Chapter Twenty

The Resurrection

1. And the first [day] of the week Mary Magdalene comes in the morning, it being yet dark, to the sepulcher, and looks at the stone taken away from the sepulcher.

2. Then she runs, and comes to Simon Peter, and to the other disciple whom Jesus loved, and says to them, They have taken away the Lord out of the sepulcher, and we know not where they have put Him.

3. Then Peter and the other disciple went out, and they came to the sepulcher.

4. And they both ran together; and the other disciple outran Peter and came first to the sepulcher.

5. And stooping down, he looks at the sheets laid out; however he came not in.

6. Then comes Simon Peter following him, and came into the sepulcher, and beholds the sheets laid out,

7. And the napkin which was over His head, not laid with the sheets but apart, wrapped together into one place.

8. Then therefore the other disciple entered also, who came first to the sepulcher, and he saw and believed.

9. For they knew not yet the Scripture, that He must rise again from the dead.

10. Then the disciples went away again to themselves.

At the end of the previous chapter, Joseph of Arimathea and Nicodemus anointed Jesus’ body with an abundance of oil and spices, wrapped it in strips of linen, and laid it in a tomb. We noted that this act represents the tender, reverent regard for the literal sense of the Word. While we may not fully understand the inner meaning of a particular passage, we still sense its holiness. Therefore, we regard it with the deepest respect and lay it in a special place in our minds. All this is represented by the way Joseph and Nicodemus care for Jesus’ body.

When Joseph and Nicodemus placed Jesus’ body in the tomb, it was Friday evening just before the beginning of the Sabbath. As this next episode begins, it is now the third day since Jesus’ crucifixion and burial, and the beginning of a new week. As it is written, “On the first day of the week, Mary Magdalene came to the tomb early, while it was still dark.” The darkness signifies Mary’s lack of understanding about what has happened to Jesus. The first thing she notices is that “the stone had been taken away from the tomb” (John 20:1).

Normally, after a body is laid in a tomb, a heavy stone is placed by the opening, effectively sealing the tomb. But this is different. The stone has been moved. Seeing this, Mary assumes that someone has taken away Jesus’ body. As she runs from the tomb, she meets Peter and John and says to them, “They have taken away the Lord out of the tomb, and we do not know where they have put Him” (John 20:2). Without hesitating, John and Peter run to the tomb to see what has happened. As it is written, “So they both ran together, and the other disciple [John] outran Peter and came to the tomb first” (John 20:4).

Only in the Gospel According to John do we read that John and Peter run to the tomb together, and that John eventually outruns Peter. Throughout the gospel narratives, we have seen that “Peter” signifies the faith that comes through understanding truth, and “John” signifies the love of serving others. As we learn truth and put it into our life, we begin to receive a new will. This is when the love of service gradually takes the lead. We not only begin to see the goodness within the truth, but we begin to experience that goodness as well. ¹

From this point onwards, a reversal takes place. We begin to live according to the truth, not just because it is the right thing to do, but because we genuinely love God and love serving others. Moreover, we feel joy in being useful. Therefore, it is written that John, who signifies the love of service, outruns Peter and is the first to arrive at the tomb. ²

Although John arrives first, Peter is the first to enter. As it is written, “And he [John], stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him and went into the tomb” (John 20:5-6). In our own spiritual development, this refers to the vital role that the understanding of truth continues to play in our regeneration. Although a reversal takes place when love takes the lead, the understanding of truth is not abandoned. While no longer in first place, truth still works together with the love of service.

In this case, Peter, who signifies truth in the understanding (which is faith), enters first. As he enters, he carefully examines the details. As it is written, “And he [Peter] saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself” (John 20:6-7). These outer coverings, when separated from Jesus’ body, signify the external truths of the Word without their spiritual meaning. ³

Though faith is the first to enter, love quickly follows. Thus, after Peter enters, he is joined by John. As it is written, “Then the other disciple, who came to the tomb first, went in also; and he saw and believed” (John 20:8). In the literal story, both Peter and John believe, as did Mary Magdalene, that someone has moved the stone and taken away Jesus’ body. This is because, “They did not as yet know the scripture, that He must rise again from the dead” (John 20:9).

For the moment, and especially because they did not understand the scriptures that prophesied Jesus’ resurrection, Mary, John, and Peter are feeling lost and confused. They only know that their beloved teacher has been crucified, and now His body has been taken away. They do not know that Jesus has risen. The only thing they can see are the linen clothes that had covered Jesus’ body and the folded cloth that had covered His head.

Bewildered and disappointed, the disciples depart from the tomb. As it is written, “The disciples went away again to their own homes” (John 20:10). It should be noted that the phrase “to their own homes” is a loose translation of the Greek phrase pros hautous [πρὸς αὑτοὺς] meaning “to their own” or “to themselves.” While it makes sense to take this to mean that John and Peter returned “to their own homes,” the actual Greek teaches that they returned again “to themselves”—that is, to their old attitudes and familiar behavior patterns.

Mary, however, does not return to her home, or go anywhere. Instead, she remains at the tomb.

A practical application

Whenever we hear upsetting news, face challenging circumstances, or experience a disappointing loss, we might be tempted to revert to old ways of thinking, feeling, and acting. These are the times when we are tempted to “return to ourselves”—that is, to return to our old attitudes, behaviors, and responses. This tendency to relapse into old patterns is represented by John and Peter “returning to themselves.” It’s a cautionary lesson for all of us. As a practical application, then, be careful about tendencies to relapse into former ways of thinking and behaving. Instead of reverting to your old patterns, follow Mary’s example. Remain steadfast. Even if the tomb appears to be empty at the moment, Jesus is still very present, encouraging you to rise above old responses, and act from your new will.

Mary Sees the Angels

11. But Mary stood at the sepulcher weeping outside. Then as she wept, she stooped to the sepulcher,

12. And beholds two angels in white sitting, the one at the head and one at the feet, where the body of Jesus had lain.

13. And they say to her, Woman, why weepest thou? She says to them, Because they have taken away my Lord, and I know not where they have put Him.

14. And saying these things, she turned back, and beheld Jesus standing, and she knew not that it was Jesus.

15. Jesus says to her, Woman, why weepest thou? Whom seekest thou? She, thinking that He was the gardener, says to Him, Lord, if Thou hast carried Him hence, tell me where Thou hast put Him, and I will take Him away.

16. Jesus says to her, Mary. She, turning, says to Him, Rabboni, which is to say, Teacher.

17. Jesus says to her, Touch Me not, for I have not yet ascended to My Father; but go to My brothers, and say to them, I ascend to My Father and your Father, and My God and your God.

18. Mary Magdalene comes, reporting to the disciples that she had seen the Lord, and [that] He had said these things to her.

Mary Magdalene does not leave the area or return to her home. Instead, she remains at the tomb. This is where the next episode begins. As it is written, “But Mary stood outside by the tomb weeping, and as she wept, she stooped down and looked into the tomb” (John 20:11). Out of her love for Jesus, Mary is able to see things of the spirit that John and Peter could not see. In fact, it is written that Mary “saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain” (John 20:12).

When John and Peter looked in, they saw only the lifeless linen and the folded cloth. But when Mary Magdalene looks in, through her grief and through her tears, she sees living beings—in fact, she sees two angels. Similarly, there are times when we look into the Word and see nothing more than lifeless words that do not move us or speak to us. It is altogether different, however, when we look into the Word and see angels speaking to us, inviting us to reflect on our inner states. Therefore, these angels ask Mary, most appropriately, “Woman, why are you weeping?” (John 20:13).

Mary’s response is simple and straightforward. She says, “Because they have taken away my Lord and I do not know where they have laid Him” (John 20:13). In this case, Mary is representatively speaking for each of us. Like Mary, we, too, experience times when the Lord appears to be absent, and we don’t know where to find Him. At the moment, goodness and truth seem to be absent from our life. This is what is contained, more interiorly, in Mary’s lament, “They have taken away my Lord.” ⁴

The truth is, however, that the Lord is never “taken away,” nor does He ever abandon us. It’s just that there are times when we cannot sense His presence. Even at those times when God seems to be absent, He is, in reality, still very near. As it is written, “Now when she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus” (John 20:14). Repeating the same question that the angels asked, Jesus says, “Woman, why are you weeping?” And then Jesus adds these words: “Whom are you seeking?” (John 20:15). ⁵

Although Mary loves Jesus, she still does not understand His true nature. That is why she is not able to recognize Him, even as He stands before her. We read, “She, supposing Him to be the gardener, said to Him, ‘Sir, if You have carried Him away, tell me where you have laid Him, and I will take Him away’” (John 20:15). In the depth of her grief, Mary does not realize that the One whose loss she so desperately mourns is standing right in front of her. Overwhelmed by her grief, Mary sees in Him only a person that might help her find Jesus’ body. It is at this point that Jesus says to her, “Mary” (John 20:26).

It is not until Jesus calls her by name that Mary has a moment of recognition. This brings to mind Jesus’ words earlier in this same gospel when He said that the Good Shepherd “calls his own sheep by name … and the sheep follow Him, for they know His voice” John 10:3-4). In calling Mary by name, Jesus touches something deep within her, awakening her spirit. It is then that Mary recognizes Jesus and exclaims, “Rabboni!” (John 20:16).

Mary’s choice of the title “rabboni” rather than “Lord” is significant. The word “rabboni” simply means “teacher.” This is the origin of the word “rabbi”—a title given to a Jewish religious teacher or spiritual leader. In this case, there is a distinct difference between seeing Jesus as her spiritual leader and seeing Jesus as her Lord. Mary, for all her love and devotion, still calls Him—at least in this moment—“Rabboni.” Because of this, Jesus’ response is clear. He says to her, “Touch me not, for I have not yet ascended to My Father” (John 20:17). ⁶

While it is true that Mary is devoted to Jesus, her understanding has only developed to the point where she recognizes Him as her beloved teacher. It is for this reason that Jesus says, speaking in accommodation to Mary’s state of understanding, that she should not touch Him—for He is not yet—in her mind—ascended to the Father. The continuing obscurity in Mary’s mind is suggested by the context. Mary had come to the tomb that morning while it was still dark. Although she was gradually coming into greater light, the dawning of a full awareness had not yet arrived. In brief, Mary still regards Jesus as her rabbi, but does not yet see Him in His risen glory. ⁷

Jesus then adds, “But go to My brethren and say to them, ‘I am ascending to My Father and your Father, and to My God and your God’” (John 20:17). Although the process of glorification had been fully completed on the cross, this has not yet become a reality to Mary or to the disciples. In fact, to their minds, the only thing they know is that Jesus died on the cross, and that His body has been taken away.

This is why Jesus now sends Mary to the disciples with a message that is similar to what He told them in His farewell address. At that time, He said to them, “A little while and you will not see Me; and again, a little while and you will see Me because I go to the Father” John 16:16). This time Mary is to tell them that Jesus is “ascending to His Father.”

While this is not the fullest expression of what really happened on the cross, it is an explanation that the disciples can understand at this point. Meanwhile, Jesus will continue to rise in their understanding until He is fully ascended in their minds and seen as the risen and glorified Lord. It is then that they will be able to understand the true meaning of the resurrection.

The empty tomb

The mysterious disappearance of Jesus’ body has been both alarming and confusing for Jesus’ followers. Unaware of the biblical prophecies that predict that the Messiah would rise on the third day, Mary, John, and Peter all assume that Jesus’ body has somehow been taken away. And yet, seven hundred years earlier, the resurrection had been prophesied in the Hebrew scriptures. The prophet Jonah spoke about being “raised on the third day” (Jonah 2:10), and Hosea said, “On the third day He will raise us up” (Hosea 6:2).

According to scripture, then, Jesus was “raised up”—that is, resurrected—on the third day. But how? What happened in the tomb? Why did they only find the linen strips for Jesus’ body and the folded cloth for His head? Where was Jesus? And what happened to His body? In order to answer these questions, it is important to understand that the crucifixion was the final step by which Jesus fully glorified His humanity. In doing so, He put off the last vestige of His infirm humanity and became fully divine.

To help us understand this concept, biblical scholars have compared this process to first removing a thread of wool from a garment and then replacing it with a thread of gold. As the woolen threads are removed and replaced by golden ones, the entire garment eventually becomes pure gold. Similarly, but in a much greater way, Jesus gradually replaced everything that was imperfect and finite in Himself with that which is Perfect and Infinite. He did this through successive temptation combats in which He utterly eradicated every inclination to evil and falsity. Finally, nothing was left except Divinity Itself—that is, a Divine Body of pure love and pure wisdom. ⁸

All of this, however, was a gradual process. As long as Jesus was still on earth, He was continually in the process of uniting the divine truth He came to teach with the divine love that was His very soul. There were times, of course, when this unition seemed to be relatively complete, for example, when He said, “I and My Father are One” John 10:30). But these moments were part of the continual progress towards complete glorification. This process only became complete at the time of the resurrection and ascension. It was only then, when everything that He had inherited from the mother was dissipated, that a new “resurrection body” was put on. Only then could He truly say, “It is finished” John 19:30)—His very last words from the cross. ⁹

The idea that the Lord’s material body was dissipated, leaving nothing behind, can be compared to the way that anger ceases to exist when understanding is found, or how resentment disappears when forgiveness is given, or how hatred vanishes when love arises. These negative attributes do not “go” anywhere. They simply cease to exist in the presence of understanding, forgiveness, and love. Similarly, every appearance of truth in the literal sense of the Word, for example that the Lord is angry, vengeful, and punitive, disappears as we enter more deeply into the spiritual sense of the Word.” ¹⁰

Another way to understand the Lord’s glorification process is to compare it to a marriage. In the beginning, the husband and wife promise to love each other. Vowing to put away hereditary tendencies towards unkindness and selfishness, they turn to the Lord in order to do so. Over time, as they live according to God’s commandments, their joy in living together increases. At the same time, the promises and pledges made at the time of the wedding and in the early years of marriage seem to “vanish.” Instead, the husband and wife now love each other, not because they have promised to do so, but because, from their hearts, it has become their way of life. Because their spirits have become united, they are, so to speak, “one flesh.” ¹¹

A similar process takes place on the individual level as well. In the beginning, truth appears to be outside of us. It is something we learn. Eventually, as we sincerely live by the truth, especially during difficult times, deliberate decisions become spontaneous actions. What was once experienced as dutiful self-compulsion to live by the truth eventually becomes a heavenly habit. Gradually, truth and goodness become indistinguishable in thought, word, and deed. In this way, as we develop a new or “second” nature, the truth becomes so united with love that the truth seems to have vanished. In a comparable way, but to a much greater degree, Jesus vanished from the tomb leaving nothing behind except the linen cloths that had covered His body. Divine wisdom had become one with divine love. ¹²

Mary, of course, could not have known any of this, because it had yet been revealed. At this point, all Mary can do is marvel at Jesus’ sudden appearance and follow His instructions. Therefore, as this episode ends, Mary leaves the tomb and goes off to tell the disciples what Jesus has told her to tell them—that He is ascending to His Father and to their Father, to His God and to their God. When she arrives, she tells them that she has seen the Lord, and that “He had spoken these things to her” (John 20:18).

The message that Mary brings to the disciples is accommodated to their understanding. Although Jesus has indeed risen and become fully united with His divine soul which He calls “the Father,” this is still beyond the comprehension of His disciples. For them, at this point, it is enough to know that Jesus is still in the process of ascending to the Father. This is something that takes place in each of our minds as well. It is only over time that Jesus “ascends” in our understanding until we come to the realization that He is indeed “one” with the Father—that in Him perfect wisdom and perfect love are inseparable.

A practical application

Regeneration begins by learning truth and striving to live according to it. Eventually, what begins as a matter of deliberate decision and strenuous effort becomes easier as we develop “spiritual muscle.” Of course, spiritual development is impossible without God who does the heavy lifting for us in secret, but we must do this lifting anyway, as if by ourselves. While none of our struggles can compare with Jesus’ combats against the entirety of hell, we all have our own crucifixions and resurrections. As a practical application, then, consider the possibility that any moment could be a resurrection experience for you. For example, when you notice a negative thought or feeling coming in, perhaps after a setback, loss, or disappointment, acknowledge it, pray to the Lord for help, call truth to mind, and then allow the Lord to rise in you, giving you all the strength you need. Even as He totally vanquished evil and falsity in Himself, He can subdue the evils and falsities in you. In this way, the Lord’s resurrection and subsequent ascension can become living realities in your own life. Not only are there continual resurrections, but there are also continual ascensions into higher states of love and wisdom. Beyond your conscious awareness, Jesus is both rising and ascending in you. As He told Mary to tell the disciples in another I AM statement, “I AM ascending.” ¹³

Jesus Gives the Holy Spirit

19. Then, it being evening on that day, on the first of the week, and the doors being shut where the disciples were gathered for fear of the Jews, Jesus came and stood into the midst, and says to them, Peace [be] to you.

20. And saying this, He showed them His hands and side; then the disciples rejoiced, seeing the Lord.

21. Then Jesus said to them again, Peace [be] to you; as the Father has sent Me, I also send you.

22. And saying this, He breathed into [them], and says to them, Receive ye the Holy Spirit.

23. Whosever sins you forgive, they are forgiven to them; whosever you retain, they are retained.

As the next episode begins, it is still the day of the resurrection, but it is now evening, and the disciples are gathered together behind closed doors “for fear of the Jews” (John 20:19). While we know today that the Lord’s resurrection brought the possibility of salvation to humanity, the disciples were still a long way from understanding this. They remained, so to speak, “in the dark” and afraid.

Their fear is understandable. The religious leaders, particularly those who had conspired to bring about Jesus’ death, might now be seeking to kill them as well, especially as the rumor spreads that Jesus’ body has been taken away. We can imagine that the disciples may be talking about the mysterious disappearance of Jesus’ body from the tomb, and what might happen to them now that Jesus is gone. They might also be wondering about the message that Jesus had given to them through Mary, saying, “I am ascending to My Father and to your Father, to My God and to your God.”

The gathering of the disciples behind closed doors represents those times when worry, grief, or fear seem to shut out the presence of the Lord. However, Mary’s message about Jesus’ ascension must have cheered them with hope and opened the way for Jesus to appear to them in their minds and in their midst. As it is written, “Jesus came and stood in their midst, saying to them, ‘Peace be with you’” (John 20:19). ¹⁴

Then, to further reassure them, and to accommodate to their level of understanding, Jesus shows them the wounds in His hands and in His side. This moment of recognition brings both comfort and joy to the disciples. As it is written, “Then the disciples rejoiced when they saw the Lord” (John 20:20).

The power of the Holy Spirit

After showing His disciples His hands and His side, Jesus reassures and calms them for a second time, saying, “Peace be with you.” Jesus then adds, “As the Father has sent Me, I also send you” (John 20:21). Jesus, who came forth from love, now sends His disciples forth in love. This is what is meant by the words, “As the Father has sent Me, I also send you.”

This, however, will not be possible without the Holy Spirit—that is, Jesus’ continual presence with them. It is this Spirit that will make it possible for them to go forth in love; it will enable them to preach, teach, and baptize; it will empower them to forgive sins as Jesus has forgiven them, and it will inspire them to love others as Jesus has loved them. That is why Jesus breathes on them and says, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them. And if you retain the sins of any, they are retained” (John 20:22-23).

This moment, which is recorded only in the Gospel According to John, is one of the clearest indications of Jesus’ divinity. It brings to mind the words spoken by God when He first created human life. As it is written in the Hebrew scriptures, “Then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7). ¹⁵

This passage from the Hebrew scriptures seems to be speaking about the creation of physical life. But when Jesus’ breathes on His disciples and says, “Receive the Holy Spirit,” He is speaking about the creation of spiritual life. Whereas the birth into natural life requires no conscious effort on our part, the birth into spiritual life requires both a conscious decision and an unceasing effort to align ourselves with God’s will. Only then do we become receptive to the love and wisdom that continually flow in from God. This is our second birth—the birth that takes place within us when the spirit of God enters our life. This is what it means to “receive the Holy Spirit.”

The Holy Spirit, then, is not a separate divine person of the trinity. In the language of sacred scripture, the Holy Spirit is really Jesus Himself, the divine truth fully united with divine love coming forth into our lives as divine power for useful service. This is the power that enables us not only to perceive the truth from love, but also the power to use that truth in our lives. Sometimes called “the inspiration of the Holy Spirit,” it is as vital to our inner spirit as breath is to our physical bodies. ¹⁶

The Holy Trinity, then, is not three separate persons. Rather, it is three aspects of One God—divine love, divine wisdom, and divine power for useful service. These divine qualities, which exist in the Lord alone, radiate out to all people, and are received by those who align themselves with God’s will. ¹⁷

The remission of sins

As already mentioned, when Jesus breathed upon His disciples, He said, “Receive the Holy Spirit. If you forgive the sins of any they are forgiven.” Obviously, there is an important connection between the reception of the Holy Spirit, which comes first, and the subsequent ability to forgive sins.

In the original Greek, the word which is translated as “forgive” is aphēte [ἀφῆτε], meaning “to send away.” This idea, that sins must be “sent away” is known as the “remission of sins.” In the Hebrew scriptures, when the sins of the people were placed on the head of a goat, the goat was sent away into the wilderness, symbolically “sending away” the sins of the people (see Leviticus 16:21). While a goat cannot actually take away human sin, this ritual does speak about the necessity of removing evil from oneself and sending it far away “into the wilderness.” Throughout Christianity, this process is known as “the remission of sins.” ¹⁸

The idea that forgiveness is related to the remission of sins is an important one. To remit sins is to send them away. And yet, sins can only be remitted—that is, removed and driven out of our lives—through the power of the Holy Spirit. This is what can occur within us whenever we respond to a current situation from a new understanding and a new will. When we are operating at this higher level, ascending above previous states, prior habits, and earlier attitudes, our sins are forgiven. That is, when we are closer to God, our sins are further removed from us. ¹⁹

When the Lord’s Holy Spirit is received as the truth which is infilled with His love, we no longer entertain lower thoughts and feelings, nor do we repeat earlier behaviors. They are, so to speak, behind us. That’s because we are now living at a new level where previous sins are no longer a part of who we are. While we may have occasional slip-ups, we are now humbly operating from God-centered states rather than self-centered states. We have a new nature. This is what takes place when our repentance is actual. It is not just repentance of the lips, but repentance of life. ²⁰

While the driving out of sinful tendencies is accomplished over time and in innumerable ways, our part in that process is summed up in the Ten Commandments. As we strive to keep them, we not only allow God to remove evil, but we also allow God’s love to flow in and work through us. Whenever this takes place, it can be said that the Holy Spirit is working in us and through us, effecting and accomplishing all things that are good, true, and useful. ²¹

The retention of sins

It should not be forgotten, however, that Jesus does not only speak about the remission of sins. He also speaks about the retention of sins. As He puts it, “If you retain the sins of any, they are retained.” This cannot possibly mean that we have the power to release people from sin or keep them in sin. It does mean, however, that if we forgive the sins of any, we will experience a sense of forgiveness in ourselves. Conversely, if we retain the sins of any, we will retain the bitterness, the resentment, and the unforgiveness in ourselves.

Because we are all born with tendencies to evils of every kind, it is inevitable that self-serving, unforgiving thoughts will flow into our minds from time to time, even if we have not invited them. These thoughts can do us no harm as long as we do not allow them to remain. Therefore, it’s best to send them away as quickly as possible. However, if we do choose to hang on to them—that is to retain them—they can have a destructive influence on our character. A sickness that goes untreated, can spread to various parts of our body, leading to a worsening condition, and eventually to death. The same can be said about negative thoughts that are allowed to linger. ²²

Jesus, then, is giving His disciples a most powerful lesson about the importance of forgiveness, and the consequences of unforgiveness. Beginning with themselves, they can call upon the power of the Holy Spirit to send away every negative influence so that they might be filled with God’s spirit of forgiveness. At the same time, they are being cautioned about the danger of harboring bitter, resentful, and hateful thoughts.

This also includes the tendency to lock people into the negative pictures and prejudices we may have had based on previous experiences with them or rumors about them. No one wants to be seen in terms of their earlier misbehaviors or through the lens of past mistakes. When people repent, change, and grow, they need to be seen in terms of their best qualities—that is, the Lord’s qualities in them. As long as we “retain” their sins, we fail to bring out the best in them. Similarly, if we retain our negative thoughts about others, refusing to give up those thoughts, even justifying them, it can become a part of our essential nature. This is why Jesus says, “If you forgive the sins of any, they are forgiven, and if you retain the sins of any, they are retained. ²³

A practical application

If our repentance is sincere, previous sins are sent away and are no longer associated with us. We have begun and are now living a new life. Because the Lord has forgiven us, we can forgive ourselves. Just as we would not want to be defined by the sins of our past, we can give others the same consideration. As a practical application, then, when you see people striving to change and grow, support and encourage them in their efforts. If negative thoughts and prejudices arise based on someone’s past, send those thoughts and images away as soon as possible. Do not let them linger. When you do this for others, it frees you to think higher thoughts about them and to put the best interpretation on their actions. As Jesus says, “If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained.” ²⁴

“My Lord and My God!”

24. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

25. Therefore the other disciples said to him, We have seen the Lord. But he said to them, Unless I see in His hands the print of the nails, and thrust my finger into the print of the nails, and thrust my hand into His side, I will not believe.

26. And after eight days again His disciples were inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, Peace [be] to you.

27. Then He says to Thomas, Bring hither thy finger, and see My hands, and bring thy hand and thrust [it] into My side; and be not unbelieving, but believing.

28. And Thomas answered and said to Him, My Lord and my God.

29. Jesus said to him, Because thou hast seen Me, Thomas, thou hast believed; happy [are] they who have not seen, and have believed.

30. And indeed many other signs therefore Jesus did in the presence of His disciples, which are not written in this book.

31. But these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing, you might have life in His name.

When Jesus breathed on His disciples and said to them, “Receive the Holy Spirit,” Thomas was not present. Therefore, when Thomas returns, they say to him, “We have seen the Lord” (John 20:25). But Thomas has not had this experience. Therefore, he says, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe” (John 20:25).

Thomas is not willing to believe merely because the disciples say, “We have seen the Lord.” He wants to see for himself. After all, Thomas was not there when Jesus suddenly appeared in the room, offered a greeting of peace, and said to them, “Receive the Holy Spirit.” While this must have been a profound experience for the disciples, they were unable to transfer this spiritual experience to Thomas. ²⁵

Believing what others say without understanding or experiencing it for ourselves is called “blind faith.” This kind of faith should not replace rational understanding. When our spiritual eyes are opened, we can see the Lord for ourselves and hear His voice in His Word. This is the understanding that goes hand in hand with true faith. As it is written in the Hebrew scriptures, “Open my eyes, that I may see wondrous things in Your law.” (Psalms 119:18). Also, “In Your light we see light” (Psalms 36:9).

Eight days later, when Jesus again manifests Himself to the disciples, Thomas is in the room. Once again, Jesus appears in their midst while the doors are shut. And once again, Jesus begins by saying, “Peace be with you” (John 20:26). Jesus then turns to Thomas and says to him, “Reach your finger here, and look at My hands; and reach your hand here and put it into My side. Do not be unbelieving, but believing” (John 20:27). Now that Thomas’ spiritual eyes are open, and he is experiencing the spiritual presence of Jesus for himself, he is deeply affected. Although he had wanted to physically touch Jesus, Jesus has spiritually touched him. Therefore, Thomas exclaims, “My Lord and My God!” (John 20:28).

Thomas’ exclamation, perhaps more than any other utterance in the gospels, comes the closest to describing Jesus’ true nature. Thomas sees, understands, and believes that Jesus is both his Lord and his God. In this rare and blessed moment, Thomas sees for himself that Jesus is not just the Messiah, or the Son of man, or even the Son of God. He is God Himself—fulfilling the words spoken at the beginning of this Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God…. And the Word became flesh and dwelt among us” John 1:1;14).

Blessed are those who have not seen, and yet have believed

As this episode draws to a close, Jesus says to Thomas, “Because you have seen Me, you have believed. Blessed are those who have not seen, and yet have believed.” (John 20:29). Here Jesus teaches that spiritual belief does not depend on physical proof. A belief that is truly spiritual comes about when our spiritual eyes are opened, and we see truth in the light of higher understanding. Just as the physical eye sees things in the natural world, spiritual eyesight gives us the ability to understand spiritual reality. When we suddenly comprehend something, we might be inclined to say, “I see,” meaning that we understand. ²⁶

External sight is based on the evidence of the external senses. It tells us that the sun rises and sets, that the earth is flat, and that the stars are very tiny. It also tells us that there is no heaven, there is no hell, there is no God, and no life after death. After all, it cannot “see” any of these things. Sometimes we are so blinded by the physical that we cannot see what is truly spiritual. ²⁷

But internal sight is quite different. It’s why Jesus so often opened the eyes of the blind (see John 9:1-41; 10:21; 11:37). These physical healings represent the deeper healing that can take place within each of us when the Lord opens our spiritual eyes. Only then can we truly see that there is a God, that death is the continuation of life, and that all life is from the Lord alone. These are the essential things that are invisible to our physical eyes, but visible to our spiritual eyes. This, then, is what Jesus means when He says, “Blessed are those who have not seen, and yet have believed.”

Deeper signs

As this chapter closes, the narrator tells us that “Jesus did many other signs in the presence of the disciples, which are not written in this book” (John 20:30). In His wondrous mercy, God allows us from time to time to experience moments when we sense His presence working in our lives. ²⁸

For some of us, these miraculous moments might include an extraordinary coincidence, a serendipitous meeting, or an unexpected surprise that turns out to be a great blessing. It could also include seeing angels, having a prophetic dream, experiencing a vision, or receiving a message from a departed loved one. While we should, of course, be grateful for these signs and wonders, they should not be the center or basis for our belief.

Instead, we can let them confirm what we already believe—that God loves us with a love we can scarcely fathom, that His wisdom is an infallible guide to happiness, and that He leads us in marvelous ways that are incomprehensible to our finite minds.

The many wonders of God’s invisible leading are all there, even those that are beyond our conscious awareness. These are the wonders that are “not written in this book” (John 20:30). But still, they are there, silently running beneath the surface of our lives, going on with precision and order every moment. This is the Lord’s divine providence, secretly guiding us at all times. Although we cannot see it all, God does provide that we see enough—just enough to know and to believe “that Jesus is the Christ, the Son of God, and that believing we may have life in His name” (John 20:31). ²⁹

These are the deeper signs that demonstrate how the Lord is working secretly within us. When we have “life in His name,” we are being regenerated. As changes take place in our inner spirit, we are continuously ascending. In this way, our existence becomes a series of steady, progressive, and miraculous resurrections to new life. ³⁰

A practical application

“To believe in His name,” and “to have life in His name,” is to live according to the qualities that God gives us—specifically the qualities that are manifested in the life and teachings of Jesus Christ. In doing so, we will experience signs of His presence along the way. As a practical application, then, be on the lookout for those “signs” that indicate that you are indeed experiencing “life in His name.” Some of these signs might include a growing willingness to admit wrong and seek forgiveness, an expanding ability to see the good in others, an increasing tendency to respond from your higher nature, a greater awareness of and appreciation for the blessings in your life, and an increasing faith and trust in God. Let these signs of spiritual development serve to strengthen your spirit and deepen your faith. ³¹

फुटनोट:

3703. 'And He said, I am Jehovah, the God of Abraham your father' means the Lord in whom that good originated. This becomes clear from the fact that Jehovah is the Divine Being (Esse) itself of the Lord, who is called 'the God of Abraham' by virtue of Divine Good - 'Abraham' representing the Lord as regards Divine Good, see 2172, 2198. And because Divine Good is the source of all celestial and spiritual goods, and consequently of all truths also, the phrase 'your (that is, Jacob's) father Abraham' is used, when in fact Isaac was his father. The reason why 'father' in the internal sense means good is that good is the source of every single thing that has being and truth the means by which it is brought into being. Thus every single thing is born from a marriage of good and truth. Heaven itself, which consists of nothing else at all but the Divine marriage of Good and Truth, derives from the Divine Marriage of Good and Truth and of Truth and Good within the Lord.

[2] The whole natural order also in every single part has reference to what is good and what is true. In it, that is, the natural order, the celestial and spiritual goods and truths that belong to heaven are represented, and in heaven Divine Goods and Truths that are the Lord's are represented. From this it becomes clear that good is like the father and truth is like the mother, and that therefore 'father' in the internal sense of the Word means good, and 'mother' truth. Indeed they mean the goodness and truth in which lower or derived goods and truths originate, which in relation to them are as daughters and sons, and are also consequently called daughters and sons in the Word, 489-491, 2362. They are also in relation to that good and truth as brothers and sisters, as grandchildren and great grandchildren, as sons-in-law, fathers-in-law, and daughters-in-law; in short they are as every degree of blood relationship and relationship by marriage. And all these relationships stem from the marriage of good, which is the father, to truth, which is the mother. For all things - every single one - in heaven exist as in blood relationships of love to and faith in the Lord, or what amounts to the same, of good and truth, see 685, 917, 2739, 3612, and the most ancient people therefore compared all these things to marriages, 54, 55. See also 718, 747, 1432, 2508, 2516, 2524, 2556.

[3] That 'father' in the internal sense of the Word means good may be seen from very many places, as from the following: In Isaiah,

Pay attention to Me, you who are pursuing righteousness, who are seeking Jehovah; look to the rock from which you were hewn; and to the hole of the pit from which you were dug; look to Abraham your father and to Sarah who bore you, for when he was but one I called him; and I blessed him, and I will multiply him. For Jehovah will comfort Zion, He will comfort all her waste places, and will make her wilderness like Eden and her desert like the garden of Jehovah. Isaiah 51:1-3.

This refers to the Lord and His Coming, as is evident from every detail. As regards Divine Truth He is called 'a rock' and 'a pit', and as regards Divine Good 'Abraham your father'. And because the Divine marriage of Good and Truth is represented by Abraham and Sarah, see 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305 (end), the expressions 'Abraham your father' and 'Sarah who bore you' are used. This explains why it is said that they were to look to the rock and to the pit, and to Abraham their father and to Sarah. It also explains why the promises follow immediately after, declaring that 'Jehovah will comfort Zion', which is the celestial Church, see 2362, and that 'He will comfort her waste places, and will make her wilderness like Eden and her desert like the garden of Jehovah'.

[4] Abraham has a similar meaning when elsewhere in the Word he is called 'father', as in John,

Jesus said, I speak what I have seen with My Father, and you also do what you have seen with your father. They answered and said to Him, Our father is Abraham. Jesus said to them, If you were Abraham's sons, you would do the works of Abraham. You do the works of your father. John 8:38-39, 41.

And in Matthew,

Do not presume to say within yourselves, We have Abraham as our father. I tell you that God is able from these stones to raise up children to Abraham. Even now the axe is laid to the root of the trees; every tree not bearing good fruit will be cut down and cast into the fire. Matthew 3:9-10.

And in Luke,

When the poor man Lazarus died he was carried by the angels into Abraham's bosom. The rich man also died and was buried; and when he was in hell he raised his eyes and saw Abraham far off, and Lazarus in his bosom. Calling out he said, Father Abraham, have mercy on me. I ask you, father, to send him to my father's house. Luke 16:19-end.

In these places it is evident that Abraham was not meant but the Lord as regards Divine Good. For Abraham is unknown in heaven, and when his name is used in the Word the Lord is meant, see 1834, 1876, 1989, 3305 (end).

[5] That 'father' means good in the internal sense becomes clear from the following places: In Moses,

Honour your father and your mother, that your days may be prolonged on the land which Jehovah your God gives you. Exodus 20:12; Deuteronomy 5:16.

This commandment, like the rest of the Ten Commandments, is true in both senses - in the internal sense 'honouring father and mother' is loving what is good and true, and in what is good and true loving the Lord, see 2609, 3690. 'Days on the land' means resulting states of good within the Lord's kingdom, as is clear from the meaning of 'days' as states, 23, 487, 488, 493, 893, 2788, and from the meaning of Canaan, to which 'the land' refers here, as the Lord's kingdom, 1607, 3038, 3481, and from 'being prolonged' having reference to good, 1613.

[6] Since 'father and mother' had these meanings many laws were therefore laid down in the Jewish representative Church relating to parents and sons. In every case good and truth were meant in the internal sense, and in the highest sense the Lord as regards Divine Good and Divine Truth, as in Moses,

Whoever strikes his father and his mother shall surely die. If anyone curses his father or his mother he shall surely die. Exodus 21:15, 17.

In the same author,

Any man who curses his father or his mother shall surely be put to death; he who curses his father and his mother, his blood shall be on him. Leviticus 20:9.

Cursed is he who treats his father and his mother with contempt; and all the people shall say, Amen. Deuteronomy 27:16, 17.

In Ezekiel,

Behold, the princes of Israel, every one according to his power, ¹ have in you been intent on shedding blood; in you they have treated father and mother with contempt. Ezekiel 22:6-7.

In Moses,

When a man has a stubborn and rebellious son, in no way obeying the voice of his father or the voice of his mother, and though they correct him he still does not obey them, his father and his mother shall take hold of him and bring him to the elders of the city, and to the gateway of their place. And all the men of that city shall stone him with stones so that he dies. Deuteronomy 21:18-19, 21.

[7] In all these places 'father and mother' in the sense of the letter is used to mean father and mother, but in the internal sense good and truth are meant, and in the highest sense the Lord as regards Divine Good and Divine Truth. This is also the Lord's own teaching in Matthew,

Jesus stretching out His hand over His disciples said, Beyond My mother and My brothers; whoever does the will of My Father who is in heaven is My brother, and sister, and mother. Matthew 12:49-50.

And in the same gospel,

Refuse to be called master, for one is your Master, Christ; but all you are brothers. And call nobody your father on earth, for one is your Father who is in heaven. Matthew 23:8-9.

It is not being called master or being called father on earth that is forbidden here, but acknowledging in the heart any other father than the Lord. That is, when the names master and father are used one should understand the Lord whom in the highest sense they represent, in the same way, as stated just above in 3702, as anything perceived on earth by the most ancient people who were celestial was to them the means for thought concerning the Lord.

[8] Much the same is embodied in what the Lord told one of the disciples who said,

Lord, let me first go away and bury my father. Jesus said to him, Follow Me; leave the dead to bury the dead. Matthew 8:21-22.

Indeed the relationship of father on earth to Father in heaven, who is the Lord, is as one who is dead to one who is living, even as the law itself about honouring parents is so to speak dead unless it holds honour, worship, and love to the Lord within it. For that law about honouring parents comes down from the latter Divine law. And because it comes down from the latter, the living element which exists within the law about honouring parents is received from this Divine law. This is why the Lord said, 'Follow Me, leave the dead to bury the dead'. What Elijah told Elisha is also similar in meaning,

Elijah passed beside Elisha and cast his mantle over him, and he left the oxen and ran after Elijah, and said, Let me kiss, I beg you, my father and mother; then I will go after you. He therefore said to him, Go away; go back again; for what have I done to you? 1 Kings 19:19-20.

Elijah represented the Lord - see Preface to Chapter 18, and 2762.

[9] In Malachi,

Lo, I am sending you Elijah the prophet before the great and terrible day of Jehovah comes. And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers lest I come and smite the earth with a ban. Malachi 4:5-6.

And in Luke where the angel addresses Zechariah regarding his son John,

He will go before the Lord in the spirit and power of Elijah to turn the hearts of the fathers to the children. Luke 1:17.

From these places it is evident that 'fathers' and 'sons' are not used to mean fathers and sons but the goods and truths of the Church which the Lord is going to restore.

[10] In Malachi,

May Jehovah be magnified upon the border of Israel! A son should honour his father, and a servant his lord. If I am a Father, where is My honour? If I am a Lord, where is the fear of Me? Malachi 1:5-6.

'A son' stands for those who are governed by the good of the Church, 'a servant' those who are governed by its truth. Here 'a Father' clearly stands for the Lord as regards Divine Good, and 'a Lord' as regards Divine Truth.

[11] In David,

My father and my mother have forsaken me, and Jehovah welcomes me. Psalms 27:10.

'Father and mother' stands for good and truth which are said to have forsaken a person when it is realized that of himself he is unable to perform anything good or to know anything true. For the meaning, it is evident, is not that David's mother and father forsook him.

[12] In the same author,

You are more beautiful by far than the sons of men. All glorious is the king's daughter within, in her clothing with gold interweavings. Instead of your fathers will be your sons; you will make them into princes in all the earth. Psalms 45:2, 13, 16.

This refers to the Lord. 'Instead of your fathers will be your sons' stands for Divine Truths becoming as Divine Goods. 'The king's daughter' stands for the love of truth; 'clothing with gold interweavings' for the nature of that truth grounded in good. Since the subject is the Lord and His Divine Human, as is evident from this Psalm as a whole and in every part, every single phrase clearly has reference to one and the same thing. So the phrase 'the king's daughter' is not used to mean the daughter of the king, nor are the phrases 'clothing with gold interweavings', 'instead of your fathers will be your sons', and 'their being made into princes in all the earth' to be taken literally, but each phrase means Divine celestial and spiritual things. 'A daughter' means affection or love, see 490, 491, 2362; 'the king' Divine Truth, 1672, 1728, 2015, 2069, 3009; 'gold' good, 113, 1551, 1552. 'That which is interwoven' has reference to natural knowledge, 2831, in this case therefore to Divine natural truth. 'Clothing' means such truths as clothe good, 297, 2576; 'sons instead of fathers' truths begotten from good, in this case Divine Truths being as Divine Goods, 264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813. 'Princes in all the earth' are the first and foremost things of the Lord's kingdom and Church - 'princes' being the things that are first and foremost, 1482, 2089, 'the earth' the Lord's kingdom and Church, 1413, 1607, 1733, 1850, 2117, 2118 (end), 3355.

[13] In Moses,

Your fathers Jehovah delighted to love, and He chose their seed after them, even you out of all peoples, as at this day. Therefore circumcise the foreskin of your heart and be stiff-necked no longer. Deuteronomy 10:15-16.

'Fathers' here in the internal sense stands for the Ancient and Most Ancient Churches, whose members were so called by virtue of the love they had of good and truth - the most ancient people, who were celestial, by virtue of their love of good, the ancients, who were spiritual, by virtue of their love of truth. The goods and truths existing in the Church are referred to as 'the seed Jehovah chose'. Clearly Abraham, Isaac, and Jacob and the latter's twelve sons are not meant by the fathers referred to here, nor the Israelite and Jewish people by 'the seed'. Rather the statement is made regarding them and addressed to them in order that the internal sense may be given some external form and so be intelligible to men.

[14] In Isaiah,

The boy will uplift himself against the old man, and the base fellow against the honourable; for a man will take hold of his brother in his father's house, [saying,] You have clothing, you will be leader for us. He will say, In my house there is neither bread [nor clothing]. Do not make me a leader ² of the people. Isaiah 3:5-7.

This refers in the internal sense to a perverted state of the Church when truth is no longer acknowledged as truth, and it is not known what good is. 'A man will take hold of his brother in his father's house' stands for acknowledging everything as good. 'Clothing' stands for truth, 1073, 2576, 'a leader (or prince)' for a first and foremost matter of doctrine drawn from truth, 1482, 2089. 'In the house there is neither bread nor clothing' stands for neither good nor truth - 'bread' meaning good, 276, 680, 3478, and 'clothing' truth, 297, 2576.

[15] Because father and mother, and also daughters and sons, represented goodness and truth in the representative Churches many laws existed which possessed from those representatives that which was Divine within them, such as the following,

If a priest's daughter has acted profanely by committing whoredom, she is profaning her father; she shall be burnt with fire. Leviticus 21:9.

'A priest's daughter' stands for the affection for good, 'father' for the good from which that affection springs. 'Committing whoredom' stands for profaning what is good. What 'committing whoredom' is, see 2466, 2729, 3399, and what 'acting profanely', 1008, 1010, 1059, 2051, 3398, 3399. Also,

If a priest's daughter has been made a widow or divorced and has no seed she shall return to her father's house, as in her youth; she shall eat of her father's bread. No stranger shall eat of it. Leviticus 22:13.

[16] And this law also,

If you see among the captives a wife with a beautiful form and you desire her to take her for yourself as wife you shall bring her inside your home; and she shall shave her head and pare her nails; and she shall take off the clothing of her captivity born upon her, and shall sit in your house and lament her father and her mother a whole month; and after that you shall go in to her and know her, and she shall be your wife. Deuteronomy 21:11-13.

Every single detail in this law is representative of natural truth, which is adopted by good once it has been purified from falsities. Such truth is meant by 'a wife beautiful in form among the captives'; purification from falsities by 'bringing her inside your home', and by her 'shaving her head, paring her nails, taking off the clothing of her captivity, and lamenting her father and mother'; and adoption by 'after that going in to her, knowing her, and taking her as a wife'.

[17] The Marriage Laws requiring marriages to be contracted within the tribe and the family, and also the Inheritance Laws forbidding the transfer of inheritances from one tribe to another, which are written in the Word, also had the same origins, that is to say, in the celestial and spiritual marriage in the Lord's kingdom, or the marriage of good and truth, which are meant by 'father and mother'. The same applies to the laws laid down relating to the permissible and the forbidden degrees of affinity. Each law in the Word concerning those matters has reference inwardly to the law of the affiliation and joining together of good and truth in heaven, and to the affiliations of evil and falsity in hell, which are separated from the former. For laws to do with permissible and forbidden degrees, see Leviticus 20; for laws forbidding the transfer of inheritances from one tribe to another, and for those requiring marriages to be contracted within the tribe, see Numbers 27:7-9, and elsewhere. In heaven the position of every single thing is fixed according to blood relationships of good and truth and to relationships of them through marriage, see 685, 917, 2739, 3612.

[18] Since the Israelitish people represented the Lord's kingdom in heaven and so the heavenly order existing there, the command was also given for them to be singled out according to tribes, according to families, and according to the houses of their fathers, see Numbers 26:1-end. In addition to this they were required to pitch camp around the tent of meeting in conformity with that heavenly order, and also to journey in conformity with it, as stated in Moses,

Each one of the children of Israel shall pitch camp beneath his own standard, by the ensigns of his father's house, at a distance around the tent of meeting. And in the same formations they also set out. Numbers 2:2, 34.

This was why, when Balaam saw Israel dwelling according to their tribes, the Spirit of God came upon him and he delivered this utterance, How good your tabernacles are, O Jacob, your dwelling-places, O Israel? They are like valleys that are planted, like gardens beside a river, etc., etc. Numbers 24:2, 5-6, and following verses.

From every word used here it is evident that not Jacob or Israel were meant but the Lord's kingdom in heaven and His Church on earth, which were represented by that order in which he saw them spread out at that time.

[19] From these examples one may also know what is meant in the internal sense of the Word by orphans! that is, the fatherless, namely people whose state is a state of innocence and charity and who wish to know and put into effect what is good but are not able to do so. Such a state exists in particular with those outside the Church whom the Lord cares about and adopts in the next life as His sons. And since those people are meant by 'orphans', when these are mentioned in the Word, sojourners and widows are in many instances mentioned too. For 'sojourners' means those who are receiving instruction in goods and truths, 1463, and 'widows' those whose state is one of good but not so much of truth, or those whose state is one of truth but not so much of good, and who yet desire what they lack. Since these three - orphans, sojourners, and widows - belong to a very similar line of meaning, therefore all three are in most places mentioned together, as has been stated, see Deuteronomy 14:29; 16:11, 14; 24:17, 19; Jeremiah 7:6; 22:3; Ezekiel 22:6-7; Zechariah 7:10; Psalms 94:6; 146:9. From these considerations one may now see what 'father' means in the genuine sense, namely good, and in the highest sense the Lord.

[20] Now because most things in the Word also have a contrary sense, so has the word 'father'. In that sense it means evil. Equally so 'mother', which in the genuine sense means truth, in the contrary sense means falsity. The contrary meanings may be seen from the following places: In David,

The iniquity of his fathers will be remembered before Jehovah, and the sin of his mother will not be wiped out. Psalms 109:14.

In the same author,

They drew back and acted treacherously like their fathers; they turned about like a deceitful bow. Psalms 78:57.

In Moses,

Until the remainder of you waste away in their iniquity in the lands of your enemies: and they will also waste away in their fathers' iniquities with them. Leviticus 26:39. In Isaiah,

Prepare slaughter for his sons because of the iniquity of their fathers, and let them not rise up again and possess the earth, and fill the face of the earth with cities. Isaiah 14:21.

In the same prophet, I will repay your iniquities, and the iniquities of your fathers together. Isaiah 65:7.

[21] In Jeremiah,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets, who say to wood, You are my father, and to a stone, You gave birth to me. For they have turned their neck to Me and not their face. Jeremiah 2:26-27.

In the same prophet,

Behold, I am laying before this people stumbling-blocks, and fathers and sons together will stumble against them, neighbour and his friend, and they will perish. Jeremiah 6:21.

In the same prophet,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for Melecheth. ³ Jeremiah 7:18.

In Ezekiel,

I will do in you that which I have not done, and such things as I will not do any longer, because of your abominations. Therefore fathers will eat their sons, and sons will eat their fathers; and I will execute judgements on you, and I will scatter the whole remnant of you to every wind. Ezekiel 5:9-10.

This refers to the profanation of what is holy. In the same prophet,

Thus said the Lord Jehovih to Jerusalem, Your tracings and your births are of the land of the Canaanite. Your father was an Amorite and your mother a Hittite. Ezekiel 16:3.

[22] In Matthew,

Brother will deliver up brother to death, and father the son; and children will rise up against parents and put them to death. And so you will be hated by everyone for My name's sake. I have come to set a man (homo) against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's (homo) foes will be those in his own household. Whoever loves father and mother more than Me is not worthy of Me, and whoever loves son and daughter more than Me is not worthy of Me. Matthew 10:21-22, 35-37; Luke 12:49, 52-53.

In the same gospel,

Everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for My name's sake will receive a hundredfold and will be allotted the inheritance of eternal life. Matthew 19:29; Luke 18:29-30; Mark 10:29-30.

In Luke,

If anyone comes to Me and does not hate his father and his mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be My disciple. Luke 14:26.

[23] In Mark,

Brother will deliver up brother to death, and the father his children, and children will rise up together against parents and will kill them; for you will be hated by all for My name's sake. Mark 13:12-13; Luke 21:16-17.

This refers to the close of the age and is describing the state of the Church when perverted as regards good and truth, that is to say, when evil rises up against truth, and falsity against good. The meaning of 'father' in the contrary sense as evil is evident from the places just quoted and also from the following in John,

Jesus said, If God were your father you would love Me, for from God I went forth and now come. You are of your father the devil, and your will is to do your father's desire. He was a murderer from the beginning and took no stand on the truth because the truth is not in him. When he speaks a lie he speaks from what are his own, for he is the teller of a lie and the father of it. John 8:42, 44.

फुटनोट: