Jakob Lorber Offenbarung    Revelation Jakob Lorber

The detailed Explanation of Gods Order, his Commandments. Jakob Lorber.

Revelation by Jakob Lorber, the Prophet.

The detailed Explanation of God's Order, His Commandments

   For us human beings, the shortest path to eternal bliss is to love God, our eternal father, who walked the earth in the body of Jesus, wholeheartedly. This means to lead a life of humility and good works. It all depends on this; ultimately, we will all be measured by this standard.

   Now we encounter the question: How does Jesus, whom we cannot see or touch, really want to be loved?

   The answer is: If we men keep God's Commandments and apply them correctly in our daily lives, then we are showing our love for Jesus!

   Jesus himself says: [Household of God HHG.01_001,04 ] "Verily, verily, I say to you: He who loves Me worships Me in spirit, and he who keeps My commandments is the one who truly reveres Me. But only he who loves Me can keep My commandments, and the one who loves Me has only one commandment - that he love Me and My living Word which is the true everlasting life..."

   So: Only those who love Jesus can keep His commandments Only someone who is truly humble can love Jesus. For Jesus says:

   [Household of God - HHG.02-012, 14] "But I have to admonish you that, above all, you should observe the humility of your heart; for, without the true, inner humility of your heart, no one can lovingly embrace Me in his heart and, this way, live a complete, eternal life of love."

   [HHG.02-011, 12] Humility is the only thing that you can give Me without having received it from Me before.

   [Great Gospel of John - GGJ.04_095,01] (The Lord:) "Humility is primarily revealed and promoted through service and it is often the case that the more submissive a service appears to be, the more suitable it is for the true development of life." -

   The more we serve our fellow men in a truly unselfish way, the more we practice humility. The more we practice humility, the more strongly we can love Jesus. The more we love Jesus, the more we can keep his Commandments.

   As the Bible is not understood by most, different Christian churches, free churches, and special fellowships have emerged. They all have their own views and different interpretations. And they evaluate God's commands differently. These different views and assessments came about because people see only the written letter and not the spirit behind the letter. They tend to understand God's word materially and not spiritually.

   Jesus knew that it would come to this. This is why he announced an "Eternal Gospel" in Revelation 14.6, which actually has come about in the form of the New Revelation from the prophet Jakob Lorber. This includes an explanation of God's Commandments in more depth than ever before.

   The question of whether God gave Moses only Nine Commandments or Ten has concerned many people. We learn that, at first, there were only Nine Commandments. But later God replaced the tablets broken by Moses with new ones and made two Commandments out of the Ninth Commandment, which resulted in the Ten Commandments.

   In the great gospel of John, Jesus explained the Ten Commandments in connection with the commandments of love. In the book, "The Spiritual Sun", volume 2, the apostle John (Christ's favourite disciple) explained these Commandments in the sense of their eternal truth. These explanations go far beyond the usual teachings of the churches.

   We experience what is really involved in the Commandments and what is lacking in our own lives. Also, we are urged to get rid of the bad and accept the good.

   Because, in our current civilization, humanity has strayed in regard to sexuality, the explanation of the Sixth Commandment from John's great gospel (original text) and from the Spiritual Sun follows. Here are some examples from the original text.

Why the nine commandments became ten

    [GGJ.07_035,04] I said: "In the beginning, my dear Helias, really only nine. Later, when he was forced to replace the first broken stone slabs containing the law with new ones, did he himself divide the last law into two separate laws, in order to emphasize the adulterous desire for the neighbour's wife - which became quite common practice among the Jews in Egypt and which led to ongoing quarrels and continuous discord resulting in people becoming mortal enemies, and in the end he even ordered the physical capital punishment for adultery, since the otherwise so wise words had no effect on the Jews who had sunken into complete sensuousness.

   [05] And now you know, when, how and why from the last, ninth commandment a separate tenth commandment was formed.

   [SpS.02-097, 15] The outer figurative Tenth Commandment is well-known ["Thou shall not desire your neighbour's wife."] It actually means: Do not long for the love of your brother or sister.

   [SpS.02-097, 16] Why then is this difficult Commandment cloaked in the image of the woman not to be desired?

   [SpS.02-097, 17] I take this opportunity to call to your attention a remark made by the Lord Himself, as He explains about the love of a man for a woman when He says: "So a son will leave his father and his mother and follow his wife."

   [SpS.02-097, 18] What does the Lord want to show through this? Nothing other than: the most powerful love of a man on earth is that for his wife. For what does man love more in the order of things than his dear, honest and good wife? So the man's entire love is centred upon the woman. Reversely, the woman loves nothing more strongly than a man suited to her heart.

   [SpS.02-097, 19] So, in this Commandment, the whole love of the man is focused on the image of the woman, because the woman is nothing other than an outward, delicate covering of the man's love.

   [SpS.02-097, 20] With this explanation, who can deny that, with the image "you should not desire your neighbour's wife", the idea is being conveyed that you should not demand the love of your neighbour to your advantage (the entire love), because the woman also encompasses the complete love of the man.

   [SpS.02-097, 24] Does the fact that you should not desire the love of your neighbour not mean everything he carries as valuable in his heart? Not only are you prevented from desiring the wife and the daughters in this Commandment, but everything which includes the love of your brother.

   [SpS.02-097, 24] Does the fact that you should not desire the love of your neighbour not mean everything he carries as valuable in his heart? See, not only are you prevented from desiring the wife and the daughters in this Commandment, but everything which includes the love of your brother.

   [SpS.02-097, 25] For this reason, the two last Commandments were originally presented as one Commandment. They differ in that love of neighbour is to be respected exceptionally in the Ninth Commandment. In the Tenth Commandment, this is consolidated generally in the inner sense of respect.

The Sixth Commandment

    [GGJ.07_032,01] Said Helias: "O Lord and Master, see, I am a maiden and have never known a man; therefore it would probably not be the right thing, if I make a remark about the sixth commandment! I therefore would like to ask You, that You, o Lord, spare me to talk about the sixth commandment."

   [02] Said I: "O My dear daughter, if you secretly did not know anything about this commandment, I would surely not let you talk about it; but since you know this commandment very well, despite not having anything to do with a man, it is quite proper for you to talk also about this commandment. And so can speak in your own manner!"

   [03] And Helias repeated her motto: "O Lord, who does your will, does not commit a sin! And thus I will talk in a proper manner. 'You shall not commit adultery!' is the literal meaning of the sixth commandment. And according to what my rabbi has taught me, it says the following: 'You should behave chaste and pure before God and before people; since who lives and acts unchaste and impure, is a sinner like an adulterer, a lecher and a prostitute!' These were the words my rabbi used when he taught me.

   [04] I have nothing else to criticize other than, firstly, when Moses wrote the basic commandments in his second book, chapter 20, he only prohibits adultery, although he then in his third book, about from chapter 18 onwards, speaks in great detail about this matter, - which I haven't read yet, since my rabbi decided that it wasn't good for me. And secondly, God gave through Moses this commandment, as well as many others, always addressing the male gender and only very seldom thinking about woman.

   [05] Who is 'You', who should not commit adultery? The single commandment in the law is only directed to one person or to only one gender, apparently to males, while the woman is not mentioned. One can of course argue and say: If the man is not allowed to commit adultery, then the woman can't do it either, since without a man she cannot sin. But in my opinion, it is in fact the woman which, through her charm, is the most decisive element in provoking the man to commit adultery, and hence, it should be specifically said to the woman, that she should not tempt the man into adultery and should not herself break the marriage.

   [06] I would like to know why this is so! And why did Moses in the law address so much more the man than the woman? Does the woman belong less to the human race than the man?"

   [07] Said I: "Now, this your criticism is still acceptable, although it also walks only alongside the truth. See, here also the true and pure neighbourly love comes to the foreground, and this concerns the woman in the same way as the man.

   [08] If you, for example, are the wife of a decent man, - would it make you happy if the wife of your neighbour desires your husband and does with him what is not right? If you in your heart certainly would not approve of it, that something like this happens to you, then you must behave towards your neighbour in just the same way as you wish that your neighbour behaves towards you. And what has been said in the law for the man, applies in an equal measure for the woman.

   [GGJ.07_032,09] God gave only according to the (Hebrew) wording the basic commandment to the man alone, just like He gave to the human head the main senses and through them the intellect in the brain. And just as God speaks for the time being only to the mind of man, He also speaks to the man as the head of the woman, since so to speak the wife is the body of the man. If now the head of a person becomes illuminated and insightful, - will not in the same measure the whole body become insightful?

   [10] If the mind of the person becomes properly illuminated, then soon also the heart of a person becomes illuminated, which will with pleasure submit to the orderly reason of the mind. But the wife also corresponds to the heart of the man; and if the man as the head is properly illuminated, equally will also the wife as his heart become and be illuminated.

   [11] Since ancient times it is written that man and woman are one body. Therefore, what has been said to the man, is also said to the woman.

   [12] And see, by that, I have shown to you the nullity of this your doubt and have shown you the right light of the law, which you have certainly comprehended well. And since that has been properly understood, you can continue with your criticism."

The sixth Commandment in the sixth Room. What is Unchastity?

   [SpS.02-079, 01] Here we see again a tablet in the middle of the sixth room. On the tablet it is clearly written: "You should not be unchaste and should not commit adultery." Without doubt, this is the Sixth Commandment, which the Lord gave the people of Israel through Moses. This Commandment is one of the most difficult to understand in terms of basic meaning, and to observe in life.

   [SpS.02-079, 02] What is actually forbidden by this Commandment? And to whom is it addressed - the spirit, the soul or the body? Who is it that is not supposed to be unchaste in regard to these three potencies of life? That would be one question. But what is being unchaste actually, and what is adultery? Is unchastity the reciprocal act of copulation? If this is the case, then the Commandment can be applied to each act of procreation. In the Commandment, we find no conditional exception. It says: "You should not behave in an unchaste manner."

   [SpS.02-079, 03] If the act of copulation is seen as the culmination of being unchaste, I would like to know the one who, as things are on earth, could accomplish procreation without this act. Whether it is in marriage or outside of marriage, the act is the same. Whether performed with the true aim of begetting a child or not, it is the same. The Commandment itself has no condition by which a marriage would be excepted from lack of sexual control.

   [SpS.02-079, 04] Viewed another way, it must be clear to everyone that procreation of the human race is preferable to the Lord, as is education regarding this. But how should the human race procreate, if the act of creation is forbidden with a penalty of eternal death? I mean anyone can grasp that there is a problem here.

   [SpS.02-079, 05] Everyone must give witness that, in no other Commandment does nature throw such a hurdle at man, over which he must stumble, than with this one. Every person with a decent education finds no special difficulty or at most a very small one in keeping the other Commandments. With this commandment, nature even thwarts the plans of an apostle Paul!

   [SpS.02-079, 06] Apparently we see a forbidding of carnal desires, which is tied to the act of procreation. Is this prohibition only for the desires of the flesh and not for the act of procreation? Then the question is whether desires of the flesh can be separated from the act of procreation. Who among you can maintain and prove that spouses do not feel desire at the act of procreation? Or, where is the married couple who are not at least partially prompted to the act of procreation by the imminent desire of the flesh?

   [SpS.02-079, 07] But we see that, with this Commandment, we do nothing in regard to the unchastity as it applies to the physical act of procreation. Either there must be a pure act of procreation, which has nothing to do with the desires of the flesh or, if such an act cannot be proven, the act of procreation does not fall under this law and must be seen as a free and arbitrary action of man not to be punished. For it has already been noted that the law is expressed free of any exceptional condition.

   [SpS.02-079, 08] The very existence of mankind speaks loudly against the prohibition of this act, like ever relentlessly desiring nature itself. Of what ever level of society one may be, once he has reached physical maturity, he cannot escape it. He would have to get mutilated and destroy his nature; otherwise, nothing would change regarding his craving if he is held back from the activity by outside circumstances.

   [SpS.02-079, 09] So, the flesh is here of no use at all. Perhaps this law concerns only the soul? Since the soul is the living principle of the body and the free action of this body depends purely on the soul (without which the flesh is dead), it would be hard to find a scholar who could seriously maintain that the soul has nothing to do with the free action of the body.

   [SpS.02-079, 10] The body is only the tool of the soul, artificially arranged for its use. So what is the point of a Command for the body alone, which is itself a dead machine? If someone has made a clumsy stroke with a hoe, was the hoe at fault or was it his hand? Nobody will want to claim that the clumsy stroke is attributable to the hoe.

   [SpS.02-079, 11] So you cannot attribute the act of procreation as a sinful deed to the body, but rather to the active principle, which is the living soul here. So our previous critical illumination of this Commandment must apply only to the soul which thinks, wills and acts in the flesh; and so the soul is necessarily free of this Commandment. If It doesn't seem to work with the soul- will it with the spirit? We want to see what can be gained from the spirit.

   [SpS.02-079, 12] Then what is the spirit? The spirit is the life principle of the soul and, without this spirit, the soul is nothing but an ethereal organ which possesses the capacity for the absorption of life. But, without the spirit, it is nothing but a spiritual-ethereal octopus, which spreads its arms toward life and draws in whatever fits its nature.

   [SpS.02-079, 13] The soul without the spirit is a silent polarized force, which carries a sense of saturation; however, it possesses no power of judgment, from which it is clear with what it satisfies itself and what this saturation serves. It is like a cretin who senses no other desire in himself than that to be satisfied. He wants to be satisfied with what and why? He has no concept of this. When he is hungry, he eats what is available, whether it be trash or bread or food for pigs- it doesn't matter to him.

   [SpS.02-079, 14] The same is true of the soul without the spirit. These cretins also have an emotional life- that is, either a weak spirit or no spirit at all is present in their soul. To see that this is the case, you only need to take a look at the world of the dark spirits. And what are these? They are souls continuing to live after death who, with their bodily life, have weakened their spirit in a frivolous and malicious way, so that they are hardly able to create the most meager stimulations of life- and all advantages of life must often remain in the background forever.

   [SpS.02-079, 15] But how do such beings behave toward the blessed living spirits? They act like pure idiots, as spiritual cretins, deformed in such a way that rarely a trace of a human form can be discovered. In the world of spirits, these beings are as unintelligent as the fools with you on earth. It follows that not the soul itself, but only the spirit is accountable, in which the free will resides.

   [SpS.02-079, 16] But, if that is proven, we wonder: How and in what way can the absolute spirit perform unchastity? Can the spirit have desires of the flesh? There could hardly be a greater contradiction than seriously imagining a "spirit of the flesh". He would have to be physical to have such material desires in him.

   [SpS.02-079, 17] Now if already a person in detention will not experience the most comfortable of feelings would not the absolute spirit have a lesser inclination for connecting himself forever with coarse matter, with his free being , and finding his lust with it. In this sense a spirit driven by the unchaste is surely the greatest nonsense that a man could utter. So now the question is: What is lack of chastity and who should not perform it as we have seen that the body, the soul and the spirit cannot carry out unchastity, as we so far have known it.

Two kinds of love    [SpS.02-080, 01] Some might say: Moses later expresses himself more exactly when he duly allows the act of procreation only between blessed marriage partners (anything different was forbidden). He ordered that other types of procreation, especially when a married man committed this act with the wife of another man, was to be viewed as adultery and both parties become guilty of death. This is correct, but subsequent rules still do not change the original laws. Whoever wants to commit himself must assert his case in the first law; because neither unchastity nor adultery are forbidden in a certain way.

   [SpS.02-080, 02] Until now, we have clearly explained what is to be understood by the term unchastity. While all of this points to the act of procreation, the type of unchastity known by us until now cannot possibly be viewed as forbidden by this law.

   [SpS.02-080, 03] Someone experienced in the matter would say: By licentiousness, which is forbidden, the empty satisfaction of the sensual urge is meant. But if a man produces a child with the wife of another man, who cannot be impregnated by her husband, can this be counted as sinful adultery? I ask further: If a young man, driven by his nature, has produced a child with a girl, can this be counted as a sin of unchastity?

   [SpS.02-080, 04] I ask further: If a man knows from experience that his wife is not capable of bearing children, and yet he sleeps with her because she is voluptuous, satisfying his sensual urge, can this act be counted as a sin of being unchaste?

   [SpS.02-080, 05] I ask further: especially now, as in all times, there are a great number of people, of both sexes, who are capable of reproduction and possess a mightily urging nature but, by virtue of political and social circumstances, they are not able to get married. When such people commit the act of procreation, do they sin against the Sixth Commandment?

   [SpS.02-080, 06] It will be said: They should sacrifice their urge to God and not copulate, and so they will not sin. But I say: What judge can declare such a mistake to be a sin? What sort of merit entitles the rich man to take a wife, while the poor man must forego this happiness? Should the one who is well off have a greater right to procreation than the poor person? Does money sanctify procreation, because the rich man can come into the orderly possession of a wife, which is impossible for thousands of those without financial resources?

   [SpS.02-080, 07] It can also be asked: Who is really responsible for causing widespread poverty? Certainly no one other than the lucky rich person who has obtained many treasures through his selfish speculation - treasures which would make thousands able to reach marital status. And so the rich man alone should be free of the sin of unchastity as he produces children with his wife, while the poor man is the scapegoat because he can take no wife? Isn't this as if one would like to determine a place of pilgrimage on earth, but there is a Commandment according to which no one may visit the place on foot to receive grace rather, everyone who does visit to obtain grace must come riding in an elegant carriage?

   [SpS.02-080, 08] Whoever finds such a Commandment just, would have to have been from a world in which the creator of heaven and earth knew nothing- that is, in a world which exists nowhere. Or he would have to be a representative of Satan!

   [SpS.02-080, 09] We see from these observations that the explanations regarding our Sixth commandment are not effective. What can we do to validate the meaning for this commandment? I will tell you in advance: The matter is not as easy as might be imagined. Yes, I even say:
   [SpS.02-080, 10] To acquire the correct meaning of this commandment, one must reach deep down to the heart of the matter otherwise, one will be in the dubious position of viewing what is not remotely sinful as a sin; and consider it hardly worth the effort to view what is sinful as a sin.

   [SpS.02-080, 11] But where is this root of the matter? We will soon see. You know that love is the source and underlying condition of all things. Nothing would have been created without love. And, without love, any existence would be unthinkable. Here it is a matter of the reciprocal law of attraction. Whoever does not understand this need, and can only think of a world without the reciprocal force of attraction - then he will see how all atoms separate and evaporate into nothing.

   [SpS.02-080, 12] So love is the reason for everything and the key to all secrets.

   [SpS.02-080, 13] But how to explain and connect love with our Sixth Commandment? I am telling you, nothing is easier than that. With no act in the world is love so interwoven as that which we count as sinning against chastity.

   [SpS.02-080, 14] Yet we also know that man is capable of a twofold love: the divine, which is contrary to all self love, and self love, which is contrary to divine love.

   [SpS.02-080, 15] The question is: If somebody commits an act of procreation, which love was the motive: self love, under whose dominion is the search for pleasure or, divine love, which only wants to impart what it is, completely forgetting itself? See, now we are pretty close to the right track to contemplate this question.

   [SpS.02-080, 16] Let us take two people: The one commits the act out of selfish pursuit of pleasure. But the other acts out of grateful devotion for the capacity to procreate and to impart his semen to a woman, so as to create progeny. Which of the two has sinned? I believe I can play judge here and render a just verdict. This should not be difficult.

   [SpS.02-080, 17] So that the matter is completely clear, we must become more familiar with the notion of. . What is chastity and what is unchastity? Chastity is that state of mind in which one is free of all selfishness or one is free of the blemishes of self love. Lack of chastity is that state of mind in which a person considers only himself, acting only for himself. He forgets about his fellow men, especially in regard to the woman.

   [SpS.02-080, 18] Selfishness is never more shameful than with the act which involves procreation of a human being. Why is this? As is the ground, as is the semen, so the fruit will be. Is the love of God, or chastity the semen, a divine fruit will appear. But if there is self love and hedonism, together with an unchaste condition of the mind, what sort of fruit will emerge?

   [SpS.02-080, 19] See, this is what is forbidden by the Sixth Commandment. If this Commandment had been observed, the earth would still be heaven, for there would be no selfish and domineering people on it. But this Commandment was violated at the beginning of mankind, and the fruit of this violation was the selfish Cain.

   [SpS.02-080, 20] From this it follows that not only the incorrectly designated fornication, which should be called hedonism belongs to the series of sins to be treated; but any hedonism, in whatever form, when a man makes selfish use of a woman, is to be viewed as a sin against chastity. A short follow-up will clarify this.

What is Prostitution?

   [SpS.02-081, 01] Since it says in the Sixth Commandment that "Thou shall not commit adultery", fornication could be viewed as not forbidden, since it never states in this Commandment that you should not commit this offence. But I ask what is fornication, is it something spiritual or something of the flesh? It is an accommodation of a vice, in this way: One philosophizes about the possible sin and places all aspects in the category of natural needs. If his own being makes known the need to satisfy them, then the person is doing something commendable and fruitful according to his reason and ingenuity- he is achieving the means for all needs of his nature. The animal must satisfy his needs in the most instinctual way because it has no understanding, no reason and no spirit of invention. Man elevates himself above the animal, in that way he can satisfy the demands of his nature cleverly. Thus the reason of the cultivated man says:

   [SpS.02-081, 02] Who can count it as a sin if a man constructs an imposing house with the help of his reason, and thus replaces a previous hole in the ground or a tall tree? Who can count it as a sin if he refines the fruits of a tree, turning sour apples and pears into sweet fruits with a good taste? Who can count it as a sin if a person constructs a wagon, tames the horse, and has a more comfortable trip than with his own tired feet? Who can count it as a mistake, if somebody cooks natural fruits and seasons them to make them tastier? Or are the things in the world created for someone other than man, so they can be useful to him?

   [SpS.02-081, 03] How many beautiful and useful things man has for his comfort and his amusement! Should that be counted as an error when he pays tribute to his Creator through his reason? Without Him, the heavenly body would stand uncultivated like a desert, or on barren land on which everything grows chaotically like cabbage, turnips, and nettles.

   [SpS.02-081, 04] If the diverse cultivation of the soil cannot be counted as a mistake (although it involves nothing useful other than a more pleasant enjoyment of things in the world), a delight in procreation can by no means count as a mistake- in this act, the most educated person least distinguishes himself from the animal. This urge of man must be satisfied in a refined way- and this is for the same reason as for constructing comfortable houses, manufacturing comfortable clothes, preparing tasty meals, and other pleasantries.

   [SpS.02-081, 05] Just take the case of a man from the educated class who, for his satisfaction, has a choice between two women. The one is a dirty, common peasant girl. The other is the daughter of a respectable home. She is well-bred and nicely groomed with a flawless body, all in all a lush and charming girl. Question: Whom will the educated man choose? You do not need to rack your brain for the answer: certainly number two, since he will be disgusted by the first girl. Here refinement is most useful, because a person authenticates that he is a higher being, who has the power to purify all that is unpleasant and not clean, presenting it more pleasantly.

   [SpS02-081, 06] Since the man, as well as the woman, more often perceive the strong need for self gratification (and one cannot always include the demand to father a child), would it be against the force of reason, if they establish the means through which the satisfaction of this urge can be brought about - whether this is through normal intercourse with women, through masturbation or through violation of boys? It is through this that man distinguishes himself from the animal: that he can satisfy this natural urge in other ways than those dependent on raw nature? So brothels and such establishments are all the more to be approved and in no way contribute to man's dishonour but rather to his honour?

   [SpS.02-081, 07] Behold, observed in a normal way, what can be the objection to this? It is correct that an animal can never bring about the same refinements and nuances in satisfying its sexual urge; thus a mastery of human reason is indisputable. The truth is that for the animal there is a time for all this, beyond which it is dull regarding the satisfaction of this urge.

   [SpS.02-081, 8] But what is all this subtlety? That is a short question, yet its answer is long and weighty. This subtlety has no other basic motive than this abominable craving for pleasure. But we know that this craving is an unmistakable child of self love, which is accompanied by the love of dominance.

   [SpS.02-081, 09] It is true, that it is more pleasant to live in an imposing house than in a hut made of turf. But let us look at the inhabitants! How proud and pompous we see the palace resident walking along. And how contritely does the man in the hut bows before such a flamboyant palace owner.

   [SpS.02-081, 10] Let us view the inhabitants of a large city and those of a small farming village. The residents of the large city can't help themselves for all their self indulgence. They all want pleasure in their lives, amuse themselves and dominate a bit. If a poor man from the country comes to the city, he must address every boot polisher with "your honour", if he doesn't want to expose himself to rudeness.

   [SpS.02- 081, 11] But if we go into a village and encounter heads of families, often simple people who do not use "your honour or "your lordship". What is preferable, a farmer who says to the other one "Brother!" or in the city, the one with little means addresses somebody who is better off as "your honour"?

   [SpS.02-081, 12] I think it will hardly be necessary to pursue further senseless concoctions of the cunning of human reason, but we can arrive at the main verdict: all hedonistic refinement is nothing but idolatry. It is a victim of the human spirit to the dead external quality of a thing.

   [SpS.02-081, 13] If there is idolatry, there is also fornication; its tendency proves it cannot be taken into the sphere of chastity.

   [SpS.02-081, 14] Why was Babel called a whore? Because every form of sophistication was to be found there. In the real sense, committing fornication is being unchaste to the fullest extent. So a rich husband, who has taken up with a voluptuous and lewd woman, is nothing but a fornicator and the woman is a whore. Thus here the basis of unchastity is shown to the children, as a form of egoism and hedonism.

   [SpS.02-081, 15] It was necessary to examine this Commandment more thoroughly, because there is no Commandment which people ignore more than this one. I think now that you understand this elucidation.

A shortened version of all commandments follows:

Jesus explains the 10 Commandments (a detailed explanation can be found in "Spiritual Sun", volume 2, chapters 73 to 104.

The first three commandments:

   [GGJ.07_028,05] (Jesus) If Moses says: 'You should believe only in one God and should not have any foreign and trifling gods of the heathens next to the true God!", you are fulfilling this first commandment of Moses more than perfectly, if you love God above all. Is it possible to really love God, if you do not beforehand undoubtedly believe in Him, that He truly exists?! But if you, through your love for Him, more than clearly and vividly demonstrate, that you believe in God, - will you out of your great love for Him be able to denigrate, to dishonour or to desecrate His name? Certainly forever not! Since that which a person loves to the highest degree, he also honours it the most, and he even will rise against everybody with vigour and seriousness, who dares to dishonours his true love. Would you not be outraged to a high degree in your soul, if someone dishonours your father, whom you love very much? If you now love God above all, will you ever be able to desecrate His name in any way?

   [06] If you consider this properly, you must realise very clearly at first already sight, how the first as well as the second law of Moses is completely contained in the commandment of love to God.

   [07] If you, My dear Helias, surely love God above all and therefore also honour Him above all, - would you not like to withdraw quite often from the daily worldly activities, and engage with the object of your deepest love? Yes, undoubtedly truly and certainly! And see, therein is also contained the most true and most correct and only valid celebration of the Sabbath before God, as ordered by Moses! The actual day is of very little or even no importance, but that you, during the day or even at night in the love and rest of your heart, like to think about God and converse with Him, is everything. And see, how also the third commandment of Moses is contained in the one commandment of love!

   [08] Who thus truly loves God above all, has certainly recognised Him and has a living faith, gives to God all honour and surely will most often think about Him. And who does this cannot sin against God anymore. Or can a bride sin against her bridegroom, if she loves him beyond measure and also knows that he loves her even more? No, certainly not, since both have become one in their hearts through love! Who loves God truly above all and therefore has become one with Him through love, will also love his fellow man as equal children of God, just as he loves himself, and shall do to them, what he with a clear reason wants that other people should do to him."

The fourth commandment

"Honour your father and your mother, that your days may be long in the land which the Lord your God gives you."

   [GGJ.07_029,01] (The Lord:) "See, in the fourth commandment the children are instructed to love their parents! On earth the parents are the closest neighbours of their children and love them very much. They are their breadwinners, protectors and educators and therefore surely deserve all love and honour from their children.

   [02] If a well raised child loves and honours his parents, then it will try to do everything that pleases the parents. And such a child will prepare for himself a long and healthy life and a best well-being; a child which loves and honours his parents, will also love and honour his siblings and will always be prepared to do good for them.

   [03] But a child or a person who truly loves and honours his parents and siblings, will for the same reason also love his fellow man, since he knows and recognises that they are all children of one and the same Father in heaven. Out of the original true love for the parents, a person will come to the recognition of God, himself and to the right recognition of his fellow man and soon understands quite easily, why God has created man, and what they all should become. Thereby he achieves more and more love for God and through this love he reaches the perfection of his inner, true, spiritual life.

   [04] Who thus loves and honours his parents, siblings and also other persons and therefore also loves and honours God above all, - will he ever commit a sin against anybody? I say to you: No, because he will not envy anybody, he will not hate or curse anybody, will not kill anybody, not physical nor emotionally. He will be chaste and well-behaved towards everyone, he will leave everyone that which is theirs, he will not lie or cheat anybody, and if he became along proper ways the husband of a woman, or the virtuous maiden the wife of a husband, then he will not long for the wife of his neighbour and his wife not for the husband of the neighbour's wife, and from that your mind can clearly conclude, how and in which manner the law and all the prophets are contained in the two commandments of love, and how the two commandments I have explained to you, do not allow any abolition of Moses and the other prophets, but only are the fulfilment thereof. - Do you understand of the laws this now?"

The fifth commandment

"You shall not kill"

   [GGJ.07_031,10] (Jesus) If you love your neighbour as yourself, you will not hate him, not treat him with hostility and not harm him; but if you do this, even less so would you try to ever kill him, either physically or even to a lesser extend emotionally by all kinds of nuisances.

   [11] You shall not kill! This is absolutely correct and true stated in the law. But why? Because since primeval times under 'kill' is understood, jealousy, enviousness, rage, hatred and revenge.

   [12] 'You shall not kill!' therefore means: You should not envy anybody, you should not look at the more fortunate with askance eyes and you should not burn with anger against your fellow man; since anger breeds hate, and from hate arises the evil revenge which devastates everything!

   [13] It also is written: "Mine is the anger and Mine is the revenge, says the Lord."

   [14] But you people should respect each other in all love, and one should do good to the other; since you all have in Me one Father and are therefore equal before Me! You should not annoy and curse each other and the one should not through bad lies cut off the honour of the other; since who does that, kills the soul of his fellow man!

   [15] And see, all that is in shortly expressed with 'You shall not kill!' And the first Jews, also during the times of Solomon, did not understand this law any other way, and the Samaritans as the old Jews, still understand it today in the same manner. If this law from its foundation is understood only like this, - how can anyone assume that through this law man is forbidden to defend himself against evil people and even savage animals?"

The sixth commandment

"You shall not commit unchastity, not commit adultery"

    [GGJ.07_032,08] (The Lord) If you, for example, are the wife of a decent man, - would it make you happy if the wife of your neighbour desires your husband and does with him what is not right? If you in your heart certainly would not approve of it, that something like this happens to you, then you must behave towards your neighbour in just the same way as you wish that your neighbour behaves towards you. And what has been said in the law for the man, applies in an equal measure for the woman.

The seventh commandment

"You shall not steal!"

   [GGJ.07_033,02] 02] Said Helias: "O Lord, in this commandment, after I have received the right light from You, I do not find any shortcomings or gaps anymore! It says: 'You shall not steal!' There again true neighbourly love is at the top of consideration! Since what I in a reasonable way do not wish, that it happens to me, I should not do to my neighbour.

The eight commandment

"You shall not give false testimony!" - or in other words: You shall not lie!

   [GGJ.07_034,03] 03] Said Helias with a loving expression: "O Lord, who does your will, does not sin, and thus I will speak! The eight commandment simply says: 'You shall not give false testimony!' Because no closer indication is given in the scriptures, about whom or what one should not give a false testimony, it goes without saying, that one should also not give a false testimony about oneself. Since I have been told by my old rabbi many times, that lying is a most despicable sin; from which all evil ruse, all deception, all quarrel, dispute, war and murder is born. One should always speak the truth, according to what one definitively knows and feels, even if it causes an earthly disadvantage at some stage! A true word is before God of greater worth than a whole world full of gold and precious stones.

   [06] If, for example, you were to be questioned by a judge, if you knew about a secret and great crime which a very dear relative of yours had committed, and if you could not indicate where the criminal is, as up to now no one was able to lay hands on him! I set the condition that you have full knowledge of the crime your relative has committed as well as his hiding place. What would you tell the judge, if he were to ask you that?"

   [07] Said Helias full of courage: "Lord, if this eighth commandment is based on pure neighbourly love, only to give no false testimony about anybody to cause him no harm, then vice versa this eight commandment cannot provide a condition, whereby through the irresponsible use of the truth one can harm the neighbour! In such a case I never would come forward with the truth! Since to whom can I be thereby of any use? Surely not to the judge, since he can not gain anything, if he can get his hands on the poor criminal or not; and the poor criminal who regrets his crime and seriously amends his ways, even less! Because if I deliver him into the hands of the judge, then he might be lost for ever, what I would not even wish on anyone who committed a crime against myself. Thus, in this case I apparently would turn my back on the truth, not to become a traitor to the poor criminal, even if my life were at stake!

   [08] If according to Your explanation, o Lord, neighbourly love consists of doing for your neighbour all that, which you wish somebody else would do for you, then even the most just God cannot blame me, if I do not want to do to even my greatest enemy, what I in his position surely do not wish, namely that another fellow man betrays me. Besides, for God to punish a crude sinner, does not require a worldly judge and even less so a perfidious slanderer. He, the omniscient, the most just and almighty, will without a world judge and without my mouth, be able to punish a criminal! Until now, nobody has gotten away from Him, and thus also in future nobody will get away from Him!

   [10] I'm now of the opinion, that, if God and Moses did not make any exception with the eighth commandment, in this commandment a large gap is left, which can only be and must be filled by Your commandment of neighbourly love - am I right or not?"

   [11] Said I: "Partially yes, but on the other hand not! See, the criminal, after his escape, might not become a better person, but, not unknown to you, would commit more and even worse crimes, causing harm to many people! But if you had told the court where the criminal is hiding, so that the court could search for him, you would thereby save many people from great misfortune and thereby do them a great favour. What do you think of this very possible scenario?"

   [12] By this Helias was somewhat baffled and did not know how to answer. Only after a while of deeper reflection, she said: "Now, when for the sake of one bad and incorrigible person many innocent people must suffer, then reason tells you, it is better for only one person who deserves to suffer. In this case, according to true neighbourly love, the truth, if asked for, must be told. But if one, in such matters, should become a voluntary traitor, must only be determined by You, o Lord!"

   13] Said I: "Nobody is required by Me to do so, it is up to you!

The ninth commandment:

"You shall not covet your neighbour's house his field, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbour's.

The tenth commandment

"You shall not covet your neighbours wife."

    [GGJ.07_036,02] (The Lord) "You can think what you want, and you can not sin thereby, if your heart does not find pleasure in a disorderly thought. But if you find pleasure in a bad thought, then you already have joined your will with the bad thought which does not contain any neighbourly love, and you are not far from turning such thought, which has been made alive by your pleasure and your will, into an actual deed, provided the circumstances are favourable and allow the deed to become a reality without any danger. Hence, the wise monitoring of thoughts arising in the heart of a person, by the purified light of the mind and pure reason, are of the highest importance, since the thought is the seed for the deed, and the necessary and wise monitoring of thoughts could verily not have been more strikingly expressed, other than by what Moses had said: 'Do not desire this and that!' Since once you have a strong desire, your thought has already become alive by your pleasure and your will, and you will have a lot of trouble to totally suffocate such a revived thought in yourself. The thought, and the idea, is, as said earlier, the seed for the deed, which is the fruit of the seed. But as the seed, so will be the fruit!

   [03] Hence, you can think what you want; but do not revive any thought and any idea to become a fruit, before properly examining it by the judge of your mind and your reason! If the thought has passed the light- and fire test, only then you can revive it to become a fruit or deed, and then you can have a desire for something good and true; but you should not have a desire for something which is disorderly and apparently goes against neighbourly love! And therein lies, what Moses has expressed in his last law, and verily therein is never and nowhere found any contradiction with the inner functions of life, which you with the help of your sharp-witted rabbi believed to have found. What should, yes, what can become of a person, if he does not from early on learn to examine and sort his thoughts, and to discard all that which is impure, evil and false? I say to you, such a person would become worse and more evil than the most savage of animals!

   [04] In the good and wise order of thoughts lies a person's whole value of life. If Moses gave a commandment to regulate thoughts, wishes and desires, - can a supposed to be completely wise rabbi hold Moses in suspicion, as if he has not received this most important commandment to be considered, from the true spirit of God?

In order to facilitate an entry into the wealth of the new Revelation by Jesus to the prophet Jacob Lorber, I briefly describe here a selected number of topics, provided with text excerpts.
  1. The Universe and Alien Civilizations
  2. About the Secrets of Our Living Earth
  3. Where do the souls of animals go?
  4. The Prehistory of Mankind (the story of Adam & Eve)
  5. The Nature of the Human Being
  6. The art of staying healthy with age
  7. Improving the human brain
  8. Why does God tolerate injustice, mischief and war?
  9. Dreams, Visions and Faces
  10. About Prayer
  11. How Angels accompany us
  12. Getting to know Jesus
  13. Prophesy and Return of Jesus
  14. The Death phenomenon
  15. Burial or Cremation
  16. About life after Death and in the Beyond
  17. About suicide
  18. Premature death of Children
  19. The nature of God
  20. The Origin of the New Testament
  21. The detailed Explanation of God’s Order, His Commandments
  22. Finding the right marriage partner
  23. Where do religions come from?
  24. Mature and immature Souls and their activities in Mankind
  25. Jesus and the Miracles
  26. Organ Donation

The detailed Explanation of Gods Order, his Commandments. Jakob Lorber.

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