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:

388. And by the wild beasts of the earth, signifies the evils of life, which are lusts and falsities therefrom springing from the love of self and of the world, which devastate all things of the church with man. This is evident from the signification of "wild beasts," as being the lusts and falsities that spring from the love of self and the world; and because these are the evils of life themselves, since an evil life is a life of lusts and falsities, therefore these are here meant by "the wild beasts of the earth;" that this is the signification of "wild beasts" will be seen in what follows. Also from the signification of "the earth," as being the church (of which see above, n. 29, 304); and as "wild beasts" signify the evils of life, and these devastate the church with man, and "the earth" signifies the church, so the "wild beasts of the earth" signify the evils of life which devastate the church with man. It is said the church with man, because the church is in man; for the church is a church from charity and faith, and these are in man; and if these are not in him, the church is not with him. It is believed that the church is where the Word is, and where the Lord is known; but still the church consists of those only who from the heart acknowledge the Divine of the Lord, and who learn truths from the Lord by the Word and do them; others do not constitute the church. That "the wild beasts of the earth" here signify, in particular, the evils of life can be seen from the series of things in the internal sense. It is said that "there was given unto them power over the fourth part of the earth, to kill with sword, with famine, with death, and by the wild beasts of the earth," "sword" signifying falsity destroying truth, "famine," the deprivation of the knowledges of truth and good, "death" the extinction of spiritual life; therefore "the wild beasts of the earth" signify the evils of life, since these rule when spiritual life is extinct, for where there is no spiritual life there life is merely natural, and natural life apart from the spiritual is full of lusts from the love of self and the world, thus is infernal; therefore that life is meant by "the evil wild beast."

[2] Moreover, in respect to the evil life that is signified by "the evil wild beast," such may be the life as well with those who lead a good moral life, if they have no spiritual life; for such do good and speak truth and practice sincerity and justice but only because of reputation, honor, gain, and the laws, thus for the sake of appearance, that they may emulate those who are spiritual, while inwardly they have no will of good and no thought of truth, and laugh at sincerity and justice, unless for the causes mentioned above; consequently they are infernal within. This is also clearly manifest when such persons become spirits, which takes place immediately after death; then the external bonds mentioned above are taken away from them, and they then rush without restraint into evils of every kind. But it is otherwise with those who have led a good moral life from a spiritual origin. (On this subject see further in the work on Heaven and Hell 484, 529-531, 534 and above, n. 182.) This has been said to make known what is meant by an evil life, namely, that it is not the external life that pertains to the body and has reference to the world where men are, which is called the natural world, but is the internal life that pertains to the spirit and has reference to the world where angels are, which is called the spiritual world. For in respect to his body, its gestures and speech, man is in the natural world, but in respect to his spirit, that is, in respect to thought and affection, man is in the spiritual world; in fact, as the bodily sight has extension into the natural world and sweeps about there, so the sight of the spirit, which is thought from affection, has extension into the spiritual world and sweeps about there. That this is so is known to few; and it is therefore supposed that thinking evil and willing evil is of no consequence if only one does not do evil and speak evil; and yet every thought and volition affects the spirit of man and makes up his life after death.

[3] That "evil wild beasts" signify the lusts and the falsities from them springing from the love of self and the world, that devastate all things of the church with man, and in a contrary sense signify also the affections of truth that vivify all things of the church, can be seen from the following passages in the Word. In Jeremiah:

Go ye, gather together every wild beast of the field; come to eat. Many shepherds have destroyed My vineyard; they have trodden down My field, they have made the field of desire a wilderness of solitude (Jeremiah 12:9-10).

This treats of the vastation of the church in respect to its truths and its goods. Vastation is described by "the shepherds have destroyed the vineyard of the Lord," and "have trodden His field under foot;" "shepherds" mean those who teach truths, and by means of them lead to good of life; here those who teach falsities and by means of them lead to evil of life; "vineyard" means the church in respect to truths; and "field" the church in respect to good; its vastation is meant by "have destroyed" and "have trodden down," also by "they have made the field a wilderness of solitude." And as lusts and falsities springing from the love of self and the world devastate it, it is said, "Go ye, gather together every wild beast of the field; come to eat;" "every wild beast of the field" signifying the falsities and lusts springing from those loves, and "to eat" signifying to devastate and consume. "The wild beast of the field" does not mean evidently the wild beast of the field, for it is said "shepherds have destroyed the vineyard and trodden down the field;" and "shepherds" mean shepherds (pastors) of the church, and not shepherds of the flock.

[4] In David:

Why doth the boar out of the forest tread under foot [thy vine], and the wild beast of the fields doth feed on it (Psalms 80:13)?

"Vine" here signifies the same as "vineyard" above, namely, the church in respect to truth, which is called the spiritual church; its vastation by the lusts and falsities of the natural man separated from the spiritual is meant by "the boar out of the forest treadeth it under foot; "the boar out of the forest" signifying the evil lusts of the natural man, and "the wild beast of the field" falsities.

[5] In Hosea:

I will lay waste her vine and her fig-tree; and I will make them a forest, and the wild beast of the field shall eat them (Hosea 2:12).

"Vine" and "fig-tree" signify the church, "vine" the internal church which is of the spiritual man, and "fig-tree" the external church which is of the natural man; the vastation of both is signified by "I will lay them waste, and make them a forest; and the wild beast of the field shall eat them," "a forest" signifying the sensual man who is in mere fallacies and in falsities therefrom, and the "wild beast of the field" signifying falsities therefrom and evil lusts; for when the church with man is laid waste, that is, when the truth of the church is no longer believed, then man becomes sensual, believing nothing but what he can see with his eyes and touch with his hands; and such a man gives himself up wholly to the love of self and the love of the world, thus to lusts. That the church is here meant by "the vine" and "fig-tree" is evident from the second verse of the same chapter, where it is said that they should plead with their mother, "for she is not my wife, and I am not her husband," "mother" and "wife" in the Word signifying the church.

[6] In Moses:

By little and little I will drive out the nations, lest the land become a waste, and the wild beast of the field be multiplied against thee (Exodus 23:29-30 Deut. Deuteronomy 7:22).

What this signifies can be seen in the Arcana Coelestia 9333-9338), namely, that "nations" signify the evils that man has, even those from inheritance; and that these with man are removed "by little and little," since if they were removed suddenly, before good is formed in him by truths, falsities would enter which would destroy him. "The wild beasts of the field" signify the falsities springing from the delights of natural loves.

[7] In the same:

If ye walk in My statutes and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through your land. But if ye do not hearken unto Me and do all My commandments, I will send among you the wild beast of the field, which shall bereave you of your children, and cut off your cattle, and make you few in number, that your ways may be laid waste (Leviticus 26:3, 6, 14, 22).

This describes the state of life of those who are in charity, and of those who are not in charity. The life of charity is meant by "walking in the statutes and keeping the commandments and doing them," for this is charity; the state of their life is described by "peace," by "they shall lie down securely, and none make them afraid," which signifies blessedness of heart and soul arising from the conjunction of good and truth, whence there is no longer any combat of evil and falsity against good and truth. It is also described by "I will cause the evil beast to cease out of the land, and the sword shall not pass through it," which signifies that there will no longer be any lusts or falsities springing from the love of self and the world, "the evil wild beast" signifying the lusts that destroy good affections, and "the sword" signifying the falsities that destroy truths. That those who are not in charity are in a contrary state is described by "if ye do not hearken unto Me and do all My commandments, I will send among you the wild beast of the field, which shall bereave you of your children, and cut off your cattle, and make you few in number, that your ways may be laid waste," which signifies that by lusts and falsities from them they shall be deprived of every good and truth. The lusts and falsities therefrom that will deprive are signified by "the wild beasts of the field that shall bereave you of your children;" the good affections of which they will be deprived are signified by "the cattle that shall be destroyed," and the truths themselves therefrom by their "ways" that shall be laid waste, "ways" meaning the truths that lead to good.

[8] In Ezekiel:

Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the forests. They shall no more be a prey to the nations, and the wild beast of the field shall not devour them; but they shall dwell securely, and none shall make afraid (Ezekiel 34:25, 28).

This treats of the Lord's coming and His kingdom at that time; what is signified in the internal sense, can be seen from the passages just now explained, where many like words occur; the evil wild beast in the land" signifies lusts; and "the wild beast of the field" falsities.

[9] In Hosea:

I will meet them as a bear that is bereaved of her whelps, and I will rend the caul of their heart, and I will devour them like a fierce lion; the wild beast of the field shall cleave them asunder (Hosea 13:8).

This treats of the vastation of good by falsity, "a bear bereaved of her whelps" signifying the power of evil from falsity, and "a fierce lion" the power of falsity from evil, and "the wild beast of the field" lusts and falsities; destruction by these is signified by "the wild beast shall cleave them asunder;" the separation of truth from good by falsity and evil is signified by "rending the caul of their heart."

[10] In Isaiah:

No lion shall be there, and the ravenous of the wild beasts shall not go up thither (Isaiah 35:9).

This chapter treats of the Lord's coming, and the state of those who are in His kingdom. "No lion shall be there" signifies that there shall be no falsity destroying truth; "the ravenous of the wild beasts shall not go up thither" signifies that there shall be no lust of destroying; it is said "shall not go up thither," because this lust is from hell.

[11] In Zephaniah:

Jehovah will stretch out His hand over the north, and will destroy Assyria; that the droves may lie down in the midst of her, every wild beast of the nation; both the pelican and the bittern shall lodge in the chapiters thereof. Such is the city that dwelleth securely, saying in her heart, I, and none other beside me; how is she become a waste, a place for the wild beast to lie down in (Zephaniah 2:13-15).

This treats of self-intelligence, which confirms falsities and evils by reasonings from knowledges, and by applying to them things from the sense of the letter of the Word. "The north" signifies the natural and sensual man, and the knowing [faculty] that belongs to it; and "Assyria" signifies reasoning therefrom; and "saying in her heart, I, and none other beside me" signifies self-intelligence. This makes clear what is involved in these particulars, in series, namely, "Jehovah will stretch out His hand over the north, and will destroy Assyria" signifies that He will deprive such a natural man, and its power to understand and reason thence, of all perception of good and understanding of truth; "the droves shall lie down in the midst of her, every wild beast of the nation; both the pelican, and the bittern, shall lodge in the chapiters thereof" signifies that there shall be falsities of evil, and falsities of thought and perception in the knowledges from the Word everywhere therein, "the wild beast of the nation" meaning the falsity of evil, "pelican and bittern" the falsity of thought and perception, and "chapiters" the knowledges from the Word. "Such is the city that dwelleth securely, saying in her heart, I, and none other beside me" signifies that such intelligence trusts in itself and draws only from self, "city" signifying doctrine from such intelligence; "how is she become a waste, a place for the wild beast to lie down in" signifies that it has nothing of truth in it but is full of falsities.

[12] In Ezekiel:

Speak unto Pharaoh king of Egypt, and to his multitude, Asshur was a cedar in Lebanon, he has become high above all the trees of the field; but because he was lifted up in his height, and hath set his top among the thick boughs, therefore strangers shall cut him off, the violent of the nations, and they shall cast him down. Upon his ruin every fowl of the heavens shall dwell, and every wild beast of the field shall be upon his branches (Ezekiel 31:2-3, 5, 10, 12-13).

These things have a like signification as those above; "Pharaoh king of Egypt" meaning the like as "the north," namely, the natural man and the knowing [faculty] that belongs to it; "Asshur" reasoning from it; "he was lifted up in his height, and hath set his top among the thick boughs" signifies glorying in intelligence from reasoning, thus in self-intelligence. From this general idea of the contents it can be seen what the particulars here involve, namely, "Speak unto pharaoh king of Egypt, and to his multitude" signifies what pertains to the natural man, and its knowledges, "pharaoh king of Egypt" meaning the natural man, and "his multitude" the knowing faculty there; "Asshur, a cedar in Lebanon, has become high above all the trees of the field" signifies the rational increasing by knowledges "Asshur" meaning the rational, and "cedar" the intellectual, and "its becoming high above all the trees of the field" signifying immense increase from the knowledges of truth and good; "but because he was lifted up in his height, and hath set his top among the thick boughs" signifies because he gloried in his intelligence, and in the knowledge belonging to the natural man; and this glorying, which is an elation of mind from the love of self is from the selfhood; for the natural man separated from the spiritual exalts itself, because when separated from the spiritual it is in one's own, and attributes all things to itself and nothing to God; "to set his top" is exalting oneself; and "thick boughs" are the knowledges that belong to the natural man (See Arcana Coelestia n. 2831, 8133).

"Strangers shall cut him off, the violent of the nations, and they shall cast him down" signifies that falsities and evils therefrom shall destroy the rational, "strangers" meaning falsities, and "the violent of the nations" evils therefrom; whence "upon his ruin every fowl of the heavens shall dwell, and every wild beast of the field shall be upon his branches" signifies that then there will be the falsities of thought and the evils of affection;" "fowl" signifying the knowledges both of truth and of falsity, "wild beast" the evils of affection therefrom, and "field" the church, for no other falsities and evils are meant than those that are in the church. (That birds signify thoughts, ideas, and reasonings, in both senses, with a difference according to their genera and species, Arcana Coelestia 776[1-6], 778, 866, 988, 991, 3219, 5149, 7441

[13] In the same:

I will abandon thee in the wilderness, thee and all the fish of thy rivers; upon the faces of the field shalt thou fall; thou shalt not be gathered nor brought together; I have given thee for food to the wild beast of the land and to the fowl of heaven (Ezekiel 29:5; 32:4).

This, too is said of Pharaoh and the Egyptian, who signify the natural man separate from the spiritual, and this, when separated is in mere falsities and evils, for it is then without the light of heaven, which gives all intelligence; therefore "I will abandon thee in the wilderness" signifies to be without truths and goods; "the fish of his rivers" signify the sensual knowing faculty [scientificum sensuale] (See above, n. 342; "upon the faces of the field shalt thou fall" signifies that for it everything of the church is to perish; "thou shalt not be gathered nor brought together" signifies that good and truth will not be seen, for the spiritual man sees these in the natural, for the natural brings together and gathers knowledges and forms conclusions; "I have given thee for food to the wild beast of the land and the fowl of heaven" signifies here as above, to be about to perish by the falsities of thought and the evils of affection therefrom. Because the natural man separated from the spiritual is carried away into falsities of every kind and becomes hurtful, therefore "Egypt" is to be:

A wild beast of the reed (Psalms 68:30).

[14] In Ezekiel:

Thou shalt fall upon the mountains of Israel, thou and all thy hordes, and the peoples that are with thee; I have given thee for food to the bird of prey, the bird of every wing, and to the wild beast of the field (Ezekiel 39:4).

This is said of Gog, which signifies external worship separated from internal, which in itself is no worship, for it is the worship of the natural man separated from the spiritual. "Thou shalt fall upon the mountains of Israel" signifies that such have nothing of the good of charity, "mountains of Israel" signifying the goods of charity, and "to fall" there signifying to perish; "thou and all thy hordes, and the people that are with thee," signifies that such worship, with its doctrinals and falsities, would perish; "I have given thee for food to the bird of prey, the bird of every wing, and to the wild beast of the field," signifies the extinction of truth and good by falsities of every kind and by evils; the evils that are signified by "the wild beast of the field" are the evils of life, which are the lusts arising from the love of self and the world.

[15] In David:

O God, the nations have come into Thine inheritance; the temple of Thy holiness have they defiled; they have laid Jerusalem in heaps; the dead body of Thy servants have they given for food to the fowl of the heavens, the flesh of Thy saints to the wild beast of the earth (Psalms 79:1-2).

"Nations" here does not mean nations, but the evils of life and the falsities of doctrine; for God's "inheritance" signifies the church wherein the Lord is all the good and all the truth, because these are from Him; "to defile the temple of holiness, and to lay Jerusalem in heaps," signifies to profane worship and to pervert the doctrine of the church, "the temple of holiness" signifying worship, because worship is there, and "Jerusalem" signifying the church in relation to doctrine, thus also the doctrine of the church; "to give the dead body of Thy servants for food to the fowl of the heavens, and the flesh of Thy saints to the wild beast of the earth" signifies to destroy all truths by falsities, and all goods by evils; here, too, "the fowl of the heavens" means thoughts of falsity, and "the wild beast of the earth" the affections of evil therefrom.

[16] In the same:

Give not the soul of Thy turtle dove unto the wild beast; forget not the life of Thy wretched ones perpetually (Psalms 74:19).

"Turtle dove" signifies spiritual good, so, too, those who are in that good; and "the wild beast" signifies the falsity of evil lusting to destroy, so, too, those who are in the falsity of evil and are eager to destroy; this makes clear what "give not the soul of Thy turtle dove unto the wild beast" signifies. "Wretched ones" mean those who are infested by falsities, and are thence in anxiety, and are waiting for deliverance.

[17] In Ezekiel:

The sheep were scattered with no shepherd, and became food for every wild beast of the field, and were scattered (Ezekiel 34:5, 8).

This signifies that the goods of charity have been destroyed by falsities and utterly consumed by evils of every kind therefrom; "the wild beast of the field" meaning the evils of life springing from the falsities of doctrine; "sheep," in the Word, mean those who are in the good of charity; but the genuine spiritual sense is a sense abstracted from persons, consequently "sheep" signify the goods of charity; "shepherds" signify those who by truths lead to good, and in an abstract sense, the truths themselves through which there is good; therefore "without a shepherd" signifies that there is no truth through which there is good, and therefore falsity. "To become food" signifies to be consumed, the same as "to be eaten" when wild beasts are spoken of; "the wild beast of the field" signifying the evils from falsities.

[18] In Job:

Blessed is the man whom God chasteneth. In famine He shall ransom thee from death; and in war from the hands of the sword. At devastation and famine thou shalt laugh, and thou shalt not fear the wild beast of the land (Job 5:17, 20, 22).

This treats of temptations; "Blessed is the man whom God chasteneth" signifies one who is tempted; "In famine he shall ransom thee from death" signifies deliverance from evil when tempted through the lack and non-perception of good; "in war from the hands of the sword" signifies deliverance from falsities when tempted through the lack and non-understanding of truth; "war" meaning temptation; "at devastation and famine thou shalt laugh" signifies that to him there shall be no lack of good; and "thou shalt not fear the wild beast of the earth" signifies that no falsity shall be in him.

[19] In Ezekiel:

Thus shalt thou say unto them, Those who are in the desolate places shall fall by the sword, and him that is upon the faces of the field I will give to the wild beast to be devoured, and they that be in the fortresses and in the caves shall die of the pestilence. For I will make the land a desolation and wasteness (Ezekiel 33:27-28).

This treats of the desolation of all the truth and the vastation of all the good in the church, as is also said, "I will make the land a desolation and wasteness," "land" signifying the church. "Those who are in the desolate places shall fall by the sword" signifies that those who are in knowledges [scientifica] shall perish by falsities, for the knowledges [scientifica] of the natural man without light from the spiritual are here meant by desolate places; "him who is upon the faces of the field I will give to the wild beast to be devoured" signifies that those who are in knowledges from the Word shall perish by the evils of falsity, "the faces of the field" meaning the things of the church, here knowledges from the Word, and the "wild beast" the evil of falsity; "they that are in the fortresses and in the caves shall die of the pestilence" signifies those who by the Word and those who by knowledges [scientifica] have confirmed themselves in falsities and evils, that such shall utterly perish by evils and falsities," "fortresses" meaning confirmations from the Word, and "caves" confirmation from knowledges. That such is the signification of these words, can be seen only from the series in the internal sense, for that sense treats, as has been said, of the total vastation of the church.

[20] In the same:

I will send upon you famine and the evil wild beast, and I ¹ will make thee bereaved; and pestilence and blood shall pass through thee: especially will I bring the sword upon thee (Ezekiel 5:17).

In the same:

When I shall send famine upon the land, and cut off from it man and beast; when I shall cause the evil wild beast to pass through the land and bereave it, that it may become a waste, so that none pass through because of the wild beast, and when I shall bring the sword, and send the pestilence; thus when I shall send my four evil judgments upon Jerusalem, the sword, the famine, the evil wild beast, and the pestilence, to cut off from it man and beast (Ezekiel 14:13, 15, 17, 19, 21).

In the internal sense "to cut off man and beast" signifies to deprive of every affection of good and truth, both internal or spiritual and external or natural. (That this is signified by "man and beast" in the Word, see Arcana Coelestia 7424, 7523, 7872. "Famine" signifies the deprivation of the good of love; "sword" the deprivation of the truth of faith, both through falsity; "the evil wild beast" the deprivation of both by the evils of the love of self and of the world; and "pestilence" the consequent loss of spiritual life. These are called here "the four judgments," because man is judged by them.

[21] From the explanation of these and the preceding passages the meaning of each particular here in the series can be seen. "The evil wild beast" means all ravenous beasts, such as lions, bears, tigers, panthers, wild boars, wolves, dragons, serpents, and many others, which seize and rend asunder good animals, such as lambs, sheep, bullocks, oxen, and the like. That such wild beasts, and in general, "the evil wild beast," signify lusts springing from the love of self and the world, from which are all the evils of life and the falsities of doctrine, is from correspondence, as can be seen from the appearances in the spiritual world. There all lusts of evil and of falsity appear as wild beasts of various kinds; moreover, those from whom such appearances spring are like wild beasts, for their highest delight is to attack and destroy the good. This delight is an infernal delight, and is inherent in the loves of self and of the world, in which the hells are. From this it can be seen why it is that "the evil wild beast" in general signifies the evils of life, or lusts and the falsities therefrom springing from the loves of self and of the world, which lay waste all things of the church with man.

[22] Hitherto it has been shown from the Word that "wild beasts" signify evil lusts and falsities, in particular, the lusts of ravaging and destroying goods and truths, thus the spiritual life of man, by means of falsities. It shall now be shown that "wild beasts" in the Word also signify the affections of truth and good, which are contrary to the affections of falsity from evil, which are called lusts. "Wild beasts" signify also in the Word the affections of truth and good, because the word in the original by which they are designated and called signifies life, for in that language a "wild beast" is called chayah, and chayah means life, and the life itself of the spiritual man is in the affection of truth and good; so when "wild beast" is mentioned in the Word in this good sense, it ought rather to be rendered and called animal, which means a living soul. But when "wild beast" is spoken of in this sense, the idea that adheres to the word fera in the Latin must be entirely laid aside, for in that language an idea of what is fierce and ferocious adheres to the word fera, thus an idea of something bad or evil. It is otherwise in the Hebrew tongue, in which fera means life, and in general, a living soul or animal; in this sense chayah or fera cannot be called "beast" [bestia], since frequently in the Word fera and bestia are mentioned together, when fera signifies the affection of truth, and bestia the affection of good. Because fera or chayah in this contrary sense signifies the affection of truth and good, Eve, the wife of Adam, is called Chavah, from that word, as is evident in Moses:

And the Man called his wife's name Eve [chavah], because she was to be the mother of all chay [that is, living] (Genesis 3:20).

Also "the four animals" that were cherubim, are called from the same word, chayah, in the plural; and because, as was said, the idea of fierce and ferocious adheres to the word fera in the Latin, therefore the translators have used "living creatures" [animalia] for the cherubim which appeared as animals (See Ezekiel 1:5, 13-15, 22; 10:15 elsewhere).

[23] Likewise animals that may be eaten, as lambs, sheep, she-goats; rams, kids, he-goats, heifers, oxen, cows, as also animals that are not to be eaten, are called by the common word wild beasts [ferae], and yet they are mild and useful, consequently not wild or ferocious. Thus in Moses:

This is the wild beast that ye shall eat of all the beasts, among all the wild beasts that go on all four, to distinguish between the wild beast that is eaten and the wild beast that is not eaten (Leviticus 11:2, 27, 47).

And elsewhere:

He that hunteth a hunting of the wild beast or ² of the fowl that is eaten (Leviticus 17:13).

Also the animals that were sacrificed, and that have been named above, were termed wild beasts. Thus in Isaiah:

And Lebanon is not sufficient to burn, and the wild beast thereof is not sufficient for a burnt-offering (Isaiah 40:16).

And in David:

I will take no bullock out of thy house, nor he-goats out of thy folds for sacrifice; for every wild beast of the forest is Mine, and the beasts upon the mountains of thousands. I know every fowl of the mountains and the wild beast of My fields is with Me. If I were hungry I would not tell thee, for the world is Mine and the fullness thereof. Sacrifice unto God confession (Psalms 50:9-12, 14).

[24] That "wild beast" signifies the affection of truth and good can be seen further from the following passages. In Moses:

In the seventh year, which is the sabbatical year, thou shalt let the land rest and shalt abandon it; that the needy of thy people may eat it, and what they leave the wild beast of the field may eat (Exodus 23:11).

And in another place:

In the year of the Sabbath, all the produce that is in thy land shall be for food for thy beast and for the wild beast (Leviticus 25:7).

Here "beast and wild beast" mean lambs, sheep, she-goats, kids, rams, he-goats, bullocks, oxen, cows, horses, and asses, but not lions, bears, boars, wolves, and the like rapacious wild beasts; so here "wild beasts" mean domestic wild beasts which are useful, which signify the affections of truth and good.

[25] In David:

Praise Jehovah from the earth, ye whales and deeps, the wild beast and every beast, the creeping thing and the bird of wing, kings of the earth and all peoples (Psalms 148:7, 10-11).

These signify goods and truths of every kind with man, from which man worships God; and as man worships God from these, and these are not of man but of the Lord with him, it is meant that these worship God, for no one can worship God rightly from himself, but from God, that is, from the goods and truths that are of God with him. That no one of himself but only from the Lord, is able to name Jesus, is known to some in the church, and is fully known in heaven. "To praise Jehovah" signifies to worship Him; "whales and deeps" signify knowledges and cognitions in general or in the whole complex; "wild beast and every beast" signify the affections of truth and good; "creeping thing and bird of every wing" signify the delight of good and truth of the natural and of the spiritual man; consequently it is also said, "Praise Jehovah, ye kings of the earth and all peoples," these signifying truths of good of every kind. That such things are signified by these words is evident from their signification in the internal sense, and from the Word in heaven, where the Word is spiritual, because it is for the angels who are spiritual. (That the Word is also in the heavens, and there it is in its internal sense, see Heaven and Hell 259-261.)

[26] In the same:

O God, Thou makest the rain of good will to drop down; Thou shalt confirm Thine inheritance when it is weary; Thy wild beasts shall dwell therein (Psalms 68:9-10).

Here too, "wild beast," or "animal," stands for those who are in the affections of truth and good, or in an abstract sense, those affections themselves; for "the rain of good will which God makes to drop down," signifies Divine truth from Divine good; "the inheritance when it is weary which God shall confirm," signifies the church that is in Divine truth in respect to doctrine and life, "inheritance" meaning the church where these are, which is said "to be weary" from the earnest endeavor to do good; "the wild beasts that shall dwell therein," that is, in the inheritance or church, signify the affections of truth and good. That nothing else is here meant by "wild beast," is evident, for no rapacious wild beast, that is, no lust of falsity and evil, can dwell in the inheritance upon which God causes the rain of good will to drop down.

[27] 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. And I will betroth Me to thee ³ forever (Hosea 2:18-19).

These things are said of a new church from the Lord; and "the wild beast of the field, the fowl of the heavens, and the creeping thing of the earth," have the same signification as above in David (Psalms 148:7, 10, 11), where they have been explained. "Covenant" signifies conjunction; so "to make a covenant" signifies to be conjoined (See Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632). For Jehovah cannot "make a covenant" or be conjoined with the affections of evil and falsity, or with the lusts that are signified by "wild beasts" in the sense first given, nor can He make a covenant with the wild beast, the fowl, and the creeping thing generally, but only with such things as are signified by these. But these things may be seen more fully explained above n. 357.

[28] In Ezekiel:

Speak unto Pharaoh king of Egypt, Behold Asshur, a cedar in Lebanon, beautiful in branch, and with shady foliage, and high in stature. The waters made him to grow great, whence his stature became higher than all the trees of the field; in his branches did all the birds of the heavens build their nests, and under his boughs every wild beast of the field brought forth; and in his shade have dwelt all the great nations; no tree in the garden of God was equal to him in beauty (Ezekiel 31:2-9).

"Pharaoh and Egypt" here signify the knowing faculty, [scientificum] that belongs to the natural man; and "Asshur" the rational which the knowing faculty serves; the growth of this through knowledges and cognitions is described by "cedar in Lebanon," this also signifying the rational; "the waters that made him to grow great" signify truths, and "branches" signify extension, such as pertains to the thought of the rational man. From this it can be seen what is signified by "in his branches did all the birds of the heavens build their nests; under his boughs every wild beast of the field brought forth, and in his shade have dwelt all the great nations," namely, rational and spiritual truths of every kind, the affections of truth and goods; "the birds of the heavens" signifying the rational and spiritual truths of every kind, "the wild beast" the affections of truth, "to bring forth" signifies to multiply, since every spiritual birth or multiplication is effected by the affections of truth, and "the great nations" signify goods. (That "birds" signify thoughts, and things rational, intellectual, and spiritual, and thus truths, since all things of thought are either truths or falsities, see Arcana Coelestia 745, 776, 866, 988, 991, 3219, 5149, 7441; that "to bring forth" signifies to multiply truths and goods, and that this is spiritual birth, n. 3860, 3868, 9325; that "nations" signify those who are in goods, and thence in an abstract sense, goods, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; and above, n. 175, 331; that "Pharaoh" and "Egypt" signify the knowing faculty [scientificum] in both senses, good and evil, see n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; and that "Asshur" signifies the rational in both senses, n. 119, 1186)

[29] That "Egypt" signifies the true knowing faculty [verum scientificum] and "Assyria" the rational, and that the whole of man's rational has its birth by means of knowledges [scientifica], or that these serve it, as was said above, can be seen from these words in Isaiah:

In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt, and Egypt into Assyria, and they shall serve [Jehovah], the Egyptians with Assyria. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the land, whom Jehovah of Hosts shall bless, saying, Blessed be Egypt My people, Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

Here "Egypt" signifies the knowing faculty [scientificum], "Assyria" the rational, and "Israel" the spiritual.

[30] From the passages already cited it can be seen what "bird" and "wild beast of the field" signify in Ezekiel:

Thus said the Lord Jehovih, Say to the bird of every wing, and to every wild beast of the field, Assemble yourselves and come; gather yourselves from the circuit to My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood, even to drunkenness, of My sacrifice which I will sacrifice for you. And ye shall be satiated at My table with horse and chariot, with mighty man and with every man of war. So will I give My glory among the nations (Ezekiel 39:17-21).

From the particulars here it is evident that this is said of the church to be established by the Lord among the nations; therefore "the bird of every wing, and every wild beast of the field, that are to be assembled and invited to the sacrifice," signify all who are in the affection of truth and good, for "the flesh that they will eat" signifies the good of love, and "the blood that they will drink," the truth from that good, and "sacrifice" the worship itself from these. But these things may be seen more fully explained above n. 329.

[31] Sometimes in the Word, "wild beast" and "beast" are mentioned together, sometimes "wild beast" alone, and "beast" alone; and sometimes "wild beast of the earth" or "wild beast of the field;" and when "wild beast" and "beast" are mentioned together, then the affection or love of falsity and evil is signified, "the wild beast" signifying the affection or love of falsity, and "beast" the affection or love of evil; or in a contrary sense "the wild beast" the affection or love of truth, and "beast" the affection or love of good. But when "wild beast" alone, or "beast" alone is mentioned, then "a wild beast" means the affection of both falsity and evil, and in a contrary sense the affection both of truth and good; while "beast" means the affection of evil and of the falsity therefrom, and in a contrary sense, the affection of good and of the truth therefrom. But what "beast" signifies will be seen below where it is explained. When, however, "the wild beast of the earth" is mentioned, it means a wild beast that devours animals and men; but when "the wild beast of the field" is mentioned, it means a wild beast that eats up the crops; therefore "the wild beast of the earth" signifies such things as destroy the goods of the church, and "the wild beast of the field" such things as destroy the truths of the church; for both "earth" and "field" signify the church, "earth" signifying the church from the nation and people there, and "field" the church from what is sown, or from the reception of seeds.

Bilješke: