The useful functions of everything created tend upward, step by step, from the lowest to us, and through us to God the Creator, their source. (Continued)

I need also to explain briefly how we climb—or rather, are lifted—from the last level to the first. We are born on the lowest level of the physical world, and are lifted to the second level by means of factual knowledge. Then as we develop our discernment through this knowledge, we are lifted to the third level and become rational. The three ascending levels in the spiritual world are within this, resting on the three physical levels, and do not become visible until we leave our earthly bodies. When we do, the first spiritual level is opened for us, then the second, and finally the third. However, this last happens only for people who become angels of the third heaven. These are the ones who see God.

Angels of the second heaven and of the lowest heaven are people in whom the second and the lowest level can be opened. The opening of each spiritual level within us depends on our acceptance of divine love and wisdom from the Lord. People who accept some of this love and wisdom reach the first or lowest spiritual level; people who accept more reach the second or intermediate spiritual level; and people who accept a great deal reach the third or highest level. However, people who do not accept any divine love and wisdom stay on the physical levels, deriving from the spiritual levels only enough to allow them to think and therefore to talk and to intend and therefore to act—but not intelligently.

There is something else that we need to know about this lifting of the inner levels of our minds. Reaction is characteristic of everything created by God. Only life is action, while reaction is prompted by the action of life. This reaction seems to be proper to the created being because it becomes perceptible when that being is stirred; so when it happens in us, it seems to be our own. The reason is that even though we are only life-receivers, we have no sense that our life is anything but our own.

This is why we react against God as a result of our inherited evil. However, to the extent that we believe that all our life comes from God and that everything good about it comes from an act of God and everything bad about it from our own reaction, our reaction becomes a property of the action and we are then acting with God with apparent autonomy. The equilibrium of all things comes from action and immediate reaction, and everything must necessarily be in an equilibrium. I mention these things to prevent any belief that we ourselves climb up to God on our own power. It is done by the Lord.

from Divine Love and Wisdom, Section 67, 68


The useful functions of everything created tend upward, step by step, from the lowest to us, and through us to God the Creator, their source.

As already stated [Section 52], these “lowest things” are all the elements of the mineral kingdom—various forms of matter, some stony substances, some saline, some oily, some mineral, some metallic, with the constant addition of a humus composed of plant and animal matter reduced to minute particles. Here lie hidden the goal and the beginning of all the functions that arise from life. The goal of all useful functions is the effort to produce [more] functions; the beginning of all functions is an active force that comes out of that effort. These are characteristics of the mineral kingdom.

The intermediate things are all the elements of the plant kingdom—grasses and herbs of all kinds, plants and shrubs of all kinds, and trees of all kinds. Their functions are in support of everything in the animal kingdom, whether flawed or flawless. They provide food, pleasure, and life. They nourish [animal] bodies with their substance, they delight them with their taste and fragrance and beauty, and they enliven their desires. This effort is inherent in them from their life.

The primary things are all the members of the animal kingdom. The lowest of these are called worms and insects, the intermediate ones birds and animals, and the highest humans; for there are lowest, intermediate, and highest things in each kingdom. The lowest are for the service of the intermediate and the intermediate for the service of the highest. So the useful functions of all created things tend upwards in a sequence from the lowest to the human, which is primary in the divine design.

There are three ascending levels in the physical world and three ascending levels in the spiritual world. All animals are life-receivers, the more perfect ones receiving the life of the three levels of the physical world, the less perfect receiving the life of two levels of that world, and the least perfect the life of one level. Only we humans are receptive of the life not only of the three levels of the physical world but also of the three levels of the spiritual world. This is why we, unlike animals, can be lifted up above the physical world. We can think analytically and rationally about civil and moral issues within the material world and also about spiritual and heavenly issues that transcend the material world. We can even be lifted up into wisdom to the point that we see God. I will discuss in their proper place, though, the six levels by which the functions of all created things rise up all the way to God, their Creator.

This brief summary enables us to see that there is a ladder of all created things to that First who alone is life and that the functions of all things are the actual vessels of life, and so too, therefore, are the forms of those functions.

from Divine Love and Wisdom, Sections 65, 66


Section 52: Published 5/22/2018

All the things that have been created reflect the human in some respect.

There is evidence for this in every detail of the animal kingdom, in every detail of the plant kingdom, and in every detail of the mineral kingdom.

We can see ourselves reflected in every detail of the animal kingdom from the fact that all kinds of animal have in common with us members for locomotion, sensory organs, and the inner organs that support these activities. They also have their impulses and desires like our own physical ones. They have the innate knowledge proper to their desires, with an apparently spiritual element visible in some of them, more or less obvious to the eye in the beasts of the earth, the fowl of the heavens, bees, silkworms, ants, and the like. This is why merely earthly-minded people regard the living creatures of this kingdom as much like themselves, lacking only speech.

We can see ourselves reflected in every detail of the plant kingdom in the way plants grow from seeds and go through their successive stages of life. They have something like marriages with births that follow. Their vegetative “soul” is the function to which they give form. There are many other ways in which they reflect us, which some writers have described.

We can see ourselves reflected in every detail of the mineral kingdom simply in its effort to produce the forms that reflect us—all the details of the plant kingdom, as I have just noted—and to perform its proper functions in this way. The moment a seed falls into earth’s lap, she nurtures it and from all around offers it resources from herself for its sprouting and emerging in a form representative of humanity. We can see this effort in solid mineral materials if we look at deep-sea corals or at flowers in mines, where they spring from minerals and metals. This effort toward becoming plant life and thereby performing a useful function is the outermost element of Divinity in created things.

Just as there is an energy in earth’s minerals toward plant growth, there is an energy in plants toward movement. This is why there are various kinds of insect that are responsive to the fragrances they give off. We will see later [Sections 157–158] that this is not caused by the warmth of our world’s sun but comes through it, from life, according to the recipient vessels.

What has been cited thus far tells us that there is some reference to the human form in everything in the created universe, but it enables us to see this fact only obscurely. In the spiritual world, though, people see this clearly. Everything in the three kingdoms exists there as well, surrounding each angel. Angels see these things around themselves and also are aware that they are pictures of their own selves. In fact, when the very heart of their understanding is opened, they recognize themselves and see their own image in their surroundings, almost like a reflection in a mirror.

We can be quite certain, on the basis of all this and of many other things consistent with it (which it would take too long to include) that God is a person and that the created universe is an image of him. The overall totality offers a reflection of him, just as specific aspects offer reflections of us.

from Divine Love and Wisdom, Sections 61-64

Everything in the created universe is a vessel for the divine love and wisdom of the Divine-Human One (Continued)

There are many things that need to be said about levels of life and levels of vessels of life before I can give an intelligible explanation of the fact that other things in the universe, things that are not like angels and people, are also vessels for the divine love and wisdom of the Divine-Human One—for example, things below us in the animal kingdom, things below them in the plant kingdom, and things below them in the mineral kingdom. Union with them depends on their functions. All useful functions have their only source in a related union with God that is, however, increasingly dissimilar depending on its level. As we come down step by step, this union takes on a nature in which there is no element of freedom involved because there is no element of reason. There is therefore no appearance of life involved; but still these are vessels. Because they are vessels, they are also characterized by reaction. It is actually by virtue of their reactions that they are vessels.

I will discuss union with functions that are not useful after I have explained the origin of evil [Sections 264–270].

We can conclude from this that Divinity is present in absolutely everything in the created universe and that the created universe is therefore the work of Jehovah’s hands, as it says in the Word. That is, it is a work of divine love and wisdom, for this is what is meant by “Jehovah’s hands.” Further, even though Divinity is present in all things great and small in the created universe, there is no trace of intrinsic divinity in their own being. While the created universe is not God, it is from God; and since it is from God, his image is in it like the image of a person in a mirror. We do indeed see a person there, but there is still nothing of the person in the mirror.

I once heard a number of people around me in the spiritual world talking and saying that they did in fact want to recognize that there was something divine in absolutely everything in the universe because they saw God’s wonders there, and the deeper they looked, the more wonderful were the things they saw. However, when they heard someone say that there actually was something divine in absolutely everything in the created universe, they resented it. This was a sign that they claimed the belief but did not actually believe it.

They were therefore asked whether they could not see this simply in the marvelous ability in every seed of generating its growth in sequence all the way to new seeds. In every seed, then, there is an image of something infinite and eternal, an inherent effort to multiply and bear fruit without limit, to eternity.

Or they might see this in even the tiniest animals, realizing that they contain sensory organs, brains, hearts, lungs, and the like, along with arteries, veins, nerve fibers, muscles, and the activities that arise from them, to say nothing of incredible features of their basic nature that have had whole books written about them.

All these wonders come from God, though the forms that clothe them are of earthly matter. These forms give rise to plant life and, in due sequence, to human life. This is why humanity is said to have been created out of the ground, to be the dust of the earth with the breath of life breathed in (Genesis 2:7). We can see from this that the divine nature is not our possession but is joined to us.

from Divine Love and Wisdom, Sections 58-60

Everything in the created universe is a vessel for the divine love and wisdom of the Divine-Human One.

We acknowledge that everything in the universe, great and small, has been created by God. That is why the universe and absolutely everything in it is called “the work of Jehovah’s hands” in the Word.

People do say that the whole world was created out of nothing, and they like to think of “nothing” as absolutely nothing. However, nothing comes from “absolutely nothing” and nothing can. This is an abiding truth. This means that the universe, being an image of God and therefore full of God, could be created by God only in God. God is reality itself, and everything that exists must come from that reality. To speak of creating something that exists from a “nothing” that does not exist is a plain contradiction of terms.

Still, what is created by God in God is not a continuation of him, since God is intrinsic reality and there is no trace of intrinsic reality in anything created. If there were any intrinsic reality in a created being, it would be a continuation of God, and any continuation of God is God.

The angelic concept involved is that anything created by God in God is like something within ourselves that we have put forth from our life, but the life is then withdrawn from it. It then agrees with our life, but still, it is not our life. In support of this, angels cite many things that happen in their heaven, where they say that they are in God and that God is in them, and yet that they have in their being no trace of God that is actually God. This may serve simply as information; more of the angels’ evidence will be offered later [Section 116].

Everything created from this source is in its own nature suited to be receptive of God not by continuity but by contact. Union comes through contact, not through continuity. What is created is suitable for this contact because it has been created by God in God. Because it has been created in this way, it is an analog; and because of the union, it is like an image of God in a mirror.

This is why angels are not angels in their own right but are angels by virtue of their union with the Divine-Human One; and their union depends on their acceptance of what is divinely good and what is divinely true. What is divinely good and what is divinely true are God, and seem to emanate from him even though they are within him. Their acceptance depends on the way angels apply the laws of his design, which are divine truths, to themselves, using their freedom to think and intend according to their reason, a freedom given them by God as their own possession. This is what enables them to accept what is divinely good and divinely true in apparent autonomy; and this in turn is what makes possible the mutual element in their love, for as already noted [Section 48], love is not real unless it is mutual. It is the same with us here on earth.

All this enables us finally to see that everything in the created universe is a vessel for the divine love and wisdom of the Divine-Human One.

from Divine Love and Wisdom, Sections 55-57

Everything in the universe was created by the divine love and wisdom of the Divine-Human One

The universe, from beginning to end and from first to last, is so full of divine love and wisdom that you could call it divine love and wisdom in an image. This is clearly evidenced by the way everything in the universe answers to something in us. Every single thing that comes to light in the created universe has such an equivalence with every single thing in us that you could call us a kind of universe as well. There is a correspondence of our affective side and its consequent thought with everything in the animal kingdom, a correspondence of our volitional side and its consequent discernment with everything in the plant kingdom, and a correspondence of our outermost life with everything in the mineral kingdom.

This kind of correspondence is not apparent to anyone in our physical world, but it is apparent to observant people in the spiritual world. We find in this latter world all the things that occur in the three kingdoms of our physical world, and they reflect the feelings and thoughts of the people who are there—the feelings that come from their volition and the thoughts that come from their discernment—as well as the outermost aspects of their life. Both their feelings and their thoughts are visible around them looking much like the things we see in the created universe, though we see them in less perfect representations.

From this it is obvious to angels that the created universe is an image depicting the Divine-Human One and that it is his love and wisdom that are presented, in image, in the universe. It is not that the created universe is the Divine-Human One: rather, it comes from him; for nothing whatever in the universe is intrinsic substance and form or intrinsic life or intrinsic love and wisdom. We are not “intrinsic persons.” It all comes from God, who is the intrinsic person, the intrinsic wisdom and love, and the intrinsic form and substance. Whatever has intrinsic existence is uncreated and infinite; while what comes from it, possessing nothing within itself that has intrinsic existence, is created and finite. This latter presents an image of the One from whom it derives its existence and manifestation.

Created, finite things may be said to have reality and manifestation, substance and form, life, and even love and wisdom, but all of these are created and finite. The reason we can say they have these attributes is not that they possess any divinity but that they are in Divinity and there is Divinity in them. Anything that has been created is intrinsically without soul and dead, but it is given a soul and brought to life by the presence of Divinity in it, and by its dwelling in Divinity.

The divine nature is not different in one subject than it is in another. Rather, one created subject is different from another: there are no two alike, so each vessel is different. This is why the divine nature seems to differ in appearance. I will be talking later [Section 275] about its presence in opposites.

from Divine Love and Wisdom, Sections 52-54

Divine love and wisdom cannot fail to be and to be manifested in others that it has created.

The hallmark of love is not loving ourselves but loving others and being united to them through love. The hallmark of love is also being loved by others because this is how we are united. Truly, the essence of all love is to be found in union, in the life of love that we call joy, delight, pleasure, sweetness, blessedness, contentment, and happiness.

The essence of love is that what is ours should belong to someone else. Feeling the joy of someone else as joy within ourselves—that is loving. Feeling our joy in others, though, and not theirs in ourselves is not loving. That is loving ourselves, while the former is loving our neighbor. These two kinds of love are exact opposites. True, they both unite us; and it does not seem as though loving what belongs to us, or loving ourselves in the other, is divisive. Yet it is so divisive that to the extent that we love others in this way we later harbor hatred for them. Step by step our union with them dissolves, and the love becomes hatred of corresponding intensity.

Can anyone fail to see this who looks into the essential nature of love? What is loving ourselves alone, really, and not loving someone else who loves us in return? This is more fragmentation than union. Love’s union depends on mutuality, and there is no mutuality within ourselves alone. If we think there is, it is because we are imagining some mutuality in others.

We can see from this that divine love cannot fail to be and to be manifested in others whom it loves and who love it. If this is characteristic of all love, it must be supremely characteristic, infinitely characteristic, of love itself.

In regard to God, loving and being loved in return are not possible in the case of others who have some share of infinity or anything of the essence and life of intrinsic love or of Divinity. If there were within them any share of infinity or anything of the essence and life of intrinsic love—of Divinity, that is—it would not be others who would be loving God. He would be loving himself. What is infinite or divine is unique. If it were in others, it would still be itself; and it would be pure love for itself, of which there cannot be the slightest trace in God. This is absolutely opposite to the divine essence. For love to be mutual, then, it needs to be a love for others in whom there is nothing of intrinsic Divinity; and we will see below [Sections 55, 305] that it is a love for others who were created by Divinity. For this to happen, though, there must be an infinite wisdom that is at one with infinite love. That is, there must be the divine love of divine wisdom and the divine wisdom of divine love discussed above (Sections 34–39).

On our grasping and knowing this mystery depends our grasping and knowing God’s manifestation or creation of everything and God’s maintenance or preservation of everything—that is, all the acts of God in the created universe that I will be talking about in the following pages.

Please, though, do not muddle your concepts with time and space. To the extent that there is time and space in your concepts as you read what follows, you will not understand it, because Divinity is not in time and space. This will become clear in the sequel to the present book, specifically on eternity, infinity, and omnipresence.

from Divine Love and Wisdom, Sections 47-51


Sections 34-39: Published 4/21/2018-4/22/2018

The State of Peace in Heaven

ANYONE who has not experienced heaven’s peace cannot know what the peace is that angels enjoy. As long as we are in our bodies, we cannot accept heaven’s peace, so we cannot perceive it, our perception being on the natural level. In order to perceive it, we need to be the kind of person who as to thought can be raised and taken out of the body and brought into the spirit so as to be with angels. Since I have perceived heaven’s peace in this way, I can describe it, but not in words as it really is, because human words are not adequate. Using words, I can only describe what it is like compared to that peace of mind that people have who are content in God.

There are two things at the heart of heaven, innocence and peace. We say that they are at the heart because they come straight from the Lord. From innocence comes everything good about heaven and from peace comes all the delight of that good. Everything good has its own delight, and both—the good and the delight—are matters of love. This is because what is loved is what is called good and also is perceived as delightful. It follows from this that these two inmost qualities, innocence and peace, emanate from the Lord’s divine love and move angels to their very core.

In the previous chapter on the state of innocence of heaven’s angels, it was shown that innocence is the very heart of good. Now I need to explain that peace is the very heart of the delight that comes from the goodness of innocence.

First, we need to say where peace comes from. Divine peace is within the Lord, arising from the oneness of his divine nature and the divine human nature within him. The divine quality of peace in heaven comes from the Lord, arising from his union with heaven’s angels, and specifically from the union of the good and the true within each angel. These are the sources of peace. We may therefore conclude that peace in the heavens is the divine nature intimately affecting everything good there with blessedness. So it is the source of all the joy of heaven. In its essence, it is the divine joy of the Lord’s divine love, arising from his union with heaven and with every individual there. This joy, perceived by the Lord in the angels and by the angels from the Lord, is peace. It flows down from there to provide angels with everything that is blessed and delightful and happy—what is called “heavenly joy.”

from Heaven and Hell, Sections 284-286

The Entire Sacred Scripture Is about the Lord, and the Lord Is the Word (Continued)

Here I may add some passages that speak openly of the Lord’s Coming, as follows:

The Lord himself is giving you a sign. Behold, a virgin will conceive and bear a son, and she will call his name “God with us.” (Isaiah 7:14; Matthew 1:22, 23)

A Child has been born to us; a Son has been given to us. Leadership will be upon his shoulder; and his name will be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. There will be no end of the increase of his leadership and peace, upon the throne of David and over his kingdom, to establish it in judgment and in justice from now on, even to eternity. (Isaiah 9:6, 7)

A shoot will go forth from the trunk of Jesse, and a sprout from its roots will bear fruit. The spirit of Jehovah will rest upon him, a spirit of wisdom and intelligence, a spirit of counsel and strength. Justice will be a belt around his waist and truth a belt around his hips. Therefore it will happen on that day that the nations will seek the root of Jesse, the one who stands as a sign for the peoples, and glory will be his rest. (Isaiah 11:1, 2, 5, 10)

Send the Lamb of the ruler of the earth from the rock by the wilderness to the mountain of the daughter of Zion. The throne has been established through mercy; he sits upon it in truth in the tabernacle of David, judging and seeking a judgment, and hastening justice. (Isaiah 16:1, 5)

It will be said on that day, “Behold, this is our God; we have waited for him to set us free. This is Jehovah; we have waited for him. Let us rejoice and be glad in his salvation.” (Isaiah 25:9)

A voice of someone in the wilderness crying out, “Prepare a pathway for Jehovah; make level in the desert a highway for our God. The glory of Jehovah will be revealed, and all flesh will see it together.” Behold, the Lord Jehovih is coming in strength, and his arm will rule for him. Behold, his reward is with him. Like a shepherd he will feed his flock. (Isaiah 40:3, 5, 10, 11)

My chosen one, in whom my soul has pleasure: I, Jehovah, have called you in righteousness. I will make you a covenant for the people, a light for the nations, to open blind eyes, and to lead the captives out of prison and those who are sitting in darkness out of the house of confinement. I am Jehovah. This is my name; I will not give my glory to another. (Isaiah 42:1, 6, 7, 8)

Who has believed our word and to whom has the arm of Jehovah been revealed? He has no form: we have seen him, but he has no beauty. He bore our diseases and carried our sorrows. (Isaiah 53:1–12)

“Who is this who is coming from Edom, with spattered garments from Bozrah, approaching in the immensity of his strength?” “I who speak justice and have the power to save, because the day of vengeance is in my heart and the year of my redeemed has arrived.” Therefore he became their Savior. (Isaiah 63:1, 4, 8)

Behold, the days are coming in which I will raise up for David a righteous branch who will rule as king, and prosper, and bring about judgment and justice on earth. And this is his name: they will call him “Jehovah our Righteousness.” (Jeremiah 23:5, 6; 33:15, 16)

Rejoice greatly, O daughter of Zion! Sound the trumpet, O daughter of Jerusalem! Behold, your king is coming to you. He is righteous and having salvation. He will speak peace to the nations. His dominion will extend from sea to sea and from the river even to the ends of the earth. (Zechariah 9:9, 10)

Rejoice and be glad, O daughter of Zion! Behold, I am coming to dwell in your midst. Then many nations will be joined to Jehovah on that day and will become my people. (Zechariah 2:10, 11)

As for you, Bethlehem Ephrata, as little as you are among the thousands of Judah, one will come forth from you for me who will become the ruler in Israel; his coming forth is from ancient times, from the days of eternity. He will stand firm and feed [his flock] in the strength of Jehovah. (Micah 5:2, 4)

Behold, I am sending my angel, who will prepare the way before me; and the Lord, whom you seek, will suddenly come to his Temple, the angel of the covenant whom you desire. Behold, he is coming. But who can bear the day of his coming? Behold, I will send you Elijah the prophet before the great and terrifying day of Jehovah comes. (Malachi 3:1, 2; 4:5)

I was watching, and behold, someone like the Son of Humanity was coming with the clouds of the heavens. To him was given dominion and glory and a kingdom; and all peoples, nations, and tongues will worship him. His dominion is an everlasting dominion, one that will not pass away, and his kingdom is one that will not perish. All dominions will worship and obey him. (Daniel 7:13, 14, 27)

Seventy weeks have been allotted for your people and your holy city to put an end to sinning, to seal the vision and the prophet, and to anoint the Most Holy. Know then and understand: from [the time] the word goes forth that Jerusalem must be restored and built until [the time of] Messiah the Leader will be seven weeks. (Daniel 9:24, 25)

I will place his hand on the sea and his right hand on the rivers. He will cry out to me, “You are my Father, my God, and the Rock of my salvation.” I will also make him the firstborn, high above the monarchs of the earth. I will make his seed endure to eternity and his throne as the days of the heavens. (Psalms 89:25, 26, 27, 29)

Jehovah said to my Lord: “Sit at my right until I make your enemies a stool for your feet. Jehovah will send the scepter of your strength from Zion, to rule in the midst of your enemies. You are a priest forever after the manner of Melchizedek.” (Psalms 110:1, 2, 4; Matthew 22:44; Luke 20:42, 43)

“I have anointed [him as] my king over Zion, which is my holy mountain.” “I will proclaim concerning the statute, ‘Jehovah has said to me, “You are my Son; today I have begotten you. I will make the nations your inheritance, the ends of the earth your possession.”’” Kiss the Son or he will become angry and you will perish on the way. Blessed are all who trust in him. (Psalms 2:6, 7, 8, 12)

You have indeed made him lack little in comparison with angels, and have crowned him with glory and honor. You have given him dominion over the works of your hands; you have placed all things under his feet. (Psalms 8:5, 6)

O Jehovah, be mindful of David, who swore to Jehovah, who vowed to the Mighty One of Jacob, “[God forbid] that I enter the tent of my home, go up to my bed, and grant sleep to my eyes, until I have found a place for Jehovah, a dwelling for the Mighty One of Jacob. Behold, we have heard of him in Ephrata; we have found him in the fields of the forest. We will enter his dwelling and bow down at the stool for his feet. Let your priests be clothed with justice, and let your saints rejoice.” (Psalms 132:1–9)

But the passages cited here are only a few.

There will be ample demonstration that the whole Sacred Scripture is written about the Lord alone later, especially in what will be presented in the booklet on Sacred Scripture. This and this alone is why the Word is holy. It is also what is meant by the statement in Revelation that “The testimony of Jesus is the spirit of prophecy” (Revelation 19:10).

from The Lord, Sections 6,7

The Entire Sacred Scripture Is about the Lord, and the Lord Is the Word (Continued)

In these passages, day and time mean the Lord’s Coming. A day or time of darkness, gloom, thick darkness, no light, devastation, the iniquity of the end, or destruction means the Lord’s Coming, when he is no longer recognized and therefore when there is nothing left of the church.

A day that is cruel or terrifying, a day of blazing anger, wrath, panic, visitation, sacrifice, retribution, distress, war, or shouting means a coming of the Lord for judgment.

A day when Jehovah alone will be exalted, when he will be one and his name one, when the branch of Jehovah will be beautiful and glorious, when the righteous will flourish, when he will bring [a young cow and two sheep] to life, when he will search for his flock, when he will make a new covenant, when the mountains will drip with new wine, when living waters will go forth from Jerusalem, and when people will look back to the God of Israel (and many similar expressions) mean the Coming of the Lord to set up a new church that will recognize him as Redeemer and Savior.

from The Lord, Section 5