Combats against evils, which are temptations, are treated of in many passages of the Word, being understood by these words of the Lord, I say unto you, except a grain of wheat falling into the ground die, it abideth alone, but if it die, it beareth much fruit. These combats, which are temptations, may be seen particularly treated of in the Heavenly Doctrine of the New Jerusalem, from n. 187 to 201: Whence and of what quality they are, n. 196, 197. In what manner and when they are effected, n. 198. What good they produce, n. 199. That the Lord fights for man, n. 200. Concerning the Lord's combats or temptations, n. 201. Doc. Life, 99.

Verse 25. He who loveth his soul, shall lose it, but he who hateth his soul in this world, shall keep it unto life eternal. By soul in this passage is signified the proprium [or selfhood] of man. A. C. 6138.

Verse 26. If any one minister to me, let him follow me, &c. There are two kingdoms, into which the whole heaven is distinguished, one inhabited by the angels, who are in the good of coelestial love, the other by the angels who are in the good of spiritual love, or in charity; to minister is predicated of those who are in the coelestial kingdom, but to serve is predicated of those who are in the spiritual kingdom; hence it is evident what is meant by ministering and minister in the above passage, and that it denotes all that is done from the good of love, thus the good of love. Ap. Ex. 155.

Verse 27. Now is my soul troubled, &c. That the Lord glorified His human [principle], and that the passion of the cross was the last temptation and full victory, by which He was glorified, He himself teaches in John, Now is my soul troubled; Father, glorify thy name. These things were said concerning His passion: To glorify is to make divine. Hence now it is manifest, that unless the Lord had come into the world, and been made a man, and in this manner had liberated from hell all those who believe on Him, and love Him, no mortal could have been saved: Thus it is understood, that without the Lord there is no salvation. Heavenly Doc. of New. Jer. 294.

Verse 28. Father, glorify thy name. Then came a voice from heaven, I have both glorified and will glorify [it] again. Inasmuch as by the name of Jehovah, or the Lord, in the spiritual sense, is signified all worship grounded in the good of love and in the truths of faith, therefore in the supreme sense by the name of Jehovah is understood the Lord as to the divine human [principle], by reason that from His divine human [principle] proceeds the all of love and of faith: That the Lord in the supreme sense is understood by the name of Jehovah, is evident from these words in John, Jesus said, Father, glorify

thy name, &c. The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but all things of love and of faith, is grounded in the spiritual world, where names, such as are used in the earths, are not uttered, but the names of the persons, concerning whom they speak, are formed from the ideas of all things which they know respecting them, which are put together in one expression; such is the utterance of names in the spiritual world, whence it is that names in that world, like all other things, are spiritual: The name Lord, and the name Jesus Christ, are not there uttered as in the earths; but instead of those names, a name is formed from the idea of all things which are known and believed concerning Him, which idea is derived from all things of love and of faith respecting Him; the reason is, because these things in the complex are the Lord appertaining to the inhabitants; for the Lord dwells with every one in the goods of love and of faith which are from Him: This being the case, the quality of every one as to love and faith in the Lord is immediately known, on his uttering with a spiritual expression, or a spiritual name, the Lord, or Jesus Christ: And hence likewise it is that they, who are not principled in any love or in any faith respecting Hini, cannot name Him, that is, form any spiritual name concerning Him. Let not then the opinion any longer prevail, which is a ruling opinion with the generality, that the name alone of Jesus Christ, without love and faith directed to Him, thus without the knowledges by which love and faith are acquired, contributes any thing to salvation. Ap. Ex. 102.

By glorification is understood union, and that in the union of himself with the Father the Lord regarded the conjunction of himself with the human race, is said expressly, where it is written, When I shall be lifted up, I will draw all to myself, That conjunction was effected of the infinite or supreme divinity with the human race, by the humanity of the Lord made divine, and that this conjunction was the cause of the Lord's coming into the world, is an arcanum, about which several are inquisitive in themselves, and because they do not comprehend it, they do not believe it; and since they do not believe because they do not comprehend, therefore it becomes an offence to them: That this is the case, hath been given to know by much experience, respecting those who come into the other life; there are many of them, nearly the greatest part of those distinguished by their genius in the world, who, whilst they only think that the Lord was made a man, and was as another man in external form, and that He suffered, and yet rules the universe, fill the sphere instantly with scandals, by reason that this was a scandal to them in the life of the body, although at the

same time they published nothing on the subject, and although they adored Him with external sanctity; hence it is perceived manifestly, what was their faith, and what they thought concerning the Lord: This being so, it is allowed briefly to explain how the case is; after that all coelestial principle perished amongst men, that is, all love to God, so that there was no longer any will of good, on this occasion the human race was separated from the divine [Being or principle], for nothing conjoins but love, and when there is no love, disjunction takes place, which is followed by ruin and extirpation; wherefore on this occasion a promise was made respecting the coming of the Lord into the world, who should unite the human [principle] to the divine, and by this union, conjoin the human race in himself by the faith of love and charity; from the time of the first promise, [Gen. iii. 15.] the faith of love, directed to the Lord who was about to come, conjoined; but when no longer any faith of love remained in the world, then the Lord came, and united the human essence to the divine, so that they were entirely one, as He himself plainly saith, and at the same time taught the way of truth, that every one who believed on Him, that is, loved Him and the things which were of Him, and was principled in His love, which is extended to the uni versal human race, thus towards the neighbour, would be conjoined and saved: When the human principle was made divine, and the divine made human in the Lord, then an influx of the infinite or supreme divinity took place with man, which otherwise could never have existed; hence likewise the dire persuasions of the false were dispersed, and with them the dire Justs of evil, with which the world of spirits was overcharged, and was continually overcharging in consequence of souls flocking from the world; and they, who were in those persuasions and lusts, were cast into the hells, and thus separated; unless this had been effected, the human race would have perished, since it is ruled by spirits from the Lord; neither could they have been dispersed otherwise, for no operation of the divine [Being or principle] was given through things rational into the internal sensual principles of man, since these are far beneath the supreme divinity not so united. A. C. 2034.

When the lusts of the external man were removed, so as to produce no impediment, then the internal man, or Jehovah, acted in unity with the external, or with the human essence of the Lord; for external principles, which are not in agreement, are the only things which hinder the internal man, in it's action upon the external, producing unity; the external man is nothing else but a kind of instrument or organ, having no life in himself, but receiving life from the internal man, in which case it

appears as if the external man had life from himself: But with the Lord, after that he had expelled hereditary evil, and thus purified the organical principles of the human essence, even these received life, so that the Lord, as He was life in respect to the internal man, was also made life in respect to the ex ternal man: This is what is signified by glorification, when Jésus said, Father, glorify thy name.. A. C. 1603.

By name, when applied to the Lord, is signified divine truth, for name denotes every thing by which He is worshipped, and every thing by which He is worshipped has reference to divine good and divine truth. Inasmuch as it is not known what is meant by these words of the Lord, Father, glorify thy name; and a voice came from heaven, I have both glorified, and will glorify [it] again; therefore it shall be told: The Lord, when He was in the world, made His human [principle] divine truth, which also is the Word, and when He went out of the world, He fully united divine truth to the divine good which was in Him from conception: For the Lord glorified, that is, made divine His human [principle], as He makes man spiritual; for He first instils into man truths from the Word, and afterwards unites them to good, and by that union man becomes spiritual. Ap. Rev. 193.

Prayer viewed in itself is discourse with God, and on this occasion some internal intuition of those things which are the subjects of prayer, to which corresponds some similar principle of influx into the perception or thought of the mind of him who prays, so that there is a kind of opening of the internals of man towards God. The prayer of the Lord was nothing else but internal discourse with the divine [principle], and at the same time revelation: That it was revelation, is evident from these words, that when He prayed, saying, Father, glorify thy name, there cume forth a voice from heaven on the occasion, I have both glorified and will glorify it again, in which passage it is evident that the prayer of the Lord was discourse with the divine [principle], and at the same time revelation. A. C.

2535.

See also Extracts at verse 1 of chap. i.

Verse 31. Now is the judgment of this world: Now shall the ruler of this world be cast out. A last judgment hath twice taken place in this world; once, as is described in the Word, by the flood; and secondly, what was performed by the Lord himself when He was in the world, which is also understood by the Lord's words, Now is the judgment of this world, now shall the ruler of this world be cast out; and in another place, These things have I spoken unto you, that in me ye may have peace; be confident, I have overcome the world, John xvi. 33:

And likewise by these words in Isaiah, Who is this that cometh from Edom, marching in the multitude of his strength, great to save? I have trodden the wine-press alone, therefore I have trodden them in mine anger, whence the victory over them is sprinkled on my garments, for the day of vengeance is in my heart, and the year of my redeemed is come; on this account He was made a Saviour, Ixiii. 1 to 8, and in several other passages. The reason why a last judgment-hath twice had place in this earth, is, because all judgment hath place at the end of the church, as hath been already shewn, and on this earth there have been two churches, the first before the flood, and the second after it; the church before the flood is described in the first chapters of Genesis by a new creation of heaven and of earth, and by paradise, and it's end by eating of the tree of science, and afterwards specifically; and it's last judgment is described by the flood, and all those things, according to the style of the Word, by mere correspondencies; in the internal or spiritual sense of which, by the creation of heaven and of earth, is meant the establishment of a new church; by the paradise in Eden, the coelestial wisdom of that church; by the tree of science, the scientific principle which destroyed that church, the like by the serpent there; and by the flood is understood the last judgment upon those who were of that church. But the other church, which was after the flood, is described also in some passages of the Word, as Deut. xxxii. 7 to 14, and in other places; this church was extended through a great part of Asia, and was continued amongst the posterity of Jacob; it's end took place when the Lord came into the world, on which occasion a last judgment was effected on all from the first establishment of that church, and at the same time on the residue from the first church: For this end the Lord came into the world, that He might bring back into order all things in the heavens, and by the heavens in the earths, and at the same time that He might make His human [principle] divine, since had this not been effected, no one could have been saved. Last Judgment, n. 46.

The feast of the passover was enjoined to be celebrated every year on the day when they went forth out of Egypt, and this on account of the deliverance of the sons of Israel from servitude, that is, on account of the deliverance of those who are of the spiritual church from falses, thus from damnation; and whereas the Lord delivered them by His coming, and elevated them with himself into heaven, when He rose again, therefore this was likewise done on the passover; this is also signified by the Lord's words in John, Now is the judgment of this world,