1. This verse has already been the subject of a great many misrepresentations and interpretations; yes, even atheists have made use of this very text to dispute My Deity all the more surely since they in general denied the existence of the Deity. However, we are not going to once again present such false concepts whereby the confusion would only be increased, but shall bring light into the matter with the shortest possible explanation. This as itself light within the primordial light will automatically fight and conquer all misconceptions.

2. A main reason why such texts are not understood is unfortunately the very poor and incorrect translation of the Scriptures from the original tongue into the tongues of the present time; but this is for the best. For if the inner meaning of such texts were not hidden as well as it is, that which is holiest therein would long since have been utterly desecrated which would be disastrous for the entire earth. As things are, however, only the outer shell has been marred while the hallowed life has been preserved.

3. The time has come to show the true inner meaning of such texts to all who are worthy of participating in this knowledge, but the unworthy will have to pay dearly, for in these things, I will not be trifled with and I shall never take part in a trade.

4. Now the explanation shall follow this necessary prelude, but I will still add that here only the inner meaning pertaining to soul and spirit is to be understood and not the innermost, purest heavenly meaning. This is too holy and can be bestowed only on those in the world without harm who seek it through living their life in accordance with the precepts of the Gospel. But the inner meaning pertaining to the soul and spirit may easily be found, sometimes already by means of the correct translation in the respective vernacular of the time, which shall become evident in the explanation of the first verse.

5. The expression "In the beginning" is most incorrect and greatly obscures the inner meaning, for thereby even the eternal existence of the Deity could be questioned and disputed, which was also done by some of the older philosophers from whose school the present-day atheists have actually gone forth. But if we now render this text correctly, its cover will be found to be only very thin and it will not be difficult to discover the inner meaning quite clearly and sometimes very accurately through such a thin cover.

6. The correct translation shall read thus, In the primordial essence, or also in the primal cause (of all life) was light (the great holy creative thought, the existential idea). This light was not only in, but also with God, that is, the light came forth from God as substantially visible and was thus not only in, but also with God and, as it were, flowed around the primordial divine essence. Thereby the basis for the eventual incarnation of God was given, which becomes plainly evident in the following text.

7. Who or what actually was this light, this great thought, this most holy fundamental idea of all future substantial, utterly free existence? — It could not possibly be anything else but God Himself, since God, through God and from God nothing but God Himself could manifest in His eternally, most perfect being — and thus this text may also be read as follows:

8. In God was the light; the light flowed through and around God, and God Himself was the light.

2. The same was in the beginning with God.

9. Now that the first verse has been made sufficiently clear and can be comprehended by anyone with some measure of enlightenment, the second verse is self-explanatory and only bears witness to the fact that the above described word or light or the great creative thought did not come later into existence out of the primordial being of God, but is as eternal as God, itself God, and therefore does not contain within itself any process of coming into existence. That is why the explanation — by way of giving witness — follows, The same was in the beginning, or in the primal Cause of all existence, and in all later existence — as the First Cause itself with, in and out of God, thus itself God through and through.

3. All things were made by Him, and without Him was not any thing made that was made.

10. This verse confirms and substantiates, as it were, what had already in the first verse plainly presented itself as the "word" or "light" in the primordial essence of all being or coming into existence, completely present, but not yet fully manifest.

11. Accordingly, this third verse in its correct rendition should read as follows: All existence came into being from this primal existence which in itself is the eternal First Cause of its existence through and through. The light, word and will of this existence set its very own light, its eternal idea of creation, out of itself into a tangible, visible existence, and there is nothing in the entire eternal infinity that did not go forth from the same First Cause in the same way assuming a manifest and visible existence.

12. Whoever has now fully comprehended these three plainly explained verses must find the meaning of verse 4 quite clear.

4. In Him was life; and the life was the light of men.

13. It is obvious that the First Cause of all existence, the light of lights, the original thought of all thoughts and ideas, the archetype as the eternal original form of all forms, firstly, could not be formless and, secondly, could not be dead, since death signifies the very opposite to all existence in whatever form. Thus there was a most perfect life in this word or light or in this great thought within God, fundamentally God Himself. So God was from eternity the most perfect fundamental life in and out of Himself through and through, and this light or life called forth out of itself all created beings, and this light or life was the light and also the life within the creatures, within the human beings that had gone forth from Him. Thus these creatures and human beings were a complete image of the primordial light which gave them their existence, light, and a life very similar to the eternal primordial existence.

14. The primordial life in God is and must be a perfectly free life, otherwise it would be as good as no life at all. This same life must be one and the same life in the created beings, otherwise it would not be life and, thus, without life also would be without existence. It is obvious that the created beings — men — could only be given a completely free life, which has to be aware of itself as a complete life, but also had to realise that it was not a life that had come forth from itself, but had come forth as fully equal out of God in accordance with His eternally almighty will.

15. This perception had to be present in all created beings, just as the one that their life and existence must be completely equal to that of God, as otherwise they would not have any life or existence.

16. When we now consider this circumstance more closely, it becomes evident that two feelings must meet in the created beings, namely, in the first place, the feeling of equality with God or the presence of God's primordial light within them, and then, resulting from this light, also the feeling of having been created at some time through the primordial will of the Creator.

17. The first feeling makes the created being without fail equal to the Creator and, as if it had come into existence out of itself, completely independent of the eternal First Cause as if comprising it within itself. The second vital consciousness, necessarily arising from the first, must still consider and regard itself as having been called forth from the actual First Cause, an only in the course of time freely manifested being, and thus most dependent on the First Cause.

18. Now this humbling realisation turns the initial feeling of exaltation also into a feeling of humility, which for the feeling of exaltation is a most necessary and unavoidable matter as will be plainly shown hereinafter.

19. The feeling of exaltation puts up a mighty resistance to such humiliation and wants to crush the other feeling.

20. Such a conflict then causes anger and finally hate against the First Cause of all that exists and resulting from that against the lowly feeling of humility and dependence, whereupon the feeling of exaltation becomes weak and benighted and the primal light within the created being gives way to night and darkness. This night and this darkness is then hardly able to recognise the primal light within itself and, as blind but still independent, distances itself from the First Cause of its existence and creation unable to recognise the same in its delusion.

5. And the light shines in the darkness, and the darkness does not comprehend it.

21. Therefore, this primordial light may shine in such night as brightly as it may, but since the night, although it has also originated from the light is no longer able to see properly, it does not recognise the light coming into such night in order to transform it once more into the true original light.

22. Thus also I, as the eternal primordial essence of all existence and as the original Light of all light and life, came into the world of darkness to those who had come forth from Me, but they did not recognise Me in the night of their weakened feeling of exaltation.

23. For this 5th verse points out how, in accordance with the original standards and circumstances, I have come into the world created by Me and out of Me as fully the Same that I was from eternity and the world fails to recognise Me as its very own fundamental existence.

24. But I, as the First Cause of all existence, could not fail to foresee in My eternal, primordial light how through the constant conflict the feeling of exaltation, as the primal light within men kept growing ever weaker and as the vital light also dimmer, finally to end in darkness, and that therefore men, if I came to them in the image they had been given out of Me would not recognise Me. At least very many would fail to recognise Me, especially if I came to them as a Deus ex machina (a suddenly appearing God) unexpectedly and without warning in a limited human form, in which case I would have to blame Myself that men could not possibly recognise Me because they would not be prepared for My advent in this way.

25. I did, indeed, realise this from eternity and, therefore, had this My advent, already beginning with men's first coming into existence, independent of Me, right to the time of My actual arrival, foretold to men through many seers who did not lose My light in the conflict. They faithfully described the circumstances and even the place and time of My advent. At the time of My actual arrival I caused great signs to take place and awakened a man, in whom dwelt a high primordial spirit, that he might announce to all the blind people My advent and full presence on earth.

6. There was a man sent from God, whose name was John.

1. This man, who preached repentance by the Jordan and baptised the converted with water, was called John. In this man dwelt the spirit of the prophet Elias, and this was the same angel spirit who in the very beginning defeated Lucifer and later on the noted mountain wrestled with Lucifer for the body of Moses (as Michael).

7. The same came for a witness (from above) to bear witness of the light that all men (benighted men) through him might believe (i.e. through his light might recognise the primordial light that had come to them).

2. This one came as an old as well as a new witness from above, that is, from the primordial light as a light that he might bear witness to the primordial light, of the primal essence of God, who now took on the flesh Himself and in the full likeness of the human form, Himself as a man, came to His human being, who are out of Him, in order to once more illuminate them in their night, thereby to return them to His primordial light.

8. He was not that light (out of himself), but was sent to bear witness to that light (that is, he bore witness to men's benighted feeling of exaltation that now the primordial light Himself had descended from His eternal height to men as a lamb in humility to voluntarily take all their weaknesses (sins) upon Himself thereby to give back to men the original light and make them His equals).

3. This man was, of course, not the actual primordial light itself, but like all beings only a partial light out of the primordial light. But because of his extreme humility, it was granted to him to stay united with the primordial light.

4. Since he was, thus, in constant contact with the primordial light ands was well aware of the difference between It and his own light — although having gone forth from the primordial light, but not being that light, but only a light derived from it that he might recognise it and bear true witness of It — He bore valid witness to the primordial light thereby awakening in men's hearts sufficient of the true light to enable them to recognise, even though initially only faintly, but gradually more strongly and clearly, that the primordial light, now clothed in the flesh, is still the Same that gave all beings and men their independent existence which they may, if they so desire, keep for all eternity.

9. That was the true light, which enlightens all men who come into this world.

5. Not the witness, but his testimony and He of whom he bore witness, were the true primordial light that from the very beginning has illuminated and animated all men coming into this world and continues to animate and illuminate them. Therefore, it says in verse 9 that the true and proper light is and was the one that created all men in their very beginning for a free existence and now came to abundantly enlighten this existence and render it once more similar to Himself.

10. He was in the world, and the world was made by Him, but it did not recognise Him.

6. It has already been plainly discussed in verse 5 how this world, that is, benighted men who with their entire being have gone forth from Me or, which is the same, from the primordial light (the word) could fail to recognise Me or the primordial light, notwithstanding all the forerunners and proclaimers of My advent. However, it has to be specially mentioned that in this case under " world" is not to be understood the earth, as carrier of souls under judgment which actually constitute matter, but only those people who, although partly derived from this matter, no longer belong, or are supposed to belong, to this primeval soul matter under judgment once they have been made independent beings, for it would really be asking too much if I demanded of the stone, which is still in an extreme state of judgment, to recognise Me. This can justifiably only be expected of a liberated soul in which My Spirit is dwelling.

11. He came unto His own, and His own would not receive Him.

7. Thus, as already mentioned, not the earth, but only men in their soul and spirit nature are here to be regarded as actually the Lord's own — My own, because they are, as it were, themselves primordial light out of My primordial light and thus at one with My fundamental essence.

8. But since in this particular existence, which within them expresses itself as the feeling of exaltation, they are weakened and because of which weakness I came to them as into My original property and am still coming, they failed to recognise Me as a result also themselves and their very own fundamental essence which cannot ever be annihilated since it is basically My essence.

12. But to all who did receive Him, He gave the right to become children of God, because they believed in His Name.

9. It is obvious that, with all those who did not receive or recognise Me, the original order was disturbed, and with this disorder there remained a state of suffering, the so-called "evil" or "sin;" whereas with many others who did receive Me, that is, who did recognise ME in their hearts, this evil had to vanish, since they were once more united with Me, as with the original order and primal might of all existence, finding therein themselves and My primordial light as the light within them and in it everlasting, imperishable life.

10. But they also found in such life that, thanks to it, they were not only My created beings, which was expressed by their lower life-consciousness, but that — since they carry My Self within them which only through the might of My will was given independence of Me — they are indisputably My very own children, because their light (their faith) is equal to My very own primordial light, wherefore it carries within the full might and power that dwell within Me and this might gives them the full right not just to be called My children, but to be it in all fullness.

11. For faith is such a light and My name, toward which the mighty beams of this light are directed, is the power and might and the actual nature of My primal essence through which everyone accomplishes within himself the proper and fully valid sonship of God. That is why it says in verse 12 that all who will receive Me and believe in My name shall have the power within them to be rightly called "children of God."

13. Who were not born of the blood, nor of the will of the flesh, nor of the will of a man, but of God.

12. This verse is but a closer definition and explanation of the previous one, and in a smoother diction the two verses together could also read: But those who received Him and believed in His name, to them He gave the right to be called "children of God," who were not born of the blood nor of the will of the flesh (desire of the flesh), nor of the will of a man, but of God.

13. It goes without saying that here not a first birth as flesh from the flesh is meant, but only a second birth from the spirit of love for God and from the truth of living faith in the living name of God Who is called JESUS-JEHOVAH-ZEBAOTH. This second birth is also called "the rebirth of the spirit through the baptism from the heavens," this being a good definition.

14. The "baptism from the heavens" is the complete transition of the spirit and the soul with all its desires into the living spirit of love for God and the love in God Himself.

15. Once such a transition has taken place of man's own accord and all his love is now dwelling in God, then through such sacred love the whole person is dwelling within God where he is brought to maturity and strengthened as a new being and thus, after attainment of proper maturity, reborn of God. Only after such a second birth, which is preceded neither by the desire of the flesh nor man's procreative will, has man become a true child of God thanks to God's grace which is a free power of God's love in the human heart.

16. This grace is actually God's mighty prompting in the spirit of man through which he is drawn by the Father to the Son, that is, to the divine primordial light and thus which is the same, attains to the proper and living mighty wisdom of God.

14. And the Word became flesh, and dwelt among us, and we saw His glory, a glory as of the only begotten Son of the Father, full of grace and truth.

1. Once man in this way attains to the true sonship of God into which he is as if born of God, the Father or the love within God, he attains to the glory of the primordial light in God which actually is the divine primal essence Itself. This essence is the actual Son begotten of the Father just as the light rests latent within the warmth of love, as long as love does not stir it up and radiate it out of itself. Thus this holy light is actually the glory of the Son from the Father which is attained by everyone who is reborn and becomes equal to this glory, which is forever full of grace (God's light) and truth, as the true reality or the incarnated word.

15. John bears witness to Him, and cries, saying, "This was the One of whom I said; After me will come the One who has been before me, for He was there before I was."

2. To this again John bears true witness and immediately after the baptism in the river Jordan — in order to give Him a worthy reception — he draws people's attention to the fact that the one whom he had just baptised is He of whom he had spoken to the people all the time during his sermons on repentance, that He who would come after him (John) had been before him. In a deeper sense this means as much as; This is the original fundamental light and First Cause of all light and existence that preceded all existence, and all that exists had come forth from it.

16. And of His fullness we have all received grace upon grace.

3. This primordial light, however, is also the eternally great glory in God, and God Himself is this glory; this glory was from eternity God Himself within God, and all beings have received their existence and their light and independent life from the fullness of this glory.

4. Thus all life is a grace of God filling the life-bearing form through and through. Because in itself it is the same glory of God, the primal life in every human being is a FIRST GRACE of God, but this had been harmed by the weakening of the feeling of exaltation by the lowly feeling of coming into existence and the thereby resulting inevitable dependence on the primordial light and First Cause of all existence.

5. Since this first grace within man was in danger of being completely lost, the primordial light itself came into the world and taught people to once more leave this first grace to the primordial light or rather to completely return into this primal existence there to receive a new life for the old light. And this exchange is the RECEIVING OF GRACE UPON GRACE or the giving away of the old, weakened, quite useless life for a new, imperishable life in and from god in all fullness.

6. The first grace a was necessity in which there is neither freedom nor permanence. But the second grace is complete freedom without any compulsion and, therefore, since not urged or coerced by anything also forever indestructible. For where there is no enemy, there is also no destruction. By enemy is to be understood all that in any way impedes a free existence.

17. For the law was given through Moses, but grace and truth came through Jesus Christ.

1. The law had to be given to the first life, namely, in the beginning already to the first man in the course of things through Moses who in this verse is also mentioned as a representative of the law. But since the law is an impediment rather than a furthering of life, no one could ever gain the true freedom of life through the law.

2. The first ideas of creation were placed in an isolated as if independent existence by a positive "must" from the immutable will of the primordial might. Therefore, as concerns the separation and forming of the existence limited by space and time, this was accomplished by an immutable "must."

3. Now the entity, man, was there, in his inner being to a certain degree the Deity Itself or, which is the same, the primal essence of God, only separated from his First Cause, although conscious of it, but still bound in a limited form and restrained by an immutable "must." The thus placed entity did not relish this state, and his feeling of exaltation came into a mighty conflict with his inevitable limitation and separation. (See Childhood of Jesus Chapter 196)

4. Since in the very first line of beings the conflict kept growing in intensity, the great fundamental law had to be tightened to hold the beings temporarily in a firm judgement which consisted in the manifestation of the material, solid globes and the thereby effected greater division of the primordial beings.

5. In the second line of beings man appears, clothed in the flesh, standing on the ground of his first judgement. Notwithstanding his now threefold separation from his First Cause, he still soon recognised Him again within himself and became defiant, arrogant and disobedient to a mild law, no longer given with a "must," but only a "you shall."

6. But because he refused to submit to this mild "you shall," he was given a more severe and mightily sanctioned law, and the sanction promptly effected when this second "shall" was disregarded (see the deluge and similar cataclysms!) (See Childhood of Jesus Chapters 192-196)

7. After this disciplining the Divine Being descended to the earth in Melchisedec and guided men, but they soon began once more to fight and had to be bound through new laws and returned to order, so that they were left with only a kind of mechanical movement limiting all their inclination.

8. Thus through the law a wide gulf had been created and no spirit or entity was able to leap across it. This is caused the prospect and the inner awareness of an eternal existence of the inner, thus considerably limited, life to become seriously doubted.

9. Following this limitation the divine primordial being then appears in its own fullness, namely, in the person of Christ.

10. Thus the original grace returns once more, takes all the weaknesses of the human life upon Himself, giving men a new grace, a new life full of true light and showing them in this light and through His example the right way and the true purpose of their existence.

18. No one has ever seen God; but the Son within the Father's Bosom, He has made Him known.

11. Only now those who recognised Him obtained true knowledge of God and were for the first time able to see and recognise God — whom previously no being could ever see in His fullness — beside and outside of them and through Him also themselves and the freest destination of their own life.

12. And now also the insurmountable gulf that had been created through the law was once more abolished and every man could and can now at any time free himself from the burden of the law, if he exchanges his old nature for the new one out of Christ, wherefore it is also said that one should put off the old man and put on the new one. Or: Who loves the old life will lose it, but who flees it shall receive it as a new one. That is the annunciation from the bosom of the Father and the living Gospel of God.

13. The phrase, however, "Who is in the bosom of the Father," means as much as: "the primordial wisdom of God or the actual innermost essence of God is within love just as light dwells in warmth, originally arises and goes forth from the love of mighty warmth and, finally, by its existence again creates warmth and this again always light. In the same way from love, which is equal to the Father and basically the Father Himself, goes forth the light of divine Wisdom, which is equal to the Son or the actual Son Himself, who is not two, but fully one with what is called "Father," just as light and warmth or warmth and light are one, since warmth keeps producing light and light keeps producing warmth."

19. And this is the testimony which John gave to the Jews when they sent priests and Levites from Jerusalem to ask him, "Who are you?"

1. This verse deals with a purely external fact and therefore has no deeper meaning. Just one thing can be plainly understood from this mission, that at this time the feeling of exaltation of the Jews began to sense already that the primordial light or the primordial life of God was beginning to draw close to men on earth and would already have to be on earth; and it presumed that this primordial life of all life might be dwelling within John and he be the promised Messiah.

2. That is why — due to the above mentioned assumption rather than John's reputation as a preacher — they sent emissaries to ask him who he was, whether the Christ or Elias or another prophet.

20. And he confessed, and did not deny it, saying, " I am not the Christ, the promised Messiah."

21. But they went on asking, "What then? Are you Elias?" And he said, "I am not." — And they asked, "Are you a prophet?" — He replied, "No!"

3. The reason why they asked John whether he was either Elias or another new prophet was the fact that their prophetic Scriptures stated that Elias would be the forerunner of the promised Messiah and prepare all Israel for the great advent of the Messiah! — Besides, at that time also other prophets would be appearing who, too, would precede the Messiah as heralds. This was known to the emissaries from Jerusalem who were well versed in the Scriptures and so they asked John all these questions; but he confessed that he was none of these.

22. Then they said to him, "Then who are you, that we may give an answer to those who sent us? What do you say of yourself?"

4. Thus they had to continue asking him, who he actually was.

23. John said, "I am the voice of one crying in the wilderness, preparing the way for the Lord, as predicted by the Prophet Isaiah."

5. Whereupon John confessed that he was but a crier in the wilderness preparing the way for the Lord, as predicted by Isaiah.

6. Here the question would be justified, why John had chosen the wilderness for this work where, one must assume, not many people would be dwelling; that it would be more advisable to make a forerunner in more densely populated areas. What use could the most powerful crying be in the dead wilderness where the sound of the call would lose itself before it had reached any ear? Even if it did reach a human ear, that why that would be far from sufficient in a matter so vitally important for all men.

7. In answer to this question it must be pointed out that the term "wilderness" did not so much refer to the small desert of Bethabara beyond the Jordan, but rather to the spiritual desert in the human hearts. The desert of Bethabara, where John actually lived, preached and baptised, had been chosen only to show man symbolically what it looked like in his heart, namely, quite as arid, empty and bare of noble fruits, but full of thorns and thistles, all kinds of weeds, vipers and other vermin. And in such a human desert John appears like an awakened conscience, which spiritually he also represents, and preaches repentance for the remission of sins, thus preparing for the Lord the way to the hearts of people who have become arid like a desert.

8. Now there still remains the question why John denied being Elias or a prophet since, according to My own testimony, he was one as well as the other, for I Myself told My apostles and also other listeners to My teaching quite plainly, John was the Elias who was to come before Me, if you will accept this.

9. The reason for this denial was that John here describes himself only according to his active, new calling and not the previous one given his spirit within Elias when he was living on earth. Elias had to punish and destroy the Moloch, whereas John had to call people to proper repentance, bestow the forgiveness of sins through baptism with water and prepare the way for Me. And in accordance with such activity he presented himself only as that which he now in fact was.

24. And the ones who had been sent were of the Pharisees.

25. And these continued to question him, saying, "If you are not the Christ, nor Elias, nor a prophet, why then are you baptising?"

10. Since he was baptising, which was allowed only to the priests and the prophets proven to be called for this, the priests and Levites, who had been sent to him by the jealous Pharisees, asked him why then he baptised people if he was neither one nor the other.

26. John answered them saying, "I baptise only with water, He (the Christ about whom you are asking) is standing among you, but you do not know Him."

11. But John said, "I baptise only with water, which means, I wash hearts that have become unclean for a worthy reception of the One Who, as it were, has been in your midst already for quite some time, but Whom you do not recognise because of your blindness!"

12. Here also all those who seek Me, the Lord, somewhere outside are represented by the emissaries who travel over lands and seas asking all the sages, "Where is Christ, when and where will He be coming?" — The true One Who built a dwelling place for Himself in their hearts, and Who can be found only there, (Oh, these deluded seekers!) Him they do not seek, at least not at the only place where He must be sought and can be found.

27. He is the One who is to come after me, who was before me, whose shoe's latchet I am not worthy to unloose."

28. This took place at Bethabara beyond the Jordan, where John was baptising.

13. What a most humble witness John bears before the priests and Levites, since he quite aware Who had come to the earth in Christ. But what is that to the so worldly wise priesthood! They ignored John's truest testimony, for they did not care for a humble, poor and unpretentious Messiah, but wanted one to whom everyone would succumb in fear and terror.

14. At his first appearance — naturally nowhere else but in Jerusalem — descending visibly from heaven shining more brilliantly than the sun, accompanied by myriads of angels and taking residence only in the temple, the Messiah would have to immediately abolish and destroy all the then existing potentates, also promptly render the Jews completely immortal, provide them with all the money on earth and fling at least some hundreds of apparently superfluous mountains with thunderous noise into the sea, at the same time also executing the poor, dirty rabble! Then they would have believed in Him and said, "Lord, you are so terribly strong and mighty; all have to bow deeply before you and throw themselves into the dust, and the high priest is not worthy to unloose your shoe's latchets."

15. But Christ came to earth quite poor, insignificant apparently weak, did not work any sign before the eyes of the prominent for almost 30 years. He worked hard as a carpenter with Joseph and frequented the company of the lower classes. How could, in the eyes of the proud and so very wise Jews, that be the so long awaited Messiah? Away with such a blasphemer, such a magician who accomplishes his feats with the help of the chief devil! Such an uncouth and vulgar carpenter who somewhere with the help of Satan has learnt to practice magic, who walks about barefoot, is a friend to the lowest rabble and walks around with them, accepts harlots and eats and drinks in the company of publicly known sinners thereby plainly opposing the law, — how could he possibly be the Christ, the promised Messiah?

16. This was the opinion of the eminent and wise Jews about Me during My full presence in the flesh on earth. And exactly the same view is still today held concerning Me by millions, who will on no account even hear of a meek, condescending God Who keeps His word.

17. Firstly, their God has to dwell high above the firmament and because of His infinite sublimity hardly exists. He is not expected to create lesser things than suns if He wants to be a worthy God. Secondly, He may not dare to assume any form, least of all a human form, but has to be some incomprehensible absurdity.

18. Thirdly, if Christ could possibly be God, He may make Himself known through the inner, living word only to members of the profession, to certain societies, councils, extraordinary pietists, zealots surrounded by a so-called halo and models of virtue, promptly endowing such a blessed one with the power to move mountains. Otherwise there cannot exist any divine messages or revelations by Christ.

19. The Lord Jesus may never make Himself known to a layman or even a sinner, for in such a case the revelation is already under suspicion and is not accepted, just as I Myself was not accepted by the eminent Jews, because in their proud and ambitious eyes My appearing was by far not sufficiently divine and noble. However, that does not matter. What matters is only John's testimony.

20. The world does not change and continues to be the desert of Bethabara where John bore witness. But I, too, do not change and keep coming to men to suppress their pride and enliven true humility and love in the same way as when I came to the Jews. Blessed are those who recognise and accept Me as did John according to his testimony about Me before the eyes and ears of the proud priests and Levites greatly annoying them.

29. The next day John sees Jesus coming towards him, and says: "Look, that is the Lamb of God, which carries the sin of the world!"

21. The next day, with these emissaries still at Bethabara, there to find out what this John was doing and what he was mainly preaching about, John again bears witness to Me, and that on the known occasion of My coming to him from the desert asking him to baptise Me with the water of the river.

22. Already as I am approaching him, he draws the attention of the leader of these emissaries, who during the night had pondered on what he had heard from John, to Me, saying, "Look, the one approaching is the Lamb of God Who has taken all men's weaknesses upon His shoulders, so that all men who accept Him will receive a new life from Him and have the power within them, because of such a new life, to be called children of God. For Jehovah does not come in the storm or the fire, but He comes only in the gentlest rustle."

30. "This is He of Whom I (yesterday) said, after me a man is coming who has been before me; for He was there before I was."

23. Here John repeats once more what he had said to the emissaries about Me the previous day. On the one hand, he testifies of Me that I come to men, as it were, as a mirror of man's true and indispensable humility proving by such humility that I come to help men in their weakness and not in their presumed strength, which they do not possess at all. On the other hand, John also testifies that the one he calls the Lamb of God is still He who preceded all existence, for the expression, "He was before me" means that John — for a moment recognising the high spirit entity within him — intimates to the emissaries that, although the same primordial spirit of the same nature dwelt within him, yet he was brought into a free and completely independent existence solely by the power of the First Cause — the original Source and Creator — dwelling in this Lamb and not by his own power. With such a bringing into independent existence — a true act of the First Cause — also the first cycle had begun, prior to which there had not been anything in the whole of infinity, except the First Cause Jehovah and, in fact, exactly the Same as now visibly before their eyes in this Lamb of God wishing to be baptised by him (John).

31. "I myself did not know Him before, but that he might be revealed to Israel I came to baptise with water (the ones waiting for Him)"

1. Naturally, the emissaries thereupon asked John, "Since when have you known this strange man, and how was what you have just said about him made known to you?" — Here John replied quite naturally that he, as a man, had not known him either, but that his spirit had revealed this to him and induced him to prepare men for This One and to cleanse them with the water of the Jordan of their gross contamination through sins.

32. And John testified further, saying (after the baptism); "(As I baptised Him) I saw the spirit of God (as evidence for me) descending from heaven just like a dove that gently lowers itself, and this spirit stayed above Him."

2. Here John makes known that he, too, is seeing Me for the first time in person before him, and that My Spirit within observed this man during the short performance of the baptism with water, which John had initially refused to perform on me with the significant remark that I should baptise him rather than he Me. But when I insisted that it had to be done in this way, John gave in and baptised Me. But he saw what I Myself had revealed to him though My Spirit within his spirit as I had sent him to Bethabara, how the Spirit of God, that is, My very own eternal, primordial Spirit, descended upon Me from the heavens full of light like a shining little cloud in the way a dove descends, and stayed above My head. At the same time he heard the familiar words:

3. "This is My beloved Son, or this is My light, My own primordial essence in which I, as the eternal, primordial essence of love, am well pleased. Listen to him!"

33. "I would not have known Him either: but He who sent me to baptise with water, said to me; upon whom you will see the spirit descending, and remaining upon Him, He is the one who will baptise with the holy spirit."

4. That is why John says, " I would not have recognised Him either."

34. "And I saw it and am now testifying that this is truly the Son of God."

5. Only after this baptism does John tell the emissaries what he had seen and heard and insist that the Baptised, Whom he had already as He was approaching announced as the revealed Lamb of God, was truly the Messiah for whom all Israel had been waiting. This is truly the Son of God, that it, God's actual primordial fundamental essence within God.

6. He, John, had seen with his own eyes God's Spirit descending upon Him and remaining above Him. Not as if this man had only then received that spirit, but this manifestation took place as evidence for him (John) since he had not known Him before.

7. Here the question arises whether these emissaries from Jerusalem had not perceived these things with their own eyes and ears. The answer to this is always one and the same: These things shall be revealed only to the babes and the simple, but to the worldly wise they will remain hidden and veiled.

8. Thus the emissaries from Jerusalem also saw nothing here but he baptised with water and were quite annoyed when John told them what he had seen and heard. They did not perceive any of this and, therefore, abused John saying that he lied to them. However, several of John's disciples who were present joined them and testified that John had spoken the truth.

9. But the emissaries shook their heads and said, "John is your master and you are his disciples, wherefore you are confirming his statement. We are learned and wise in all things of prophets and recognise from your words and actions that you and your master are fools, that you do not see and know a thing and with your foolishness drive many people crazy, and that to such an extent that this matter has already for some time been regarded as a nuisance by the high priests of the temple. It would be best to put a stop to your activities by force."

10. This angered John and he said, "You snakes, you vipers brood: Do you think you can thereby escape retribution? Look, the axe with which you would like to destroy us is already laid to your roots; see how you can escape perdition. Unless you repent in sackcloth and ashes and let yourselves be baptised, you will face destruction.

11. For truly, this was the One about Whom I had told you: After me will come the One Who has been before me; for He was there before I was. From His fullness all of us have received grace upon grace."

12. Following these forceful words, some remain with him and have themselves baptised, but most of them leave greatly enraged.

13. These verses deal with purely historical facts and do not have much inner meaning which can be easily recognised from the previous explanations. Here it must be pointed out that such verses are all the easier to understand if given with the then well-known circumstances. For at the time the evangelist recorded the Gospel, it was customary to omit as unnecessary, sentences dealing with all kinds of generally known circumstances and record only the main sentences, leaving all secondary details "between the lines," as you would say today. In order to throw more light on this for that time most noteworthy matter, we will have a closer look from this angle at the three following verses and the style of that time will become quite clear and recognisable.

35. The next day again John was standing (at the river Jordan) with two of his disciples.

1. The original text, for instance, of verse 35 reads: "The next day John was standing again with two of his disciples." Here arises the question: Where was he standing and were the two disciples together with him or were they standing in a different spot, only at the same time? — One must notice right away that neither the place nor the action of the two disciples has here been stated.

2. Why has the evangelist failed to mention this?

3. The reason why has already been indicated for, especially at he time when it was customary to write like this, it would have been quite certain and obvious that John was standing at the river Jordan under a willow waiting for someone to come to be baptised. And since he had several disciples who listened to his teaching and also recorded it, usually two, but when there was much work more were with him, assisting with the baptisms and probably also baptising in his name and in the way he did it.

4. Since at that time all these circumstances were only too familiar to the people around John, they were not recorded. It was then customary to write like that, but also necessary due to the lack of writing material, wherefore only the main point was recorded and by beginning a sentence with "and" it was indicated whether the apparently separate sentences were related to each other or not. For this reason such conjunctions were seldom put in letters before the main sentences that had reference to each other, but certain known signs were used.

5. Although this explanation is as such not an evangelical one, it is still necessary since without it the Gospels would today be hard to understand; not only their external, historical meaning, but even less their inner spiritual meaning and least of all the prophetic books of the Old Testament in which instead of completed sentences only corresponding metaphors are given and there naturally cannot be any question of stating whatever circumstances there might have been. Now that we are acquainted with these rules of ancient times, we should have no difficulty in connecting the following verses and texts, reading them more correctly and at least throwing more light upon their natural, historical part. We will make a short analysis of verses 36 and 37 and the principle in question will become quite clear.

36. And as he again saw Jesus walking (on the bank of the Jordan, he said: "Look, there is the Lamb of God."

6. The original text of verse 36 reads: "And as he saw Jesus walking, he said: "Look, there is the Lamb of God." The "And" here indicates that this text has some connection with the previous one and historically states that Jesus, after He had received the baptism with water, for a while still remained in the neighborhood of John and was therefore seen by John's two disciples as well as by John himself walking on the bank of the Jordan.

7. As John catches sight of Him, he immediately concentrates all his thoughts upon the one subject and speaks with great enthusiasm as if to himself: "Behold, there is the Lamb of God!" Today he would have expressed himself roughly like this: "Look over there! On the bank of the river the supreme God-man is still today walking as unassuming and humble as a lamb." But John omits all these details and says only what we read in the verse.

37. And the two disciples heard John speak thus (and left John forthwith), and followed Jesus.

8. Verse 37, actually representing the continuation of the two previous ones, for the above mentioned reason, begins again with "And" and simply states what happened, just referring briefly to the reason why.

9. The original text reads simply like this: "And two of his disciples heard him speak and followed Jesus." In our time its meaning — read as follows: As the two disciples who were with him (John) heard their master speak thus, they left him forthwith and joined Jesus, and since Jesus was now leaving this place, they followed Him.

10. All that was mentioned in this expanded text must also have taken place on this occasion since otherwise the action could not have been carried out. However, as already said, in accordance with the then customary style of writing, only the two concepts "hearing" and the ensuing "following" are mentioned whereas all connecting sentences were omitted as self-evident. Whoever understands this given procedure will at least be able to better understand the historical part of the original text and thereby find it also easier to comprehend the spiritual meaning.

38. But Jesus turned, saw the two following Him and said to them: "What are you looking for?" They said: "Rabbi (which means: Master), where are You staying?"

1. This text also is a sequence to the preceding ones and has historical rather than spiritual meaning: for with it begins the familiar, still quite material, taking on the apostles, and that in the same region where John was active at Bethabara, a most miserable country town inhabited by poor fishermen. This is also the reason why the two disciples immediately ask about My lodging; actually, in which hut I live.

2. Since I had been staying in this area prior to the baptism for about 40 days preparing my human person for the beginning ministry through fasting and other exercises, it is historically also quite clear and certain that I had to have some place where to stay in this desolate and barren region which I considered the most suitable for My purpose.

3. The two disciples knew that I had already for some time been living in this region. They may have seen me there a number of times without, however, suspecting Who I was. Therefore, they promptly asked, not where I originally came from, but where I was staying in Bethabara which consisted mainly of the poorest fishermen's huts constructed from clay and reeds and often even not high enough for a man to stand upright therein.

4. And so I, too, lived in a similar hut which I had built Myself rather deep in the desert. The hermitages which exist in practically all Christian lands date back to that.

39. He said to them: "Come and see!" So they went and saw where that was and stayed that same day with Him. It was about the tenth hour.

5. Thus this shelter was not far from the place where John was operating. That is why I said to the two disciples: "Come and see!," where upon the two followed Me forthwith. We soon reached My hut and the disciples were not a little amazed that God's Anointed was living in just about the most unassuming hut which, besides, was situated in the most desolate part of the desert.

6. This, however, did not take place at the time during which nowadays the Christian communities usually have their 40-day fast, but about two months later, and as for the time of the day that we reached the hut it was about the tenth hour which according to the new style would be about three in the afternoon, for in those times the sunrise determined the first hour of the day. But since this does not always take place at the same time, the hour of the day mentioned then does not coincide exactly, but only roughly, with the time according to afternoon that I reached the shelter with the two disciples. — As these two disciples spent this day with Me until sunset, the question will arise in every inquiring reader's mind what the three of us did from three until about eight o'clock in and at My hut. For nothing has been written about that anywhere. Here it is obvious that I instructed these two concerning their future vocation and how and where I would begin with My ministry, also how I would, in this neighbourhood, still take on further men as My disciples, who were inclined and willing similar to them. At the same time I commissioned them to find out from their comrades, who were mostly fishermen and confer with them whether any of them would be inclined to join Me. This is what we discussed during that time. But as it became evening I let the two go and they returned — partly very happy, partly pondering — to their families, for they had wives and children and were wondering what to do with them.

40. One of the two who had heard what John had said (about Jesus) and then followed Jesus was Andrew, a brother of Simon Peter.

7. One of the two, called Andrew, has soon made his decision and wants to follow Me at all costs. Therefore, he immediately goes to find his brother Simon who was somewhere attending to his nets.

41. The first thing he did was to find his brother Simon. He said to him: "We have found the Messiah!" (Messiah means as much as: the anointed.)

8. When after while he has found him, he hurriedly begins to tell Simon that he has, together with another disciple, who had not made a firm decision to follow Me, found the promised Messiah.

42. (Simon wishes to see Jesus) and Andrew takes Simon to Jesus. When Jesus saw him, He said: "You are Simon, Son of Jonas;" from now on you shall be called Cepahs (that is, Peter the Rock)!"

9. When Simon hears about Me, he expresses the keen desire to meet Me as soon as possible, for he had not been present at the baptism. Andrew says, "Today it cannot appropriately be done, but tomorrow morning you shall be with Him!"

10. Upon this Simon, who whatever he was doing kept dreaming of the Messiah and believed that the Messiah would help the poor and completely eliminate the hard-hearted rich, says, "Brother, we must not waste a moment; I shall immediately leave everything and follow Him to the end of the world should that be His wish. Therefore do take me right away to Him, for I feel this strong urge and must still today see and speak to Him. The night is not too dark and it is not far to His hut, so let us go to Him immediately! Who knows, we might no longer find Him tomorrow?!"

11. Giving in to this urging, Andrew leads him to Me. As the two are approaching My shelter at an already rather late hour, Peter stops about 30 steps away from it in a state of exaltation and says to Andrew: "I have a peculiar feeling. I am seized with a sublimely sweet awe, I hardly dare to take another step, but I still have this keen urge within me to see Him!"

12. Here I step out of My hut to meet the two brothers, which means that I saw him. It goes without saying that under "being seen by Me" is to be understood My readiness to come to meet one who, like Simon, comes to Me above all in his heart. Therefore, he is immediately recognised by Me, that is, accepted and a new name is his first share in My Kingdom. Here Simon is promptly given the name Cephas, or the rock in his faith in Me, for I had seen long ago by what kind of spirit Peter is, and was, animated.

13. The way I addressed him was for Peter or Simon sufficient proof that I surely was the promised Messiah. From then on he never yielded to any doubt in his heart and did not ever ask Me whether I was the right One, since his heart was the only sure and valid witness for him. — both men now stayed with me until the morning and afterwards did not leave Me any more.

43. The next day Jesus decided to go again to Galilee, and he finds Philip and says to him: "Follow Me!

1. In the morning I tell the two, "My time in this desert has come to an end. I shall go to Galilee whence I have come. Will you come with Me? I leave the decision to you for I know that you have wife and child whom it is not easy for you to leave. But no one who leaves something for My sake will lose what he has left, but will regain it many times over."

2. Says Peter, "Lord, for your sake I would give up my life, not to mention my wife and child. — They will survive without me, for I am a beggar and cannot provide them with much bread. Our fishing brings hardly enough to feed one person, let alone a whole family. My brother Andrew can confirm this. Although we were born at Bethsaida, we had to come for food to these desolate banks of the Jordan, which are comparatively rich in fish, where we have now also been baptised by John. Our father Jonas is still strong and so are our wives and sisters. Added to this the blessing from on high, and they will manage." — I commended both of them, and we started on our way.

44. Philip came from Bethsaida, from the town of Andrew and Peter.

3. On the road, which for a while still followed the banks of the Jordan, we meet Philip, who was also born in Bethsaida, and was now in the early morning fishing for his breakfast in the waves of the Jordan. Peter drew My attention to him and said, "O Lord! This man suffers much and is very poor, but still the most honest and righteous man, full of true piety in his heart. Would you consider letting him come with us?"

4. Upon such a loving suggestion by Peter I say only, "Philip, follow Me!" Without hesitation he throws his nets down and follows Me, not even asking whither. Only on the road does Peter tell him, "The One we are following is the Messiah!" But Philip says, "My heart already told me that the moment He called me so lovingly."

5. Philip, however, was unmarried and staying with the poor fishermen as a teacher, because he had quite a good knowledge of the Scriptures. He was personally aquainted with Joseph of Nazareth and thus knew me also and many a thing that had happened at My birth and during My early years. He was also one of those who were secretly hoping for the Messiah in My person, but since I, from My twelfth year onwards did not perform any miracles and lived and worked like any other ordinary person, also the first amazing impression that had been created by the circumstances of My birth had with many people got completely lost. Even those who had been most excited said that My birth had become so memorable thanks to the as such strange coincidence of various circumstances and phenomena with which My birth was surely not connected in any way. Beside the highly gifted nature of My early years had so completely disappeared that in the years of My manhood not a trace of it could be found. — But Philip and a few others secretly still held on to a certain hope concerning Me, for they knew about the prophecy of Simeon and Anna at the time of My circumcision in the temple and thought a lot of it.

45. Philip finds Nathanael and tells him: "We have found the one spoken of by Moses in the law, and by the prophets: It is Jesus, son of Joseph from Nazareth."

6. When Philip, who followed Me, meets Nathanael, for whom he had been looking on the road, sitting under a fig tree repairing his fishing-tackle, he says to him with fervour, "Brother, I kept looking for you along the quite long road and now rejoice with all my heart to have found you; for look, we have found the One spoken of by Moses in the Law and buy the prophets. It is after all Jesus, the son of Joseph, from Nazareth."

46. And Nathanael said to him: "Can anything good come from Nazareth?!" Says thereupon Philip: "Come and see for yourself!"

7. Nathanael thereupon says with just a trace of resentment, "Everybody knows the miserable hole Nazareth! — Can anything good come from this hole? — And (in a way quite obviously) least of all the Messiah." But Philip says, "I am aware that in this respect you have always been my opponent, although I have presented my arguments to you a hundred times. But now do come and convince yourself and you will admit that I have been completely right."

8. Nathanael rises thoughtfully and says, "Brother, that would be a wonder of wonders, for the rabble of Nazareth is surely the worst in the world. With a piece of Roman tin you can make a Nazarene into whatever you wish. In this place there has not been any belief for a long time, neither in Moses nor in the prophets. In short, you can make a Nazarene into whatever you want to, and the word, "This one or that one is even worse than a Nazarene" has already become an old saying. And you say that the Messiah whom you want me to meet is from there? — Oh well, nothing is impossible to God. We will see."

47. When Jesus sees Nathanael coming, he says aloud: "Look, a true Israelite: There is nothing false in him!"

9. With these words Nathanael follows Philip to Jesus who meanwhile had sat down for a little rest about a hundred paces away. When both men were already close to Jesus, He says aloud, "Look, a true Israelite; there is nothing false in him."

48. Nathanael asks Him: "How do you come to know me?" Jesus replies: "I saw you under the fig tree before Philip spoke to you."

10. Nathanael is amazed at his so very true statement coming aloud from My mouth and promptly asks, "How do you come to know me to be able to say this about me? Only God and I myself can know my innermost nature, and I was never a boaster nor did I brag about my virtues. How then can you know what I am like?" — but I look at him and say, "I saw you under the fig tree before Philip spoke to you."

49. "Rabbi," says Nathanael, "you are truly the Son of god: you are king of Israel!"

11. This My statement about him amazes Nathanael and deeply stirred in his hearts he says, "Master! Notwithstanding the fact that you are a Nazarene, You are truly the Son of god! Yes, You are without any doubt the for a long time longed-for king of Israel who will liberate his people from the clutches of the enemies. O Nazareth, O Nazareth, how small you were an how great you are now becoming! The last will be exalted to become the first. O Lord, how quickly You granted me faith! How did this happen that all doubt has left me and I now fully believe that You are the promised Messiah?"

50. Jesus answers, saying to Nathanael: "You believe because I told you: I saw you under the fig tree (before Philip spoke to you). (But I tell you), you shall see greater things than that!"

12. I answer Nathaniel's question first with the words stated in verse 50, thereby pointing out to Nathanael that he now, to be sure, believes that I am the promised Messiah, but was compelled to believe by discovering in Me the omniscience only God can possess. I also add that in future he will be seeing greater things, whereby I wished to say as much as: Now you believe thanks to a miracle, in future you will be believing freely.

51. And Jesus adds: "In truth, in very truth I tell you all, from now on you shall see heaven wide open and God's angels ascending and descending upon the Son of man:"

13. And in truth, in very truth I tell you: From now on you will be seeing all heavens wide open and God's angels ascending and descending upon the Son of man, — which is to say as much as: In future, when through Me you will attain to the rebirth of your spirit, the doors of life will be opened. Then will you, angels yourselves, see those men who through me were made angels in the rebirth, and thereby also "children of God," ascending from death to eternal life. On the other hand you will also see many primordial angelic spirits descending from all the heavens to Me, the Lord of all life, there to follow the example of the Son of man, according to John's example and testimony.

14. So this is now the right interpretation of the first chapter, but let no one think that this is a comprehensive interpretation. Oh no, not at all; but this gift is a practical signpost with the help of which everyone of good will can be guided into various depths of divine wisdom, enabling him to see and recognise much of life's true meaning in every single verse. Besides, as already said, this gift is a true guiding principle by which everything can be evaluated and directed.

1. And on the third day there was a wedding at Cana-in-Galilee and the mother of Jesus was there.

1. The "And" here already appearing at the beginning of the first verse of the second chapter proves that these two chapters are closely connected. Hence it appears that this wedding in a family who is on very friendly terms with the house of Joseph takes place already on the mentioned third day, namely, counting from the day when I left Bethabara with my so far only four disciples and together with them spent a full day at the house of Joseph — who was no longer alive at that time — with the mother of My body who, helped by My other brothers, made every effort to show us the best possible hospitality.

2. In her heart Mary did realise that now the time had come for Me to begin My mission as the promised Messiah. However, wherein My work would consist she did not know either. At this stage she, too, believed in the complete expulsion of the Romans and the restoration of the mighty throne of David and its stable and invincible divinely glorious dignity which would never end.

3. The good Mary and all My earthly relatives still imagined the Messiah as a conqueror of the Romans and other enemies of the promised land. Indeed, the best of them had a similar idea concerning the promised Messiah, just as at the present time many otherwise honest people have quite a false notion about the millennium. But the time had not yet come to give them a different conception.

4. Thus, since My own house, beginning with Mary, had this notion about the coming Messiah, it can rightly be assumed that other friendly families could not have a better one.

5. This is also the reason why many families paid much attention to Me and, of course, to those whom I called My disciples. As a result also James and John decided to become My disciples, in order to rule the nations of the earth together with Me, for they had already forgotten many a thing I had rather clearly predicted to them in My childhood.

2. Jesus and his disciples were also invited to the wedding.

6. In all the better houses in the neighbourhood of Nazareth, practically in all of Galilee, I was considered to be a soon-to-emerge liberator from the Roman yoke, although this had been the case only for the few months since I had begun to make certain preparations thanks to which — like many a thing that had sunk into oblivion during the past 18 years — also certain prophecies concerning My person were beginning to come to life again in the houses of friends. Therefore I was invited with My disciples, My mother Mary and many other relatives and friends even to quite a notable wedding in Cana, a little old town in Galilee not very far from Nazareth, where there was much gaiety, so that the four disciples from Bethabara remarked to Me:

7. "Lord! Things are much more pleasant here than at Bethabara. Poor John, too, might be very glad if for once in his life he could partake of a meal like this here, instead of his desperately poor fare, which consists mainly of slightly scaled locusts and the honey of wild bees." (There exists in this region, as also in Arabia, a species of pigeon-sized locusts which are prepared and eaten similar to crabs in this country — Austria.)

8. To this I replied, "At this stage you cannot understand as yet why John has to live in this way; he has to live thus, otherwise the Scripture would not be fulfilled. But soon he will have a better life. Jerusalem will not allow him to continue his in the desert much longer. From now on he will grow less, so that another one may grow greater.

9. But what about the disciple who came to Me first with you, Andrew? Will he follow or will he stay at Bethabara? Says Andrew, "Look, he will come, but he had to make some arrangements first." — Say I, "That is good! For where there is a Cephas, there must also be a Thomas." Says Andrew, "Yes, that is his name. An honest soul, but always full of scruples and doubts. However, once he as grasped something he will never let it go, although he has an extremely generous heart. Because of his generosity he has been given this nickname. — He is coming, Lord, shall I call him in, this Twin?" Say I, "Yes, do that, — for whoever comes in My name, shall be invited to the wedding."

3. And as the wine gave out, Mary said to Jesus: "They have no wine left!"

10. According to the custom of that time, every guest arriving had to be welcomed with a cup of wine. Mary had already noticed for some time that the supply of wine had given out and she realised that the newly arrived guest could not be received properly according to custom. Therefore she said secretly to Me, "My dear son, that will be embarrassing. The wine has given out. They have none left. You could create some (at least for the newly arrived)."

4. Jesus answered: "Your concern, mother, is not mine. My hour has not yet come."

11. Whereupon I gave a most ambiguous answer in front of all the guests, but, of course, in a very gently way, saying to her because of the custom of those days, especially around Nazareth, "Woman(mother), that is none of our concern. — It is not yet my turn as an invited guest to supply wine; My time has not come yet." — (At that time and in that region every invited male wedding guest had to make a voluntary gift of wine. However, a certain order had to be observed according to which the gifts of the closest relatives had to be consumed first. Once these had been used up also the gifts of the guests who were not blood relations were used in order of precedence.) But Mary knew that the available wine had given out. So she turned to Me and, as it were, suggested that I skip the customary order, especially since a new guest was arriving for whose welcome not a drop of wine was left. The mother was very particular in observing the good old custom on such occasions. Although I did not appear too cooperative in this matter, My mother knew Me and that I never refused to fulfill any of her wishes.

5. His Mother said to the servants: "Do whatever He tells you."

12. And so, fully relying on Me, she turned to the servants and said, "Do whatever my Son will tell you."

13. This is as far as the historical part of this verse in the second chapter is concerned. But contained in this historical event or, as it were beyond it, a spiritual and therefore prophetic meaning is also present which with the help of an inner reasoning power is very easy to discover.

14. Who can fail to observe that there exists one of the most striking correspondences between this wedding, which took place on the third day after My return from the desert Bethabara, and My resurrection which occurred also on the third day after My crucifixion?

15. Thus through this wedding an indication was prophetically given as to what would happen to Me after three years; and — in a somewhat wider concept — that after three years I would certainly and surely, as an eternal bridegroom, be holding a true wedding with all My followers and those who truly love Me in their rebirth into eternal life.

16. In its general practical sense, however, this story of the wedding which — this must be understood, — took place three days after My return from the desert, points to the three stages through which everyone has to pass in order to attain to the rebirth of the spirit or the eternal-life-wedding in the great Cana of the heavenly Galilee.

17. These three stages comprise: First the mastering of the flesh, then the cleansing of the soul through the living faith which has, of course, to prove itself as alive through works of love, as it would otherwise be dead, and finally the awakening of the spirit from the grave of judgement, for which in the raising of Lazarus from the dead surely the clearest analogy is given. Whoever will ponder a little on this little explanation will find what follows easy to understand.

18. After here having unfolded the spiritual meaning of this wedding story, that is, what is in general meant by it, let us now return to the wedding and look at the different correspondences in this story.

6. There were six stone water jars, placed in accordance with the Jewish rites of purification: each of these jars held from 20 to 30 gallons.

1. After Mary had told the servants, "Do whatever He will tell you!" I told the servants to fill up with water these six stone water jars intended for the Jews' purification which, however, was no longer observed much by the Nazarenes and Canaanites. Thus these jars, each of which held from 20 to 30 gallons, were placed here on display rather than for a specific purpose.

7. Jesus said: "Fill the jars with water!" And they filled them to the brim.

2. The servants complied promptly, but rather in the belief that the newly arrived guest might wash and cleanse himself in accordance with the old custom. The guest entered and was placed at the table without having cleansed his hands beforehand. Having noticed this the servants discuss this with each other, wondering, "Why did we have to fill these heavy jars with water? This guest did not use it and only caused us unnecessary work." — Hereupon I say to them, "Why did you not query this earlier, but now grumble about this work? Did you not hear what Mary told Me, namely, that there is no more wine for the guests? Although My time has not quite come yet, neither according to the customary order nor spiritually, I have still — in order to reveal the glory of Him Whom they call their God, but have never recognised as yet — changed the water in the jars into wine, not through some kind of magic, but solely through the power of God within Me."

8. And Jesus continued saying to the servants: "Draw some off and take it to the steward of the feast!" And the servants did so.

3. "Now fill a cup and take it first to the steward of the feast (the cook) to try; let him give his opinion about it." — The servants, quite bewildered at the transformation of the water, immediately take this wine to the cook to try.

9. When the steward had tasted the wine which had been water, not knowing, as did the servants, where it came from, he called the bridegroom.

4. The cook is quite astonished, sends immediately for the bridegroom and says to him, "You probably do not know the customary order?"

10. And says to him: "Everyone serves the best wine first and only when the guests have drunk freely he serves the poorer sort but you have kept the best wine till now!"

5. "Does not everyone serve the best wine to the guests first and only when they have drunk freely and their palate has become somewhat dulled the poorer sort? — But you have done just the opposite."

6. But the Bridegroom replied, "You talk like a blind man about colour! Look, this wine was not pressed anywhere on earth but, as once the manna, it came to our table from the heavens. Therefore, it must surely be better than any other wine on earth."

7. Says the Cook, "Do you take me for a fool or are you one yourself? How can a wine come to your table from the heavens?! Jehovah Himself or His servant Moses would have to be sitting at the table."

8. Said the Bridegroom, "Come and see for yourself."

9. The Cook follows the bridegroom into the dining hall and looks at the six jars seeing that they are filled with the best wine. Thus having convinced himself of the miracle he says, "Lord, forgive me my sins. Only God can do a thing like this, and He must be here among us, for such a thing is impossible to a human being."

10. Now this wine was served to the guests and having tasted it they all said, "Such a wine is not pressed in our lands. This is truly a heavenly wine. Glory to Him Whom God has given such might."

11. Thereupon they toasted Me and the newly arrived guest Thomas and welcomed us.

12. Now all the people present at this wedding believed without a doubt that I was surely the promised Messiah.

13. But Peter says to Me secretly, "Lord, let me go away again. For You are Jehovah Himself as was prophesied by Your servant David in his Psalms, but I am a poor sinner and absolutely unworthy of You."

14. Say I to him, "If you feel unworthy of walking at My side, whom do you consider worthy of it? Behold, I have not come to the strong, assuming such could be found anywhere, but I came to the weak and sick. One who is healthy does not need a physician; only the sick and weak one does. So stay with me and be of good cheer, for I have forgiven you your sins long ago, and even when you will be sinning at My side, I will forgive you that, too; for, because you have recognised Me and are already a rock in your faith, you shall be perfected — not in your strength, but in your weakness — solely through grace from on high.

15. These My words brought tears to his eyes and Peter says with great enthusiasm, "Lord, — if all should leave You, I shall not leave You, for Your holy words are truth and life."

16. Having said this Peter rises, takes the cup and speaks, "Blessed are you, Israel, and three times blessed are we, for we are witnesses to the fulfilled promise. God has visited His people. That which was hard to believe, is now fulfilled before our senses! Now we must no longer cry from the depth to heaven, for the Highest has descended to us into the very depths of our misery. — Therefore all glory be to Him Who is among us and has provided this wine thanks to His might and grace that we may believe in Him and from now on shall honour God in Him!" — Thereupon Peter drinks the wine and all drink to him, saying, "This is a righteous man."

17. But I say to Peter secretly, "This was not given you by your flesh; but the Father Who is within Me has revealed it to your spirit. But from now on keep silent still; a time will come, however, when you shall shout so that all the world may hear you." — Then quiet reigned once more among the guests and because of this act they now all believed in Me and regarded Me as the true Messiah Who had come to liberate them from all enemies.

11. This deed at Cana in Galilee is the first of the signs by which Jesus revealed His glory. And His disciples now firmly believed in Him

18. This was the first remarkable sign,which I gave before the eyes of many at the outset of My great work of salvation, and in this sign I showed — through veiled — the great work that was to follow. However, not a single one of the entire company comprehended this — for, as my fasting in the desert prophetically pointed to the persecution I would be suffering from the temple in Jerusalem and the baptism by John to My death on the cross, thus this wedding pointed to My resurrection and the sign became a model of the rebirth of the spirit to everlasting life.

19. Just as I transformed the water into wine, also man's natural being ruled by the senses shall be transformed to spirit through My Word, provided he lives according to it.

20. But everyone should in his heart follow the advice Mary gave the servants when she said, "Do whatever He tells you!;" then I shall do to each one what I did at Cana in Galilee, namely a proper sign by which everyone who lives according to My Word will find it easier to recognise the rebirth of the spirit within himself.

12. After this He went down to Capernaum with his mother, his brothers and his disciples, but they did not stay there long

1. Seven days after this wedding, I left Nazareth and went with Mary, My five brothers — two of whom also belonged to My disciples — and with the disciples I had so far taken on down to Capernaum. This town was then quite an important trade center situated on the border of Zebulon and Naphthali and also in the middle of these two provinces on the Sea of Galilee, not far from the spot where John was baptising on the opposite bank of the Jordan in the region of Bethabara, as long as there was sufficient water in this often quite parched riverbed.

2. One may ask what I was actually seeking in this town which had already become quite heathenish. One should read the prophet Isaiah 9: 1, etc, where it is written:

The land of Zebulon and the land of Naphthali on the way by the Sea beyond Jordan and heathen Galilee, the people who walked in the darkness have seen a great light: a mighty light has dawned upon them who were walking in the shadow of death.

3. And if one has found this text in Isaiah and knows that I had to fulfill the Scripture from A to Z, it will be easy to understand why I went from Nazareth to Capernaum. Besides, in this region two more disciples had to be taken on: James and John, sons of Zebedee. They were also fishermen fishing in the Sea of Galilee not far from the mouth of the Jordan and also not far from the spot where Peter and Andrew worked, both of whom were also entitled to fish in the Sea.

4. When I had also taken on these disciples and they had recognised Me from My words and the mighty witness of those who were with Me, I began to teach the people properly, calling them to repentance since the kingdom of Heaven was upon them. I went into their synagogues teaching there. Some believed, but many were annoyed, wanted to lay hands on Me and throw Me into the Sea from a cliff. But I eluded them with all those who were with Me and visited some small settlements on the Sea of Galilee, proclaimed the Kingdom of God, healed many sick, and the poor and simple believed and received Me with goodwill. Some of them joined Me and followed Me everywhere like lambs follow their shepherd.

5. In Capernaum I stayed only for a short while since there was as good as no belief there and even less love. This town was a place of trade and mercenary spirit, and where these rule, faith and love have been completely abandoned. Thus where this is the case, there is little or nothing for Me to do.

13. As it was near the time of the Jewish Passover, Jesus went up to Jerusalem.

6. As the Jewish Passover feast had come, I went up to Jerusalem with all who were with Me. But one must not imagine the Passover feast of the real Jews at the same time which is now set for the similar feast by various Christian communities, sometimes already for the month of March. This was almost three months later! For at the Passover, Jehovah was offered thanks for the first harvest of the year consisting in barley, corn and wheat. On that occasion the new bread was already eaten which, according to the Law, had to be unleavened bread, and no one in the land was allowed to eat leavened bread during this time.

7. Therefore, this feast of the unleavened bread could take place only when the newly harvested corn could already be ground into flour and not at a time when the corn had only been sowed. In a good year the corn in Judea ripens 14 to 20 days sooner than here. However, even in Egypt the corn and wheat are hardly ever harvested before the end of May, let alone in Judea where it is considerably cooler than in Egypt.

8. But the time of the unleavened bread had come and, as already mentioned above, I went with all who were with Me up to the Jewish capital, which was also called "The City of God," for the name Jerusalem means as much as "City of God."

9. During that time many people always came to Jerusalem, including many Gentiles, who brought and sold various goods, as utensils, woven articles, cattle and fruit of all kinds. This feast had in those days completely lost its sacred aspect and greed prompted even the priesthood to lease for this time the courtyards and entrance halls of the temple to the traders, where Jews or Gentiles, for a considerable sum, so that such a temple rent for the duration of the feast amounted to 1,000 pieces of silver, which in those days was an immense sum and comparatively more than nowadays 100,000 florins.

10. I went up to Jerusalem at the time of the high priest Caiaphas who knew how to hold on to this naturally most lucrative office for more than a year. For the observance of the Mosaic Law had in those days degenerated into the emptiest possible ceremony, and no priest had actually more regard for it than for the snow that had fallen a hundred years ago. On the other hand the useless, empty ceremony had reached its peak in serving to bully the poor people excessively.

11. He even leased some spots in the inner part of the temple to dealers in pigeons and to some small money-changers. These latter carried small coins, for which those who needed smaller coins could, for a certain exchange premium, change their silver coins, Roman gold coins and the Roman cattle money (pecunia); for the Romans had a special kind of money for the purchase of cattle. Depending on what animal was embossed on such a coin, the same animal had to be available for purchase with that coin provided its owner had it for sale. For such cattle money it was possible to obtain from the bigger or smaller money-changers also another type of money in circulation, but at a higher premium.

14. There he found in the temple the dealers in cattle, sheep and pigeons and the money-changers.

1. When on My arrival in Jerusalem I found that because of all the animals and their dealers some people hardly dared enter the temple as it sometimes happened that an ox went wild hurting people and damaging sacred articles, and people visiting the temple could often not bear the stench and noise and not seldom lost all their important belongings, this disgraceful situation had now become unbearable to Me. And Peter and Nathanael remarked, "Lord, have You no lightning and thunder left for this? Just look at it! The poor people are crying in front of the temple. They have come from distant places to honour God and because of all the oxen and sheep they cannot even get in. And many, who with great effort and danger managed to enter the temple and get out again, are complaining that inside they have been robbed of everything and almost suffocated by the stench. Ah, this is really too much and too evil! — Such a terrible nuisance should be stopped at all costs; this is even much worse than Sodom and Gomorrah.

2. These words were heard by a stranger, an old Jew who now steps up to us and says, "Dear friends, you do not know everything; but I myself was three years ago working as an ordinary servant in the temple where I learnt about things that made my flesh creep."

3. Say I, "Friend, keep it to yourself, for I know about all that has taken place. But be assured, things have gone too far and still today you shall see God's might and wrath in action in the temple. But do move away from the gates of the temple for a while, so that you may not be harmed when God's might will be driving the offenders from the temple. After that they will no longer dare to perpetrate such sacrilege."

4. Hereupon this Jew went away praising God, for after hearing Me speak thus he took Me to be a prophet, joined a group of his friends and told them what he had heard from Me. This group, consisting of several hundred people of all ages, rejoiced and began to praise God aloud for having again awakened a mighty prophet.

15. And He made a whip of cords and drove them all out of the temple together with their sheep and oxen. He upset the tables of the money-changers scattering their coins.

5. But I said to Peter, "go over there to the rope-maker, buy three strong ropes from him and bring them here." This Peter did immediately and brought Me three strong ropes which I promptly braided together into a strong whip. Holding this whip in My right hand I said to My disciples and all who were with me, "Follow Me into the temple now and be My witnesses, for God's might and glory shall again manifest through Me before your eyes."

6. Then I went ahead into the temple, and as I walked all in My path retreated, and all those who followed Me had a free passage although the ground was full of dung and dirt.

7. When I arrived in the last hall of the temple, where the main dealers in oxen and sheep had their animals for sale on the left side, whereas the money-changers were occupying the right side through all three halls, I took up My position on the gate-steps and spoke with a voice like thunder, "It is written, My house is a prayer house, but you are making it into a den of thieves. Who has given you the right to desecrate God's temple like this?"

8. But they shouted, "We have purchased our right at a high price from the high priest and are under his protection and that of Rome."

9. Say I, "You are indeed under such protection, but God's arm is against you and your protectors. Who will protect you from Him of His arm is stretched out over you and your protectors?"

10. Say the dealers and money-changers, "God is dwelling in the temple and the priests are of God. Can they go against His will? He whom they protect is also protected by God."

11. Say I in a very loud voice, "What are you saying, you foolish perpetrators? Although the priests are still sitting on the chairs of Moses and Aaron, they no longer serve God, but they serve the mammon, the devil, and their right and your right is a right of the devils and not ever a divine right. Therefore, get to your feet immediately and vacate the halls, or else things will go bad with you."

12. They began to laugh and said, "Just look at the impudence of this lowest of Nazarenes. — Do throw him out of the temple right away." Then they rose and wanted to seize Me.

13. Here I raised My right hand with the cord-whip and began to swing it over their heads with divine might. Everyone hit by the whip was immediately seized by the most violent, almost unbearable pains. This also applied to the cattle. There immediately arose a terrible howling from both men and beasts and there followed a stampede of the cattle, and whatever got in their way was trampled down. Also the dealers and buyers fled with terrible screams of pain. But I upset the money-changers' stalls, scattering all the money they contained, and the disciples helped Me with this work.

16. Then he turned to the dealers in pigeons, "Take them out," he said, "You must not turn My Father's house into a market!"

14. Then I entered the temple where still many dealers in pigeons with their cages full of all kinds of pigeons were waiting for buyers. Since these dealers were usually poor people and not greedy for profit and the sale of pigeons in the temple was an old custom, although in ancient times only in the first hall of the temple, I only warned these poor, saying, "Take them out and do not turn My Father's house into a market. The place for this is in the outermost court. — Thus the temple was now cleansed.

17. His disciple recalled the words of Scripture: "Zeal for thy house will destroy Me."

15. This act caused a sensation and the disciples feared secretly that now the priesthood would soon have us seized by the Roman guard as rebels and we would hardly be able to escape the most humiliating calling to account and punishment. For it is written: "The zeal for thy house will destroy me."

16. But I told them, "Do not worry. Look into the halls and you will notice how the servants and priests are eagerly busying themselves with picking up all the money-changers' scattered money to fill their own money-bags. Because of those who have suffered losses they will be interrogating us by whose authority we did this, but secretly they do not mind at all, for this act yielded them about 1,000 shekel of gold and silver and a big amount in other money which they will never return to the owners. At present they are also too busy and have no time to a call us to account. Besides, they will not easily accept complaints in this matter, just as the ones who suffered the losses have learned their lessons and are not likely to bring an action against Me. Therefore, set your minds at rest.

17. The zeal for My house will indeed destroy Me, but not yet for quite some time. At the most some of the Jews hare will question Me, who I am and on what authority I did such a thing and will ask Me for a mark of authority. But I know that things will have to happen in this way, and that there will be no danger for us. Just look toward the curtain. Some are already standing there who want to question Me in their own interest, and they shall get the proper answer without delay."

18. The Jews challenged Jesus: "What sign can you show us as authority your action?"

1. As I was still talking with the faint-hearted disciples, some Jews came up to Me and said, "You have now performed a mighty act. Men and cattle fled from your hand like chaff in a storm, and no one returned to pick up his scattered money. Who are you, and what mark of authority (by the emperor, they meant) can you present to us which gave you the right to do this?! Don't you know the inflexible severity of the laws which could destroy you because of this?"

19. Jesus replied: "Destroy this temple and on the third day I will raise it again!"

2. Say I, "Unless I knew them, but did not fear them, I would not have done it. But you demand of Me an official authority and I tell you that I do not have that. But do destroy this temple and on the third day it will be raised again, perfected."

20. Then the Jews said: "It has taken 46 years to build this temple, and you want to raise it again alone in three days?"

21. But they did not know that the temple He was speaking of was His body.

3. This My decisive statement amazed the Jews and they did not quite know what to say. After a while one of them remembered that the building of the temple had taken 46 years and provided many thousands of hands with permanent work. So this historically versed Jew turns to Me and says, "Young man! Did you realise what a foolish thing you have just said? Look, all of 46 years were needed for the building of this temple and many thousands of hands were fully employed, and you want to do that quite alone without the help of others? Oh, oh, oh, what a testimony you have given yourself, and that even in the temple where one should speak particularly sensibly.

4. Your earlier action has surprised us very much and we, as elders of Jerusalem, were already beginning to deliberate out of what power you performed this really most commendable act, whether a worldly or prophetic one, and so we also questioned you about it. If you had told us in wise words, which we do understand, that you are a prophet awakened by God and did this through the might of God, we would have believed you. However, contrary to all expectation, you gave us instead of wise words an indescribably outrageous, boastful and foolish answer without even a grain of truth, and we now regard you as a person who may have learned a little bit of magic in some pagan school and now wished to show off here in the City of David, being either in the pay of Rome or secretly hired by the Pharisees, priests and Levites, for these would have reaped the best temple-harvest today thanks to your act of magic. We truly regret to have been so mistaken in our judgment of you."

5. Say I thereupon, "I too regret with all My heart that I had to find you so terribly blind and deaf. For the blind do not see anything and the deaf and dumb do not perceive anything. I work a sign before your eyes which prior to Me no one has worked and speak the fullest truth and you accuse Me of being either a foolish braggart with some knowledge of pagan magic wishing to show off here before you or being a magician in the pay of Rome or in the despicable pay of the temple-priests. Oh, what an insulting accusation! — Look, over there is a considerable crowd of men who have followed Me here from Galilee. They have recognised Me, although you maintain that the Galileans are the worst kind of Jews with the least faith, but these still recognised Me and are following Me. How then could you not recognise Me!"

6. Say the Jews, "We did not want to recognise you and therefore questioned you, for we are neither blind nor deaf as you think. But you have us an answer which with one's natural reason one cannot interpret other than we told you openly. We are of good will, why then, should you be a prophet, do you fail to recognise this? We are wealthy and honorable citizens of Jerusalem. If you were a true prophet, it would be good for you to be in our midst, but you do not realise this and are therefore not a prophet, just a magician who desecrates the temple much more than those who were earlier driven out by you."

7. Say I, "Go and discuss this with those who have come with Me; they will tell you Who I am."

8. Now the Jews go to the disciples and talk to them and they tell them what they heard of Me on the Jordan, the witness of John and what thy have seen and experienced at My side, but admit that they do not understand what I had said to the Jews.

22. After His resurrection His disciples recalled what He had said and they believed the scripture and the words that Jesus had spoken.

9. For they themselves understood it only following My most extraordinary resurrection after three days and at the same time also the Scripture which had said this of Me.

10. Hearing all this from the disciples, the Jews returned to Me and said, "According to all that which we have now heard from your most sincere followers you would evidently be the Promised. — The witness of John, whom we know, speaks mightily for you and so do your deeds. Your words, however, are exactly the opposite to all the other points. — How can the Messiah be a God in his deeds, but a fool in his speech. — Do explain this to us and we all shall accept and support you in every possible way."

11. Say I, "what could you give me that you had not first received from My Father Who is in heaven? But if you did receive it, how can you now speak as if you had not? What do you want to give Me that is not already Mine, for I and the Father are not two, but one. I tell you: Nothing but His will is yours, everything else is Mine. Give me your will in the proper love of your hearts and believe that I and the Father are fully one, then you will have given Me everything I can ask of you."

12. Say the Jews, "So show us a sign an we shall believe that you are the Promised One.

13. Say I, "Why do you want a sign? Oh you wicked generation! Don;t you know that signs do not awaken anyone, but judge him? But I did not come to judge you, but that you may gain eternal life if you believe in Me in your hearts. There will indeed by many signs, and some of them you will be seeing; however, these will not give you life, but death for along time."

23. While He was in Jerusalem for Passover, many believed in Him when they saw the signs He performed.

1. "I tell you: It is now Passover and I shall be staying in Jerusalem during this time. Follow Me where I shall be and you will be seeing a great number of proper signs. But see to it that these signs do not bring you death."

2. The Jews were astonished at these words, but I left them and with My disciples walked out of the temple into the open. The Jews, however, followed Me secretly, for they did not have the courage to follow Me openly since I had spoken of "My signs causing death." They did not understand that this meant the death of the spiritual element, but were thinking of the death of the body, and like all the rich on earth they were great friends of the earthly life.

3. However one of them joined Me outside the temple and said, "Master, I have recognised you and want to be with you. Where are you staying?"

24. But Jesus would not trust Himself to them; He knew them all so well.

25. He needed no evidence from others about a man, for He Himself could tell what was in a man.

4. But I saw that he was not sincere and that his wish to find out where I was staying was dishonest. Therefore I said to him — as I did later on to a number of similarly self-interested priests — the familiar words, "Foxes have their holes, the birds their roosts, but he Son of Man has nowhere to lay his head, least of all in this city. But go first and cleanse your heart and then come with honest intention, not with treachery and you will see how you can hold your own at My side."

5. This Man said, however, "Master, you are wrong concerning me and my friends. If you have nowhere to stay, come to us and we shall put you and disciples up and provide for you as long as you wish."

6. But I saw clearly that this man did not have honest intentions and said, "We cannot trust you, for you are friends of Herod and like him are keen on spectacles, particularly if you can watch them free of charge. But I have not come to this city to entertain the friends of Herod with comedies, but to announce that the Kingdom of God is close and that you therefore, should repent so that you may participate in this Kingdom. Behold, that is the purpose of My presence here at this time, and for that your lodging is not needed. For he who lives in a house can leave it only through the door which is fitted with lock and bolt and by which a guest can also be made a prisoner. But whosoever stays in the open is also free and can go where he wants."

7. Says the Jew, "How can you offend us like that! Do you think we no longer know about the sanctity of the right to hospitality? If we invite you as a guest into our house, you are most sacred therein and woe betide him who should lay violent hands upon you. Thus with us the right to hospitality is upheld and respected above all. How then can you be suspicious of this established order in our houses?"

8. Say I, "With this domestic order in your houses I am quite familiar, but that does not mean that I do not know the other one as well. As long as a guest is in your house, he enjoys the right to hospitality, but when he wants to leave the house, myrmidons and soldiers who have been sent for receive the guest outside the door and put him in chains. Tell Me, is that also part of the old custom of hospitality?"

9. Says the Jew, somewhat embarrassed, "Who can claim this of your houses with a good conscience?"

10. Reply I, "The One Who knows! Has not a man been thus delivered into the hands of the judges a few days ago?"

11. Says the Jew even more embarrassed, "Master, who told you that? If this did take place, tell me, has not that criminal deserved it?"

12. Say I, "With you many things are considered a crime which are not a crime with God and with Me, because the hardness of your hearts considers many a thing a crime for which Moses did not give a law. Those are your laws which as far as I am concerned do not make a man a criminal. For your rulings are a sin against the laws of Moses. How, then, can he be a criminal who offends against your rulings, if he observes the laws of Moses? Oh, I tell you: All of you are full of malice and disgraceful deceitfulness."

13. Remarks the Jew, "How can that be? Moses gave us the right to introduce laws for special occasions, and thus our well-considered laws are as good as laws of Moses. Therefore, is not he who disregards them quite as much a criminal as the one who offends against Moses' laws?"

14. Say I, "With you indeed, but not with Me. — Moses demanded that you should love and respect your parents, but you say, and the priests even bid you do this, "Who instead sacrifices in the temple, for him it is better as thereby he redeems himself from this law." But if now a man faces up to you and says, "You are deniers of God and miserable deceivers, abolishing because of your greed the law of Moses, substituting another for it by which you torment poor mankind!" — Behold, therein also that man had offended against you, and at the threshold of the door you delivered him to judgement. Tell Me, had this worthy man deserved it or are not you by far worse offenders against Moses?"

15. Here the Jew became angry and walked away to his other companions whom he told all that he had heard from Me. They shook their heads and said, "Strange. How could this man know about it?" — But I left that spot and went with My followers to a small inn outside the city where I stayed for several days.

1. As told here, this is a rather brief account of the historical, natural course the two events recorded in the second chapter had taken, for some other things had happened here and there which were insignificant and would only prolong this account unnecessarily and besides would not render the matter more important or provide any deeper knowledge. So only a brief explanation of the spiritual meaning of the second event is required, and this second chapter may be considered finished as far as the two main events are concerned which are described to the reader and hearer.

2. The spiritual meaning of the first event at Cana-in-Galilee has already been given, so that only the spiritual meaning of the second event must be dealt with. And this is as follows:

3. The temple represents man in his natural-worldly sphere. In the temple, as also in man, there is the Holy of Holies. Hence also the exterior of the temple should be kept hallowed and pure so that the innermost, as the Holy of Holies of the temple as well as of man, many not be desecrated.

4. The Holy of Holies of the temple is, to be sure, covered by a thick curtain and only the high priest may on certain occasions enter the Holy of Holies by himself. But the curtain and also the rarely allowed visit to the Holy of Holies is a protection against its desecration. For if someone sins with his body he not only defiles his body, but also his soul and through it his spirit which in every human being represents, and really is, the innermost and holiest. This Holy of Holies in man, just as the same in correspondence in the temple, has been placed as the same in correspondence in the temple, has been placed deeply behind a thick curtain, and only pure love for God, which in every man is God's truest high priest, is allowed to penetrate into this Holy of Holies unpunished and lift the curtain. If, however, this sole high priest in man becomes defiled by attaching himself to impure worldly things, making common cause with them, how can the Holy of Holies remain undefiled if it is visited by an unclean high priest?

5. If, therefore, in the temple as well as in man everything has become unclean, man is no longer able to cleanse it, for if the broom is full of filth and dirt, how can it be used for cleaning a room? Then, I am afraid, I Myself must take this work in hand and cleanse the temple by force, and that through all kinds of painful experiences like various illnesses and apparent accidents, so that the temple might be cleansed.

6. "Dealers" and "buyers" are the low, unclean passions in man, the cattle offered for sale represents the lowest animal sensuousness and at the same time also the resulting great foolishness and blindness of the soul whose love may be compared to that of an ox that even lacks the sensual procreative and sexual love and is only motivated by the grossest polyp-like gluttonous love and whose cognition is equal to the well-known intellectual power of the sheep.

7. And what do the money-changers and their money dealings denote? — They denote and represent in man all that emerges from man's already quite brutish self-love, for the animal loves only itself, and a wolf will devour another if he is hungry. These "money-changers," or such brutish self-love, must therefore also be painfully and forcefully removed from man, and everything that animates this love must be upset and scattered.

8. Why not completely destroyed? Because also this type of love must not be deprived of its freedom, for the noble seed or the grain of wheat will grow best in a field well manured with such dung and yield a rich harvest. If all the manure were removed from the field to cleanse it, as it were, from all the dirt, the grain of wheat would prosper only poorly and be sure to yield a very bad harvest.

9. The dung which is initially carried onto the field in heaps has to be spread so that as to serve the field. If it were left lying in great heaps, it would suffocate everything where it is lying and be of no use to the other parts of the field.

10. This is at the bottom of the story of the cleansing of the temple in the Gospel. And because of this I only scattered the money of the money-changers and did not destroy it completely, which I could easily have done.

11. What then do the pigeon-dealers inside the temple denote who too had to withdraw and return to the places originally allocated to them?

12. They are to be understood as the external virtues consisting in all kinds of ceremony, custom, courtesy, etc, in a purely worldly sense which, however, men's blindness raises to an inner life value and tries to make true life to strike roots therein.

13. The pigeon is a creature of the air, and since it was used in the orient often as a carrier of mail, especially in matters of love, and because of that already with the ancient Egyptians as a hieroglyph represented tender and nice conversation, it served as a symbol for such conversation in the temple and was at the same time an ordinary and correspondingly symbolic sacrificial creature, which was usually sacrificed in the temple by young married couples when their first child had been born, as a sign that they now had done away with such external messages, niceness and ceremonial airs and passed into true, inner, life-giving love.

14. However, according to the order of all things, the outermost belongs to the outermost. The bark being something quite dead, must never be contained in the marrow of the tree, but everything that belongs to the bark must also be deposited in the bark. The bark is most useful to the tree when in a proper measure in its rightful place. If someone would push the bark into the marrow of the tree having first removed the marrow, the tree would soon have to dry up and die.

15. And thus as an indication that men should not make external virtues a matter of inner life, whereby noble man would become no more than a conversation-puppet (warehouse), these pigeon-dealers, as in a broad sense all formalities, endeavouring to raise their merchandise to the status of inner life-values, were also expelled from the temple by My and ordered to their proper place, only in a somewhat gentler way.

16. So this is the spiritual meaning of the cleansing of the temple; and from the correct and unchangeable correspondence between man and temple, it can also be recognised that no man, but only God alone, as eternal wisdom, who sees and knows everything can ever act and speak like this.

17. But why does not the Lord remain in the temple after such a sweeping?

18. Because He alone knows what man's inner being must be like so that He may take up permanent residence in man. Besides, after such a cleansing, man must not be deprived of his freedom lest he become a puppet.

19. Therefore, the Lord cannot yet entrust Himself to such a forcefully cleanswept inner man, for He alone knows what is required for a full restoration of the inner man. That is why the sweeper walks out of the temple and, as if accidentally, flows from the outside into man's within not submitting to man's request to stay with and within him which would only support man's indolence. Man has to awaken to complete spontaneity, thereby only becoming a perfect man, which will be described in detail in the next chapter.