Chapter Eight

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The Mount of Olives

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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

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A practical application

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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

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A Woman Caught in Adultery

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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

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Sin no more

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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

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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

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A practical application

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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

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A Divine Narrative

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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.

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The Testimony of Two Witnesses

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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

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In the treasury

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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

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“The Father Has Not Left Me Alone”

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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.

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True Freedom

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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.

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“The truth will make you free”

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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).

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“The Son makes you free”

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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

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A new will

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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.”

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A practical application

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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

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Divine Seed

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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

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“Before Abraham was, I AM”

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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

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Practical application

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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:

329. Since it is said, "thou didst redeem us to God in thy blood," and since this is understood within the church entirely according to the sense of the letter, and not according to any spiritual sense, I will also show that "blood" does not mean blood, or the Lord's suffering on the cross, but Divine truth proceeding from the Lord, and the reception of it by man; thus that "thou didst redeem us in Thy blood" means that He has delivered and freed from hell those who acknowledge Him, and receive Divine truth from Him (as was said above, n. 328. In illustration of this matter I will cite the following. Because all things that were commanded in the Israelitish Church were representative of things celestial and spiritual, and not the least thing was not so, it was also commanded, when the paschal supper was first instituted:

That they shall take of the blood, and put it on the two side posts and on the lintel upon the houses wherein they shall eat [the paschal lamb]; and the blood shall be for you for a sign upon the houses where ye are; and when I see the blood I will pass over you, nor shall there be a plague upon you from the destroyer when I shall smite the land of Egypt. And further: Ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and shall touch the lintel and the two side posts with the blood that is in the basin; and not a man of you shall go out of the entrance of his house until the morning. And Jehovah will pass through to smite Egypt; and when he shall see the blood upon the lintel and upon the two side posts, Jehovah will pass over the door, and will not suffer the smiter to come into your houses to strike you (Exodus 12:7, 13, 22-23).

He who does not know that there is a spiritual sense in the Word believes that "blood" here signifies the Lord's blood upon the cross; but this is not at all the meaning in heaven; but to the angels there the paschal supper here described has a like meaning as the holy supper instituted by the Lord, in which, in place of the paschal lamb, there are the bread and the wine; and the Lord then said that the bread was His flesh and the wine was His blood; and everyone knows, or may know, that bread and wine are what nourish the body, bread as food and wine as drink, and that in the Word, which in its bosom is spiritual, these things also must be spiritually understood, "bread" standing for all spiritual food, and "wine" for all spiritual drink.

[2] Spiritual food is all the good that is communicated and given to man by the Lord, and spiritual drink is all the truth that is communicated and given to man by the Lord. These two, namely, good and truth, or love and faith, make man spiritual; it is said, or love and faith, because all good is of love, and all truth is of faith. From this it can be seen that "bread" means the Divine good of the Lord's Divine love, and in reference to man, this good received by him; also that "wine" means the Divine truth that proceeds from the Divine good of the Lord's Divine love, and in reference to man, this truth received by him. Since the Lord says that His flesh is bread, and His blood is wine, it can be seen that "the Lord's flesh" means the Divine good of His Divine love, and "to eat" it means to receive it, and make it one's own, and thus to be conjoined to the Lord; and that "the Lord's blood" means the Divine truth that proceeds from the Divine good of His Divine love, and that "drinking" it means to receive that truth and make it one's own, and thus be conjoined to the Lord.

[3] Again, spiritual nourishment is from the good and truth that proceed from the Lord, as all nourishment of the body is from food and drink; their correspondence also is from this, which is such that where anything of food, or that serves for food, is mentioned in the Word, good is meant, and where anything of drink, or that serves for drink, is mentioned, truth is meant. From this it can be seen that the "blood" from the Paschal Lamb, which the sons of Israel were commanded to put upon the two side posts and upon the lintel of their houses, means Divine truth proceeding from the Lord; this, when received in faith and life, protects man against the evils that rise up out of hell; for in His Divine truth the Lord is with man, for this is the Lord's own with man, yea, it is Himself with man. Who that thinks from sound reason cannot see that the Lord is with a man not in His blood, but in His Divine, which is the good of love and the good of faith received by man. (But what the particulars here signify, namely, "the two side posts" and "the lintel," "the destroyer" and "smiter," and "Egypt," and many other things in this chapter, can be seen in Arcana Coelestia, where they are explained.)

[4] From what has now been said, without further explanation, the significance of the Lord's words when He instituted the Holy Supper is evident:

As they were eating, Jesus took bread, and blessed, broke, and gave to the disciples, and said, Take, eat; this is My body. And He took the cup, and having given thanks, He gave to them, saying, Drink of it, all of you; for this is My blood of the new covenant, which is shed for many. I say unto you that I will not drink henceforth of this product of the vine until that day when I shall drink it with you in the kingdom of God (Matthew 26:26-29; Mark 14:22-25; Luke 22:15-20).

As "wine" means Divine truth nourishing the spiritual life, therefore the Lord says to them, "I say unto you that I will not drink henceforth of this product of the vine until that day when I shall drink it with you new in the kingdom of God," which shows clearly that something spiritual is meant, for He says that "He is to drink with them," and "in the kingdom of God," or in heaven, and also that "He is to eat" with them of the Paschal Lamb there (Luke 22:16).

[5] What has now been said also makes clear what is signified by these words of the Lord:

The bread that I will give is My flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have not life in you. He that eateth My flesh and drinketh My blood hath eternal life; and I will raise him up at the last day. For My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me, and I in him. This is the bread that cometh down out of heaven (John 6:51-58).

That the Lord's "flesh" is Divine good, and His "blood" Divine truth, both of them from Him, can be seen from this, that these are what nourish the soul; it is therefore said, "My flesh is truly food, and My blood is truly drink." And as a man is conjoined to the Lord by Divine good and truth, therefore it is further said, "He that eateth My flesh and drinketh My blood shall have eternal life, and he abideth in Me and I in him." The Lord spoke in this way, namely, saying His "flesh" and His "blood," and not His Divine good and His Divine truth, in order that the sense of the letter of the Word might be made up of such things as correspond to things spiritual, in which the angels are; thus and in no other way could there be, by means of the Word, a conjunction of the men of the church with the angels (See The Doctrine of the New Jerusalem 252, 258-262; and Heaven and Hell 303-310).

[6] Since "blood" signifies the Divine truth proceeding from the Lord, and conjunction with the Lord is effected by man's reception of it, therefore blood is called "the blood of the covenant," for "covenant" signifies conjunction. Blood is called "the blood of the covenant" by the Lord when He instituted the Holy Supper, for He said:

Drink of it, all of you; for this is My blood of the new covenant [or testament] (Matthew 26:27, 28; Mark 14:24; Luke 22:20).

It is also called "the blood of the covenant" in Moses, where is the following:

Moses came from Mount Sinai, and told the people all the words of Jehovah, and all the judgments. And Moses wrote all the words of Jehovah, and rose up early in the morning, and built an altar under the mount. And he sent young men of the sons of Israel, and they offered up burnt-offerings, and sacrificed bullocks as peace-offerings unto Jehovah. And Moses took half of the blood and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the ears of the people; and they said, All that Jehovah hath spoken will we do and hear. And he took the blood and sprinkled it on the people, and said, Behold the blood of the covenant that Jehovah hath concluded with you upon all these words. And they saw the God of Israel, and under His feet as it were a work of sapphire stone, and as the substance of the heavens for purity (Exodus 24:3-11).

That "blood" here signifies Divine truth proceeding from the Lord and received by man, and conjunction therefrom, is evident, for half of it was sprinkled on the altar and half on the people; for the "altar" signified all worship that is from the good of love, and the "people" those who offer worship and receive the good of love by means of truths; for all reception of Divine good is effected by truths made truths of life, and consequent conjunction is by means of the good in such truths. That there is conjunction by means of the good in such truths, that is, by means of truths made truths of life, and that "blood" was a representative thereof, is very clear from the words there, for this was done when Moses descended from Mount Sinai, from which the law was promulgated, and also the statutes and judgments that were to be observed; and it is said that "Moses wrote all these words of Jehovah, and read them in the ears of the people," who said, "All that Jehovah hath spoken will we do and hear," which words they said twice (See verses 3 and 7).

[7] Words or truths become truths of life by doing; and as Moses wrote these words, he called them, "The Book of the Covenant," which signifies that there is conjunction by means of them. The law promulgated by Jehovah from Mount Sinai, and the statutes and judgments that were also commanded at that time, signified all Divine truth, or the Divine truth in its whole complex. This is why they are called "the Book of the Covenant," and why the ark in which was that book is called "The Ark of the Covenant," "covenant" signifying conjunction. Because Divine truth, by which there is conjunction, proceeds from the Lord, the Lord appeared to the people "under the feet as it were a work of sapphire stone;" that He so appeared "under the feet" signifying that Divine truth is such in ultimates. Divine truth in ultimates is Divine truth in the sense of the letter of the Word; "work of sapphire stone" signifies the translucence of this sense from Divine truth in the internal or spiritual sense; "the God of Israel" is the Lord. (That "sapphire stone" signifies translucence from internal truths, see Arcana Coelestia 9407; and that "the God of Israel" is the Lord in respect to the Divine Human, see above, n. 328.) From this it is now clear that a "covenant" or conjunction is effected by means of Divine truth, and that the blood sprinkled on the altar and half of it on the people was a representative of it, since "blood" signifies Divine truth proceeding from the Lord and received by man, as was said above.

(That "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632.

That the law in a strict sense means the ten commandments of the Decalogue, and in a broad sense, the whole Word, thus all Divine truth, n. 2606, 3382, 6752, 7463, 9417.

That from this "Mount Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in the strict and the broad sense, n. 8399, 8753, 8793, 8805, 9420; and that the altar was the principal representative of the Lord, and of the worship from the good of love, n. 921, 2777, 2811, 4489, 4541, 8935, 8940, 9388-9389, 9714, 9963-9964, 10123, 10151, 10242, 10245, 10642.)

[8] Since "blood" signifies Divine truth proceeding from the Lord and received by man, from which is conjunction, therefore all things that were representative of things Divine proceeding from the Lord which are called celestial and spiritual were inaugurated by oil and by blood, and were then called holy. They were inaugurated by oil and blood that they might be representative, because "oil" signified the Divine good of the Divine love, and "blood" the Divine truth proceeding therefrom, for truth proceeds from good. That inaugurations and sanctifications were made by means of oil will be seen in what follows, where they are treated of in their paragraph. Here let some things in which blood was used be mentioned, as:

When Aaron and his sons were to be sanctified, blood was sprinkled upon the horns of the altar, and round about the altar, and upon Aaron and his sons, and upon their garments (Exodus 29:12, 16, 20-21; Leviticus 8:24).

Blood was sprinkled seven times before the veil that was over the ark, and upon the horns of the altar of incense (Leviticus 4:6-7, 17-18).

Before Aaron entered within the veil to the mercy-seat, he should sacrifice and burn incense, and should sprinkle the blood with the finger seven times upon the mercy-seat eastward (Leviticus 16:12-15).

The blood of the burnt-offering and of the sacrifice should be sprinkled upon the altar, around the altar, and at the base of the altar (Leviticus 1:5, 1:11, 15; 3:2, 8, 13; 4:25, 30, 34; 5:9; 8:15, 24; 17:6; Numbers 18:17; Deuteronomy 12:27).

The blood should be sprinkled upon the horns of the altar and thus expiation should be made for the altar (Exodus 30:10; Leviticus 16:18-19).

Blood from the burnt-offerings and sacrifices was sprinkled and poured out upon the altar, around the altar, or at its base, because the altar with the burnt-offerings and sacrifices upon it represented and thence signified all worship from the good of love and the truths therefrom; and as truths proceed from good, therefore the blood was sprinkled on and poured out around the altar, for "around" signifies proceeding.

[9] (But these things can be better seen from what has been shown respecting burnt offerings and sacrifices in the Arcana Coelestia, as follows: "burnt-offerings" and "sacrifices" signified all things of worship from the good of love, and the truths therefrom, n. 923, 6905, 8680, 8936, 10042. Therefore burnt-offerings and sacrifices were called bread, n. 2165, because "bread" signifies everything that nourishes the spiritual life, n. 2165, 3478, 4976, 5147, 5915, 6118, 8410, 8418, 9323, 10686. Burnt-offerings and sacrifices signified celestial Divine and spiritual Divine things, which are the internals of the church, from which are all things of worship, n. 2180, 2805, 2807, 2830, 3519; with a difference according to the differences of worship, n. 2805, 6905, 8936. Therefore there were many kinds of burnt-offerings and sacrifices, and in them various processes and consisting also of various animals, n. 2830, 9391, 9990. The various things they specially signified can be known from the particulars of the procedure unfolded by the internal sense, n. Arcana Coelestia 10042. The rituals and procedures of the sacrifices contain arcana of heaven, n. Arcana Coelestia 10057. In general they contain the arcana of the glorification of the Lord's Human, and in a relative sense, the arcana of man's regeneration and his purification from evils and falsities, n. 9990, 10022, 10042, 10053, 10057. What was signified by the "meal-offerings," which were bread and cakes, which were also sacrificed, n. Arcana Coelestia 10079; what by the "drink-offering," which was wine, n. 4581, 10137)

[10] When these things are understood it can be known that "the blood of the sacrifice" in other places also in the Word signifies Divine truth, as in Ezekiel:

Say to the bird of every wing and to the beast of the field, Come together and come; gather yourselves from round about 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 to drunkenness, of My sacrifice which I sacrifice for you. And ye shall be satiated at My table with horse, with chariot, with every man of war. So will I give My glory among the nations (Ezekiel 39:17-21).

This treats of the restoration of the church; and "Israel" and "Jacob" mean all who are of the church, respecting whom these things therefore are said; "a great sacrifice upon the mountains of Israel" signifies all things of their worship; "flesh" and "fat" signify the good of love, and "blood" the truth from that good; worship is from these; an abundance of both is described by their "eating flesh and fat to satiety," and "drinking blood to drunkenness," and this "of the sacrifice;" it is therefore further said, "Ye shall be satiated at My table with horse, chariot, and every man of war," for "horse" signifies the understanding of truth, "chariot" doctrine, and the "man of war" truth fighting against falsity and destroying it. Who cannot see that "blood" here does not mean blood, as that they "should drink the blood of the princes of the earth," and "drink blood even to drunkenness, of the sacrifice?" "The princes of the earth" signify the principal truths of the church; therefore their "blood" signifies spiritual nourishment from those truths. Because such things are signified, therefore it is also said, at the end of this chapter, respecting Israel, by whom the church is signified:

Then will I not hide My faces any more from them; for I will pour out My spirit upon Israel (Ezekiel 39:29).

It is said, "Say to the bird of every wing and to the beast of the field," because "bird of every wing" signifies spiritual truth in the whole complex, and "beast of the field" the affection of good. (That "birds" in the Word signify things spiritual, n. 745, 776, 866, 988, 991, 3219, 5149, 7441; likewise "wings," n. 8764, 9514; that "beasts" signify affections, and "beasts of the field" the affections of good, n. 2180, 3218, 3519, 5198, 9090, 9280, 10609; and that both birds and beasts were for this reason used in sacrifices, n. 1823, 3519, 7523, 9280)

[11] In confirmation that the "beast of the field" and "bird" signify such things, I will quote here one passage only from the Word:

In that day I will make a covenant for them with the beast of the field, and with the bird 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 betroth thee unto Me for ever; and I will betroth thee unto Me in justice and in judgment, and in mercy and in compassions, and I will betroth thee unto Me in truth (Hosea 2:18-20).

"To make a covenant with the beast of the field and with the bird of the heavens" signifies with the affections of good and with spiritual truths, for with these the Lord is conjoined to man, since the Lord is in these with man; therefore it is called "a covenant" with them, "covenant" meaning conjunction. That "beasts" signify the affections of good, and "birds" things spiritual, will be fully shown in their paragraphs in what follows.

[12] Because "fat" in sacrifices signified Divine good, and "blood" Divine truth, both from the Lord, and because by both when received by man conjunction was effected, therefore the posterity of Jacob, that is, the Jews and Israelites, were forbidden to eat any fat or any blood (See Leviticus 3:17; 7:23-27; 17:11-14; Deut. 12:17, 12:23-25; 15:23). This was because that nation was not in any good of love, nor in any truth of good, but in the falsities of evil; and "to eat fat and blood" signified with them the mingling of truth from good with the falsity from evil, which is profanation; from which also it can be seen that "blood" signifies Divine truth. (That "fat" or "fatness" in the Word signifies the good of love, see Arcana Coelestia 353, 5943, 6409, 10033; and that the Jews and Israelites were solely in things external and not in things internal, and consequently not in spiritual truths and good, but in the falsities of evil; and that all things of their worship were external separated from what is internal, and that still by things external they could represent the internal things of worship, see in The Doctrine of the New Jerusalem 248 .)

[13] Because "blood" in the sacrifices signified Divine truth, therefore also:

They were forbidden to sacrifice the blood of the sacrifice upon what was leavened (Exodus 23:18; 34:25);

for "leaven" signifies falsity, and "what was leavened" truth falsified (See Arcana Coelestia 2342, 7906, 8051, 9992).

[14] The Lord's "flesh" signifies the Divine good of the Divine love, and His "blood" signifies the Divine truth proceeding from that good, because there are two things that proceed from the Lord's Divine Human, namely, Divine good and Divine truth, the latter is His blood, and the former His flesh. That which proceeds is the celestial Divine and the spiritual Divine; and these constitute the heavens in general and in particular. (But this can be seen better from what has been shown in the work on Heaven and Hell, under the following heads. The Divine of the Lord makes Heaven, n. 7-12; the Divine of the Lord in Heaven is Love to Him and Charity towards the Neighbor, n. 13-19; The Whole Heaven, therefore, as a Whole and in Its Parts, answers to One Man, n 59-77; This is from the Lord's Divine Human, n 78-87 and further from what is said of The Sun in Heaven, and Light and Heat therefrom, and that Heat is the Divine Good, and Light Divine Truth, both proceeding from the Lord, n 116-140) From this it can in some measure be comprehended why the Divine proceeding is meant by the "flesh and blood," that is, the Divine good by "flesh," and the Divine truth by "blood."

[15] With man also there are two things that constitute his spiritual life, namely the good of love and the truth of faith. With him the will is the receptacle of the good of love, and the understanding is the receptacle of the truth of faith. All things belonging to the mind, that is, belonging to the will and understanding, have a correspondence with all things belonging to the body, consequently the latter are moved at the nod of the former. In general, the correspondence of the will is with the flesh, and the correspondence of the understanding with the blood; consequently the voluntary that is man's own [proprium voluntarium] is meant in the Word by "flesh," and the intellectual that is his own [proprium intellectuale] by "blood," as in Matthew:

Jesus said to Simon, blessed art thou, for flesh and blood hath not revealed it unto thee (Matthew 16:17).

These things are mentioned that it may be known that in the Word things voluntary and intellectual, that is, spiritual things, are meant by "flesh and blood" when man is referred to, and things Divine when the Lord is referred to. But these things are for those whose minds can be elevated above natural ideas and can see causes.

[16] This also is what is signified by the "blood and water" that issued out of the Lord's breast; which is described as follows in John:

One of the soldiers pierced His side, and straightway there came out blood and water. And he that saw beareth witness, and his witness is true; he knoweth that he saith true things, that ye also may believe (John 19:34-35).

These things were done to signify the Lord's conjunction with the human race through Divine truth proceeding from the Divine good of His love; "breast" signifies Divine love; "blood and water" signify Divine truth proceeding, "blood" the Divine truth that is for the spiritual man, and "water" the Divine truth that is for the natural man; for all things that are related in the Word respecting the Lord's passion are also significative (See above, n. 83, 195). And because these things signify His love, and man's salvation by means of Divine truth proceeding from Him, therefore the evangelist adds, "He that saw beareth witness, and his witness is true; he knoweth that he saith true things, that ye also may believe."

[17] To what has already been mentioned I will add the following from the Word.

In Zechariah:

Exult exceedingly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh. And He shall speak peace unto the Gentiles; and His dominion shall be from sea even to sea, and from the river even to the uttermost parts of the earth. As for thee also, by the blood of thy covenant I will send forth thy bound ones out of the pit wherein is no water (Zechariah 9:9-11).

This is said of the Lord, and of the establishment of the church by Him among the nations; "the blood of the covenant" here meaning Divine truth, by means of which there is conjunction of the Lord with those who are to be of His church (as above); it is therefore further said, "I will send forth thy bound ones out of the pit wherein is no water," for by these the nations that are in falsities from ignorance are signified; "the pit wherein is no water" signifying where there is no truth, and "sending them forth" signifying to free them from falsities. That "water" signifies the truth of the church, see above (n. 71); and that "the bound in the pit" signifies those who are in falsities from ignorance, and yet in a desire to know truths, see Arcana Coelestia 4728[1-8], 4744, 5038, 6854, 7950).

[18] In David:

God shall save the souls of the needy; He shall redeem their soul from fraud and violence; and precious shall their blood be in His eyes. And he shall live, and to him shall He give of the gold of Sheba, and shall pray for him continually; all the day shall He bless him. Upon the top of the mountains his fruit shall be shaken (Psalms 72:13-16);

this treats of the "needy," by whom those who desire truths from spiritual affection are signified; of these it is said, that "He shall redeem their soul from fraud and violence," which signifies their liberation from evils and falsities, which destroy the goods of love and the truths of faith. The reception of Divine truth by them as being acceptable and grateful, is signified by "precious shall their blood be in His eyes," "blood" here meaning Divine truth received. Their reformation is described by "he shall live, and to him shall He give of the gold of Sheba, and shall pray for him continually; all the day shall He bless him;" the "gold of Sheba" meaning the good of charity; "to pray for him continually" signifying that they shall be continually withheld from falsities and kept in truths, and "He shall bless him" signifying that they shall be continually in the good of charity and faith; it is therefore said further, "upon the top of the mountains his fruit shall be shaken;" the "top of the mountains" signifying heaven, from which they have the good of love from the Lord, which is "fruit."

[19] In Moses:

The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; who shall bind to the vine his ass's foal, and to the noble vine the son of his she-ass, whilst he shall wash his vesture in wine, and his covering in the blood of grapes (Genesis 49:10-11).

This prophecy treats of the Lord, of whom it is said, "he shall bind to the vine his ass's foal, and to the noble vine the son of his she-ass," and "he shall wash his vesture in wine, and his covering in the blood of grapes;" "vine" signifying the church, and "wine" and the "blood of grapes" Divine truth. (For what the other things signify, see the explanation of these words in Arcana Coelestia 6371-6377.) The like is meant by the "blood of grapes" in Deuteronomy (Deuteronomy 32:14); where the ancient church reformed by Divine truth is treated of.

[20] From what has been shown in this and the preceding article it can be seen by those who acknowledge the spiritual sense of the Word that "Thou didst redeem us to God in Thy blood" means conjunction with the Divine by the acknowledgment of the Lord, and by the reception of Divine truth from Him; also that the like is meant by "blood" in the twelfth chapter of this prophetic book, where it is said:

That Michael and his angels overcame the dragon by the blood of the Lamb, and by the word of their ³ testimony (Revelation 12:11).

It is said, "the blood of the Lamb" and "the word of testimony," because "the blood of the Lamb" signifies the reception of Divine truth from the Lord, and "the word of testimony" the acknowledgment of His Divine Human.

[21] That "blood" signifies Divine truth is still further evident from its contrary sense, in which "blood" signifies violence offered to Divine truth by the falsities of evil, and its destruction by these; and as what is signified in the genuine sense is also manifested by these contrary meanings, I will cite some passages in which "blood" and "bloods" have that significance. It is to be known that most things in the Word have also a contrary sense, and that from that sense it can be known what is signified in the genuine sense. The following will serve for illustration. In Revelation:

The second angel poured out his bowl into the sea, and it became as the blood of one dead, and every living animal in the sea died. And the third angel poured out his bowl into the rivers and into the fountains of the waters, and they became blood (Revelation 16:3-4).

And elsewhere:

The two witnesses have power over the waters to turn them into blood (Revelation 11:6).

In Isaiah:

The waters of Nimrim shall be desolations; and the waters of Dimon are full of blood (Isaiah 15:6, 9).

In David:

He sent darkness and made it dark. He turned their waters into blood, and made their fish to die (Psalms 105:28-29).

It is clear from these passages what "blood" signifies in the contrary sense; for blood in the genuine sense signifies Divine truth, and with those who receive it truth from good; so in the contrary sense it signifies violence offered to Divine truth, and with those who do that, it signifies falsity from evil. This contrary meaning is clear from its being said that the "waters" of "the sea," of "rivers," and of "fountains," "were turned into blood;" for "waters" signify truths, therefore "blood" here signifies falsities that destroy truths. The "living animal in the sea," and the "fish," signify truths known [vera scientifica]; so their "dying" and "being slain" by blood signify such truths also destroyed. (That "waters" signify truths, see above, n. 71; and that "fish" signify truths known [vera scientifica] of the natural man, see Arcana Coelestia 40, 991)

[22] Again in Revelation:

I saw when He had opened the sixth seal, and behold there was a great earthquake; and the sun became black as sackcloth, and the whole moon became blood (Revelation 6:12).

In Joel:

I will show wonders in the heavens and in the earth; blood, and fire, and columns of smoke. The sun shall be turned into darkness, and the moon into blood, before the great day of Jehovah come (Joel 2:30-31).

Here also it is known from the contrary meaning that "blood" signifies violence offered to the Divine truth; for "sun" in the Word signifies the celestial Divine, which is the Divine good, and "moon" signifies the spiritual Divine, which is the Divine truth; it is therefore said that "the moon shall be turned into blood." (That this is the signification of "moon" see in the work on Heaven and Hell 118, 119.)

[23] In Isaiah:

He that walketh in righteousness, and speaketh uprightness, that stoppeth his ear lest he hear bloods, and shutteth his eyes lest he see evil (Isaiah 33:15);

"to stop the ear lest he hear bloods" meaning evidently not to hear falsities from evil. In David:

Thou wilt destroy those that speak falsehood; the man of blood and deceit Jehovah abhorreth (Psalms 5:6);

"the man of blood and deceit" meaning those who are in falsities from evil; it is therefore said, "Thou wilt destroy those that speak falsehood," "falsehood" in the Word signifying falsities. In Isaiah:

And it shall come to pass, that he that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof by the spirit of judgment and by the spirit of cleansing [burning] (Isaiah 4:3-4).

Because "Jerusalem" signifies the church in respect to doctrine, therefore it is said, "When He shall have washed away its blood out of the midst thereof," "bloods" signifying the falsities of evil. The "spirit of judgment" signifies Divine truth, and because this purifies it is said, "by the spirit of cleansing" [burning].

[24] In Ezekiel:

In the day wherein thou wast born I passed by beside thee, and I saw thee trodden down in thy bloods, and I said unto thee, In thy bloods, live; yea, I said unto thee, In thy bloods live. I washed thee, and I washed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:5-6, 9, 22, 36, 38).

This also treats of Jerusalem, which signifies the church in respect to the doctrine of truth, here first of the falsities of evil in which it was before it was reformed, and afterwards of its reformation; the falsities of evil are signified by its being seen "trodden down in bloods;" and its reformation by "he washed, and washed away the bloods, and anointed with oil;" "to wash" signifying to purify by truths; "to wash away bloods" signifying to remove the falsities of evil; and "to anoint with oil" signifying to endow with the good of love.

[25] In Lamentations:

For the sins of the prophets of Jerusalem, and the iniquities of her priests, that have shed the blood of the just in the midst of her. They have wandered blind in the streets, they have been polluted with blood, what they cannot pollute they touch with their garments (Lamentations 4:13-14).

"Prophets of Jerusalem" signify those who are to teach the truths of doctrine, and "priests" those who are to lead by truths to good; here mentioned in a contrary sense, since it is said, "for their sins;" "to shed the blood of the just" signifies to falsify truths and adulterate goods; it is therefore said, "they have wandered blind in the streets, they have been polluted with blood, what they cannot pollute they touch with their garments;" "to wander blind in the streets" signifies not to see truths at all, "streets" meaning truths; "polluted with bloods" signifies to be wholly in falsities; "what they cannot pollute they touch with their garments" signifies that what they cannot pervert they nevertheless falsify, "garments" meaning the truths that invest interior things, which truths are the truths of the sense of the letter of the Word.

In Isaiah:

All uproar shall be whirled about by the earthquake, and the garment is polluted with bloods (Isaiah 9:5);

"earthquake" signifying the perversion of the church by the falsification of truth, and the "garment polluted with bloods" the falsification of the sense of the letter of the Word.

[26] In Jeremiah:

Thou hast taught evils thy ways; also in thy skirts is found the blood of the souls of the innocents; I found them not in digging through, but upon all these (Jeremiah 2:33-34).

Here "blood found in the skirts" signifies the like as above by "what they cannot pollute they touch with their garments," "skirts" are the "garments." "I found them not in digging through, but upon all these" signifies that they dared not destroy the truths themselves, but that they falsified the truths of the sense of the letter, "skirts" signifying those truths.

[27] In Isaiah:

Your hands are full of bloods (Isaiah 1:15).

Your hands are polluted with blood, and your fingers with iniquity; your lips have spoken lies, and your tongue hath meditated perverseness. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity (Isaiah 59:3, 7).

"Hands polluted with blood, and fingers with iniquity" signifies that in all things belonging to them there is falsity and the evil of falsity; "hands" and "fingers" signify power, thus all things with them that have power. Because this is the meaning it is also said, "your lips have spoken lies, and your tongue hath meditated perverseness," "lies" meaning falsities, and "perverseness" the evil of falsity; "their feet make haste to shed innocent blood" signifies their hastening to destroy the good of love and charity; this is signified by "shedding innocent blood." The good of innocence is that from which is every good and truth of heaven and the church (See Heaven and Hell 276-283). From this it can be seen what is signified in a general sense by "bloods," in the plural, namely, violence offered both to the truths and the goods of the Word and of the church.

As "shedding innocent blood" signifies to destroy the good of love and of charity, every kind of precaution was taken that innocent blood should not be shed; and if it were shed:

That expiation shall be made for the land (Deuteronomy 19:10, 13; 21:1-9);

for the "land" signifies the church.

[28] In Isaiah:

Jehovah goeth forth from His place to visit the iniquity of the earth; then shall the earth reveal her bloods, and shall no more cover her slain (Isaiah 26:21).

The "bloods" that the earth shall reveal signify all the falsities and evils that have destroyed the truths and goods of the church, the "earth" being the church where these are; the "slain" signify those that have perished by falsities and evils. (That the "slain" signify those that have perished by falsities and evils, see above, n. 315.) In Revelation:

In Babylon was found the blood of prophets and of saints, and of all that have been slain upon the earth (Revelation 18:24);

"the blood of prophets and of saints" meaning truths and goods extinguished; and the "slain" those who have perished by falsities and evils (as just above).

[29] The like is meant by:

The blood of the prophets which was shed upon the earth, from the blood of Abel the just even to the blood of Zachariah, the son of Barachiah, whom they slew between the temple and the altar (Matthew 23:30, 34-35; Luke 11:50-51).

In the spiritual sense, by "Abel" those who are in the good of charity are meant, and, abstractly from person, that good itself; and by "Cain" those who make faith alone the sole means of salvation, and the good of charity of no account, thus rejecting and slaying it; and by "Zachariah" those who are in the truths of doctrine are meant, and abstractly from person the truth itself of doctrine; therefore the "blood" of these two signifies the extinction of all good and truth; "whom they slew between the temple and the altar" signifies in the spiritual sense every kind of rejection of the Lord; for "temple" signifies the Lord in respect to Divine truth, and "altar" the Lord in respect to Divine good, and "between them" signifies both together.

(That "Abel" in a representative sense is the good of charity, see Arcana Coelestia 342, 354, 1179, 3325; and that "Cain" is faith alone, separated from charity, n. 340, 347, 1179[1], 3325. That "prophet" signifies the doctrine of truth, n. 2534, 7269. That "temple" signifies the Lord in respect to Divine truth, and "altar" the Lord in respect to Divine good, and in a relative sense the Lord's kingdom and church in respect to truth and good, n. 2777, 3720, 9714, 10642. That "between" the two signifies where there is a marriage of Divine truth and Divine good, n. 10001, 10025.)

[30] In the Word it is often said of those condemned to death, that "their bloods should be upon them," which means, in the spiritual sense, that damnation should be upon them because of the falsities and evils by which they had destroyed the truths and goods of the church; for in general "bloods" signify all the falsities of doctrine, of life, and of worship, by means of which come the evils that destroy the church. These evils are in part enumerated in Ezekiel (Ezekiel 18:10-13); these are also signified by "bloods" in John:

As many as received Him, to them gave He power to become sons of God, to them that believe on His name; who were born, not of bloods nor of the will of the flesh nor of the will of man, but of God (John 1:12, 13).

"The Lord's name" means all truths and goods by which He is to be worshiped; "bloods" mean all the falsities and evils that destroy; "the will of the flesh" and "the will of man" signify all the evils of love and the falsities of faith, for "flesh" signifies the voluntary that is man's own [proprium volutarium] from which is every evil, and "man" [vir] signifies the intellectual that is man's own [proprium intellectuale], from which is every falsity, "will" meaning where these things are; "to be born of God" is to be regenerated by means of the truths of faith, and by means of a life according to them.