In the Beginning Was the Word

1. In the beginning was the Word, and the Word was with God, and the Word was God.

2. This was in the beginning with God.

3. All things were made by Him, and without Him was not one thing made that was made.

4. In Him was life, and the life was the Light of men.

The Gospel According to John begins with the words, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made” (John 1:1-3). These words bring to mind the opening words of the Bible: “In the beginning God created the heavens and the earth” (Genesis 1:1). In both cases, whether it’s the opening words of Genesis or the opening words of John, reference is made to creation. Just as God created all things of the physical universe, the Word of God creates all things of the spiritual universe.

When taken literally, the book of Genesis describes the earth as being without form, void, and in darkness. In John, the Word of God shows us that this empty formlessness is a life without meaning or purpose, and the “darkness” is a life without an understanding of spiritual truth. That’s why God’s first command in the Bible is “Let there be light” (Genesis 1:3). We need both natural light and spiritual light. As it is written in the psalms, “Your word is a lamp unto my feet and a light unto my path” (Psalms 119:105).

The “word of the Lord”

In the Hebrew scriptures, the phrase “the word of the Lord” recurs repeatedly, “For example, Jeremiah writes, “Now hear the word of the Lord all you people” (Jeremiah 44:26). Ezekiel writes, “Say to them, ‘Hear the word of the sovereign Lord’” (Ezekiel 25:3). And Isaiah writes, “For the law shall go forth from Zion and the word of the Lord from Jerusalem” (Isaiah 2:3). In each of these contexts, the phrase “the word of the Lord” refers to the proclamation of divine truth.

The word of the Lord also has creative power. As it is written in the psalms, “By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth” (Psalms 33:6). At a deeper level, this means that “heaven” is built up in each of us, along with everything that is good and true by “the word of the Lord.” ¹

The word of the Lord, then, gives birth to everything that is good and true. Every new birth and every new creation that is mentioned in the Word relates to either the birth of a new understanding or the creation of a new will. When the Lord says, “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26), this refers to the creation of a new will and the development of a new understanding. Without the breath of God breathing new life into us through His Word, it is impossible to develop a new understanding or receive a new will. This is the Lord’s work in us, and it takes place by means of the Word. As John puts it in the opening words of this gospel, “In the beginning was the Word, and the Word was with God, and the Word was God … and all things were made through Him” (John 1:1-3). ²

Another way to say this is that all things come into existence through the words that God speaks, that is, through everything that comes from the mouth of God. In the book of Genesis, every new day of creation begins with the words, “Then God said.” Whether it’s the creation of light on the first day, or the creation of human beings on the sixth day, everything begins with the words, “Then God said” (see Genesis 1:3-28). When understood in this way, it can be truly said that the Word is “God with us,” that all things are “made through Him,” and that “in Him is life and that life is the light of men” (John 1:4). As Jesus said when He was confronted by the devil in the wilderness, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). ³

The words, “man shall not live by bread alone” remind us that a life that is truly human is much more than the ability to eat, sleep, and enjoy sensual pleasures. While God certainly provides all of these things, there is more to life than the mere gratification of natural needs. To be truly human we need to elevate our understanding into the light of truth and receive a new will by living according to that truth.

This is how we receive God’s love and wisdom, which is the very essence of life. Very simply, the life of God is contained within the Word of God. When God is with us, filling us with His love and wisdom, we begin to see all things in new light. As it is written, “In Him was life, and that life was the light of men” (John 1:4). ⁴

The Light That Shines in the Darkness

5. And the Light appears in the darkness, and the darkness comprehended it not.

6. There was a man sent from God; his name [was] John.

7. He came for testimony, that he might testify concerning the Light, that all might believe through him.

8. He was not that Light, but [was sent] that he might testify concerning the Light.

9. He was the true Light, which enlightens every man that comes into the world.

10. He was in the world, and the world was made by Him, and the world knew Him not.

11. He came to His own, and His own took Him not in.

12. But as many as received Him, to them He gave authority to become the children of God, to those that believe in His name,

13. Who were born, not of bloods, nor of the will of flesh, nor of the will of a man, but of God.

14. And the Word was made flesh, and dwelt in a tabernacle among us, and we observed His glory, the glory as of the only begotten of the Father, full of grace and truth.

At the end of the Gospel According to Luke, Jesus said to His disciples, “Remain in Jerusalem until you receive power from on high” (Luke 24:49). As we have pointed out, “Remaining in Jerusalem” is a symbolic expression for studying God’s Word in the light of its deeper meaning. When this is done reverently, the Word becomes much more than letters and words. It becomes the very breath of God with us, inspiring us to put those words into our lives. When God’s voice is heard in His Word, the light of truth shines within us, and we receive “power from on high.” ⁵

The story of how we gradually reach this level of spiritual development begins with John the Baptist who represents the literal sense of the Word. Although there are many genuine truths in the letter of the Word, much of the letter seems harsh, condemning, and contradictory. Like the rough camels’ hair garment in which John the Baptist is clothed, the literal sense of the Word by itself does not always reveal the deeper, more precious truths of the Word. The literal sense of the Word must be seen in connection with its deeper meaning.

It is for this reason that John the Baptist is said to “bear witness” to the light, but is not the true light. As it is written, “the true light,” the “light which gives light to every person who comes into the world … was in the world and the world was made by Him” (John 1:7-10). This is the light of divine truth which comes to each of us through the Word. It is the light that reveals to us not only the nature and extent of our false beliefs and evil desires, but also the love, wisdom and power of God who will help us to give birth not only to a new understanding, but also to receive a new will.

To believe in His name

Sadly, not everyone welcomes the light. As it is written, “He came to His own, and His own did not receive Him” (John 1:10-11). However, for those who receive the light, for those who genuinely examine themselves in the light of divine truth, repent of their sins, call upon God, and strive to live according to the precepts of the Word, there is a great promise. As it is written, “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). ⁶

When the Word is properly understood, we see that it is filled with glory and power. As we read it, we realize that God Himself is filling us with the noblest, most profound thoughts and the deepest, most stirring affections. In sacred scripture, everything that proceeds from God, including His divine qualities are called “the name of God.” These include qualities such as kindness, courage, understanding, and love. When we begin to live according to the noble thoughts and benevolent affections that God breathes into us, it opens the way for God to create a new will within us. It is the beginning of a new day in our lives. As it is said in the language of sacred scripture, we are “born of God” (John 1:13). ⁷

The Word became flesh

In order to be understood and lived, infinite divine truth must be accommodated to finite, human understanding. Therefore, the infinite, incomprehensible Creator of the Universe — the Divine Truth Itself — initially comes to us through the literal words of sacred scripture. As we have mentioned, this is represented by John the Baptist who “bears witness to the Light, but is not that light” (John 1:8). The true Light comes into the world through the life and teachings of Jesus Christ. Therefore, it is written that “the Word became flesh and dwelt among us” (John 1:14). Historically, this refers to the coming of God into the world in the bodily form of Jesus Christ. As it is written, “He bowed the heavens and came down” (Psalms 18:9).

This is more than an historical fact. It is also a perpetually present reality. It explains how God is willing to “come down” into each of our lives, longing to inspire us with His truth, fill us with His qualities, and empower us with the desire to serve others. Through our willingness to receive His truth in our understanding and His love in our will, we are “born of God” and become “children of God.”

A practical application

The opening words of the Gospel According to John make it clear that the Lord is fully present with us through His Word. But it is often difficult to see the Lord in His Word, especially when there are so many things in the literal sense that seem, as we have said, to be contradictory, harsh, and condemning. That’s why it is necessary to have both the literal sense which serves as a body, and the spiritual sense which serves as the soul. When these two senses of the Word are kept in mind simultaneously, contradictions are reconciled, and the apparent harshness of the letter is transformed into the wise and powerful love of God. In your personal relationships you can do something similar. Try listening for the loving intention within the words that others speak. Learn to listen for the love. ⁸

The Law and Grace

15. John testified about Him, and cried out, saying, This was He of whom I said, He that comes after me was before me, because He was prior to me.

16. And of His fullness have we all received, and grace for grace,

17. For the Law was given by Moses, [but] grace and truth came to be by Jesus Christ.

Saved by grace

In biblical times, the concept of grace was not clearly understood. Instead, it was generally assumed that mere obedience to the letter of the commandments is the path to salvation. No other message is more consistently given in the Hebrew scriptures than the importance of a life according to the commandments. As it is written in the psalms, “Give me understanding and I shall keep Your law; indeed, I will observe it with my whole heart. Make me walk in the path of your commandments” (Psalms 119:34-35).

When the invisible Creator of the universe came to earth as Jesus Christ, He did not do away with the commandments. Rather, He deepened their message by taking people beyond the letter. He taught that mere external observance of the commandments was not, in itself, saving. While we must do our part, striving to understand the Word and endeavoring to live according to the commandments, none of this is possible without the grace of God (John 1:12).

To be “saved by grace,” then, is to be given the ability to understand truth and the power to live according to it. This “power from on high” is freely given to us by the grace of God. This, most certainly, includes the ability to love God and the ability to keep His commandments. This grace is beyond measure, always present, overflowing. As it is written, “And of His fullness we have all received, and grace upon grace” (John 1:16). Divine grace, then, is limitless and abounding, as much as we are able to receive. ⁹

While the law is given through Moses, and we must obey it, grace and truth come through Jesus Christ (John 1:17). This means that the necessary first step of obedience and self-compulsion will gradually be replaced by a love of doing God’s will. In other words, at first, we obey the commandments, simply because it is the Word of God. Next, we obey the commandments because it makes sense to do so. Finally, we obey the commandments because we love to do so. This is the grace that Jesus brings into our life. When the gift of grace descends upon us, we find that we no longer do the commandments from obedience but rather from love. ¹⁰

When we speak about obeying the commandments, a distinction must be made between the ceremonial laws and the moral laws. In the Word, all the ceremonial laws pertaining to rituals, festivals, washings, and sacrifices are representative of eternal truths. While some of these laws may still be useful, such as the commemoration of sacred events, other laws, such as the sacrifice of animals, have been altogether repealed. Nevertheless, they are still a part of the Word because of their inner meaning. The moral law, however, especially the Ten Commandments, stands forever in both the letter and the spirit. This is because it reveals not only the will of God, but also describes the evils that are to be shunned and the good that is to be done if we are to live according to God’s will.

In striving to keep the commandments, we quickly learn that we cannot do so without God. In this way they not only reveal to us our powerlessness, but they also turn us to the source of all power, the only One who can give us the power to keep them. In this regard, the apostle Paul writes that “the law is holy and just and good” (Romans 7:12). ¹¹

A practical application

In everyday speech, the word “grace” is sometimes used to describe the flowing movements of a dancer or figure skater, or the polished style of an athlete or musician. These experienced professionals perform with skills that seem to be smooth, easy, and effortless. And yet, we all know that this kind of grace comes with practice. It is similar in spiritual development. At first, we need to obey the truth, doing what it teaches. This might be awkward and uncomfortable for us. But if we keep practicing, we may notice a subtle but significant shift in our spirit. Whereas we formerly compelled ourselves to do what truth teaches, we begin to love to live according to the truth. For example, if you have learned that you must never act from anger, and you consistently practice this principle, you may begin to experience some of the goodness resulting from being obedient to this truth. At first, you may have to compel yourself to be aware of your tone. Gradually, however, as this becomes a habit, you will enjoy speaking kindly. You will find yourself being more gracious to others and your relationships improving. As a practical application, notice how living according to the truth, even if you must at first compel yourself, becomes increasingly effortless. This is the Lord working through you. This is grace. ¹²

In the Bosom of the Father

18. No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has brought [Him] forth to view.

Immediately after the statement that the law was given through Moses, but grace and truth through Jesus Christ, John adds that “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18). Throughout this gospel, John will frequently return to the central theme of the intimate relationship between “the Father” and “the Son.”

While this might sound like there are two Gods — an invisible “Father” and a visible “Son” who is “in the bosom of the Father” — it is important to understand that there are not two Gods, but one. They are “one” in the way that the visible body is one with the invisible soul. Even though Jesus will frequently speak of Himself as separate from the Father, they are only separate in the way that heat and light can be spoken of as separate aspects of solar fire. In the blazing sun, which is their origin, heat and light are one. ¹³

Similarly, love and wisdom, when seen as originating in God, are one in essence and in origin. Whenever Jesus refers to “the Father” who is invisible, it should be understood that He is referring to the Divine Love which is His very soul. And whenever Jesus is referred to as “the Son of God,” it refers to His human incarnation, especially the divine truth which He expresses in His words and actions. This is how the invisible and visible aspects of God — the invisible soul called the “Father” and the visible body called “the Son” — can be seen as one. ¹⁴

Therefore, when it is said that Jesus is “in the bosom” of the Father, it suggests that Jesus is somehow deeply connected with the Father. Even in common speech, the term “bosom buddies” implies a deep, interior friendship. Therefore, when it says that Jesus is in the bosom of the Father, it means that Jesus’ invisible soul, the place of His inmost love is within the Father. It is similar for each of us. Our soul is the place where our deepest loves reside, the things that we care most deeply about, the things that drive us and motivate us. This invisible place that no one can see is called “the bosom” or “the soul.” This relationship between the invisible soul and the visible body, whether in a person or in God, is the most intimate relationship possible. Therefore, in the language of sacred scripture, this relationship is described by the words, “the Son is in the bosom of the Father.” ¹⁵

But that is not all. The Son is not only “in the bosom of the Father”; the Son has also “brought [the Father] forth to view.” In Jesus Christ, the invisible Father becomes visible. Through His words and actions, Jesus reveals the heart and soul of the Father, the inmost loves and noblest truths of God. In other words, we see the incarnation of the infinite love and wisdom of the invisible “Father” through the finite words and deeds of the visible “Son.”

As we continue our study of the episodic connections in John, it will be important to keep in mind the terms “Father” and “Son.” The term “Father” will consistently refer to the Divine Love which is invisible and unapproachable. And the term “Son,” will refer to the Divine Truth made visible through the life and teachings of Jesus Christ. ¹⁶

The Lamb of God

19. And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites that they might ask him, Who art thou?

20. And he professed, and denied not, and professed, I am not the Christ.

21. And they asked him, What then? Art thou Elijah? And he says, I am not. Art thou the Prophet? And he answered, No.

22. Then they said to him, Who art thou? that we may give an answer to those that sent us; what sayest thou concerning thyself?

23. He declared, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, even as Isaiah the prophet said.

24. And they who were sent were from the Pharisees.

25. And they asked him, and said to him, Why baptizest thou then, if thou art not the Christ, nor Elijah, nor the Prophet?

26. John answered them, saying, I baptize in water, but in the midst of you stands [one] whom you know not.

27. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should loose the strap of His shoe.

28. These things were done in Bethabara, across the Jordan, where John was baptizing.

29. On the morrow John looks at Jesus coming to him and says, See, the Lamb of God, who takes away the sin of the world!

30. He it is about whom I said, Behind me comes a Man who was in front of me, for He was prior to me.

31. And I knew Him not; but that He should be made manifest to Israel, on account of this I have come baptizing with water.

32. And John testified, saying, I observed the Spirit descending as a dove out of heaven, and it remained upon Him.

33. And I knew Him not, but He who sent me to baptize with water said to me, On whomever thou shalt see the Spirit descending, and remaining upon Him, He it is who baptizes with the Holy Spirit.

34. And I have seen and have testified that this is the Son of God.

As the next episode begins, John the Baptist is confronted by the religious leaders who ask him if He is the Christ. When he says, “I am not the Christ,” they question him further. “Are you Elijah,” they ask. “Are you a prophet?” Again and again, John says, “I am not.” As they continue to question him, John gives a response that contains the secret of his representation. “I am the voice of one crying in the wilderness,’ he says. “Make straight the way of the Lord” (John 1:19-23).

As we have pointed out, John the Baptist represents the letter of the Word, the simple truths that are to be obeyed. Whenever this takes place, there is a cleansing of our outward behavior. This “prepares the way” for the coming of the Lord — the deeper, more internal cleansing of the spirit. It is for this reason that John’s cry, in every gospel, is always the same. It is a cry to all who have neglected or twisted the literal teachings of sacred scripture. It is the urgent, and insistent cry to repent and to straighten out their understanding so that the Lord can come into their lives. John the Baptist, then, is “the voice of one crying in the wilderness.” He is crying out in a world that is barren of truth, saying, “learn the scriptures.” This is because the literal sense of the Word opens the way for an understanding of the spiritual sense. The literal teachings of the Word “prepare the way” for the coming of the Lord. ¹⁷

Still unsatisfied with John the Baptist’s reply, the religious leaders continue to question him. They ask, “If you are not the Christ, nor Elijah, nor the Prophet, why do you baptize?” (John 1:25.) John the Baptist says, “I baptize in water, but in the midst of you stands one whom you know not. He it is who, coming behind me, was in front of me, of whom I am not worthy that I should undo the strap of His sandal” (John 1:26-27).

John the Baptist is quite clear that his work can in no way be compared to the work that Jesus has come to do. While the literal sense of scripture can give direction about the outer form of our behavior, this is entirely different from what the spiritual sense can do within us. The outer sense is compared to the washing of water which can only cleanse the body, while the inner sense is compared to the washing of truth which can cleanse the soul. From John the Baptist’s perspective, the external cleansing that he is offering, when compared to the greater cleansing that would be brought about through Jesus, is like a shadow compared to the light; it is like a representation of reality when compared to reality itself. ¹⁸

Jesus is baptized

Knowing that Jesus is coming to bring about a cleansing that is far greater than a baptism with water, John the Baptist says, “Behold, the Lamb of God who takes away the sin of the world” (John 1:29). It is well-known that lambs have a disposition that enables them to recognize their master’s voice and then follow wherever their master might lead them. In sacred scripture, this innocent, lamb-like trust becomes a symbol that is representative of the God-given ability to hear the Lord’s voice in His Word and follow wherever He might lead. As it is written in the Hebrew scriptures, “The Lord is my shepherd. I shall not want. He makes me to lie down in green pastures. He leads me beside still waters” (Psalms 23:1-2).

In this regard, Jesus is not only the “Word made flesh,” but also a role model for all of humanity. Just as a lamb recognizes and follows His master’s voice, Jesus is a “Lamb” who is willing to follow the promptings of the voice of God. In this role, Jesus is innocence itself, showing what it means to love God and follow Him, as a “Lamb of God.” ¹⁹

After referring to Jesus as “the Lamb of God,” John says, “I saw the Spirit descending from heaven like a dove, and He remained on Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God” (John 1:32-34).

Once again, John the Baptist says that he can only baptize with water. This time he adds that Jesus “baptizes with the Holy Spirit.” Because of its ability to cleanse us externally, water represents the gradual reformation of our understanding through learning and obeying the literal truths of the Word. But Jesus baptizes with the Holy Spirit, meaning that Jesus not only gives us the power to understand the truth, but also the power to live according to it. This is also referred to as “power from on high” or simply, “grace.” In the language of sacred scripture, this power is also called the “Holy Spirit.” ²⁰

We have already mentioned that the Father and the Son are one, even as the soul and the body are one. In this verse, the term “Holy Spirit” is mentioned. This is the third aspect of God who is infinite, but can be understood in finite terms. The relationship between “Father,” “Son,” and “Holy Spirit” can be compared to the way our soul works together with our body to produce an action. For example, the love we have for another person is, so to speak, our “soul.” Our body enables us to express this love in a variety of ways. Working through the body, this love might be expressed through a kind word, a thoughtful deed, or perhaps a compassionate touch. This is how soul, body, and action work together in every human being, an interaction that corresponds to the essential unity of the terms Father, Son, and Holy Spirit. ²¹

The First Disciples

35. Again on the morrow, John stood, and two of his disciples.

36. And looking at Jesus walking, he says, See, the Lamb of God!

37. And the two disciples heard him speaking, and they followed Jesus.

38. And Jesus, turning and observing them following, says to them, What do you seek? And they said to Him, Rabbi (which is to say, being translated, Teacher), where stayest Thou?

39. He says to them, Come and see. They came and saw where He stayed, and they stayed with Him that day, and it was about the tenth hour.

40. One of the two who heard from John and followed Him was Andrew, the brother of Simon Peter.

41. He first finds his own brother Simon and says to him, We have found the Messiah (which is, being translated, the Christ).

42. And he led him to Jesus, and Jesus, looking at him, said, Thou art Simon the son of Jonah. Thou shalt be called Kephas (which is, being translated, Peter).

43. On the morrow, Jesus willed to go out into Galilee, and He finds Philip, and says to him, Follow Me.

44. And Philip was from Bethsaida, of the city of Andrew and Peter.

45. Philip finds Nathanael and says to him, We have found Him of whom Moses wrote in the Law, and [also] the Prophets, Jesus, the son of Joseph, from Nazareth.

46. And Nathanael said to him, Can anything good be from Nazareth? Philip says to him, Come and see.

47. Jesus saw Nathanael coming to Him, and says about him, See, truly an Israelite in whom is no deceit.

48. Nathanael says to Him, whence knowest Thou me? Jesus answered and said to him, Before Philip called thee, when thou wast under the fig tree, I saw thee.

49. Nathanael answered and says to Him, Rabbi, Thou art the Son of God; Thou art the King of Israel!

50. Jesus answered and said to him, Because I said to thee, I saw thee underneath the fig tree, believest thou? Thou shalt see greater things than these.

51. And He says to him, Amen, amen, I say to you, Henceforth you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.

As we have seen, a new episode in the gospels often begins with a change in place or time such as “the next day,” or “the following day.” And so, we read that “the next day John stood with two of his disciples” (John 1:35). Although these two men were disciples of John the Baptist, they had heard him proclaim that Jesus is “the Lamb of God,” and the very “Son of God.” John’s recommendation is all they need; they decide, in that moment, to follow Jesus. Sometimes, the voice of John the Baptist — the powerful truth of the letter of the Word — is all we need to convince us to follow Jesus. It is not just the letter alone, but something much deeper that comes through the letter with the power to touch us. ²²

And when this happens — when we make the decision to follow Jesus — our life makes a notable shift. We begin to examine our real purpose in life. When Jesus speaks to those who are thinking about being His disciples, He asks a simple, yet profound question. He asks, “What do you seek?” (John 1:38). This question is an invitation to examine our true motives, and to ask ourselves, “What am I really seeking?” “What are my goals?” “What is my purpose?” If we are seeking happiness, peace, or comfort, we might ask, “How shall I attain it?” If we are seeking to become a finer person, we might ask, “How might I achieve it?”

In response to Jesus’ question, they ask Him, “Rabbi, where are you staying?” (John 1:38). Jesus does not give them a specific answer. Instead, He invites them to “Come and see” (John 1:39). On one level, this can be understood quite simply. Jesus wants them to learn by experience, to simply do what He commands and see where that leads. More deeply, the two words “come” and “see” speak to both the will and the understanding. The act of “coming” involves a change of position or location, a deliberate act of the will; and the act of “seeing” involves the understanding, the faculties that allow us to comprehend new information, to recognize truth when it is presented, and to say, when new light dawns in our consciousness, “I see.” And so, it is written that “they came and saw where He was staying, and remained with Him that day” (John 1:39).

Andrew and Peter

Only one of these first two disciples is named. His name is “Andrew.” Biblical scholars have conjectured that the unnamed disciple is John, the author of this gospel. But that is uncertain. What is certain, however, is that Andrew immediately tells his brother, Simon Peter about his discovery. “We have found the Messiah,” says Andrew to Peter. Andrew then leads Peter to Jesus (John 1:41). Looking at Peter, Jesus says to him, “You are Simon the son of Jonah. You shall be called Cephas.” The author of this gospel then adds that the name “Cephas” means a rock or a stone (John 1:41-42).

In biblical times, rocks and stones were used for various purposes, especially as weapons of defense and as the building blocks of fortresses. They were also used to construct the temple which was made of whole stones. The stones of the temple signify truths that come directly from the Word rather than from one’s own reasoning. These whole stones are the truths that defend against falsity. In general, then, stones and rocks, because of their hardness and durability, represent a rock-solid faith that is built on truths from the Lord’s Word. Therefore, in calling Peter “Cephas,” Jesus is indicating that in the future, Peter’s name will be synonymous with true faith — a faith that is as solid as “a stone” and as durable as “a rock.” As Jesus puts it, “You shall be called Cephas” Peter may not be a rock of faith yet, but Jesus promises that his faith shall be as solid as stone. ²³

Philip and Nathanael

As Jesus journeys towards Galilee, He continues to add disciples. When He encounters Philip, He says to Him, “Follow Me” (John 1:43). Without hesitation, Philip decides to follow Jesus. Not only does he decide to follow Jesus, but he immediately recruits a man named Nathanael. “We have found Him of whom Moses in the law, and also in the prophets, wrote,” says Philip to Nathanael. “He is Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael, however, is reluctant to follow Jesus. “Can anything good come out of Nazareth,” he says (John 1:46). Undaunted, Philip says, “Come and see,” (John 1:46).

Although Nathanael is not convinced, he is curious. Therefore, he goes to meet Jesus. As Nathanael approaches Him, Jesus says, “Behold, an Israelite indeed in whom there is no guile” (John 1:47). In response Nathanael says, “How do you know me?” And Jesus replies, “Before Philip called you, when you were under the fig tree, I saw you” (John 1:48). With these words, Jesus reveals His omniscience, causing Nathanael to cry out, “Rabbi, You are the Son of God! You are the King of Israel!” (John 1:49). Jesus takes advantage of this opportunity to teach an important lesson about discipleship. He says, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these” (John 1:50).

The words, “You will see greater things than these,” are filled with meaning. The disciples will, of course, witness amazing miracles. Eventually, however, as they continue to follow Jesus, they will develop the ability to see wondrous things in the Word. They will understand heavenly truths that, at the moment, are far beyond their comprehension. As their thoughts ascend heavenwards, the light of heaven will descend upon them, and all of this will take place through the gradual opening of the Word. As Jesus puts it, “You shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51). ²⁴

With these concluding words, Jesus gives His disciples a glimpse of the glorious future that is ahead of them.

A practical application

In the early days of our spiritual development, especially when we are learning truth and striving to put it into our lives, we see what is good from our understanding of truth. This is the upward ascent. In the language of sacred scripture, it is described as “angels ascending.” But over time, as we begin to live according to the truth that we know, a gradual transformation takes place. When truth has done its job of leading us to goodness, that same goodness begins to lead us to new truth. We move from “I have to do this” to “I get to do this” to “I love to do this.” When this takes place, it is described as “angels descending.” As a practical application, then, notice how the angels who carried you upwards in your efforts to live according to the truth become the angels who inspire you with new attitudes and new perceptions as they descend into your life. ²⁵

Poznámky pod čarou:

328. For thou wast slain, and didst redeem us to God in Thy blood, signifies the separation of all from the Divine, and the conjunction with the Divine by the acknowledgment of the Lord, and by the reception of Divine truth from Him. This is evident from the signification of "being slain," as being, in reference to the Lord, the separation of all from the Divine, for "to be slain" signifies in the Word to be spiritually slain, that is, to perish by evils and falsities (See above, n. 315); and because the Lord with such is not, for He is denied, therefore "being slain" signifies, in reference to the Lord, not acknowledged (as above, n. 315 and also denied; and when the Lord is denied He is as it were slain with such as deny, and by the denial they are separated from the Divine; for such as deny the Lord, that is, His Divine, separate themselves altogether from the Divine. For the Lord is the God of the universe, and He is one with the Father, and the Father is in Him and He in the Father, and no one cometh to the Father but by Him, as the Lord Himself teaches; consequently those in the church who do not acknowledge His Divine, and still more those who in heart deny it, are altogether separated from the Divine.

[2] Denying the Divine is here meant by slaying Him with themselves. In the internal sense of the Word the same is meant by "crucifying the Lord" (See above, n. 83, 195); for the Jews, with whom the church then was, denied that he was the Christ, and thereby separated themselves from the Divine and therefore they gave Him up to death, or crucified Him. Moreover, at this day those who deny His Divine do the same; it is therefore frequently said by preachers that those who lead an evil life and blaspheme the Lord crucify Him with themselves. This, therefore, is what is here signified by "Thou wast slain." This is evident also from the signification of "thou didst redeem us to God in Thy blood," as being that He conjoined us to the Divine by the acknowledgment of Him, and by the reception of Divine truth from Him; for "to redeem" signifies to liberate from hell, and thereby to appropriate men to Himself, and thus conjoin them to the Divine, as will be seen from the passages in the Word in which "to redeem" and "redemption" are mentioned, which will be quoted below. The "blood of the Lord" signifies Divine truth proceeding from Him; and because man by the reception of Divine truth from the Lord is liberated from hell and conjoined to Him, therefore "Thou didst redeem us to God in Thy blood" signifies conjunction with the Divine by the reception of the Divine truth from the Lord.

[3] That this sense lies hidden in these words no one can see who abides in the mere sense of the letter, for in that sense nothing else can be seen except that "Thou wast slain" means that He was crucified and "Thou didst redeem us in Thy blood" means that He has reconciled us to His Father by the passion of the cross. Because this meaning is the meaning of the letter, and because it has hitherto been unknown that in the particulars of the Word there is an internal sense which is spiritual, from that sense, namely, the sense of the letter, it has been made a doctrine of the church that the Divine Itself which they call the Father cast away from Him the whole human race, and that the Lord by the passion of the cross made reconciliation, and that thus those for whom He intercedes are saved. Who that has any illumination of understanding cannot see that this doctrinal is contrary to the Divine Itself? For the Divine Itself never casts away any man from Him for He loves all, and therefore desires the salvation of all. It is also contrary to the Divine Itself to be reconciled by the shedding of blood, and to be brought back to mercy by beholding the passion of the cross which His own Son sustained, and from this to have mercy, and not from Himself. Although this doctrine is so contrary to the Divine essence, yet to believe this is called essential faith or justifying faith.

[4] Again, who can think from enlightened reason that the sins of the whole world were transferred to the Lord, and that the sins of anyone who merely has that faith are thereby taken away? But although this is the doctrine of those who never think beyond the sense of the letter, yet the angels who are with men have no perception of these things according to that sense, but according to the spiritual sense, for they are spiritual and therefore think spiritually and not naturally. To angels, "redeeming man in His blood" means liberating man from hell, and thus claiming and conjoining man to Himself by the acknowledgment of Him, and by the reception of Divine truth from Him. Moreover, the church may know that this is so; for it may know that no one is conjoined to the Divine by blood, but by the reception of the Divine truth, and the application of it to the life.

[5] Liberation from hell by the Lord was accomplished by His assuming the Human, and through it subjugating the hells, and reducing to order all things in the heavens, which could have been done in no way except by the Human; for the Divine operates from firsts through ultimates, thus from Himself through the things that are from Himself in ultimates, which are in the Human. This is the operation of Divine power in heaven and in the world. (On this see some things above, n. 41; also in Heaven and Hell 315; and in Arcana Coelestia 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 10044, 10099, 10329, 10335, 10548.) Liberation from hell by the Lord was also accomplished by His glorifying His Human, that is, making it Divine; for thus and not otherwise could He hold the hells in subjection forever; and as the subjugation of the hells and the glorification of His Human was accomplished by means of temptations admitted into his Human, His passion of the cross was His last temptation and complete victory. That "He bore the sins of all" signifies that He admitted into Himself all the hells when He was tempted, for from the hells all sins or evils ascend, and enter into man and are in him; therefore the Lord's "bearing sins" signifies that He admitted the hells into Himself when tempted; and His "taking away sins" means that He subjugated the hells, in order that evils may no more rise up from them, with those who acknowledge the Lord and receive Him, that is, who receive in faith and life the Divine truth proceeding from Him, and who are thus conjoined to the Lord.

It was said that "Thou didst redeem us to God in Thy blood" signifies conjunction with the Divine by the acknowledgment of the Lord, and the reception of Divine truth from Him; and as the church is founded on this, I will state briefly how conjunction is thereby effected.

[6] The primary thing is to acknowledge the Lord, to acknowledge His Divine in the Human, and His omnipotence to save the human race; for by that acknowledgment man is conjoined to the Divine, since there is no Divine except in Him; for the Father is there; for the Father is in Him, and He in the Father, as the Lord Himself teaches; consequently they who look to another Divine near Him, or at His side, as those are wont to do who pray to the Father to have mercy for the sake of the Son, turn aside from the way and worship a Divine elsewhere than in Him. Moreover, they then give no thought to the Divine of the Lord, but only to the Human, when yet these cannot be separated; for the Divine and the Human are not two, but a single person, conjoined like soul and body, according to the doctrine received by the churches from the Athanasian Creed. Therefore to acknowledge the Divine in the Lord's Human, or the Divine Human, is the primary thing of the church, by which there is conjunction; and because it is the primary it is also the first thing of the church. It is because this is the first thing of the church, that the Lord, when He was in the world, so often said to those whom He healed, "Believest thou that I can do this?" and when they answered that they believed, He said, "Be it done according to thy faith." This He so often said that they might believe, in the first place, that from His Divine Human He had Divine omnipotence, for without that belief the church could not be begun, and without that belief they could not have been conjoined with the Divine, but must have been separated from it, and thus would not have been able to receive anything good from him.

[7] Afterwards the Lord taught how they were to be saved, namely, by receiving Divine truth from Him; and truth is received when it is applied to the life and implanted in it by doing it; therefore the Lord so often said that they should do His words. From this it can be seen that these two things, namely, believing in the Lord and doing His words, make one, and can by no means be separated; for he who does not do the Lord's words does not believe in Him; so also he who thinks that he believes in Him and does not do His words does not believe in Him, for the Lord is in His words, that is, in His truths, and by them He gives faith to man. From these few things it can be known that conjunction with the Divine is effected through the acknowledgment of the Lord and the reception of Divine truth from Him. This, therefore, is what is signified by "the Lamb redeeming us to God in His blood." That "the Lamb" signifies the Lord in respect to the Divine Human, see above n. 314. (On this more may be seen in The Doctrine of the New Jerusalem 293-297, and in the quotations from Arcana Coelestia, n 300-306, as also at the end of that work, where the Lord is particularly treated of.)

That "blood" signifies the Divine truth proceeding from the Lord, and "salvation by His blood" signifies by the reception of Divine truth from Him, will be explained in the following article.

[8] That "to redeem" signifies to deliver and to make free, and, in reference to the Lord, to deliver and free from hell, and thus to set apart and conjoin to Himself, can be seen from the following passages. In Isaiah:

Who is this that cometh from Edom, walking in the multitude of his power? I that speak in righteousness, great to save. For the day of vengeance is in My heart, and the year of My redeemed hath come. In all their straitness He was in straitness and the angel of His faces saved them; because of His love and His pity He redeemed them; and He took them up and carried them all the days of eternity (Isaiah 63:1, 4, 9).

This treats of the Lord and His temptation-combats, by which He subjugated the hells. "Edom from which He cometh" signifies His Human, so also does "the angel of His faces." His Divine power from which He fought is signified by "walking in the multitude of His power;" the casting down into hell of those who rose up against Him and the elevation of the good into heaven is meant by "righteousness," thus by these words, "I that speak in righteousness, great to save. For the day of vengeance is in my heart, and the year of my redeemed hath come." His Divine love from which He did these things is described by "In all their straitness He was in straitness, and the angel of His faces saved them; because of His love and His pity He redeemed them; and He took them up and carried them all the days of eternity." From this it is clear that "the redeemed" and "those whom He redeemed" signify those whom He rescued from the fury of those who are from hell, and whom he saved.

[9] In the same:

Thus hath said Jehovah thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee, I have called thee by thy name; thou art Mine (Isaiah 43:1).

That "to redeem" signifies to free from hell, and to set apart and conjoin to Himself so that they may be His, is clear, for it is said, "I have redeemed thee, I have called thee by thy name; thou art Mine;" because this is effected through reformation and regeneration by the Lord, therefore it is said, "Jehovah thy Creator, O Jacob, and thy Former, O Israel." He is called Creator because "to create" in the Word signifies to regenerate (See above, n. 294). "Jacob" and "Israel" signify those who are of the church, and are in truths from good.

[10] In the same:

Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and the wages of His work are before Him. And they shall call them a people of holiness, the redeemed of Jehovah (Isaiah 62:11-12).

This also treats of the Lord's coming, and the establishment of a church by Him. "Daughter of Zion" signifies the church which is in love to the Lord; His coming is meant by "Behold, thy salvation cometh; behold, His reward is with Him, and the wages of His work are before Him;" those who are reformed and regenerated by Him are meant by "the redeemed of Jehovah."

[11] These are called the "redeemed" because they have been freed from evils by regeneration, and are set apart by the Lord and are conjoined to Him. In the same:

No lion shall be there, and the ravenous of the wild beasts shall not be found therein; but the redeemed shall go; and the ransomed of Jehovah shall return, and come to Zion with singing, and the gladness of eternity shall be upon their head (Isaiah 35:9-10).

This also treats of the Lord's coming, and the salvation of those who suffer themselves to be regenerated by the Lord. That with such there shall not be falsity destroying truth nor evil destroying good, is signified by "No lion shall be there, and the ravenous of the wild beasts shall not be found therein;" that such are delivered from evils and freed from falsities is signified by "the redeemed shall go; so shall the ransomed of Jehovah return;" their eternal happiness is signified by "they shall come to Zion with singing, and the gladness of eternity shall be upon their head," "Zion" meaning the church. What "singing" signifies see just above (n. 326). There are two, words in the original by which "to redeem" is expressed, one signifying deliverance from evils, the other liberation from falsities; these two words are used here; thus it is said, "the redeemed shall go," and "the ransomed of Jehovah shall return." (These two words are also used in Hosea 13:14; and in David, Psalms 69:18; 107:2)

[12] "To redeem" signifies to deliver from evils and to free from falsities, and also to deliver and free from hell, because all evils and falsities with man arise out of hell; and since the Lord removes these by reformation and regeneration, reformation and regeneration also are signified by "to redeem" or "redemption," as in the following passages.

[13] In David:

Rise up as a help to us, and ransom us for Thy mercy's sake (Psalms 44:26);

to "ransom" here meaning to free and to reform. In the same:

God hath ransomed my soul from the hand of hell; and He will accept me (Psalms 49:15).

"To ransom from the hand of hell" means to free; "to accept me" means to set apart and to conjoin to Himself, or to make His own, as servants sold and redeemed. In Hosea:

Out of the hand of hell will I ransom them; I will redeem them from death (Hosea 13:14).

"To redeem" meaning to deliver and free from damnation.

In David:

Bless Jehovah, O my soul, who hath redeemed thy life from the pit (Psalms 103:1, 4).

"To redeem from the pit" means to free from damnation; "the pit" meaning damnation. In the same:

Draw nigh unto my soul, redeem it, and because of my enemies ransom me (Psalms 69:18).

"To draw nigh to the soul" signifies to conjoin it to Himself; "to redeem it" signifies to deliver from evils; "because of my enemies ransom me" signifies to free from falsities, "enemies" meaning falsities. In the same:

Let the redeemed of Jehovah say, whom He hath redeemed out of the hand of the distressing enemy (Psalms 107:2).

"The redeemed of Jehovah" means those who are delivered from evil; "whom He hath redeemed out of the hand of the distressing enemy" means those whom He has freed from falsities. In Jeremiah:

I am with thee, to save thee and to rescue thee; and I will rescue thee out of the hand of the evil, and I will ransom thee out of the hand of the violent (Jeremiah 15:20-21).

"To ransom out of the hand of the violent" means to free from falsities that offer violence to the good of charity; the "violent" signifying such falsities, consequently those also who are in them.

[14] In David:

Let Israel hope in Jehovah, for with Jehovah there is mercy, and in Him is much ransom, and He shall ransom Israel out of all his iniquities (Psalms 130:7-8).

"Ransom" means liberation; "Israel" the church; and to reform those who are of the church and free them from falsities is signified by "He shall ransom Israel out of all his iniquities."

In the same:

Let integrity and uprightness preserve me; for I have waited for thee. Ransom Israel, O God, out of all his distresses (Psalms 25:21-22).

"To ransom Israel out of distresses" means here also to free those who are of the church from falsities, which straiten.

In Isaiah:

Is My hand shortened, that there is no ransoming? or is there no power in Me to rescue? (Isaiah 50:2).

That "ransoming" means liberation is evident, for it is said also, "Is My hand shortened, or is there no power in Me to rescue." In David:

God shall hear my voice; He shall ransom my soul in peace (Psalms 55:17-18);

"to ransom" here means to free.

In the same:

Unto Thee will I sing psalms with the harp, Thou Holy One of Israel. My lips shall praise; and my soul, which Thou hast ransomed (Psalms 71:22-23).

"To ransom the soul" means to free from falsities; for "soul" in the Word signifies the life of faith, and "heart" the life of love; therefore "to ransom the soul" signifies to free from falsities and to give the life of faith.

[15] In the same:

Ransom me from the oppression of man, that I may keep Thy precepts (Psalms 119:134).

"To ransom from the oppression of man" signifies to free from the falsities of evil, for "man" signifies the spiritual affection of truth and wisdom therefrom, and in the contrary sense, as here, the lust of falsity and insanity therefrom; the "oppression of man" signifies the destruction of truth by falsities.

In the same:

Into Thine hand I will commend my spirit; Thou hast ransomed me, O Jehovah, God of truth (Psalms 31:5);

"to ransom" means to free from falsities and to reform by means of truths; and because this is signified by "ransom" it is said, "O Jehovah, God of truth." In the same:

Crime is in the hands of sinners, and their right hand is full of a bribe. But as for me, I walk in mine integrity; ransom me, and be merciful unto me (Psalms 26:10-11);

"to ransom" meaning to free from falsities and to reform. In the same:

He shall redeem their soul from fraud and violence; and precious shall their blood be in His eyes. And he shall live, and to him shall He give of the gold of Sheba; and He shall pray for him continually; all the day shall He bless them (Psalms 72:14-15).

The "needy" are here treated of, by whom those are signified who desire truths from spiritual affection; of these it is said that "He shall redeem their soul from fraud and violence," which signifies liberation from falsities and evils that destroy the goods of love and the truths of faith; the reception of Divine truth by them is signified by "precious shall their blood be in His eyes;" their reformation is described "he shall live, and to him shall He give of the gold of Sheba; and He shall pray for him continually; all the day shall He bless him;" "the gold of Sheba" is the good of charity; "to pray for him continually" signifies that they shall constantly be withheld from falsities and kept in truths; and "all the day shall He bless him" signifies that they shall constantly be in the good of charity and faith, for this is a Divine benediction; while to withhold from falsities and to keep in truths is "to pray for him continually."

[16] In Isaiah:

Thus said Jehovah, For nought ye have been sold, and not by silver shall ye be redeemed. My people went down into Egypt to sojourn there, but Assyria oppressed them for nought (Isaiah 52:3-4).

This treats of the desolation of truths by knowledges and by the reasonings of the natural man from them; for "My people went down into Egypt to sojourn there" signifies the instruction of the natural man in knowledges and cognitions of truth; "Egypt" signifies knowledges and also cognitions, but such as are from the sense of the letter of the Word; and "to sojourn" signifies to be instructed; "Assyria oppressed them for nought" signifies the falsification of knowledges by the reasonings of the natural man; "Assyria" signifying reasonings, and "to oppress for nought" falsifications, for falsities are nought because there is nothing of truth in them. Knowledges are thus falsified when the natural man separate from the spiritual forms conclusions; this is why it is said, "For nought ye have been sold, and not by silver shall ye be redeemed;" "for nought to be sold" signifies from self or from the selfhood to alienate oneself from falsities and renounce them; and "not by silver to be redeemed" signifies that one cannot be delivered by means of truth from the falsities of evil; "silver" signifying truth, and "to be redeemed" signifying to be delivered from the falsities of evil and to be reformed.

[17] In Zechariah:

I will bring them together, because I will ransom them; and then shall they be multiplied; I will sow them among the peoples; and I will bring them back out of the land, and will bring them together out of Assyria; and I will lead them to the land of Gilead and to Lebanon (Zechariah 10:8-10).

This treats of the restoration of the church, and reformation by means of truth from good; and "I will bring them together, because I will ransom them" signifies the dispersion of falsities and reformation by means of truths; therefore it is said, "they shall be multiplied, and I will sow them among the peoples," which signifies the multiplication and insemination of truth from good; "to bring them back out of the land of Egypt, and to bring them together out of Assyria" signifies (as above) to withdraw them from the falsifying of truth that they are in by their reasonings from knowledges; "to lead them to the land of Gilead and to Lebanon" signifies to the good of the church, which is the good of charity, and to the good and truth of faith; the former is "the land of Gilead" and the latter "Lebanon. "

[18] From this it can be seen what is signified in the spiritual sense by Jehovah's "leading the people out of Egypt" and "ransoming them," as in Moses:

I will rescue you from bondage, and I will redeem you with a stretched-out arm, and with great judgments (Exodus 6:6).

I led you out of Egypt with a stretched-out arm, and I ransomed you out of the house of bondmen (Deuteronomy 7:8; 9:26-29; 13:5; 15:15; 24:18).

Thou in Thy mercy hast led Thy people whom Thou hast redeemed; Thou hast guided them in the strength of Thy hand to the habitation of Thy holiness (Exodus 15:13).

And in Micah:

I made thee to go up out of the land of Egypt, and ransomed thee out of the house of bondage (Micah 6:4).

This means in the sense of the letter that they were led by the Divine power out of Egypt, where they had been made bondmen; but in the internal or spiritual sense no such thing is meant, but it means that those who are of the church, that is, those that are reformed by the Lord by means of truths and a life according to them, are delivered and freed from evils and from the falsities thence, for these are the things that make man a bondsman; this is the spiritual sense of these words, and in this sense are the angels when man is in the sense of the letter.

[19] Moreover, by "redemption" the angels understand deliverance from evils and liberation from falsities in the following passages. In Moses:

I will put a ransom between My people and Pharaoh's people (Exodus 8:23).

In David:

He hath sent a ransom unto His people; He hath commanded His covenant for ever; holy and fearful is His name (Psalms 111:9).

In Matthew:

What is a man profited if he shall gain the whole world, but shall cause the loss of his soul? or what price shall a man give sufficient for the redemption of his soul? (Matthew 16:26; Mark 8:36-37);

"redemption" here meaning deliverance from damnation.

[20] From this it can be seen what the Lord's redeeming mankind signifies, namely, that He delivered and freed them from hell and from the evils and falsities that continually rise up therefrom and bring man into condemnation, and that He continually delivers them and frees them. This deliverance and liberation was effected by His subjugating the hells; and the continual deliverance and liberation by His glorifying His Human, that is, making it Divine, for thereby He keeps the hells continually subjugated; this, therefore is what is signified by His redeeming man, and by His being called in the Word "Redeemer," as in the following passages. In Isaiah:

Fear not, thou worm of Jacob, and ye mortals of Israel; I am He that helpeth thee, and thy Redeemer the Holy One of Israel (Isaiah 41:14).

Thus said Jehovah, the Redeemer of Israel, His Holy One, because of Jehovah who is faithful, the Holy One of Israel, who hath chosen thee (Isaiah 49:7).

Our Redeemer is Jehovah of Hosts, His name the Holy One of Israel (Isaiah 47:4).

Thus said Jehovah your Redeemer, the Holy One of Israel (Isaiah 43:14).

That all flesh may know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isaiah 49:26).

That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isaiah 60:16).

By the "Holy One of Israel," and the "Mighty One of Jacob," who is here called "Redeemer," is meant the Lord in respect to the Divine Human, and by "Jehovah" is meant His Divine Itself. The Lord in respect to His Divine Human is called "the Holy One of Israel," and "the Mighty One of Jacob," and the "Strong One of Jacob," because "Israel" and "Jacob" signify the church, thus those who are regenerated and reformed, that is, redeemed by the Lord, for these alone are of the church, that is, constitute the church of the Lord.

[21] That the Lord's Divine Human is what is called "the Holy One" is evident in Luke:

The angel said unto Mary, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore the Holy Thing born of thee shall be called the Son of God (Luke 1:35).

And that the Lord in respect to the Divine Human is "the Strong One of Jacob," and the "Mighty One of Jacob;" in the same:

The angel said unto Mary, Behold, thou shalt conceive in the womb, and bring forth a Son. He shall be great, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end (Luke 1:30-33).

"The house of Jacob" evidently means the Lord's church, not the Jewish nation.

[22] Because the Lord's Human was equally Divine with His Divine Itself that took on the Human, Jehovah is called "the Redeemer" in the following passages.

In Isaiah:

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isaiah 48:17).

Jehovah of Hosts is His name; and thy Redeemer, the Holy One of Israel the God of the whole earth shall He be called (Isaiah 54:5).

In David:

O Jehovah, my ¹ Rock and my Redeemer (Psalms 19:14).

In Jeremiah:

Their Redeemer is strong; Jehovah of Hosts is His name (Jeremiah 50:34).

In Isaiah:

Thou, O Jehovah, art our Father, our Redeemer; from everlasting is Thy ² name (Isaiah 63:16).

From this it can now be seen how this saying of the Lord is to be understood:

The Son of man came to give His soul a redemption for many (Matthew 20:28; Mark 10:45);

namely, that they might be delivered and freed from hell; for the passion of the cross was the last combat and complete victory by which He subjugated the hells, and by which He glorified His Human (See The Doctrine of the New Jerusalem 293-297, 300-306).