall go before the face of the Lord to prepare His ways. Frequent mention is made of a prophet in the Word, and in the sense of the letter it signifies those to whom revelation is made, also abstractedly the revelation itself, but in the internal sense it signifies one who teaches, also abstractedly doctrine itself, and whereas the Lord, as was said, is doctrine itself, or the Word which teaches. He is called a prophet, as in Moses, "A prophet will Jehovah your God raise up out of the midst of you out of your brethren, like me, Him shall you obey," Deut 18:15,18; it is said like me, because the Lord was represented by Moses, alike as by Abraham, Isaac, Jacob, David, and several others. Whereas the Lord in the supreme sense is a Prophet, and the testimony of Jesus is the Spirit of Prophecy, Rev 19:10, hence it is that Prophet, in the internal sense of the Word, signifies one who teaches, also abstractedly doctrine, as may appear manifest from the above passage in Luke, in which Zacharias speaks Of John the Baptist his son; yet that he was not a prophet, but one who prepared the way by teaching and evangelizing concerning the Lord's coming, he himself declares in these words, "They asked him what are you? Art you Elias^? But he said I am not. Art you a prophet? He answered no; wherefore they said, who are you? He said, I am the voice of one crying in the wilderness, make straight the way of the Lord," John 1:21,22,23. AC 2534.

Verse 78. Through the bowels of Mercy of our God, in which the Day-spring from on high has visited us. That the Lord from Eternity is Jehovah, is a thing known from the Word; for the Lord said to the Jews, "Verily I say to you, before Abraham was, I am," John 8:58; and in another place, "Glorify Me O Father with the Glory which I had with You before the world was," John 17:5, by which words is meant the Lord from eternity, and not the Son from eternity, for the Son is His Human [principle] conceived of Jehovah the Father, and born of the Virgin Mary in time, as was shown above. That the Lord from eternity is Jehovah Himself, is manifest from many passages in the Word, from which these few shall be at present adduced, "It shall be said in that day, this is our god, Whom we have expected, that he may deliver us; jehovah whom we have expected, let us exult and rejoice in His Salvation," 25:9, from which words it is evident, that Jehovah God Himself was expected. Again, "The voice of Him that cries in the wilderness, prepare you the way of jehovah; make smooth in the desert a path for our god ; the Glory of jehovah shall be revealed; and all flesh shall see it together. Behold the lord jehovah comes in might," Isaiah 40:3, 5, 10; in this passage also the Lord is called Jehovah, Who was to come. Again," I am Jehovah, I will' give You for a Covenant to the people, for a light of the Gentiles: I am jehovah, THIS IS MY NAME; AND MY GLORY WILL I not give to another," Isaiah 42:6, 7; 8; a Covenant to the people, and a light of the Gentiles, is the Lord as to the Human [principle], and whereas this [principle] is from Jehovah, and was made one with Jehovah, it is said, I am Jehovah this is my name, and My Glory I will not give to another, that is, to no other than to Himself; to give Glory is to Glorify or to unite to Himself. Again, "the lord Whom you seek, shall suddenly come to His Temple, Mal. iii l, where by Temple is meant the Temple of His Body, as in John 2:19, 21. Again, "The day-spring from on high has visited us," where the Day-spring from on high also is Jehovah, or the Lord, from eternity. From these passages it is evident, that by the Lord from eternity is meant His Divine [principle] from which He was conceived, which in the Word is Jehovah. Doc. Lord. 30.

Verse 79. To give light to them that sit in darkness, By darkness in the Word are signified the falses of evil, and also the falses not of evil, such as were the falses of religion amongst the well disposed Gentiles, which falses they had in consequence of being ignorant of the truth: That these latter falses are also called darkness, is manifest from the following passages; "The, people that walked in darkness have seen a great light, they that dwell in the land of the shadow of death, on them has the light shined," Isaiah 9:1; and in Luke, "The Day-spring from on high has visited us, to give light to them that sit in darkness and in the shadow of death" In these passages darkness signify the falses of ignorance, such as prevailed and still prevail amongst the well-disposed Gentiles; these falses are altogether distinct from the falses of evil, for these latter conceal evil in themselves, because they are from evil, whereas the former have good stored up in them, since they regard good as an end; wherefore they, who are in those falses, are capable of being instructed in truths, and likewise when they are instructed they receive truths in the heart, by reason that the good, which is in their falses, loves truth and likewise conjoins itself to truth when it is heard; but it is otherwise with the falses of evil, for these are averse from, and reject all truth, merely because it is truth, and thus does not agree with evil. AE 526.

Verse 79. To direct our feet into the way of peace. These words were spoken concerning the Lord who was about to come into the world, and concerning the illustration of those at that time, who were out of the Church, and in ignorance of Divine Truth, because they had not the Word; the Lord is meant by the Day-spring from on high, and they who are out of the Church are meant by those who sit in darkness and the shadow of death; and their illustration in Divine Truths by reception of the Lord and conjunction with him, whence they have heaven and eternal happiness, is meant by the way of peace; by directing our feet into that way is signified instruction. AE 365.

Verse 80. The Child grew and became strong in spirit. That spirit in the spiritual sense signifies Truth, and the life of man derived from it, which is intelligence, is very manifest from the following passages, "The hour comes, and now is when the true worshipers shall worship the Father in Spirit and in Truth," John 4:23. And in Luke," John grew and became strong in Spirit." AE 183.

And was in the Deserts. Desert in the Word signifies what is little inhabited and cultivated, and it signifies what is altogether uninhabited and uncultivated, thus it is used in a two-fold sense. When it signifies what is altogether uninhabited and uncultivated, it is again predicated in a two-fold, namely of those who are afterwards reformed, and of those who cannot be reformed. Hence also it is evident what is signified by John being in the Deserts till the day of his appearing to Israel; and by his preaching in the Desert of Judea, Matt 3:1 and following verses, and by Baptizing in the Desert, Mark 1:4, for thereby he represented the state of the Church. AC 2708.

Chapter I, Translator's Notes and Observations

VERSE 17. And in the prudence of the just to make ready the disobedient, a people prepared for the Lord, In the common version of the New Testament this passage is thus rendered, And the disobedient to the wisdom of the just; to make ready a people prepared for the Lord; but it is to be observed that what is here expressed by to the wisdom, in the original properly means in the prudence, and which therefore cannot possibly apply to the disobedient, but to John the Baptist, implying that he was not only to go before the lord God in the spirit and power of Ellas, or in the truth and good of the Holy Word, but also in the prudence of the just, or in a right application of that truth and good to the disobedient Jews. Accordingly it is written, that in the spirit and power of Elias, he was to turn the hearts of the fathers to the sons, in other words, to unite goods with truths in the Church, and then follows the result of this union in producing the prudence of the just, by virtue of which the disobedient might be worked upon, so as to become a people prepared for the lord, in other words to be regenerated.

Verse 45. And blessed is she that has believed that there shall he a performance, etc. In the common version of the New Testament, this passage is rendered, blessed is she that believed; for there shall be a performance, etc. but in the margin is inserted, or that believe that there etc. which appears to be the true rendering of the passage.

Verse 47. And my spirit has been glad in God my Saviour. In the common version of the New Testament this passage is rendered, my spirit has rejoiced in God my Saviour, but the original Greek term rendered has rejoiced signifies to be glad, and is distinguished from to rejoice. The distinction of meaning in the two terms can only be known from the internal sense, which teaches, that joy and rejoicing have respect to the principle of heavenly good and blessedness thence resulting, whereas gladness and being glad have reference to the principle of heavenly truth and it's blessedness. Hence the two terms joy and gladness are so frequently conjoined in the Word of the Old Testament, to denote the fullness of bliss arising from the joint reception of the good and the true: And hence too it is written in the Apocalypse, Let us be glad and rejoice, for the marriage of the Lamb is come, [Rev 19:7.], where a distinction is manifestly made between being glad and rejoicing, though the two terms do not stand in their right order, since the passage, in agreement with the original Greek, ought to have been rendered, let us rejoice and be glad.

Verse 51. He has made strength in his arm. In the common version of the New Testament this passage is rendered, he has shelved strength with his arm, but the original Greek literally means, He has made [or done] strength in his arm, nor is there any idea expressed of showing strength. It is to be asked, what is to be understood by making strength in his arm? It may be replied, that by his arm is meant his Humanity, as may be seen in the prophets throughout, particularly in the prophet Isaiah, wherever mention is made of the arm of Jehovah; and by making strength in His arm is further meant, that by assuming Humanity He acquired to Himself omnipotence over the hells, and thus the power of saving both angels and men.

Verse 75. In holiness and justice before Him, etc. In the common version of the New Testament, what is here rendered justice, is expressed by the term righteousness, but the original Greek literally means justice, or that heavenly principle which leads man to give every one his due, and thus marks a duty at once important and intelligible to every capacity; whereas the term righteousness suggests no definite idea, and consequently is a less edifying and instructive term, as not sufficiently marking any definite duty.

LUKE

Luke Chapter 2

Chapter II. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSE 7. And she brought forth her first-born, [or first. - begotten] Son, etc. That the Lord, as to the Divine Human [principle], is the first-born [or first-begotten], is manifest from these words in David, "He shall call Me, You are My Father, My God, and the rock of my Salvation, also I will give Him the first-born [or first-begotten], high above the kings of the earth; My mercy will I keep for Him for ever more, and My covenant shall be fast to Him, His seed also will I place for ever; and His throne as the days of ages," Psalm 89:26, 27, 28,29, speaking of the Lord: And in the Revelation," From Jesus Christ, Who is the faithful witness, the first-born [or first-begotten] of mortals, and the prince of the kings of the earth," Rev 1:5. That the things which were written, and represented-concerning Him, might also be fulfilled. He was likewise horn the first-barn [or first begotten], Luke 2:7, 22, 23, AC 3325.

Verse 11. For to you is horn today a Saviour, Who is Christ the Lard. The mysterious reasons why they, called Jehovah the Lord were these, that if it had been said at that time, that the Lord was the Jehovah so often named in the Old Testament, it would not, have been received, because it would not have been believed; and further, because the Lord was, nor made Jehovah as to His Human [principle] also, until He had altogether united the Divine Essence to the Human, and the Human to the Divine; this plenary unification was made after the last temptation, which was that of the cross, wherefore the disciples, after the resurrection, always called Him Lord, John 20:2, 13, 15, 18, 20, 25; John 21:7, 12, 15, 16, 17, 20; and Thomas said, "My Lord, and my God," John 20:28; and whereas the Lord was the Jehovah, who is so often named in the Old Testament, therefore also he said to the disciples, "You call me Master and Lord, and you say right for I am," John 13:13, 14, 16, by which words is signified, that He was Jehovah God; He is there called Lord as to good, but Master as to truth: That the Lord was Jehovah, is also understood by the words of the angels to the shepherds, "To you is born today a Saviour, who is Christ the Lord," where Christ denotes Messiah, Anointed, King: the Lord denotes Jehovah, the former as to truth, the latter as to good. He who does not examine the Word attentively cannot know this, because he believes that our Saviour, like others, was called Lord out of mere respect, when yet He was so called from His being Jehovah. AC 2921.

Verse 12. And this [shall be] a sign to you; you shall find the babe wrapped in swaddling clothes, lying in a manger. Inasmuch as by a sign is understood testification, that the shepherds might believe that the Saviour of the world was born, therefore it is said, that they should find Him lying in a manger wrapped up in swaddling clothes; but that this was a testification, cannot be known to any one, unless he knows what is meant by a manger and what by swaddling clothes; by a manger is meant the doctrine of truth derived from the Word. since by horses is signified the understanding of the Word, as may be manifest from what was shown above, AE 355, 364, and in the little work concerning the white horse, 2, 3, 4; hence by a manger, in which horses feed, is signified the doctrine of truth derived from the Word. It is said also at verse 7 of that chapter, that this was done because there was no room in the inn, for by an inn is signified a place of instruction, as also in Luke 10:34, 22:11. Mark 14:14, and elsewhere; and this [inn] was amongst the Jews, who at that time were in mere falses by the adulteration of the Word; this therefore is what is signified by there being no room in the inn; for if it had pleased the Lord, He might have been born in the most splendid palace and have been laid in a bed adorned with precious stones; but this would have been amongst those, who were not principled in any doctrine of truth, and who were without any heavenly representation: It is said also that he was wrapped up in swaddling clothes, because swaddling clothes signify first truths, which are truths of Innocence, which also are truths of Divine Love; for nakedness, when predicated of an infant, signifies the deprivation of truth: From these considerations it may be manifest from what ground it was said by the angels," This shall be a sign to you; you shall find the infant wrapped in swaddling clothes lying in a manger." AE 706.

Verse 13. And suddenly there was with the angel a multitude of the heavenly host. Inasmuch as by an army [or host] are signified truths, the sons of the kingdom and angels, from the truths in which they are principled, are called the host [or army] of the heavens as in Luke 2:13. AC 3448.

Verse 23. As it is written in the law of the Lord, that every male opening the womb shall be holy to the Lord. Inasmuch as the truth of doctrine or the doctrine of truth is signified by a male, therefore this law was enacted. Exod 13:12, 15, Deut 15:19. Luke 2:23, for from the marriage of truth and of good, which in the spiritual sense is meant by the marriage of a man and woman, are born truths and goods, which hence in that sense are signified by sons and daughters, truths by sons, and goods by daughters; and whereas every man is reformed and regenerated by truths (for without truths man does not know what and of what quality good is, thus does not know the way to heaven), hence it is that the truth first born from the marriage of truth and good, is sanctified to Jehovah; the truth first born is likewise the doctrine of truth, for that which is first is all in what follows, thus it is all truth, and all truth is doctrine: But it is well to be noted, that by the first begotten is signified the truth which is of the good of charity, consequently the good of charity in its form and in its quality, thus truth, for the form of good and the quality of good is truth; the reason why this is signified by the first begotten is, because from the good of love, which is signified by the womb and the infant therein, nothing else can be born but the good of charity, and this good does not become good, until it be formed and qualified, thus unless it be in a form in which it has its quality, and its form is called truth, but still it is good in form. AE 725

Verse 26. And Divine admonition was given him by the holy spirit, that he should not see death until he had seen the Lord's Christ. The Lord's Christ is the Divine truth of the Divine good, for Christ is the same thing as Messiah, and Messiah is anointed or king; the Lord in this passage is Jehovah, for in the word of the New Testament no mention is made of Jehovah, but instead of Jehovah mention is made of the Lord and God. AC 4973. see also AE 684.

Verses 28, 30, 31. Simeon took up the infant Jesus into his arms, and blessed God, and said, mine eyes have seen your salvation, which you have prepared before the face of all people. In this passage to bless God manifestly denotes to glorify and to give thanks that the Lord was come into the world to save all who receive him; wherefore he calls the Lord the salvation which his eyes saw, which He prepares for all people; they are called His people who are principled in truths derived from good, thus who receive Him by those truths. AE 340.

Verses 31, 32. Which You have prepared before the face of all people, a light for the illumination of the nations. That the Church is transferred to the nations, which acknowledge the Lord, is manifest from several passages in the Word, as from the following, "The people who walked in darkness have seen a great light, they who dwelt in the land of the shadow of death on them has the light shined: You have multiplied the nation, you have restored to it great joy," Isa. ix. l,2. Again in the same prophet, "It shall come to pass in that day, from the root of Jesse, which stands for a sign of the people, the nations shall seek, and rest shall be His glory," Isa 11:10. And in the prophecy of Simeon concerning the Lord who was born, "Mine eyes have seen the salvation of God, which You have prepared before the face of all people, a light for the illumination of the nations," Luke 2:30, 31, 32. In all these passages the Lord is treated of, that the nations would come to Him; and they come to Him, when they acknowledge Him for their God; and what is wonderful, the nations adore the only God under a human form; wherefore when they hear of the Lord, they receive and acknowledge Him; nor can the New Church be established amongst others. AC 9257.

Verse 32. A light for the illumination of the nations, and the glory of your people Israel. These words were prophetically spoken by Simeon concerning the Lord who was born; a light far the illumination of the nations is the Divine Truth proceeding from the Lord; and the glory of your people Israel is all that which was revealed by Hie Lord concerning Himself, and concerning faith and love to Him with those who receive; all this is called glory, because it appears in heaven in the light there, which light is the Divine Truth; by the sons of Israel are meant those who are in faith and love to the Lord. That light denotes the Lord as to Divine Truth, and also glory the things which are of light, is evident from the words of the Lord Himself in John, "They loved the glory of men more than the glory of God; I am come a light into the world, that whoever believes may not abide in darkness," (John 12:43, 46). And again, "In the beginning was the Word, and the Word was with God, and God was the Word; this was the true light, which illuminates every man that comes into the world: And the word was made flesh and dwelt amongst us, and we saw His glory, the glory as of the only begotten of the Father," (John 1:9, 14); the Word is the Divine Truth, and also light; and glory denotes all that appears concerning the Lord in that light. These passages are quoted from the Word, because in them glory and light are named together, and they are quoted to the intent that it may be known, that light is Divine Truth from the Lord, thus the Lord Himself as to Divine Truth, and that glory is every thing which is of the light, consequently every thing which is of the Divine Truth, which makes intelligence and wisdom with the angels, and with the men who receive the Lord in faith and love. AC 10574.

Verses 40. 52. But the child grew, and became strong in spirit, etc. In the paragraph concerning Divine Omnipotence and Omniscience it was shown, that God together with creation introduced order both into the universe and into all and singular the things thereof, and that therefore the omnipotence of God in the universe and in all and singular its parts proceeds and operates according to the laws of His own order. Now whereas God descended, and is Himself order, as has been already demonstrated, it must of necessity be to the intent that He might actually become a man, that He should be conceived, carried in the womb, born, educated, and successively learn the sciences, and by them be introduced into intelligence and wisdom; wherefore as to His human [principle]. He was an infant like an infant, a boy like a boy, and so forth, with this only difference, that He perfected that progression more quickly, more fully, and more perfectly, than others: That He thus advanced according to order, is manifest from these words in Luke, "The child grew and became strong in spirit, and advanced in wisdom and age, and in favour with God and men," Luke 2:40, 52; that He did this more quickly, more fully and more perfectly than others, is evident from what is said of Him in the same Evangelist, as that when He was a. Boy of twelve years old, He sat and taught in the Temple in the midst of Doctors, and that all who heard him were astonished at His understanding and answers. This was done because Divine Order requires that man should prepare himself for the reception of God, and as lie prepares himself. God should thus enter into him, as into His own habitation and house, and this preparation is effected by knowledges concerning God, and concerning the spiritual things which are of the Church, and thus by intelligence and wisdom; for it is a law of order that so far us man agrees and approaches to God, which he ought to do altogether as from himself, so far God agrees and approaches to man, and conjoins Himself with him in the midst of him: That the Lord advanced according to this order even to union with His Father, will be further demonstrated in what follows. TCR 89. see also AC 2551, 1457.

When it is known what spirit belonging to man signifies, it may be known what it signifies when predicated of Jehovah or the Lord, to whom are attributed all things which belong to man, as a face, eyes, ears, arms, hands, and also heart and soul, thus likewise spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the holy spirit; that by it is meant the Divine Truth proceeding from the Lord, is manifest from several passages in the Word: The reason why the Divine Truth proceeding from the Lord is the spirit of God is, because men derive thence the all of life, and they, who receive that Divine Truth in faith and life, derive heavenly life. AE 183.

Verse 42. And when He was twelve years old, etc. Inasmuch as twelve signify all things, and are predicated of truths derived from good which make the Church, therefore the Lord, when He was twelve years old, left father and mother, and remained in the temple, sitting in the midst of the doctors, both hearing them and asking them questions, by which words is meant the initiation and introduction of His human [principle] into all things of heaven and the Church; wherefore also He said, when He was found, "Knew you not that I must be about My Father's concerns?" verse 49. AE 430.

VERSE 15. The men the shepherds said one to another, etc. The term men, in this passage, is omitted in the common version of the New Testament, and inserted only in the margin, when yet there is every reason to suppose that it constitutes a part of the Word, and affects the internal sense, the term men having relation to the principle of good, and the term shepherds to the principle of truth, thus both together marking the heavenly marriage.

Verse 20. And the shepherds returned, glorifying and praising God, etc. The intelligent attentive reader, who is grounded in the doctrine of the heavenly marriage of the good and the true, which pervades every part; of the Divine Word, will not fail to note an instance of such marriage in the above words, in which glorifying God has more respect to truth manifested and operative in the understanding, whilst praising God has more respect to good manifested and operative in the will. It therefore follows, "For all things which they had heard and seen," because the things heard have reference to the goods of love and charity enlivening the will, whilst the things seen have reference to the truths of faith enlightening the understanding.

Verse 25. The same man was just and circumspect, etc. What is here rendered circumspect, is expressed in the common version of the New Testament by the term devout, but the original Greek signifies one who is cautious and circumspect, especially in the concerns of religion, and therefore the two terms just and circumspect, when joined together, mark again the heavenly marriage, the term just having relation to the principle of heavenly good in the will, whilst the term circumspect has relation to the principle of heavenly truth in the understanding.

Verse 29. Master, now let You your servant depart in peace, etc. The original Greek term here rendered master properly signifies a sovereign, or one who has rule or dominion, and is therefore here applied to the sovereign of the universe. In the common version of the New Testament this term is rendered Lord, as if it had been the expression usually rendered by the English term Lord in the New Testament. It is of importance however that the two terms should be kept distinct, inasmuch as there is every reason to believe they express distinct ideas, which ought not to be confounded, on account of the internal sense. And here it may not be impertinent to observe, that in the evangelical history there are several other names applied to the great saviour, or teacher, or Learned Instructor, or Leader, and Overseer, and yet in the common version of the New Testament, they are all of them generally rendered by the English term Master, when nevertheless there is every reason to believe, that they were intended, each of them, to designate some distinct character, quality, or attribute of the incarnate god, and thus to mark the greater fullness of His perfections.

LUKE

Luke Chapter 3

Chapter III. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

Verse 2. The saying of God, came to John in the wilderness. For the meaning of the word wilderness, see extract at chap. 1. verse 80. Verse 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. That sins, when they are remitted, are also removed, in an error of the present time, and in that error are they who believe that their sins are remitted by the Sacrament of the Supper, although they have not removed them from themselves by repentance. In the same error are those who believe they shall he saved by faith alone; also they who believe they shall be saved by papal indulgences; for all such believe in immediate mercy, and instantaneous salvation. But when this belief is inverted, namely when it is believed that on the removal of sins, they are also remitted, then the truth appears, for repentance must precede remission, and without repentance there is no remission; wherefore the Lord commanded the Disciples that they should preach repentance for the remission of sins, Luke 24:27; and John preached the baptism of repentance for the remission of sins, Luke 3:3. The Lord remits sins to all, neither accusing nor imputing, but still he cannot take them away except according to the laws of His divine providence. DP 280.

Verse 4. The voice of one crying in the wilderness. From what has been said it may be manifest what is signified by these words, namely,. that the Church at that time was altogether vastated, so that there was no longer any good, or any truth, which is very manifest from this consideration, that at that time no one knew that man had any internal principle, nor that there was any internal principle in the Word, thus neither that the Messiah or Christ was to come to save them to eternity. AC 2708.

That the Church, which acknowledges faith alone, has extinguished that essential truth (the Divinity of the Lord's Humanity) is a known thing; for who in such a Church believes the humanity of the Lord to be divine? Is not such a proposition held in aversion? When yet it was believed in the ancient churches, that the Lord, who was about to come into the world, was a Divine Man, and he likewise, when seen by them, was called Jehovah, as is evident from several passages in the Word; suffice it for the time to adduce only this passage from Isaiah, "The voice of one crying in the wilderness, prepare you the way of Jehovah,and make plain in the desert a path for our God" Is 40:3; that these words were spoken of the Lord, and that a way was prepared and a path made plain for Him by John the Baptist, is manifest from the Evangelists, Matt 3:3. Mark 1:3. Luke 3:4. John 1:23; and besides from the Lord's words themselves, that He was one with the Father, and the Father in Him, and He in the Father; also that all power was given to Him in the heavens and in the earths; and likewise that judgement was committed to Him; he who has the slightest knowledge concerning power in heaven and in earth, and concerning judgement, may know that they are nothing, unless He Himself was Divine even as to His Humanity. AC 4727.

Verse 5. Every valley shall be filled, &c. A valley denotes what is lowly; a mountain and hill what is elate; the crooked being made straight denotes the evil of ignorance turned into good, for length, and the things of length, are predicated of good; the rough ways being made smooth denote that the falses of ignorance shall be turned into truths, for way is predicated of truth. AC 3527.

Verse 9. Every tree therefore that brings not forth good fruit is hewn down and cast into the fire. Every man, who from natural becomes spiritual, must pass through two states, and through the first enter into the second, and thus pass from the world to heaven. The first state is called a state of reformation, in which man is in full liberty of acting according to the rationality of His understanding; and the second state is that of regeneration, in which likewise he is in similar liberty, but in this state he wills and acts, he thinks and speaks from new love and; new intelligence which are from the Lord; for in the first state the understanding is principally active, and the will secondarily, but in the second state the will is principally active, and the understanding secondarily, nevertheless the understanding acts from the will, but not the will by the understanding. The man, who stops in the first state, and does not enter into the other, is like a tree which bears leaves only, and not fruits, of which it is said in the Word, that it must be hewn down and cast into the fire. Luke 3:9. TCR 105, 106.

By fire is here meant infernal fire, which is nothing else than hatred, revenge and cruelty, or, what is the same thing, the love of self; by good fruit is meant charity, of which, whoever deprives himself cuts himself down, and casteth himself into such a fire, AC 1861.

Verse 10. John answered saying to all, I indeed baptize you with water, but there comes one mightier than I, the latchet of whose shoes I am not worthy to unloose; He will baptize you with the holy spirit and with fire. That the Lord regenerates man by faith and charity, is meant by these words of John the Baptist; to baptize with the holy spirit and with fire, is to regenerate by Divine Truth which is of faith, and by Divine good which is of charity. The like is signified by these words of the Lord, "Unless a man be generated of water and of the spirit, he cannot enter into the kingdom of God," John 3:5; by water in this passage, as In other parts of the Word, is signified truth in the natural or external man, and by spirit truth derived from good in the spiritual or internal man. TCR 144,

By the holy spirit is meant the Divine Truth of faith, and by fire the Divine Good of love or charity both proceeding from the Lord. TCR 684. See also AR 378.

By the above words Is meant, that John only inaugurated them into knowledges from the Word, concerning the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates them by Divine Truth and Divine Good proceeding from Himself; for John represented the same as Elias, namely the Word; the waters with which John baptized, introductory truths, which are knowledges concerning the Lord from the Word; the holy spirit signifies Divine Truth proceeding from the Lord, and fire signifies Divine Good proceeding from Him; and baptism signifies regeneration by Divine Truths from the Word by the Lord. AE 475.

Inasmuch as shoes' latchet signified the ultimate natural and corporeal principle, it hence became a form of speaking, by which was signified the least and vilest of all things, for the ultimate natural and corporeal principle is the vilest of all things belonging to man, and this was meant by John the Baptist, when he said, "One mightier than I comes, whose shoes latchet I am not worthy to unloose," AC 1748.

Verse 22. And the Holy Spirit descended in a bodily shape like a dove upon Him. That by a dove are signified the truths and goods of faith belonging to one who is about to be regenerated, is manifest from the signification of a dove in the Word, especially from the dove which came over Jesus when He was baptized, concerning which it is written in Matthew, "Jesus being baptized went up immediately out of the water, and lo the heavens were opened, and He saw the spirit of God descending, like a dove, and coming upon Him," 3:16, 17, and in John 1:32; Luke 3:22; Mark 1:10, 11, where dove signified nothing else than the holy principle of faith; baptism itself denotes regeneration; hence with the new Church, which was to arise, it denotes the truth and good of faith, which were to be received by regeneration from the Lord. Similar things were represented and involved in the young doves or turtles, which were offered for sacrifice and burnt-offerings in the Jewish Church. AC 870.

It is written, that when Jesus was baptized, the heavens were opened, and John saw the holy spirit descending as a dove: This was done, because baptism signifies regeneration and purification, in like manner a dove. Who cannot perceive that the dove was not the holy spirit, nor that the holy spirit was in the dove? In heaven there often appear doves, and as often as they appear, the angels know that they are correspondences of affections and thence of thoughts, concerning regeneration and purification with some who are in the neighbourhood, wherefore as soon as they come to them and discourse with them on any other subject, than what was in their thoughts when the appearance was presented, the doves instantly vanish. This case is similar to many, where things were seen by the prophets, and also by John, when He saw a lamb upon Mount Sion, Rev 14:1, and elsewhere: Who does not know that the Lord was not that lamb, nor in the lamb, but that the lamb was a representation of His innocence? Hence is discoverable the error of those, who deduce the doctrine of three persons in the trinity from the dove seen above the Lord when He was baptized, and from the voice then heard from heaven, this is My beloved Son. TCR 144.

Verse 22. And a voice was uttered from heaven, saying, you are my beloved son, in you I am well pleased. That the Law and the Prophets, or the whole word of the Old Testament, treats of the Lord, has been shown in the first article, wherefore no other can be meant by the Son of God about to come, than the Human [principle], which the Lord assumed in the world. Hence it follows, that this [ principle ] was meant by the Son, so named by Jehovah out of heaven when he was baptized, "This is my beloved son, in whom I am well pleased," for his human [principle] was baptized, Doc. Lord. 19.

Verse 23. And Jesus Himself was about thirty years, &c. By thirty years is signified a full state of remains, and whereas man cannot be regenerated, that is, admitted into spiritual combats, by which regeneration is effected, until he has received remains to the full, therefore it was ordained that the Levite should not do work in the tent of assembly until he had fulfilled thirty years. From these considerations it is now evident, why the Lord did not manifest himself, until He was thirty years old, for He was then in the fullness of remains, but the remains, which the Lord had, He had procured to Himself, and they were Divine, by which He united the Human essence to the Divine, and made it Divine. AC 5335.

Chapter III. Translator's Notes and Observations.

Verse 23. And Jesus himself began to be about thirty years of age &c. There is a difficulty in this passage, arising from the proper meaning of the Greek term archomenos, which, in the common version of the New Testament, is rendered began to be, but by some learned writers, especially Dr. Campbell and Parkhurst, is conceived to signify being subject to, and is thus applied to denote, not the lord's entrance upon his thirtieth year of age, but his subjection to his parents during a period of thirty years. The reader is at liberty to put his own construction on the passage, but certain it is, that there is an unmeaning awkwardness in the manner in which it is expressed in the common version.

LUKE

Luke Chapter 4

1. BUT Jesus full of the Holy Spirit returned from Jordan, and was led in the Spirit into the wilderness,
2. Being forty days tempted of the devil; and He did eat nothing in those days; and when they were ended, He afterwards hungred.
3. And the devil said to Him, if You be the Son of god, say to this stone that it be made bread.
4. And Jesus answered him, saying, it is written, that man shall not live on bread alone but on every saying of god.
5. And the devil taking Him up into a high mountain, showed Him all the kingdoms of the inhabited earth in a moment of time.
6. And the devil said to Him, all this power will I give You, and the glory of them, for it is delivered to me, and to whomsoever I will, I give it.
7. If you therefore will fall down before me, all shall be Yours.
8. And Jesus answering said to him, get you behind me Satan, for it is written, you shall worship the lord your God, and Him only shall you serve.
9. And he led Him to Jerusalem, and set Him on a pinnacle of the temple, and said to Him, if You be the Son of god, cast Thyself down from here:
10. For it is written, that He shall give His angels charge concerning You, to keep You;
11. And in [their] hands they shall bear You up, lest at any time you dash Your foot against a stone.
12. And Jesus answering said to him, it is said, You shall not tempt the lord your God.
13. And when the devil had ended all the temptation, he departed from Him for a season.
14. And Jesus returned in the power of the Spirit into Galilee; and there went out a fame of Him through all the region round about.
15. And He taught in their synagogues, being glorified of all.
16. And He came to Nazareth, where He had been brought up; and according to His custom He went into the synagogue on the Sabbath day, and stood up to read.
17. And there was delivered to him the Book of the prophet Esaiah, and opening the book He found the place where it was written,
18. The Spirit of the Lord is upon Me, because He has anointed Me to preach the Gospel to the poor; He has sent Me to heal the bruised in heart, to preach dismission to the captives, and to the blind recovering of sight, to send away with remission them that are wounded;
19. To preach the acceptable year of the Lord.
20. And closing the book, giving it again to the minister, He sat down. And the eyes of all in the synagogue were fastened on Him.
21. But He began to say to them, today is this scripture fulfilled in your ears.
22. And all bare Him witness, and wondered at the words of grace which proceeded out of His mouth. And they said, is not this the son of Joseph?
23. And He said Unto them, you will surely say to Me this parable, physician heal Thyself; whatever things we have heard brought to pass in Capernaum, do also here in Your country.
24. But He said, verily I say to you, that no prophet is accepted in his own country.
25. But in truth I say to you, many widows were in the days of Elias in Israel, when the heaven was shut up for three years and six months, so that great famine was in all the earth.
26. And to none of them was Elias sent except to Sarepta of Sidon, to a woman a widow.
27. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed except Naaman the Syrian.
28. And all in the synagogue were filled with wrath hearing these things.
29. And rising up they cast Him out of the city, and led Him to the brow of the mountain on which their city was built, to throw Him down headlong.
30. But He passing through the midst of them departed.
31. And he returned to Capernaum a city of Galilee, and taught them on the Sabbaths.
32. And they were astonished at His doctrine; His word was with authority.
33. And in the synagogue was a man having the spirit of an unclean demon; and he cried with a great voice,
34. Saying, Ah! what [is it] to us and to You, Jesus of Nazareth? Art You come to destroy us? I know You who You are, the holy one of God.
35. And Jesus rebuked him, saying, be silent, and come out of him. And the daemon throwing him down in the midst, came out of him, nothing hurting him.
36. And they were all amazed, and spoke one to another, saying, what word is this! for with authority and power He commands the unclean spirits, and they come out.
37. And the fame of Him went forth into every place of the country round about,
38. But arising out of the synagogue, He went into the house of Simon; but Simon's mother-in-law was seized with a great fever, and they besought Him for her.
39. And standing over her, He rebuked the fever, and it left her; but immediately arising she ministered to them.
40. But when the sun was setting, all who had any sick of diverse diseases, brought them to Him; but He laying hands on each of them, healed them.
41. But demons also came out from many, crying and saying, You are the Christ the Son of God. And rebuking them He suffered them not to speak those things, that they knew Him to be Christ.
42. But when it was day, going forth He departed into a desert place, and the multitudes sought Him, and came to Him, and withheld Him that He should not depart from them.
43. But He said to them, I must preach the kingdom of God to other cities also, for therefore am I sent.
44. And He preached in the synagogues of Galilee.

Chapter IV.

OF

THE HON. EMANUEL SWEDENBORG.

VERSES 1, 2. But Jesus full of the Holy Spirit returned from Jordan, and was led in the Spirit into the wilderness; being forty days tempted of the devil. That the journeyings of the people in the wilderness all signify a state of the Church combating, and its temptations, in which man falls, but the Lord conquers for him, consequently that they signify the temptations and victories of the Lord, will be shown elsewhere by the Divine mercy of the Lord; and whereas the Lord sustained temptations from His Divine Human [principle], by the wilderness of Paran is in like manner signified the Divine Human [ principle] of the Lord; so likewise by these words, "Afterwards the people journeyed from Hazaroth and encamped in the wilderness of Paran, and Jehovah spoke to Moses saying, send for you men, and let them explore the land of Canaan, which I give to the sons of Israel: And Moses sent them from the wilderness of Paran upon the mouth of Jehovah. And they returned to Moses, and to Aaron, and to all the company of the sons of Israel, to the wilderness of Paran in Kadesh, and brought back word to them, and showed them the fruit of the land," Numb 13:1,2,3, 4, 27, where by journeying from the wilderness of Paran to explore the land of Canaan, is signified that by the Divine Human [principle] of the Lord, they, namely the sons of Israel, that is, the spiritual, explored the heavenly kingdom, which the land of Canaan signifies; but, that on this occasion they also fell, signifies their weakness, and on this account that the Lord fulfilled all things of the law, and endured temptations, and conquered, and thus procured salvation for those who are in the faith of charity, also for those who are in temptations in which the Lord conquers, from His Divine Human [principle]; wherefore also