Chapter Eight

The Mount of Olives

1. But Jesus went to the Mount of Olives.

When the gospels were written in the original Greek, the narrative flowed from beginning to end without interruption. There were no chapters, verses, or punctuation marks. Around four hundred years later, scribes began to separate the gospel narratives into chapters, verses, and sentences to promote ease of reading and location of passages. This helps us understand why the words, “Everyone went to his own house” (John 7:53) is the ending of chapter seven, and the statement, “but Jesus went to the Mount of Olives” (John 8:1) is the beginning of this next chapter. It was a separation made by scribes. In the original Greek, however, this is a continuous sentence which reads as follows: “Everyone went to his own house, but Jesus went to the Mount of Olives.”

In the language of sacred scripture, there is an important difference between “returning to one’s house” and “going to the “Mount of Olives.” As we mentioned at the end of the previous episode, a “house” represents the human mind. It is, so to speak, our “dwelling-place.” It’s the kind of thinking that goes on within us. Therefore, when it is said that “everyone returned to his own house” (John 7:53), it suggests that the people returned to their mental “dwelling-places” — some to resume their habitual ways of thinking, and others to ponder what Jesus had said and done. Jesus, on the other hand, went to the Mount of Olives.

The Mount of Olives was just east of Jerusalem, and provided a convenient place for Jesus to stay each night during the Feast of Tabernacles. During this time, when the religious leaders were seeking to confront and accuse Him, Jesus found refuge on the Mount of Olives. In sacred scripture, the olive has a special significance. Because of its soothing and healing properties, olive oil symbolizes divine love. Therefore, the Mount of Olives signifies that place within each of us that provides refuge and comfort, especially during challenging times. Whatever happens to us, we can always rise up and go to that place of spiritual safety — the Mount of Olives. It is a heavenly state within us, a mountain peak of love to the Lord and love toward the neighbor. Whatever we do in that state of mind comes from love. ¹

In ancient times, during an anointing ceremony, olive oil was placed in a ram’s horn and then poured onto the person who was to become king. In Hebrew, the word for “anointed” is “messiah” (משיח), and when translated into Greek, it is “christos” (χριστός). Therefore, when Jesus is called “the Christ,” it means that Jesus is the anointed one, the promised king who would govern from divine love.

With all of this in mind, the statement, “Jesus went to the Mount of Olives,” takes on deeper meaning. It foreshadows the kingdom that was about to come. It would be a heavenly kingdom governed by a king who would rule from love, and from whom truth would flow forth like living waters. As it is written in the Hebrew scriptures, “In that day, His feet will stand on the Mount of Olives, east of Jerusalem … and on that day living waters shall go out from Jerusalem … and the Lord shall be king over all the earth” (Zechariah 14:4; 8-9). ²

A practical application

In the Hebrew scriptures, when Samuel was sent to anoint David as king, the Lord said to Samuel, “Fill your horn with oil” (1 Samuel 16:1). In sacred scripture, the horn of a ram, because it is hard, rugged, and powerful, signifies the power of divine truth. The horn itself, however, is an empty vessel that must be filled. Therefore, in an anointing ceremony, the horn was filled with olive oil, representing the way in which truth is designed to be filled with love. In this regard, every truth we learn is like a vessel created to receive the goodness that flows in from God. As you go forth to love and serve others, allow the truths that you have learned from the Lord’s Word to be vessels for receiving the Lord’s love. Truth alone will not be enough. But when it is filled with the Lord’s goodness and mercy, you will find yourself standing on the Mount of Olives, ready to live your life by means of truth filled with love. As you do this, keep in mind the words of the twenty-third Psalm: “You will anoint my head with oil. My cup runs over. Surely goodness and mercy shall follow me all the days of my life. And I shall dwell in the house of the Lord forever.” ³

A Woman Caught in Adultery

2. And early in the morning He came again into the temple, and all the people came to Him, and sitting down He taught them.

3. And the scribes and Pharisees brought to Him a woman taken in adultery, and standing her in the midst,

4. They say to Him, Teacher, this woman was taken committing adultery, in the very deed.

5. And Moses in the Law commanded us that such should be stoned; what then sayest Thou?

6. But this they said, tempting Him, that they might have [reason] to accuse Him. But Jesus, stooping down, with [His] finger wrote in the earth.

7. And as they continued asking Him, He stood up, and said to them, He that is without sin among you, let him first cast the stone at her.

8. And again stooping down, He wrote in the earth.

9. And they, having heard, and being reproved by conscience, went out one by one, beginning from the elders until the last; and Jesus was left alone, and the woman standing in the midst.

10. And Jesus, standing up and observing no one but the woman, said to her, Woman, where are those thine accusers? has no one condemned thee?

11. And she said, No one, Lord. And Jesus said to her, Neither do I condemn thee; go and sin no more.

12. Then again Jesus spoke to them, saying, I am the Light of the world; he that follows Me shall not walk in darkness, but shall have the light of life.

After spending the night on the Mount of Olives, Jesus returns to the temple. As it is written, “Early in the morning He came again to the temple, and all the people came to Him; and He sat down and taught them” (John 8:2). While Jesus is instructing the people in the temple, the scribes and Pharisees approach Him with a woman whom they have caught in the act of adultery.

Placing her in the midst of all the people, they say to Jesus, “Now Moses in the law commanded us that such should be stoned, but what do You say?” (John 8:5). In a narrative aside, John points out that this is a trick question. As it is written, “This they said, testing Him that they might have something of which to accuse Him” (John 8:6).

It should be noted that this scene is filled with the spirit of accusation. First, a woman is brought to Jesus who is accused of adultery. Next, Jesus is questioned by the religious leaders who are seeking to find something of which to accuse him. Later, Jesus will say to the woman, “Where are your accusers?” In Hebrew, the noun that describes an accuser is “Satan” (שָׂטָן). It describes anyone who is an adversary of God, that is, anyone who is focused on destroying what is good or true.

It is in the midst of this spirit of accusation that the religious leaders plan to trap Jesus in a trick question. But in order to understand their strategy, we need to understand the political context. At that time, the Jewish people were under the rule of Roman law. In addition to paying taxes to Rome, they were forbidden to impose the death penalty. For over fifty years, the power to make decisions regarding the life and death of an individual had been taken out of their hands. This was a matter that could only be decided by the Roman government.

Therefore, when the scribes and Pharisees bring the woman to Jesus, asking whether or not she should be stoned, they are hoping that Jesus will fall into their trap. If Jesus says, “No, she should not be stoned,” He will be committing blasphemy against the law of Moses which commands the death penalty for adultery. On the other hand, if Jesus says, “Yes, she should be stoned,” He will be committing treason against the law of Rome which says that Jewish citizens have no right to make decisions about capital punishment.

Caught between the crime of blasphemy on one hand and the crime of treason on the other, Jesus “stooped down and wrote in the earth with His finger” (John 8:6). Jesus’ silent response, which is more powerful than any words, is filled with meaning. It is suggestive of the biblical prophecy about the fate of those who deny the divinity of the Lord and selfishly falsify the truths of the Word. As it is written in the Hebrew scriptures, “Those who depart from Me shall be written in the earth, for they have forsaken the fountain of living waters” (Jeremiah 17:13). ⁴

It is at this point that Jesus stands up and speaks to them about who is qualified to throw the first stone at the woman. In the original formulation of the law forbidding adultery, the first stone was to be thrown by the eyewitnesses. As it is written, “The hands of the witnesses shall be the first in putting him to death, and after that, the hands of all the people. So you must purge the evil from among you” (Deuteronomy 17:7; see also Leviticus 20:10-12). Jesus, however, provides a new and deeper perspective to the ancient law. He says, “He who is without sin among you, let him throw a stone at her first” (John 8:7).

Jesus’ powerful words take immediate effect. As it is written, “those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest, even to the last” (John 8:9). This is a picture of the divine power contained in Jesus’ words. It is the power to send back the accusers — not just the people who are ready to throw stones, but also the “inner accusers,” the evil spirits who stand ready to find fault, accuse, and condemn. But Jesus, through the power of His words, foils their attempt. The deeper lesson is that evil spirits have no power against divine truth. ⁵

In this case, the religious leaders, who are filled with the spirit of accusation, represent these inner accusers. They are using a Levitical law, not to honor marriage, but to accuse Jesus. In effect, they are adulterating spiritual truth by mixing it with evil intentions. Their actions represent the condemnation that people bring upon themselves when they depart from the Lord by denying His divinity and adulterating the life-giving waters of divine truth. All of this is contained in Jesus’ silent reminder when He writes on the earth a second time, calling to mind once again the words of scripture: “Those who depart from Me shall be written in the earth, for they have forsaken the fountain of living waters” (Jeremiah 17:13). ⁶

Sin no more

Finally, in a most touching scene at the end of the episode, Jesus turns to the woman and says, “Woman, where are those accusers of yours? Has no one condemned you?” (John 8:10). She answers, “No one, Lord,” to which Jesus replies, “Neither do I condemn you; go and sin no more” (John 8:11).

It’s important to remember that this episode begins on the Mount of Olives, signifying a place of inmost love. Now, as the episode comes to its conclusion, Jesus has cleared the temple, sending away the accusers through the power of the truth He has spoken. This is one of the main purposes of truth; it is intended to save us, not to condemn us. But this can only happen when truth is united with love. When there is no goodness or mercy within truth, it becomes harsh and critical; it becomes a stone of judgment which can be used to condemn and kill others. This is why it is written that Jesus comes to the woman from the Mount of Olives. In other words, He is coming from love. Therefore, He can truly say to her, “Neither do I condemn you.”

Jesus’ words to the woman bring to mind an earlier episode when Jesus said something similar to Nicodemus. At that time, Jesus said to him, “God did not send His Son into the world to condemn the world, but that the world, through Him might be saved” (John 3:17). The focus of truth without goodness is always, “How might this person be punished?” But when truth is combined with goodness and mercy, the focus is always, “How might this person be saved?” ⁷

Although Jesus does not condemn the woman, He does tell her to “Go, and sin no more.” It is noteworthy that Jesus does not say something like, “Now lead a good life,” or “Go forth and do good to others.” Rather, Jesus says, “Go, and sin no more.” This is a fundamental teaching throughout the Word. We cannot do good unless we first shun evils as sins. To the extent that we deliberately “sin no more,” we open the way for God to lead, guide, and empower us to be His instruments of loving service. But this all begins with the simple word, “Go.” Jesus is not just telling her to “leave the temple.” Much more than that, He is telling her to go forth in the way of the divine commandments, to go forth in the way of Jesus’ teachings, to go forth in the light of God … and, in doing so, sin no more. ⁸

The Light of the World

It is interesting to note that in biblical times, everyone joined in during a public stoning. It was believed that if they took part in the stoning, they would not be contaminated by the sin of the guilty person. Similarly, it was believed that people could be purged of their sins by transferring their sins to a goat who would then be sent off into the wilderness (see Leviticus 16:20-22). But human sin cannot be carried away on the head of a goat, nor can anyone be purged from evil by throwing a stone at a guilty person. People can only purge themselves of evil by first examining it in themselves, then praying to the Lord for the strength to send away that evil, and, finally, going forth determined to “sin no more.” This is how each of us can begin a new life. ⁹

A new life, then, begins with self-examination. We need to take a deep and honest look within, seeking to discover where and how we have been self-serving and self-centered. We need to see where we have been dishonest and unjust. We need to see where we have been unkind, unforgiving, and inconsiderate. These are the dark places in the human heart, the places where self-pity dwells and where resentment grows.

Because these negative states are hard to see, especially when they hide behind rationalizations and justifications, we need light — not just ordinary light, but the kind of light that can reveal our true motivations, especially when that light shines into those darker areas of our lower nature. These are the areas that need to be seen, acknowledged, and rooted out before we can do good that is not adulterated by selfish desires. This is the deeper meaning of the words, “So you must purge the evil from among you” (Deuteronomy 17:7).

“Purging evil,” therefore, is not about stoning people to death. Rather, it is about using divine truth to examine ourselves. In the Word, a “stone” signifies truth. The precious truths of the Word provide the light that enables us to see into the darkness. This is the light that Jesus gives to the world through the truth that He teaches. It is a light that is available to everyone. It is for this reason that this episode ends with a great promise. Jesus says, “I am the light of the world. He who follows Me shall not walk in darkness but have the light of life” (John 8:12). ¹⁰

A practical application

In Hebrew, the word for “Satan” is “accuser.” And that is precisely what evil spirits love to do. They love to call to mind every evil thing you have ever thought, said, or done, and then they turn around and accuse you for thinking, saying, or doing the things they brought to your attention. They are like bullies who continue to taunt you about your weaknesses until you believe what they say. This is not self-examination in the light of the Word. Rather, it is hellish torment inflicted by evil spirits. This is when the power of truth can come to your rescue. Whenever you notice that self-condemning, self-incriminating thoughts are arising within you without your consent, realize that you are under attack. Hellish spirits are endeavoring to flow in with debilitating blame, shame, and condemnation. This is the time to call upon the Lord in prayer, remembering that He does not condemn you, and that He is more powerful than whole armies of evil spirits. Then, summon up every bit of resolve within you to heed Jesus’ words, “Go, and sin no more.” ¹¹

A Divine Narrative

The story of the woman caught in adultery has been a subject of continuing interest for biblical scholars. Pointing to the style in which this story is written, the choice of words, and the fact that this story is not contained in some of the most ancient manuscripts, some scholars claim that it should not be a part of John’s gospel. Rather, they say that it was probably inserted at a later date. It has also been pointed out that in some of the ancient manuscripts, this story appears in various places. Sometimes it is inserted after John 7:36, sometimes after John 21:25, sometimes after Luke 21:38, and sometimes after Luke 24:53.

A central premise of this study, however, is that the Word of God is a seamless garment, written in a divinely ordered sequence. It is, so to speak, a continuous stream of divine truth from beginning to end. Every word, every phrase, every sentence, and every episode have their divinely appointed place in the narrative so that we might be led, step by step, into a deeper understanding of truth, and a fuller appreciation of God’s love. ¹²

The external, literal sense of the Word can sometimes seem to be imperfect, inconsistent, and, in places, contradictory. But the internal sense flows on from episode to episode in a perfectly connected sequence, free from any apparent discrepancies in the literal narrative. The spiritual sense of the Word reveals the perfection within what appears to be imperfection, shows the seamless connection of all episodes, and reconciles all seeming contradictions. When this is seen and appreciated, the reader comes away with a deeper conviction that the Word of God is holy, and that the Lord is present in every word. ¹³

As we continue this study, pointing out the episodic connections along the way, there will be more indications about why the story of the woman caught in adultery belongs exactly where it has been placed in the divine narrative.

13. The Pharisees then said to Him, Thou testifiest about Thyself; Thy testimony is not true.

14. Jesus answered and said to them, Even if I testify about Myself, My testimony is true, because I know whence I came, and whither I go; but you know not whence I come, and whither I go.

15. You judge according to the flesh; I judge no one.

16. And yet if I judge, My judgment is true, because I am not alone, but I and the Father that sent Me.

17. And it has also been written in your law that the witness of two men is true.

18. I am He that testifies about Myself, and the Father that sent Me testifies about Me.

19. Then they said to Him, Where is Thy Father? Jesus answered, you neither know Me, nor My Father; if you had known Me, you would have known My Father also.

20. These sayings spoke Jesus in the treasury, teaching in the temple; and no one laid hold of Him, for His hour had not yet come.

Jesus has just said, “I am the light of the world. He who follows Me shall not walk in darkness but have the light of life” (John 8:12). This is a bold statement. Many people have claimed to be enlightened, but Jesus claims to be the light itself. The religious leaders are offended by Jesus’ assertion. To them, it seems to be nothing less than blasphemy. Therefore, they say to Him, “You bear witness of Yourself. Your witness is not true” (John 8:13).

The accusers from the previous episode have returned. Their accusation is a direct reference to the Hebrew scriptures where it is written that no case can be decided merely on the testimony of one witness; two or three witnesses are required before a case can be decided (see Deuteronomy 7:6). In response, Jesus says, “Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going” (John 8:14).

Jesus’ words are far beyond the comprehension of the religious leaders. They fail to understand Jesus because they are thinking naturally, not spiritually. They cannot lift their minds above the material world. Therefore, as Jesus continues, He says to them, “You judge according to the flesh. I judge no one. But if I do judge, my judgment is true; for I am not alone, but am with the Father who sent Me” (John 8:15-16).

As illustrated in the story of the woman caught in adultery, divine truth never judges apart from divine love. In other words, if a judgment must be made, it is always made from love working together with truth, never from truth alone. This is what Jesus means when He says that He and the Father work together as one, even as truth and goodness must act together as one. As Jesus puts it, “It is also written in your law that the testimony of two men is true. I am one who bears witness of Myself, and the Father who sent Me bears witness of Me” (John 8:17-18).

In this regard, Jesus, as the principle of “truth,” and the Father, as the principle of “love,” are the “two witnesses.” When both principles work together as one, every judgment will be a combination of love and truth. In the case of the woman caught in adultery, love is expressed in the words, “Neither do I condemn you.” And truth is expressed in the words, “Go, and sin no more.”

This concept, however, has very little meaning to the religious leaders. They can only understand Jesus’ words literally. Therefore, they ask Him, “Where is Your Father?” (John 8:19). Jesus continues to keep the discussion on a spiritual level, saying, “You neither know Me nor My Father.” In other words, Jesus is saying, “You don’t know what the truth is, and you don’t know what love is.” ¹⁴

If the religious leaders had really desired to know the truth — that is, to really know it through receiving it wholeheartedly and living according to it — it would have led them to the reality of love and truth working together as one. This is what Jesus means when He says to them, “If you had known Me, you would have known My Father also.” ¹⁵

In the treasury

It is at this point that John, as the narrator, offers another important aside. He tells us that Jesus speaks these words “in the treasury” while teaching in the temple (John 8:20). In the literal sense, the treasury is the place where offerings are made, and taxes are collected. But, more deeply, the treasury of the temple is that place in the human mind that stores up and treasures whatever it considers most sacred. Ideally, we treasure up in our minds the wonderful truths that are contained in the Word, both those that are apparent in the letter and those that lie concealed within it. ¹⁶

While there are many wonderful truths in the literal sense of the Word, there are infinitely more treasures hidden in the spiritual sense like precious gems hidden in the earth. These deeper truths become clear to those who love truth because it is truth, and who do good for no other reason than because it is good. Moreover, the power of truth, when it is united with goodness is such that no evil spirit can possibly approach.

So, as Jesus “taught in the treasury” bringing forth the truths of faith and the goods of love, no evil spirit dared to approach Him. Like the accusers who departed when they heard Jesus’ words, evil spirts depart when the light of divine truth shines upon them. That is why, in the literal sense, we read, “No one laid hands on Him.” He was, after all, “the light of the world” — the divine truth on earth for all people. For the time being, He was safe. He would continue to teach in the treasury where no one could lay a hand on Him — for “his hour had not yet come” (John 8:20). ¹⁷

21. Then Jesus said again to them, I go, and you shall seek Me, and shall die in your sin. Whither I go, you cannot come.

22. Then the Jews said, He will not kill Himself, will He, because He says, whither I go, you cannot come?

23. And He said to them, you are from beneath, I am from above; you are from this world, I am not from this world.

24. I said then to you that you shall die in your sins; for unless you believe that I am, you shall die in your sins.

25. Therefore they said to Him, Who art thou? And Jesus said to them, The Beginning, who also am speaking to you.

26. I have many things to speak and to judge of you; but He that sent Me is true, and I say to the world those things which I have heard from Him.

27. They knew not that He spoke of the Father to them.

28. Then Jesus said to them, When you have lifted up the Son of Man, then you shall know that I am, and from Myself do nothing, but even as My Father taught Me, these things I speak.

29. And He that sent Me is with Me; the Father has not left Me alone, because I always do those things that please Him.

In chapter seven, when Jesus was speaking to the officers who were sent to take Him, He said, “You will seek Me and not find Me, and where I am, you cannot come” (John 7:33-34). Here, in chapter eight, the message is similar, but the audience is different. This time He is speaking directly to the religious leaders who are determined to kill Him. “I am going away,” He says to them, “You will seek Me, and will die in your sins. Where I go you cannot come” (John 8:21). While the message to both audiences is similar, the message to the religious leaders includes an additional and highly significant comment. Jesus says, “You will die in your sins.”

To oppose Jesus is to oppose the goodness and truth that He incarnates. And a life opposed to goodness and truth is not life at all. In spiritual reality, it is death. This is what is meant by “dying in one’s sins.” The religious leaders, however, hardly hear Him. The words, “You will die in your sins,” seem to pass them by without notice. Instead, they focus on the words, “Where I go you cannot come.” They are puzzled. “Will He kill Himself?” they ask? Is this what He means when He says, “Where I go you cannot come”? (John 8:22). ¹⁸

The dramatic irony is powerful. Jesus has come as the Source of life, the Redeemer and Savior. He has come to give His life for others — the very opposite of taking His life. But as we have pointed out, whenever people set themselves in opposition to good and truth, their perception of reality is the direct opposite of what reality actually is. The irony deepens when it is seen that their determined rejection of Jesus is a form of spiritual suicide. Those who choose to reject, pervert, and extinguish the life that Jesus is offering them are destroying themselves. As a result, they cannot “go” where Jesus is going. That is, they cannot enter into or experience a heavenly life. Instead, they will “die in their sins.”

It does not escape Jesus’ attention that they fail to respond to His comment about dying in their sins. Therefore, He repeats this statement two more times in the next verse, prefacing it with some comments that will be difficult for them to ignore. “You are from beneath; I am from above,” He says. “You are of this world; I am not of this world. Therefore, I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins (John 8:24).

Jesus is here establishing that He and the religious leaders are essentially different. They are from below; He is from above. They are from this world; He is not of this world. And then comes the line they could hardly miss: “If you do not believe that I am He, you will die in your sins.”

The original Greek reads, “If you do not believe that I AM, you will die in your sins.” The renowned I AM is the divine name. It goes all the way back to the question Moses asked God at the burning bush: “Who shall I say has sent me?” asked Moses. “And God said to Moses, I AM THAT I AM … tell them I AM has sent you” (Exodus 3:14).

The religious leaders are stunned by what they regard as blasphemy. And so, they ask, “Who are you?” (John 8:25). This is not a polite, inquisitive question. They do not really want an answer. Outraged by Jesus’ seemingly audacious claim, they are scornfully asking the rhetorical question, “Who do you think you are?”

Jesus is unruffled by their scorn. To their question, “Who are you?” He says quite simply, “Just what I have been saying to you from the beginning. I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things I heard from Him” (John 8:26).

As usual, the religious leaders are unable to understand Jesus’ words. Nor do they realize that He is speaking to them about their Heavenly Father. Nevertheless, Jesus continues: “When you lift up the Son of Man, then you will know that I AM, and that I do nothing of Myself; but as My Father taught Me, I speak these things. And He who sent Me is with Me. The Father has not left Me alone, for I always do those things which please Him” (John 8:29).

There are many things contained in these words. First of all, it is important to note that Jesus continues to teach about the importance of keeping truth and goodness together. They should never be separated. As Jesus puts it, “I do nothing of Myself … the Father has not left Me alone.”

Jesus also says, “When you lift up the Son of Man, then you will know that I AM.” In the literal sense, Jesus is referring to His crucifixion, at which time He will be “lifted up” on the cross. More deeply, “to lift up the Son of Man” is to not only receive the truths that the Word teaches, but to lift them up in our minds and live according to them. Whenever we do this, we experience their power to transform our lives. It is only then that we come to realize that these precious truths contain the Father’s love, and that Jesus, who has given us these truths, is the “anointed one” — the promised Messiah who has come to set people free.

True Freedom

30. As He spoke these things, many believed in Him.

31. Then Jesus said to those Jews who believed in Him, If you remain in My Word, you are truly My disciples,

32. And you shall know the truth, and the truth shall set you free.

33. They answered Him, We are the seed of Abraham, and never served anyone; how sayest Thou, you shall become free?

34. Jesus answered them, Amen, amen, I say to you that everyone doing sin is the servant of sin.

35. And the servant remains not in the house for ever; the Son remains for ever.

36. If then the Son set you free, you shall truly be free.

“The truth will make you free”

Apparently, Jesus’ words are having a powerful effect on some of the people, for we read “as He spoke these words many believed in Him” (John 8:30). Turning His attention now to these believers, Jesus says, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 8:31-32). ¹⁹

We note here that it is not the truth alone that will set them free. This promise is preceded by the words, “If you abide in My word, you are my disciples indeed.” In other words, Jesus is saying that the truth will set the disciples free if they live according to it. That is what it means to abide in His word. If they do this, they will come to know and love what truth teaches. At that point, they will be His disciples indeed. They will do good simply because it is good, and because they love doing good. This is the essence of heavenly freedom. It’s what Jesus means when He says, “The truth shall set you free.” ²⁰

When the people in the crowd hear this, some are confused. They say, “We are the seed of Abraham. We have never been in bondage to anyone. How can you say, ‘You will be made free’?” (John 8:33).

This is an interesting response, especially when we consider the history of Abraham’s descendants. They were slaves in Egypt for over four hundred years. Under the leadership of Moses, they escaped bondage for a while, only to be taken into captivity again by the Assyrians, then by the Babylonians, then by the Persians, and then by the Greeks. Even at the time of this incident, the Jewish nation was under Roman occupation. Therefore, it could be said that for much of their history they had been in captivity, bondage, or servitude. As it is written in the divine prelude to the Ten Commandments: “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage” (Exodus 20:2). Therefore, the statement, “We have never been in bondage to anyone” either ignores or flatly denies the experience of previous generations.

The response of these people represents something that takes place in every person. Before we have begun to embark on a spiritual journey, we do not realize how deeply we have been enslaved by our passions, our envies, our resentments, and our selfish ambitions. Our spiritual eyes are still relatively closed to the numerous evils that enslave us and make us do their bidding. At such times, it seems to us that we have never been in bondage to anyone. This is only because we do not see the various ways that we are all, from time to time, in bondage. For example, most people are familiar with the bondage associated with substance abuse. But there are other kinds of bondage as well, less obvious but no less destructive. At those times when we are unable to forgive, or cannot stop complaining, or cannot refrain from anger, we are also in bondage — spiritual bondage.

This is why Jesus says, “Most assuredly, I say to you, whoever commits sin is a slave to sin. And a slave does not abide in the house forever, but a son abides forever. Therefore, if the Son makes you free, you are free indeed” (John 8:35-36).

“The Son makes you free”

One of the most difficult things about being in spiritual bondage is the failure to see that we are there. As the people said to Jesus, “We have never been in bondage to anyone.” Many of us may know the truth, but unless we apply it to our lives, we are not free. Gradually, however, as we begin to live according to the truth, our eyes are opened, and we begin to see the extent to which we have been in bondage. Paradoxically, the acknowledgement that we have been in bondage becomes an important step towards spiritual freedom. ²¹

This leads to the realization that simply knowing the truth is not sufficient; we also need the power to live according to it. No one can live according to the truth for very long without the power of God to do so. People will discover, sooner or later, that all their efforts to avoid murderous gossip, shun adulterous lusts, turn away from lying, and avoid coveting will be to no avail unless they call upon a power greater than themselves. It is for this reason that Jesus adds, “If the Son makes you free, you shall be free indeed” — that is really, truly, free. ²²

A new will

As we have noted, a major emphasis in the Gospel According to Luke is the reformation of the understanding. At the end of that gospel, Jesus said to His disciples, “Tarry in Jerusalem until you are endued with power from on high” (Luke 24:49). These words focus on learning truth, a most necessary step in our spiritual development. We must know the truth before we can do it.

But the Gospel According to John takes us a step further. It’s about receiving “power from on high” so that we can live according to the truth. In other words, spiritual development is not just about developing a new understanding; it’s also about acquiring a new will. That’s why the divine prologue to the Gospel According to John includes the words, “As many as received Him, to them He gave the power to become children of God” (John 1:12). This refers to people who are “born not of blood, nor the will of the flesh, nor the will of man, but of God” (John 1:13).

In other words, we do not experience true freedom until we ask God for the power to do His will. As it is written, “If the Son of Man makes you free, you are free indeed.”

A practical application

When truth comes into your life, you may understand it, but still not want to do it. This is the natural resistance of your old will. Nevertheless, if you compel yourself to do what you know is true, praying for the power to do so, a miracle of transformation can take place. For example, starting to exercise regularly or giving up criticism may be difficult at first. However, as you persevere, knowing that this is the right thing to do, you begin to experience how good it feels to have a healthy body or a respectful attitude. In this regard, give yourself a task based on truth. It could be on the plane of your natural life, like exercising regularly, or on the plane of your spiritual life, like giving up criticism. As you do this, notice how the Lord gradually forms a new will within you. After a period of time, you begin to realize that you are no longer compelling yourself to do what is true. You see and feel how good it is. This leads to loving to do what is true. You realize that “the Son has set you free.” This is true freedom. ²³

Divine Seed

37. I know that you are the seed of Abraham; but you seek to kill Me, because My word has no place in you.

38. I speak what I have seen with My Father, and you then do what you have seen with your father.

39. They answered and said to Him, Abraham is our father. Jesus says to them, If you were Abrahams children, you would do the works of Abraham.

40. But now you seek to kill Me, a Man who has spoken to you the truth, which I heard with God; this did not Abraham.

41. You do the works of your father. Then they said to Him, We were not born of harlotries; we have one Father, God.

42. Then Jesus said to them, If God were your Father, you would love Me. For from God I went out and am coming, for I have not come of Myself, but He sent Me out.

43. Why do you not know My speech? Because you cannot hear My word.

44. You are from [your] father the Devil, and the lusts of your father you will to do. He was a murderer from the beginning, and did not stand in the truth, because the truth is not in him. When he speaks a lie, he speaks from his own; for he is a liar, and the father of it.

45. But because I say the truth, you believe Me not.

46. Which of you accuses Me of sin? And if I say the truth, why do you not believe Me?

47. He that is of God hears the sayings of God; you therefore hear not, because you are not of God.

At this point in the divine narrative, there is a dramatic shift in tone. A moment ago, Jesus was speaking about the promise of spiritual freedom through learning the truth, doing it, and asking God for the power to do so. This is the path to true freedom. But there can be obstacles along the way, especially the darker forces that seek to destroy our efforts. As Jesus now puts it, “I know that you are the seed of Abraham, but you seek to kill Me, because My word has no place in you” (John 8:37). When Jesus says to the people, “I know that you are seed of Abraham,” He is not referring to their heritage. Rather, He is referring to the heavenly qualities that God yearns to implant in each of us — that is, divine “seed.” ²⁴

To be more specific, these heavenly qualities are the faculties of rationality and freedom. These God-given abilities, which everyone acquires from birth, are called “the seed of Abraham.” The first faculty, which is “rationality,” pertains to the intellect. It is given to us primarily so that we can understand truth. The second faculty, which is called “freedom,” pertains to the will. It is given to us so that we can freely choose to turn to the Lord and live according to the truth that He gives us — not through our own power, but rather through the power God grants to us.

The good news is that we are all the “seed of Abraham,” born with the capacity to elevate our understanding into the highest heaven and the freedom to allow God’s will to be done in us and through us. At the same time, we can also misuse the gift of rationality by turning it into cleverness, manipulation, deceit, shrewd rationalizations, and cunning justifications. Similarly, we can misuse the gift of freedom by devoting our energy solely to the pursuit of things that bring us pleasure and prosperity regardless of the effect these pursuits might have on ourselves or others. ²⁵

Speaking to this darker aspect of our nature, and especially to the hellish influences that incite extreme selfishness and stubborn self-righteousness, Jesus says, “If you were the seed of Abraham, you would do the works of Abraham.” And then, repeating His prior accusation, He says, “But now you seek to kill Me, a Man who has spoken to you the truth, which I heard from God. Abraham did not do this. You do the deeds of your father” (John 8:40).” ²⁶

Misunderstanding Jesus, they take this to mean that they are illegitimate children. Offended, they say, “We were not born of harlotry; we have one Father, God” (John 8:41). Jesus then refutes this claim, saying, “If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. Why do you not understand My speech? Because you are not able to listen to My word” (John 8:42). In other words, Jesus is telling them that if they were truly “Abraham’s descendants” — that is, if they made appropriate use of their rationality and freedom — they would recognize the truth that Jesus is teaching, and they would live according to that truth. Only then could they call themselves Abraham’s descendants.

In essence, Jesus is using this dialogue to teach the eternal truth that we all can be Abraham’s descendants. This means that each of us has the capacity not only to understand truth, but also the freedom to turn to God for the power to live according to that truth. But we have also inherited tendencies towards evils of every kind. To the extent that we have embraced those negative tendencies and allowed them to influence our lives, we have not been behaving as children of God. This is the part of us that Jesus refers to when He now says, “You are from your father the devil, and the lust of your father you want to do” (John 8:44). ²⁷

These are strong words. Jesus tells them that their father is not God. Rather, their father is “the devil,” “the one who was a murderer from the beginning,” and “the father of lies.” Moreover, Jesus says that this other father “does not stand in the truth, because there is no truth in him. When he speaks a lie he speaks from his own resources, for he is a liar and the father of it” (John 8:44).

It is important to keep in mind that Jesus is not speaking about their biological fathers. Rather, He is describing the invisible influence of the hells. Jesus knows that His real battle is not against the people who oppose Him, or their parents, but rather against the entirety of hell, called “the devil.” This is a name for the vast multitude of evil spirits who harbor a fierce hatred for goodness and truth. Because of this, they want to destroy Jesus. These influences are real, and they work through susceptible people. They are evil spirits who desire nothing more than to destroy our faith by insinuating doubt, and corrupt our love by inciting evil desires. As a result, they can no longer hear God because they have no desire to hear the truth. As Jesus puts it, “He who is of God hears God’s words; therefore, you do not hear because you are not of God” (John 8:47). ²⁸

“Before Abraham was, I AM”

48. Then answered the Jews, and said to Him, Say we not well that Thou art a Samaritan and hast a demon?

49. Jesus answered, I have not a demon, but I honor My Father, and you dishonor Me.

50. And I seek not my [own] glory; there is [one] that seeks and judges.

51. Amen, amen, I say to you, If anyone keep My word, he shall not behold death for eternity.

52. Then the Jews said to Him, Now we know that Thou hast a demon. Abraham is dead, and the prophets, and Thou sayest, If anyone keep My word, he shall not taste death into the ages.

53. Art Thou greater than our father Abraham, who is dead? And the prophets are dead. Who dost Thou make Thyself out to be?

54. Jesus answered, If I glorify Myself, My glory is nothing; it is My Father that glorifies Me, of whom you say that He is your God.

55. And you have not known Him; but I know Him. And if I should say that I know Him not, I should be like you, a liar; but I know Him, and keep His word.

56. Your father Abraham leapt for joy to see My day, and he saw, and rejoiced.

57. Then the Jews said to Him, Thou art not yet fifty years [old], and hast Thou seen Abraham?

58. Jesus said to them, Amen, amen, I say to you, Before Abraham was, I am.

59. Then they took up stones to cast at Him; but Jesus hid Himself, and went out of the temple, going through the midst of them, and so passed by.

The religious leaders have heard enough. They now step forward expressing their disbelief and contempt. Not understanding that Jesus has been speaking about the devils and demons that destroy one’s faith and corrupt one’s desires, they turn the tables on Jesus, accusing Him of being demon-possessed. As they put it, “Do we not say rightly that You are a Samaritan and have a demon?” (John 8:48). The accusation that Jesus is a “Samaritan” is an attack on His understanding. It implies that He has been teaching the false doctrines and idol worship of the despised Samaritans. In addition, they say that He has a “demon.” This is to imply that not only is His understanding false, but His will is corrupt. In essence, this comment is an assault on Jesus’ character, discrediting and dishonoring both His understanding of truth and His love of goodness. ²⁹

Jesus, however, is neither offended nor deterred. He simply says, “I do not have a demon; but I honor My Father and you dishonor Me. And I do not seek My own glory; there is One who seeks and judges. Most assuredly, I say to you, if anyone keeps My word, he shall never see death” (John 8:51).

This response, especially the last statement, enrages the religious leaders. “Now we know that you have a demon,” they say. “Abraham is dead and the prophets, and You say, ‘If anyone keeps My word, He shall never taste death’” (John 8:52). Their statement, when read at a spiritual level, is deeply self-incriminating. To them “Abraham and the prophets” are indeed dead, for the words and works of Abraham and the prophets have no spiritual meaning in their lives. More deeply, the word “Abraham” signifies divine love, and the phrase “the prophets” signifies divine truth. Having fully rejected divine love and divine truth, it is understandable that the religious leaders would now reject Jesus and see Him as having “a demon.” ³⁰

Continuing their attack on Jesus, they say, “Whom do you make yourself out to be?” (John 8:53). Once again, it’s as if they are saying scornfully, “Who do you think you are?” Jesus understands that their question implies that He is honoring Himself rather than God. Therefore, He replies, “If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. Yet you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word” (John 8:54-55). Jesus then adds, “Your father Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56).

Jesus’ calm tone is in sharp contrast to the offended response of the religious leaders. Unable to understand or believe what Jesus is telling them, they say, “You are not yet fifty years old, and have you seen Abraham?” (John 8:57). As far as they are concerned, Abraham has been dead for two thousand years. What then could Jesus mean when He says that Abraham rejoiced to see Jesus’ day? Understanding their doubts, Jesus says, “Most assuredly, I say to you, before Abraham was, I AM” (John 8:58).

This is too much for the religious leaders. Jesus has once again attributed divinity to Himself by using the sacred name, “I AM.” In the eyes of those who have been looking for a reason to kill Him, this is the worst blasphemy. Therefore, we read, “They took up stones to throw at Him, but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by” (John 8:59).

As we come to the end of this episode, we note that the stones that would have been used to kill the woman who had been caught in adultery in the previous episode, are now picked up in an attempt to stone Jesus. This, of course, has been the intention of the religious leaders all along. The case of the woman caught in adultery was brought before Jesus, not because the religious leaders desired to hear His opinion on the case, but because they wanted to trap Him, discredit Him, and eventually destroy Him. Susceptible to the invisible influences of hell, they have been endeavoring to kill Jesus.

Jesus has now succeeded in exposing the dark motives of the religious leaders. The light of the great I AM is shining in the darkness. ³¹

Practical application

In this episode, we said that the phrase “seed of Abraham” refers to the spiritual gifts we have received at birth: rationality and freedom. Think about how you make use of these gifts. As thoughts and desires come to mind, use your rationality to determine which are “from above” and which are “from below.” Then use your freedom to act on those higher thoughts and desires while turning to the Lord for the power to do so.

Bilješke:

357. That "a bow" signifies doctrine combating, or doctrine by which one fights against evils and falsities, and that "arrows," "javelins," and "darts," signify the truths of doctrine which fight, can be seen from the following passages. In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off, and he shall speak peace to the nations. Return to the stronghold, ye bound ones of hope; and I will bend Judah for Me, and with a bow I will fill Ephraim, and I will stir up thy sons, O Zion, for Jehovah shall be seen over them, and His arrow shall go forth as lightning; and the Lord Jehovih shall blow with a trumpet, and He shall go in the storms of the south (Zechariah 9:10, 12-14).

This treats of the vastation of the Jewish Church and the establishment of a church among the Gentiles. The vastation of the Jewish Church is described by "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off," which signifies that there would be no longer any truth in the doctrine nor any understanding of truth, and thus no combat or resistance against falsity, "chariot" signifying the doctrine of truth, "horse" the understanding of truth, "the bow of war" combat from doctrine against falsity; it is said "the bow of war" because doctrine combating is meant. "Ephraim" signifies the church in relation to the understanding of truth, and "Jerusalem" in relation to doctrine. The establishment of the church among the Gentiles is described by these words, "but he shall speak peace to the nations; return to the stronghold, ye bound ones of hope; and I will bend Judah for me, and with the bow I will fill Ephraim, and I will stir up thy sons, O Zion," which signifies that the church is to be established among those who are in the good of love to the Lord, and in truths therefrom, "peace" signifying that good, "Judah" those who are in that good, and "Ephraim" those who are in the understanding of truth from it; it is therefore said of Ephraim, "with the bow He will fill him," that is, with the doctrine of truth. Their illustration in truths is described by these words, "His arrow shall go forth as lightning; and the Lord Jehovih shall blow with the trumpet, and He shall go in the storms of the south;" the "arrow that shall go forth as lightning" signifies truth illustrated, thus truth from the good of love; "He shall blow with the trumpet" signifies the clear perception of good; and "the storms of the south" signify the clear understanding of truth, "the south" meaning the light of truth. This treats of the Lord, thus that these things are from the Lord.

[2] In Moses:

The son of a fruitful one is Joseph, the son of a fruitful one by the fountain; the daughters (she walketh upon the wall), they shall embitter him, and shall shoot; and the archers shall hate him; and he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel (Genesis 49:22-24).

"Joseph," in the highest sense, signifies the Lord in relation to the spiritual kingdom. There are two kingdoms of heaven: one called the celestial kingdom, and the other the spiritual kingdom; the celestial kingdom is described in the prophecy respecting Judah, and the spiritual kingdom in this respecting Joseph. Those who are in the Lord's celestial kingdom are in the good of love to Him, which is called celestial good; and those who are in the Lord's spiritual kingdom are in the good of love to the neighbor, and thence in truths; and it is because all truths proceed from the Lord through the spiritual kingdom that Joseph is called "the son of a fruitful one, the son of a fruitful one by the fountain," "a fruitful one" signifies spiritual good, which is the good of charity, "son" signifies truth from that good, and "a fountain" signifies the Word; combat against evils and falsities is described by "the daughters shall embitter him, and shoot, and the archers shall hate him," "daughters" signifying those who are in evils and who wish by falsities to destroy goods; those who assault by evils are signified by "they shall shoot," and those who assault by the falsities of evil by "the archers" who shall hate him. The Lord's victory over them is described by these words, "and he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel;" "to sit in the firmness of the bow" signifies to be in the doctrine of genuine truth, and "the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob" signifies the power they have from the Lord, "the arms of the hands" meaning power, and "the Mighty One of Jacob" the Lord, who is also called "the shepherd, the stone of Israel," from the doctrine of charity and thence of faith which is from Him. (That "Joseph" in the highest sense signifies the Lord in relation to the Divine spiritual, and in the internal sense His spiritual kingdom, see Arcana Coelestia 3969, 3971, 4669, 6417; and what else he signifies, n. 4286, 4592, 4963, 5086, 5087, 5106, 5249, 5307, 5869, 5877, 6224, 6526)

[3] In the second book of Samuel:

David lamented over Saul and over Jonathan his son, and wrote, To teach the sons of Judah the bow (2 Samuel 1:17-18).

That lamentation treats of the combat of truth from good against the falsity from evil; for "Saul" as a king here signifies truth from good, for such truth is meant by "king" in the Word (See above, n. 31); and "Jonathan," as the son of a king, signifies the truth of doctrine; therefore he wrote the lamentation, "To teach the sons of Judah the bow," which signifies to teach them the doctrine of truth that is from good. The combat of that truth against falsities and evils is described in that lamentation by these words:

Without the blood of the slain, without the fat of the mighty, the bow of Jonathan returned not back, and the sword of Saul returned not empty (2 Samuel 1:22).

"The blood of the slain" signifies the falsities conquered and dispersed; "the fat of the mighty" signifies evils conquered and dispersed. That these are conquered and dispersed by the doctrine of truth that is from good is signified by "the bow of Jonathan returned not back, and the sword of Saul returned not empty," "the bow of Jonathan" meaning doctrine, and "the sword of Saul" truth from good.

[4] In David:

God teacheth my hands war and placeth a bow of brass in mine arms (Psalms 18:34).

"War" here signifies war in a spiritual sense, which is war against evils and falsities; this is the war that God teaches; and "the bow of brass" signifies the doctrine of charity; God places this in the arms, that is, makes it to prevail.

[5] In Isaiah:

Who hath stirred up one from the sunrise, whom He hath called in righteousness to follow Him, hath given the nations before him, and made him to have dominion over kings, hath given them as the dust to his sword, and as stubble driven by his bow? (Isaiah 41:2).

This is said of the Lord and of His dominion over evils and falsities; the "nations that He gave before him," signify evils; and the "kings over whom He made him to have dominion," signify falsities; that He disperses evils and falsities as if they were nothing, by His Divine truth and by the doctrine therefrom, is signified by "He gave them as dust to his sword, and as stubble driven by his bow," "his sword" meaning the Divine truth, and "his bow," doctrine. That evils and falsities are dispersed as if they were nothing, is signified by "as dust," and "as driven stubble." It is said that evils and falsities are thus dispersed, but it is meant that those who are in evils and in falsities therefrom are thus dispersed in the other life.

[6] In Zechariah:

Jehovah [of Hosts] shall visit His flock, the house of Judah, and shall set them as the horse of His majesty in war. Out of him shall be the corner, out of him the nail, out of him the bow of war (Zechariah 10:3-4).

This may be seen explained in the preceding article which treats of the signification of "the horse;" "the bow of war" signifying truth combating from doctrine.

[7] In Habakkuk:

Was Jehovah displeased with the rivers? was Thine anger against the rivers? was Thy fury against the sea, that Thou dost ride upon Thine horses, Thy chariots are salvation? With bareness shall Thy bow be made bare (Habakkuk 3:8, 9).

This, too, was explained in the preceding article; "Thy bow shall be made bare" signifying that the doctrine of truth shall be laid open.

[8] In Isaiah:

Before the swords shall they flee away, before the drawn sword, and before the bended bow; and for the grievousness of the war all the glory of Kedar shall be consumed, and the remnant of the number of the bow of the mighty of the sons of Kedar shall be few (Isaiah 21:15-17).

This treats in the spiritual sense of the knowledges of good as about to perish, and that few will remain; "Kedar," that is, Arabia, signifies those who are in the knowledges of good, and in an abstract sense such knowledges themselves. That the knowledges of truth are to perish through falsities and the doctrine of falsity, is signified by, "Before the swords shall they flee away, before the drawn sword, and before the bended bow," "sword" meaning falsity combating and destroying, and "bow," the doctrine of falsity. That the knowledges of good are to perish is signified by these words, "for the grievousness of the war all the glory of Kedar shall be consumed," "the grievousness of war" meaning assault, and "all the glory of Kedar shall be consumed" meaning vastation. And that few knowledges are to remain is described by "the remnant of the number of the bow of the mighty of the sons of Kedar shall be few," "the bow of the mighty" meaning the doctrine of truth from the knowledges that prevail against falsities.

[9] In the same:

He hath made my mouth like a sharp sword; He hath made me a polished arrow; in His quiver hath He hid me (Isaiah 49:2).

This also treats of the Lord; and "sharp sword" signifies the truth dispersing falsity; "the polished arrow" truth dispersing evil; and "quiver" the Word: this makes clear what is signified by "He hath made my mouth like a sharp sword," and "He hath made me a polished arrow, and in His quiver hath He hid me," namely, that in the Lord and from Him is the Divine truth, by means of which falsities and evils are dispersed, and that in Him and from Him is the Word, where and whence these truths are.

[10] In David:

Lo, sons are an heritage of Jehovah; the fruit of the belly is His reward. As arrows in the hands of a mighty one, so are the sons of youth. Happy is the man that hath filled his quiver with them; they shall not be ashamed when they speak with the enemies in the gate (Psalms 127:3-5).

"Sons that are an heritage of Jehovah," signify truths by which there is intelligence; the "fruit of the belly that is His reward," signifies the goods, by which there is happiness; "the sons of youth that are as arrows in the hand of a mighty one," signify the truths of the good of innocence; because nothing evil or false can resist these truths, it is said that they are "as arrows in the hand of a mighty one." The good of innocence is the good of love to the Lord; because these truths have such power it is said, "Happy is the man that hath filled his quiver with them," "quiver" here having a like signification as "bow," namely, the doctrine from the Word; "they shall not be ashamed when they speak with the enemies in the gate" signifies that there shall be no fear because of evils from the hells, "enemies" meaning evils, and "gate" hell (See in the work on Heaven and Hell, n. 428-429, 583-585).

[11] In the same:

The sons of Ephraim, who were armed, shooters of the bow, turned about in the day of battle. They kept not the covenant of God (Psalms 78:9-10).

"Ephraim" here, as above, signifies the understanding of truth, and his "sons" the truths themselves; therefore they are also called "shooters of the bow," that is, fighters against evils and falsities. That they did not resist these because they were not conjoined to the Lord, is here signified by "they turned about in the day of battle, because they did not keep the covenant of God," "covenant" meaning conjunction, and "not keeping it" meaning not to live according to the truths and goods that conjoin.

[12] From the passages cited it can be seen that a "bow" signifies the doctrine of truth combating against falsities and evils and dispersing them. That this is the signification of "bow" can be seen further from its contrary sense, in which "bow" signifies the doctrine of falsity fighting against truths and goods and destroying them; and "darts" and "arrows" its falsities themselves. In this sense "bow" is mentioned in the following passages. In David:

Lo, the wicked bend the bow, they make ready their arrow upon the string, that they may shoot in darkness at the upright in heart (Psalms 11:2).

"The wicked bend the bow" signifies that they frame doctrine; "they make ready the arrow upon the string" signifies that they apply into it falsities that appear as truths; "to shoot in darkness at the upright in heart" signifies to deceive those who are in truths from good; "bow" here meaning the doctrine of falsity, "arrow" the falsity itself; "to shoot" meaning to deceive, and "darkness" appearances; for such as these reason from appearances in the world and from fallacies, also by the application of the sense of the letter of the Word.

[13] In the same:

The wicked unsheathe the sword, and bend their bow, to cast down the miserable and needy. Their sword shall enter into their own heart, and their bows shall be broken (Psalms 37:14-15).

"Sword" signifies falsity fighting against truth, and "bow" signifies the doctrine of falsity; "to cast down the miserable and the needy" signifies to pervert those who are in ignorance of truth and good; "their sword shall enter into their own heart" signifies that they shall perish by their own falsity; and "their bows shall be broken" signifies that their doctrine of falsity shall be dispersed, which also takes place after their departure from the world; then falsities destroy them, and so far as they have applied truths to falsities their doctrine is dispersed.

[14] In the same:

Who sharpen their tongue like a sword, and aim their arrow with a bitter word, that they may shoot in secret places at the perfect ¹ (Psalms 64:3-4).

Because "sword" signifies falsity fighting against truth, it is said, "who sharpen their tongue like a sword;" and because "arrow" signifies the falsity of doctrine, it is said, "they aim their arrow with a bitter word" "to shoot in secret places at the perfect" signifies the like as "to shoot in darkness at the upright in heart," just before, namely, to deceive those who are in truths from good.

[15] In Jeremiah:

They are all adulterers, an assembly of treacherous ones, who bend their tongue; their bow is a lie, neither in the truth have they prevailed in the land; for they go forth from evil to evil, neither have they known Me (Jeremiah 9:2-3).

"Adulterers, an assembly of treacherous ones," mean those who falsify the knowledges of truth and good, "adulterers" meaning those who falsify the knowledges of truth, and "treacherous ones" those who falsify the knowledges of good; of these it is said that "they bend the tongue," and that "their bow is a lie," "bow" meaning the doctrine from which principles of falsity are derived, and "lie" meaning the falsity; it is therefore also said, "neither in the truth have they prevailed in the land," that is, in the church where genuine truths are; that those who are in a life of evil and do not acknowledge the Lord are such is signified by, "for they go forth from evil to evil, neither have they known Me."

[16] In Jeremiah:

Behold, I cause to come up against Babylon an assembly of great nations from the land of the north; his arrows as of a mighty one, none shall return vain. Set yourselves in array against Babylon round about, all ye that bend the bow, shoot against her, spare not the arrows; make the shooters heard against Babylon, all that bend the bow encamp against her round about; let there be no escape for her (Jeremiah 50:9, 14, 29, 42; 51:3).

This describes the total devastation of truth with those who are meant by Babylon, who are those that arrogate to themselves Divine power, and who acknowledge the Lord, indeed, but take away from Him all power to save, and who thus profane Divine truths; and as the Lord as far as possible provides that genuine truths be not profaned, these truths are wholly taken away from them, and they are imbued instead with mere falsities. "An assembly of great nations from the land of the north" signifies direful evils rising up out of hell," "great nations" meaning direful evils and "land of the north" the hell where there is nothing but falsity; "his arrows as of a mighty one, none shall return vain" signifies that thence they shall be imbued with mere falsities thence; "set themselves in array against Babylon round about, all ye that bend the bow, shoot against her, spare not the arrows" signifies devastation in relation to all doctrinals; the total devastation of truth with such is signified by "all that bend the bow encamp against her round about; let there be no escape for her."

[17] In Isaiah:

I stir up against them the Medes, who will not esteem silver, and in gold they will not delight; whose bows will dash in pieces the young men, and they will have no compassion on the fruit of the womb; so shall Babylon be, as the overturning of God, Sodom and Gomorrah (Isaiah 13:17-19).

This also is said of Babylon, and the devastation of all things of the church with those who are meant by Babylon (of which just above). "The Medes" signify those who make nothing of the truths and goods of heaven and the church; therefore it is said of them, "who will not esteem silver, and in gold they will not delight," "silver" signifying truth, and "gold" good, both of the church; "their bows will dash in pieces the young men, and they will have no compassion on the fruit of the womb" signifies the doctrinals that destroy all truth and all good thence, "young men" signifying truths, and "the fruit of the womb" goods; and because all evil with such is from the love of self, and all falsity is from that evil, and because that evil and that falsity thence are condemned to hell, therefore it is said, "so shall Babylon be, as the overturning of God, Sodom and Gomorrah," "the overturning of God" signifying damnation to hell, and "Sodom and Gomorrah" signifying the evils from the love of self and the falsities therefrom. (That this is the signification of "Sodom and Gomorrah," see Arcana Coelestia 2220, 2246, 2322)

[18] In the same:

In that day every place in which there were a thousand vines for a thousand of silver shall be a place of briers and brambles. With arrow and with bow shall one come thither, because the whole land shall be a place of briers and brambles (Isaiah 7:23-24).

The church vastated in relation to every truth and good is thus described; what the church had been before, namely, that genuine truth, which are truths from good, had been there in abundance is described by "in which there were a thousand vines for a thousand of silver," "a thousand vines" meaning truths from good in abundance, "a thousand of silver" meaning that these are most highly esteemed because they are genuine, "silver" meaning truth, and a "thousand" many, thus in abundance. But what the church became when vastated in respect to every truth and good is described by these words, "With arrow and with bow shall one come thither, because the whole land shall be a place of briers and brambles," "arrow" meaning falsity destroying truth, and "bow" the doctrine of falsity, "a place of briers" signifying falsity from evil, and "a place of brambles" evil from falsity; "land" means the church.

[19] In Jeremiah:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on bow and spear; they are cruel, and have no compassion; their voice resoundeth like the sea; and they ride upon horses arrayed as a man for war, against thee, O daughter of Zion (Jeremiah 6:22-23).

This, too, describes the devastation of the church by the falsities of evil; what "a people from the land of the north" signifies, and "a great nation from the sides of the earth," also what "their voice resoundeth like the sea," and "they ride upon horses" signify, was explained in the preceding article; "they lay hold on bow and spear" signifies [that they fight from false doctrine, "bow" signifying] the falsity of doctrine destroying truth, and "spear" the falsity of evil destroying good; "daughter of Zion" meaning the church.

[20] In the same:

The whole land is a waste; for the voice of the horseman and of the shooters of the bow the whole city fleeth; they have entered into the clouds, they have ascended into the rocks, the whole city is forsaken, no man dwelling therein (Jeremiah 4:27, 29).

This, too, can be seen explained in the preceding article. "The voice of the horseman and of the shooters of the bow" signifies the reasonings from falsities, and assaults upon truth; "the shooters of the bow," that is, those who hold the bow, are those who assault truths from the falsities of doctrine; therefore it is said "the whole city fleeth," and "the whole city is forsaken," "city" signifying the doctrine of the church.

[21] In Isaiah:

Jehovah hath lifted up an ensign to the nations from far, and behold the swift one shall come in haste, his arrows are sharp, and all his bows bent; the hoofs of his horses are reckoned as rock, and his wheels as a storm (Isaiah 5:26, 28).

"His arrows are sharp," and "his bows bent," signify the falsities of doctrine prepared to destroy truths. What is signified by "the nations from far" and by "the hoofs of the horses that are reckoned as rock," and by "the wheels that are like a storm," may be seen in the article just above n. 355, where they are explained.

[22] In Amos:

He that holdeth the bow shall not stand, nor shall the swift of foot deliver himself, nor shall he that rideth upon the horse cause his soul to escape, but he that is stout in his heart among the mighty shall flee naked in that day (Amos 2:15-16).

This describes self-intelligence, and thus confidence from an ability to reason from falsities against truths; "he that holdeth the bow shall not stand, nor shall the swift of foot cause himself to escape," signifies that one who knows how to reason readily and skillfully from doctrine and from the memory that belongs to the natural man, cannot provide for his salvation, nor stand in the day of judgment; the like is signified by "he that rideth upon the horse shall not cause his soul to escape;" "he that is stout in his heart shall flee [naked] in that day" signifies that he who trusts in himself because of an ability to reason from falsities shall then be deprived of all truth; "the stout in heart" meaning him who trusts in himself on that account, and "naked" signifying deprived of all truth.

[23] In David:

God is a righteous judge, a God that is indignant all the day; if he turn not back He will whet His sword, He will bend His bow and make it ready, and hath prepared for him the instruments of death, He maketh His arrows burning (Psalms 7:11-13).

It is here attributed to God that He is indignant with the wicked, that He whets His sword, that He bends and makes ready His bow, prepares instruments of death, and makes His arrows burning; but in the spiritual sense it is meant that man does this in respect to himself. These things are attributed to God in the sense of the letter, because that sense is natural, and is for the natural man who believes that for these reasons God is to be feared; and with him fear works as love works afterwards, when he becomes spiritual. This makes clear what these words signify, namely, that it is the evil man who is indignant with God, that he whets the sword against himself, and bends the bow and makes it ready, he prepares the instruments of death, and makes his arrows burning. "He whetteth the sword" signifies that he acquires for himself falsity, by which he combats against truths; "he bendeth the bow and maketh it ready" signifies that from falsities he frames for himself doctrine opposed to truths; and "he prepares the instruments of death, and maketh his arrows burning" signifies that from infernal love he frames for himself principles of falsity by which he destroys good and its truth.

[24] In Lamentations:

The Lord hath bent His bow like an enemy; He hath stood with His right hand as an adversary; He hath slain all things desirable to the eyes (Lamentations 2:4).

Here, too, like things are attributed to the Lord, for a like reason as above; "He bends His bow like an enemy, and stands with His right hand as an adversary" signifies that the evil man does this in respect to himself, namely, he defends evil against good, and falsity against the truths of good from doctrine that he has framed for himself out of self-intelligence and confirmed by the sense of the letter of the Word; for in Lamentations the vastation of all good and all truth with the Jewish nation, from their applying the sense of the letter of the Word in favor of their own loves is treated of; "bow" here meaning the doctrine of falsity therefrom, "enemy" evil, and "adversary" falsity. That in consequence all the understanding of truth and good would perish is signified by "the Lord hath slain all things desirable to the eyes," "things desirable to the eyes" meaning all things that are of intelligence and wisdom.

[25] In Moses:

A fire hath been kindled in Mine anger, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains. I will empty out evils upon them; I will consume Mine arrows upon them (Deuteronomy 32:22-23).

This is in the song of Moses, which treats of the Israelitish and Jewish nation, and describes what they were in their hearts, namely, that there was nothing of the church with them because there was with them mere falsity from evil; "the earth and its produce, that is to be devoured" signifies the church, and all the truth and good therefrom, "the earth" signifying the church, and "produce" all the truth and good thereof. "The foundations of the mountains, that are to be set in flames" signify truths upon which the goods of love are based, especially the truths of the sense of the letter of the Word, since these are the foundations; the "evils that are to be emptied out upon them," and the "arrows that are to be consumed upon them" signify that they shall be imbued with all evils and falsities. (What that nation was from the beginning, and also what it is at this day, may be seen in The Doctrine of the New Jerusalem 248.)

[26] In the first book of Samuel:

The bows of the mighty are broken, but they who had stumbled have girded valor about them (1 Samuel 2:4).

This is the prophecy of Hannah, the mother of Samuel, which treats of the taking away of truth with those who are of the church, because they are in no spiritual affection of truth; also of the reception and illumination of those who are outside of the church, because they are in the spiritual affection of truth. That the doctrines of falsities that are held by those who are of the church are of no account is signified by "the bows of the mighty are broken;" and the reception and illustration of those who are outside of the church are signified by "they who had stumbled have girded valor about them;" those are said to "stumble," who are pressed by the falsities of ignorance, and "valor" is predicated of power and abundance of truth from good.

[27] In Jeremiah:

Behold, I break the bow of Elam, the beginning of his might (Jeremiah 49:35).

"Elam" means the knowledge [scientia] belonging to the natural man, and consequent confidence; his "bow" signifies the knowledge [scientia] from which as from doctrine he fights; and "the beginning of his might" signifies confidence; for knowledge [scientia] is of no avail if it does not serve the rational and the spiritual man. That "Elam" means knowledge belonging to the natural man can be seen from these passages in the Word in which "Elam" is mentioned (as Genesis 10:22; Isaiah 21:2; Jeremiah 25:24-26; 49:34-39; Ezekiel 32:24, 25).

[28] In David:

Jehovah maketh wars to cease even to the end of the earth; He breaketh the bow, and cutteth the spear asunder; He burneth up the chariots with fire (Psalms 46:9).

Because "wars" signify spiritual combats, which are here those of falsity against the truth and against the good of the church, it is clear what is signified by "Jehovah will make wars to cease even to the end of the earth," namely, that from firsts to the ultimates of the truth of the church all combat and disagreement shall cease, "the end of the earth" signifying the ultimates of the church. That there shall be no combat of doctrine against doctrine is signified by "He shall break the bow;" that there shall be no combat from any falsity of evil is signified by "He shall cut the spear asunder;" and that everything of the doctrine of falsity shall be destroyed by "He shall burn up the chariots with fire."

[29] In the same:

In Salem is the tabernacle of Jehovah, and His abode in Zion. There brake He the strings of the bow, the shield, and the sword, and war (Psalms 76:2-3).

This treats likewise of the cessation of all combat and all disagreement in the Lord's kingdom; "Salem" where Jehovah's tabernacle is, and "Zion" where His abode is, signify His spiritual kingdom and His celestial kingdom; "Salem" the spiritual kingdom where genuine truth is, and "Zion" the celestial kingdom where genuine good is and "He shall break the strings of the bow, the shield, the sword, and war" signifies the dissipation of all the combat of the falsities of doctrine against good and truth; "the strings of a bow" meaning the principal things of doctrine.

[30] In Hosea:

In that day will I make a covenant for them with the wild beast of the field and with the fowl of the heavens, and with the creeping thing of the earth; and I will break the bow and the sword and war from the earth, and I will make them to lie down securely (Hosea 2:18).

This treats of the Lord's coming and His conjunction at that time with all who are in truths from good; "the covenant with the wild beast of the field, with the fowl of the heavens, and with the creeping things of the earth" signifies the conjunction with their affection of good, with the affection of truth, and with the affection of the knowledges of the truth and good of the church that they have; for "the wild beast of the field" signifies the affection of good, "the fowl of the heavens" the affection of truth, and "the creeping thing of the earth" the affection of the knowledges of truth and good. Everyone sees that no wild beast, or fowl, or creeping thing of the earth is here meant; for with these how could there be any covenant? "I will break the bow and the sword and war from the earth" signifies that because of conjunction with the Lord no combat of falsity against truth shall exist, "bow" here meaning doctrine, "sword" falsity, and "war" combat.

[31] In Ezekiel:

This is the day whereof I have spoken; then the inhabitants of the cities of Israel shall go forth, and they shall set on fire and burn the arms, both the shield and the buckler, with the bow and the arrows, and the hand staff and the spear, and they shall kindle a fire with them seven years (Ezekiel 39:8-9).

This treats of "Gog," which means those who are in external worship and in no internal worship; because such are in opposition to the spiritual affection of truth, which is to love truths because they are truths, they are in falsities in respect to doctrine, and in evils in respect to life; for no one can be reformed, that is, be withdrawn from falsities and evils except by means of truths; for this reason it is said that "the inhabitants of the cities of Israel shall go forth, and shall burn the arms, and the shield and the buckler, with the bow and the arrows, and the hand staff and the spear;" "the inhabitants of the cities of Israel" mean those who are in the affection of truth from good, that is, in the spiritual affection of truth, and thence in the doctrine of genuine truth; "to burn up the arms" signifies to extirpate falsities of every kind; the "shield" falsity destroying good; "the buckler" falsity destroying truth; "the bow with the arrows" doctrine with its falsities the "hand staff" and the "spear" signify one's own power and confidence, such as pertain to those who place the all of the church, and thence of salvation, in external worship; "they shall kindle a fire with them seven years" signifies that these falsities and evils shall be completely destroyed, "seven years" signifying all things, fullness, and completely (See above, n. 257, 300).

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