Chapter Twenty-One
“Follow Me”
1. After these things, Jesus manifested Himself again to the disciples at the Sea of Tiberias; and thus did He manifest [Himself]:
2. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two others of His disciples.
3. Simon Peter says to them, I am going out to fish. They say to him, We also come with thee. They went out, and straightway went up into the ship; and in that night they caught nothing.
4. But when the morning had already come, Jesus stood on the shore; however the disciples knew not that it was Jesus.
5. Then Jesus says to them, Little children, have you something to eat? They answered Him, No.
6. And He said to them, Cast the net on the right side of the ship, and you shall find. They cast therefore, and after that they had not the strength to draw it for the multitude of fish.
7. Then that disciple whom Jesus loved says to Peter, It is the Lord.
In the previous chapter, Jesus made two post-resurrection appearances to His disciples. In His first appearance, Jesus greeted His disciples with the words, “Peace be with you.” He then commissioned them to go forth in His name, and said to them, “As the Father has sent Me, I also send you.” In order to equip His disciples for the work that lay ahead, Jesus breathed on them and said, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained” (see John 20:19-23).
Eight days later, in a second appearance, Jesus visited His disciples again, repeating the salutation, “Peace be with you.” This time, however, Jesus spoke directly to Thomas who had been doubtful about the resurrection. “Do not be unbelieving,” Jesus said to Thomas, “but believing.” Jesus then showed Thomas the wounds in His hands and side. Because Thomas’ spiritual eyes were now opened, he exclaimed, “My Lord and My God!” (John 20:28).
As this final chapter begins, it is written that Jesus “showed Himself again to the disciples” (John 21:1). In this third post-resurrection appearance, Jesus will show Himself to Peter, Thomas, Nathanael, James, John and two other disciples. These seven disciples are no longer in Jerusalem. They are now gathered together at the Sea of Tiberias, another name for the Sea of Galilee. When Peter says to them, “I am going fishing,” the other disciples decide to join him. As it is written, “They went out and immediately got into a boat, and that night they caught nothing” (John 21:3).
The disciples had been toiling all night but caught nothing. This represents our futile efforts to discern truth apart from the Lord’s teachings, and the futility of believing that we can generate love from ourselves. As long as we labor from self, apart from the truth and love of God, our labors will be in vain. As it is written in the Hebrew scriptures, “Unless the Lord build the house, the workers labor in vain. Unless the Lord guards the city, the watchman stays awake in vain. In vain you rise up early and stay up late, toiling for food to eat” (Psalms 127:1). As Jesus said in His farewell address, “Apart from Me, you can do nothing” (John 15:5).
These nighttime states, when we labor in vain catching nothing, represent times when we are unaware that God is with us, ready to give aid. As it is written, “When the morning had now come, Jesus stood on the shore, yet the disciples did not know that it was Jesus” (John 21:4).
It is remarkable that the disciples do not recognize Jesus, even though this is His third post-resurrection appearance to them. Even when Jesus calls out to them saying, “Children, have you any food?” they still do not recognize Him. They simply say, “No,” as if they are speaking to a stranger. Jesus then says, “Cast the net on the right side of the boat, and you will find some.” When they do what Jesus says, their nets are filled. As it is written, “So they cast, and now they were not able to draw it in because of the multitude of fish” (see John 21:5-6).
The significance of “the right side”
The disciples might have thought that they had everything they needed. After all, they had their boats, their nets, and a sea full of fish. They were also experienced fishermen. And yet, their efforts were in vain. Similarly, we might face situations where we think we have everything we need. And yet, something is missing.
As long as we are thinking and acting from the left side of the boat, we will be relying on our own knowledge, experience, and will power apart from the guidance and will of God. We might be doing quite well in our professions and in our personal lives. But the time comes when we labor in vain. A stubborn attitude persists, we lose our patience, or a relationship difficulty remains unresolved.
This is the time to respond to the Lord’s call, “Cast your nets on the right side.” This new orientation represents a shift in the way we perceive and live our lives. It begins with the willingness to receive God’s help. In doing so, we make the shift from the natural dimension of life to the spiritual dimension of life. Instead of relying primarily on ourselves and the world, we now rely primarily on the Lord and His Word. This includes putting self-will to the side so that we might freely turn to the Lord and do His will. 1
As we continue to put aside self-will, freely turning to the Lord in His Word and keeping His commandments, the interiors of our mind are opened so that numerous applications of the Lord’s truth are seen. These deeper insights about how to apply spiritual truth to our lives are given in proportion to our love for both the Lord and the neighbor. Therefore, whenever we fish from the right side of the boat—that is, from the Lord’s goodness and truth, our hearts will be softened, and our minds will be opened to see things we had not seen before. Because of this, there will always be a miraculous catch of fish. 2
Realizing that a great miracle has just taken place, John turns to Peter and says, “It is the Lord!” (John 21:7). John’s sudden recognition that this is the Lord’s doing represents the way that love to the Lord can open the interiors of the human mind. We suddenly see that the Lord has been present in our life at every moment, gently reminding us to cast the net on the right side—that is, to come from His love and wisdom in all that we do.
Whenever we do this, allowing the Lord to lead and guide us, wondrous transformations can take place in our inner lives and in our relationships with others. At such times, we can say with the psalmist, “This is the Lord’s doing. It is marvelous in our eyes” (Psalms 118:23). 3
A practical application
We live in two worlds—a physical world and a spiritual world. If we rely on the physical world alone and on worldly knowledge, we will eventually find ourselves in a place where we are laboring in vain. This is because the physical world and the information it supplies cannot satisfy the deeper longings of our spirit. Despite our worldly successes and acquired knowledge, we will continue to feel that something is missing. After a long night of toiling in vain, we might hear the distant call of the Lord to cast our nets on the right side of the boat. This is the call to stop operating primarily from our own will and our own understanding, and be willing to turn to the Lord for help. It is a shift from the natural dimension to the spiritual dimension. As a practical application, then, be aware of those moments when you are fishing from the left side of the boat. This is the time to stop, take a deep breath, and “switch sides.” It could be as simple as saying a quick prayer, or bringing scripture to mind, or just remembering that the Lord is with you. As you do so, there will be definite changes in your inner state. Take note of these miraculous shifts in your mood, in your attitude, in the tone of your voice, and in your actions. Like John, be ready to say, “It is the Lord.” 4
“Come and Eat Breakfast”
7. [continued] Then Simon Peter, hearing that it was the Lord, girded on [his] coat for he was naked, and cast himself into the sea.
8. But the other disciples came by the boat, for they were not far from the land, but about two hundred cubits, dragging the net of fish.
9. As soon then as they stepped down to land, they saw a fire of coals laid, and a little fish laid on it and bread.
10. Jesus says to them, Bring of the little fish which you have now caught.
11. Simon Peter went up and drew the net to land full of great fish, a hundred fifty-three; and though there were so many, the net was not ripped.
12. Jesus says to them, Come [and] dine; and none of the disciples dared ask Him, Who art Thou? knowing that it was the Lord.
13. Jesus then comes, and takes the bread, and gives to them, and the little fish likewise.
14. This [was] already the third [time] Jesus was manifested to His disciples, being risen from the dead.
At the end of the previous episode, John recognized that only Jesus could have brought about such a miraculous catch of fish. Therefore, John exclaimed, “It is the Lord” (John 21:7). For Peter, this is thrilling news. His immediate response is described in this way: “Then Peter girded on his outer garment, for he had removed it, and cast himself into the sea” (John 21:7). In the literal sense, Peter simply fastens his outer garment around himself, serving to tie his clothing together and hold it in place.
On a deeper level, “girding” one’s clothing pictures the careful ordering of truth within oneself in preparation for receiving what flows in from the Lord. Therefore, when Peter first girds himself and then plunges into the sea eager to meet Jesus, it represents a well-ordered faith that has been made ready to meet the Lord and do His will. As it is written in the Hebrew scriptures, “To the one who orders his way rightly, I will show the salvation of God” (Psalms 50:23). 5
As the disciples make their way to shore, they discover that Jesus has already prepared breakfast for them. As it is written, “As soon as they had come to land, they saw a fire of coals there, and fish laid on it and bread” (John 21:9). When they arrive, Jesus says to them, “Bring some of the fish which you have just caught” (John 21:10). In response, Peter drags his net to shore, filled with “one hundred and fifty-three large fish” (John 21:11). This large catch of fish symbolizes the multiplication of our faith and the expansion of our love as we do all things with the Lord’s love in our heart and with charity towards the neighbor in our mind. 6
Jesus then says to them, “Come and eat breakfast” (John 21:12). It should be noted that Jesus has already prepared the breakfast. The fish and bread are already roasting over hot coals. Jesus, who is the source of all truth and goodness, has all the truth and all the goodness they will ever need. He has bread that they have not baked and fish that they have not caught. The bread signifies deeper love, and the fish signifies new truth. Nevertheless, they need to do their part. Therefore, Jesus accepts what they bring to Him and places it on the fire. 7
Bringing fish to the Lord’s fire represents the way we humbly bring to Him our gratitude for all we have received in our efforts to do His will. Whenever we do this, He blesses our offering, fills it with the fire of His love, and returns it to us multiplied. In the presence of this sacred fire, we are filled with reverential awe. Like the disciples who stood before that fire in respectful silence many years ago, we realize that God is present. As it is written, “None of the disciples dared ask Him, ‘Who are You?’—knowing that it was the Lord” (John 21:12). While they are in this state of reverential awe, Jesus comes to them offering warm bread and roasted fish (see John 21:13).
“Feed My Lambs”
15. Then when they had dined, Jesus says to Simon Peter, Simon, [son] of Jonah, lovest thou Me more than these? He says to Him, yes, Lord; Thou knowest that I love Thee. He says to him, Feed My lambs.
When Jesus invites His disciples to “come and eat breakfast,” it represents the way the Lord invites each of us to receive spiritual nourishment from Him. But spiritual food is not just for oneself; it is also meant to be shared. Therefore, immediately after breakfast, Jesus turns to Peter with important instructions about sharing this spiritual nourishment with others. 8
As Jesus begins His instructions, He refers to Peter as “Simon, son of Jonah” (John 21:15). Previously in this gospel, the only use of the name “Simon, son of Jonah” was in the first chapter when Jesus began gathering His disciples, calling them to follow Him. At that time, upon first meeting Peter, Jesus said to him, “You are Simon, the son of Jonah” (John 1:42). Now, in this closing episode, Jesus once again refers to Peter as “Simon, son of Jonah.”
In using Peter’s birth name, Jesus is speaking about a particular quality in everyone who is called to instruct others. All instruction, and especially instruction in the name of the Lord must be done from love to the Lord. This is what is signified by the compound name, Simon which means “to hear” and Jonah which means a “dove,” a symbol of love, charity, and goodwill. Taken together, these two symbolic names combine to mean hearing and doing the Word of the Lord from love. It is only when we reach this state of spiritual development that we are qualified to teach others about the Lord. In brief, we can only teach about the Lord from love to the Lord—a love that grows and develops to the extent that we strive to keep His commandments. 9
After touching this early memory by calling Peter by his birth name, Jesus says to him, “Do you love Me more than these?” In the context of the literal narrative, Jesus is asking Peter to seek something higher than the things of the world and the pleasure of the senses. In other words, Jesus is asking Peter if he loves Him more than fishing, more than eating warm bread, and more than eating roasted fish. In effect, Jesus is saying, “Peter, do you love Me more than these natural pleasures? Do you love Me more than these things?”
At an individual level, Jesus is asking each of us a similar question. He is saying, “Do you love Me more than these things?” “Do you pay more attention to your natural life than to your spiritual life?” “Are you so busy getting your natural needs met, that little time is left for the cultivation of your spirit or for helping others?” “Are you so caught up in your own cares that you forget to let Me work through you?” “Do you love the things of the world more than you love Me?” In other words, the Lord is asking us to love Him more than “these things.” He is asking us to hear His voice and to follow Him. 10
When Jesus says to Peter, “Simon, son of Jonah, do you love Me more than these?” Peter responds by saying, “Yes Lord; You know that I love You.” Jesus then says, “Feed My lambs” (John 21:15). Throughout the sacred scriptures, lambs and sheep refer to those who hear the voice of the Lord and follow Him. As Jesus said earlier in this gospel, “My sheep hear My voice, and I know them, and they follow Me” (John 10:27).” Similarly, the Lord calls each of us by name, touches our states of innocence, and awakens our tender memories. These innocent states are preserved in us by the Lord, and remain with us. The Lord works through these states in our regeneration, enabling us to make the transition from merely natural life to spiritual life. 11
Calling us by name, the Lord brings to mind those times when He carried us through difficulties and blessed us with new states of trust and gratitude. When we are in these states of gratitude, remembering what the Lord has done for us, especially through the kindness of others, we feel close to the Lord and eager to do His will. This is when the Lord gives us the commission to feed His lambs. As it is written in the Hebrew scriptures, “He tends his flock like a shepherd: He gathers the lambs in His arms and carries them close to His heart; He gently leads those that have young” (Isaiah 40:11). 12
A practical application
A lamb-like state in us is any initial willingness to turn to the Lord and to do His will. This desire is a state of innocence which needs to be fed. As a practical application, then, bring to mind those times when you were filled with reverential awe. Perhaps it was a time when your spirit was touched by a sense of holiness. It could also be a time when the Lord’s goodness and truth came to you through others. Perhaps it was an encouraging word from a relative, friend, or teacher. Perhaps it was a helpful hand extended to you in a time of need. Perhaps it was a feeling of love for someone who had cared for you. Allow your tender memories to fill you with a sense of love for the Lord and a desire to reach out to others. Feed and nourish these tender states in you—these innocent desires to do what the Lord teaches. Then act on your good intentions, reaching out to help and instruct others from the Lord’s love in you. As Jesus says, “Feed My lambs.” 13
“Tend My Sheep”
16. He says to him again the second [time], Simon, [son] of Jonah, lovest thou Me? He says to Him, yes, Lord; Thou knowest that I love Thee. He says to him, shepherd My sheep.
Earlier in this gospel, Jesus explained how the disciples could demonstrate their love for Him. He said, “If you love Me, keep My commandments” (John 14:15). And now, Jesus adds to this by saying, “Do you love Me?… Feed My lambs.” Jesus has spent three years spiritually feeding His disciples. He has not only opened their understanding of the commandments, but has also given them a new commandment to love one another as He has loved them (see John 13:34). The time has now come for the disciples to feed others as they have been fed. In this way, they will continue to demonstrate their love for the Lord.
Jesus now questions Peter a second time, saying, “Simon, son of Jonah, do you love Me?” When Peter says, “Yes, Lord, you know that I love You,” Jesus says, “Tend My sheep.” (John 21:16). The Greek word that is used here for “to tend” is poimaine [Ποίμαινε]. Sometimes translated as “to shepherd,” this word involves much more than feeding. It also involves protecting and guiding. It includes everything that shepherds do for their sheep. In this second step, then, Jesus does not just say “Feed My lambs.” He says, “Tend My sheep.”
This corresponds to something that takes place in each of us. As we grow spiritually, negative thoughts and evil desires will endeavor to attack and destroy our willingness to follow the Lord and seek His help. Therefore, we must become shepherds of our inner sheep, carefully tending the flock of noble thoughts and loving emotions that the Lord is giving us.
These God-given thoughts and feelings need to be carefully guarded and protected from spiritual predators. In biblical times, sheepfolds were stone enclosures high enough to keep sheep in and predators out. Just as the stones of the sheepfold protected the sheep from wolves, truths from the Word of the Lord protect us from negative thoughts and evil desires. It is for this reason that the holy truths of the Ten Commandments were written on two tablets of stone. 14
It is noteworthy that the Ten Commandments, which are written in stone, tell us primarily what not to do, that is, what evils to refrain from. This is because of the spiritual law which teaches that evil must first be shunned before good from the Lord can flow in. As it is written in the Hebrew scriptures, “Cease to do evil; learn to do good” (Isaiah 1:16-17). As we refrain from the evils that are enumerated in the Ten Commandments, the way is opened for the Lord to flow in with power to do good, and with insight about how that good is to be done. 15
Good shepherds, then, not only protect the Lord’s sheep with truth from His Word; they also help to open the way for the Lord to flow in with the power to do good. When the Lord’s love is flowing in, we desire nothing more than to perform charitable deeds for others. 16
In this regard, being charitable may involve feeding the hungry, sheltering the homeless, or visiting the sick. But it also involves much more. It also includes every loving thought we think, every kind word we say, and every useful deed we perform. When these thoughts, words, and deeds have their origin in the Lord, who is working within and through us, they are indeed charitable. In this way, we become good shepherds to one another, encouraging each other to refrain from doing evil while inspiring each other to persevere in doing good. 17
“Feed My Sheep”
17. He says to him the third [time], Simon, [son] of Jonah, lovest thou Me? Peter sorrowed because He said to him the third [time], Lovest thou Me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus says to him, Feed My sheep.
As Jesus continues to question and instruct Peter, Jesus speaks to him a third time, saying, “Simon, son of Jonah, do you love Me?” For the third time, Peter replies, “Lord, you know all things. You know that I love you.” In response, Jesus says, “Feed My sheep” (John 21:17).
In this stage of our spiritual development, we have begun to experience the Lord’s goodness and compassion. As we continue to feed on His goodness and compassion, our faith grows. We see more truth in His Word, and more applications to our life. Realizing how much we have been changed and transformed by the Lord, we can now go forth to feed others as we have been fed. The Lord’s words, “Feed My sheep,” are no longer a command or a commission. They are the very desire of our heart. 18
It is noteworthy that Jesus speaks about feeding His sheep three times. And each time, Jesus precedes the exhortation with the question, “Do you love Me?” This is because everything begins in love to the Lord. This is what prepares and equips us for “feeding His lambs,” “tending His sheep,” and “feeding His sheep.” It should also be added that instruction cannot be received without an innocent, lamb-like willingness to receive what flows in from God, and a sincere desire to do good to others.
Agápē and phileō
The first two times that Jesus said, “Simon, son of Jonah, do you love Me?” He used the Greek verb agapaō [ἀγαπάω]. More commonly known as agápē, this is a love that is unchanging, unconditional, and always present. It transcends every other form of love.
But when Peter answers, he uses the word phileō [φιλῶ] which means “to like” or “to have an affection for.” The difference between loving God supremely and merely having an affection for Him is significant. As we have seen throughout this gospel, Peter sometimes represents the height of faith, as when he declares that he will never deny the Lord, and that he is willing to die with Him. On the other hand, Peter also represents the decline of faith, as when he denies Jesus three times in one evening.
During these times of denial, Peter represents the weakness of faith when it is separated from love and charity. Instead, in place of love, there is merely fondness or affection. If one’s faith is built on the shaky foundation of a mere affection for the Lord, it will crumble. Hard times will be coming. The prior states of supreme love to the Lord and charity towards the neighbor will be eclipsed by a growing focus on self-centered concerns and the cares of the world.
Representatively, this is seen in Peter’s response when Jesus asks him the same question a third time. As it is written, “Peter was grieved because He said to him a third time, ‘Do you love Me’?” The word “love” troubles Peter who now represents faith separated from love, and doctrine separated from life. Without love to the Lord and charity towards the neighbor, faith cannot survive. In brief, if faith becomes disconnected from charity, it perishes. 19
A practical application
Think about the things in your life that you do because you have to do them. We call these things responsibilities, duties and obligations. For example, it could be getting up at night to comfort a crying child, doing household chores, going to school or to work, presenting at a conference, helping a neighbor, or even reading the Word. What changes in your thoughts, attitudes, and behaviors would it take to get from “I have to do these things” to “I want to do these things”? In the journey of our spiritual development, when we move from following the Lord out of obedience to following the Lord out of love, we move from having to do His will to loving to do His will. When we reach this level of loving, we are experiencing the Lord’s will in us. As a practical application, then, the next time you have a task before you where you would typically say, “I have to do this,” try saying, “I get to do this” or “I want to do this.” Then notice the internal shift that takes place within you over time as “I have to” becomes “I get to” and then “I want to.” This is how the Lord builds a new will in you—a will that can say, “Yes, Lord, I truly love You.”
Beyond Belief
18. Amen, amen I say to thee, When thou wast young, thou girdedst thyself, and walkedst whither thou didst will; but when thou shalt be old, thou shalt stretch out thy hands and another shall gird thee, and bring [thee] whither thou dost not will.
19. And this He said, signifying by what death he should glorify God. And saying this, He says to him, Follow Me.
20. But Peter, turning, looks at the disciple whom Jesus loved following, who also reclined on His chest at supper and said, Lord, who is it that betrays Thee?
21. Peter, seeing him, says to Jesus, Lord, and what [is] this?
Just as Jesus feeds Peter bread and fish, representing the way God supplies us with good and truth, He urges Peter, in turn, to feed His lambs, tend His sheep, and feed His sheep. As Jesus continues His instructions to Peter, He says, “Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished” (John 21:18).
Jesus is here referring to the early days when Peter and the disciples were younger and enthusiastic about their mission. Even though they did not clearly understand the depths of Jesus’ message, they were idealistic and excited about following Jesus. Both Thomas and Peter confessed that they were willing to follow Jesus to their own deaths (see John 11:16 and John 13:37). These were the days when they would have said, “Lord, we love You,” not just, “Lord, we have an affection for you.”
It was this self-sacrificial enthusiasm and love for Jesus that caused a rapid growth and expansion of the early Christian church. In addition, because of Jesus’ example, they knew that love and service are primary. Therefore, they did not dispute about truths or bicker among themselves. As long as people led good lives, they were considered “brothers.” To them, maintaining a charitable attitude towards one another was far more important than arguments about matters of faith. 20
In this regard, then, there was a feeling of great freedom in the early church. Girded with the memory of Jesus’ life and teachings, and their ardent love for Him, they became living ambassadors of the truth that Jesus had given them. As Jesus had said to them in the early days of His ministry, “If you abide in My word, you shall be My disciples indeed. And you shall know the truth, and the truth shall set you free” (John 8:31-32).
At the beginning of their discipleship, it was about learning truth. “If you abide in My Word,” said Jesus, “you shall be My disciples.” A little while later, Jesus spoke to them about love. He said, “By this everyone will know that you are my disciples, if you have love for one another” (John 13:35). And then, in His farewell address, Jesus returned to the theme of how they could be His disciples, this time emphasizing service. As Jesus said, “By this My Father is glorified, that you bear much fruit; so you will be My disciples” (John 15:8). By abiding in truth, love, and service, these men would demonstrate that they had truly become Jesus’ disciples.
This was how it all began. This is how it was when Jesus was in their presence. But Jesus also knows that this will not be easy. Therefore, Jesus now says to Peter, “But when you are old, you will stretch out your hands, and another will gird you, and carry you where you do not wish” (John 21:18). The narrator then adds that when Jesus said this to Peter, He was referring to the manner of Peter’s death. As it is written, “This, He spoke, signifying by what death he [Peter] would glorify God” (John 21:19).
In the early church, the statement “you will stretch out your hands” was often associated with crucifixion. Therefore, these words seem to be a prophecy that Peter would suffer a martyr’s death. This is especially true when followed by the words, “another will gird you, and carry you where you do not wish.”
For Peter, who had once promised that he would die for Jesus, but then denied Him, this prediction could have been gratefully received. In essence, Jesus is saying that although Peter’s faith had initially been weak and wavering, in the end it would be steadfast. Peter would no longer deny Jesus. Instead, he would bravely face a martyr’s death. In this manner, Peter would, indeed, glorify God.
Peter’s development serves as an example for every person who makes the transition from fear to faith. Something takes place within a person’s soul when faith in Jesus’ teachings and love for Him combine to produce unshakeable confidence in God, trust in His leading, and a willingness to follow Him through every trial and every challenge. It is for this reason that immediately after predicting Peter’s death, Jesus says, “Follow Me.” It’s as if Jesus is saying to Peter, “Whatever the future has in store for you, even if it is a martyr’s death, follow Me.”
Going deeper
Like Peter, each of us is called to take up our cross daily and follow Jesus. In other words, each of us is called to lay down our lives of selfishness so that we can take up new lives of unselfish service to others. Each of us is called to raise our understanding to nobler heights. Each of us is called to rise above our old will and the desires of our lower nature so that a new will along with God-given desires might be born in us. In this way, each of us is called to the kind of life that will glorify God.
This process of spiritual rebirth takes place first through repentance, and then through “girding ourselves” with God’s truth. As we do so, clothing our minds in the teachings of His Word, we are living in the truth that sets us free. We are “walking where we wish.”
But as time goes by, it can happen that we fall away from these higher states. When this happens, we no longer desire to be freely led by the Lord. Instead, we prefer to govern ourselves, and to do what we want apart from the laws of divine order. When we come into this state, we might feel that we are “free,” when in reality we have become slaves to our lower nature.
Spiritually blind to the truth about loving God and loving our neighbor, we find ourselves in spiritual bondage. In this self-imposed blindness, we stretch out our hands to be dressed in the desires of our lower nature, and carried to places where our higher nature would not go. As we continue to read this prophecy at a deeper level, we can see how Jesus’ words speak to each of us about how we can lose sight of our original hopes, dreams, and visons. As Jesus says to Peter, “When you are old, you will stretch out your hands, another will gird you, and carry you where you do not wish” (John 21:18). 21
This prophecy can also be applied to the rise and decline of a church. When churches first begin, members are excited about following the Lord and loving each other. Over time, however, the same doctrine which was meant to bring people into greater love for each other gets re-interpreted or over-emphasized in ways that divide people. Churches, once filled with people who loved and respected each other, can become places of bitter dispute and contentious disagreement. What happened? What went wrong? 22
According to Jesus, this is what happens when saying “I believe in God” becomes more important than living according to what God teaches. This is when people disregard the commandments saying that “faith” is all you need. Rather than turning to the Lord and following His commandments as a daily practice, people turn to their own views—views that justify faith without effort, and regeneration without repentance or reformation.
When faith becomes more important than charity, and doctrine becomes more important than life, being “right” becomes a false god. When this happens, complaints, criticism, and blame become rampant. This is how marriages fall apart, friendships dissolve, governments become polarized, and church organizations decline into faith alone. 23
Sadly, Peter, at this time in the divine narrative, represents this decline in faith. When Jesus says to him, “Follow Me” (John 21:19), Peter does not say, “Yes, Lord, I will follow you.” Instead, Peter turns around, looks at John, and says, “What is this?” (John 21:21). 24
While Peter’s question about John is usually translated, “What about this man?” the original Greek is simply ti houtos [τί οὗτος], meaning “What is this?” By asking this question, Peter is not only turning away from the Lord, but also distancing himself from John who should be his close companion. In the language of sacred scripture, faith is separating itself from charity.
In this context, it should be remembered that Peter’s faith has been inconsistent throughout the gospel narrative. Although Peter was the first to confess that Jesus is the Christ, he was also the first to deny Jesus, and he did so three times. And in this final episode, Peter does something similar. He has just said three times that he loves Jesus. But now, when Jesus says to him, “Follow Me,” Peter does the opposite. He turns around.
This is a cautionary tale. Even though we may have a strong faith, we cannot stop there. The initial experience of faith in Jesus as the Christ, the Son of the living God must progress and grow until it becomes the faith expressed by Thomas when he says, “My Lord and My God” (John 20:28). And yet, there is still one more step. This is when the all-important question is no longer, “Who do you say that I am?” or “Do you believe in Me?” The all-important question is, “Do you love Me?” True faith must have its origin in love to the Lord and be expressed in useful service to others.
A practical application
As you continue to do the Lord’s will from love, the affection for learning truth and the desire to put that truth into action will continue to grow. Regardless of your chronological age, you will continue to grow stronger, more peaceful, and happier in spirit. As a practical application, then, keep your faith fresh and vibrant. Nourish it with new insights and loving actions. Feed your inner lambs. Tend your inner sheep. Then, as self-centeredness subsides and the Lord’s desires fill your heart, enjoy the peace and happiness that arise. Notice how your joy continues to increase. As you enter more heavenly states of goodness and truth, discover what it means to be spiritually alive, joyful, and young at heart. As it is written in the Hebrew scriptures, “You will show me the path of life. In Your presence is fullness of joy. At Your right hand are pleasures forevermore” (Psalms 16:11). 25
Until Jesus Comes
22. Jesus says to him, If I will that he remain till I come, what [is it] to thee? Follow thou Me.
23. Then went forth this word to the brothers, that that disciple should not die; yet Jesus said not to him that he should not die, but, If I will that he remain till I come, what [is it] to thee?
Jesus has just said to Peter, “Follow Me.” That should have been sufficient. But this simple request is not enough for Peter. He also wants to know about John, who he doesn’t even name. “But Lord,” says Peter, “What is this?” Peter’s indignant tone suggests the separation between faith and charity, a separation that will eventually do significant damage to the church and to all people who separate faith and charity in their thoughts, words, and deeds. 26
As we have seen throughout the gospel narrative, Peter represents faith, and John represents charity—especially the works of charity. To follow Jesus, as John does, is to give Him our undivided attention and love. This means that we not only trust in His leading, but also rely on Him, believing that He is the source of all love, wisdom, and power. But there is more. As Jesus says in His farewell address, “If you love Me, keep My commandments” (John 14:15). And again, a few verses later, He repeats this exhortation, using different words. “If anyone loves Me,” He says, “He will keep My word” (John 14:23).
This is what it means to follow Jesus. Simply put, it is to both believe in Him and do what He says. Peter, however, who signifies the believing aspect of our life, represents both the rise and the decline of true faith. Faith rises to the extent that it is united with charity and especially the works of charity. But faith first begins to decline when it is regarded as primary, taking precedence over goodness and charity. It then falls even further away when it separates itself from the goodness of life—that is, when it no longer lives according to what truth teaches. And, finally, faith experiences its final and most serious decline when it regards good works with contempt, seeing them as vain attempts to earn one’s way to heaven.
Jesus is not surprised by Peter’s response. He foresees that a time is coming when people will believe that faith is the only thing necessary for salvation. At that time, people will disdain any effort to do good, believing that all efforts to do good are necessarily tainted with the sin of self-merit. This is why Peter speaks dismissively of John who represents good works, saying, “What is this?” In response, Jesus says to Peter, “If I will that he remain till I come, what is that to you?” (John 21:22). Jesus then continues by saying, “Follow Me.” 27
Jesus has already told Peter to follow Him (see John 21:19). One might think that Jesus is again telling Peter to follow Him. But this time, the words are addressed to John. This represents the idea that Peter, who represents faith, and John, who represents charitable actions, should both follow Jesus. In this way, faith and useful service, or truth and good, would be working together as one. To both aspects of our humanity the same call is given: “Follow Me.” 28
The second coming of the Lord
In this episode, Jesus’ concluding words are, “If I will that he remain until I come, what is that to you? Follow Me.” At the most literal level, Jesus is speaking about the importance of following Him, regardless of what others are doing. He is asking us to keep our hearts and minds open to His leading so that He is able to work through us.
In these closing words, Jesus is also speaking about His promised return. As Jesus said to His disciples in His farewell address, “I will not leave you orphans; I will come to you” (John 14:18). Three days after His crucifixion, Jesus kept His promise. He returned to them, breathed on them, and said, “Receive the Holy Spirit” (John 20:22). He came to them again eight days later, and now has returned to them a third time. Each time He came to them, Jesus gave them opportunities to grow in their understanding and deepen their love for Him.
All this is representative of how Jesus comes into each of our lives. In His first coming, Jesus comes in the flesh. As it is written, “The Word became flesh and dwelt among us” (John 1:14). This represents our initial understanding of God as He walked and talked among us while on earth. The Lord’s second coming, however, is spiritual. It takes place every time we hear His voice in His Word, or sense His divine guidance through His Holy Spirit, or combine His love and wisdom in some form of useful service. In brief, our Lord, who came once in the flesh, comes to us perpetually in the spirit. 29
First and Last Words
24. This is the disciple that testifies of these things, and writes these things; and we know that his testimony is true.
25. But there are also many other things which Jesus did, which, if every one [of them] should be written, I suppose [that] even the world itself could not contain the books that should be written. Amen.
At the conclusion to the Gospel According to Luke, we noted that Jesus told His disciples to remain or “tarry” in the city of Jerusalem. In the context of that gospel, we understood this to mean that the disciples should remain in the truth of sacred scripture, reflecting and meditating on God’s Word until they received insight, inspiration, and “power from on high” (Luke 24:49). 30
Now, as we come to the conclusion of John, Jesus again speaks about tarrying or remaining. As Jesus says to Peter, “If I will that he [John] remain, until I come, what is that to you?” This time, however, Jesus means that the disciples should keep loving and serving others. They should continue to keep His Word; they should continue to do good works; and they should continue to instruct others. All of this is signified by the disciple John who would “remain” until Jesus comes.
By remaining in this state, and continuing to do good works, the disciples would remain close to the Lord in life and in death, doing His will while teaching others to do the same. As a result, they would be among the first to establish the true Christian church. Over time, however, as doctrine gradually became more important than life, the church would begin to decline and fall. 31
The details of how that new faith would arise and then decline are first described in the Acts of the Apostles and the Epistles, and then unfolded through the opening of the spiritual sense of the Book of Revelation—the book “sealed with seven seals” (Revelation 5:1). In the opening pages of Revelation, Jesus says to the church at Ephesus, “You have left your first love” (Revelation 2:4). That “first love” of which Jesus speaks is a supreme focus on the good of life, not just the truth of doctrine. 32
But that is another story, to be told at another time. This one, the story of the four gospels, is now coming to an end. As we have seen, it began in Matthew with the words, “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham” (Matthew 1:1). At that time, we pointed out that a “book” represents the innermost quality of a person. And so, the Gospel According to Matthew is the story of Jesus’ gradual revelation of His innermost quality—His divinity. As Jesus says in this gospel, “Who do you say that I am?” (Matthew 16:15). 33
This theme continues throughout the gospels, picking up again in the first verse of Mark, where we read that Jesus is no longer described as the son of David or the son of Abraham, but rather, as the Son of God. While every gospel contains similar themes, each gospel has a predominant message. In the Gospel According to Mark, the recurring motif is repentance. This is represented by the frequent casting out of demons. It is through an awareness of and repentance from sin that we become ready to receive the truth that Jesus brings. As Jesus says in His first words of this gospel, “The time is fulfilled, and the kingdom of God is at hand. Repent and believe the gospel” (Mark 1:15).
Then, as we turn to Luke, the emphasis is on the reformation of the understanding. It is through the truth that Jesus teaches that we can put aside false ideas and learn true ones. In Luke, then, the development of a new understanding becomes a major theme. This is why at the end of this gospel the disciples are told to remain in Jerusalem, representing a place of instruction, until they would receive power from on high. Only in Luke is it written that “He opened their understanding that they might comprehend the scriptures” (Luke 24:45). 34
Finally, as we continue from the end of Luke to the beginning of John, the reformation of the understanding leads to the reception of a new will. This happens over time as our love for the Lord deepens and as we experience His will working through us. As this takes place in us, we make the transition to keeping the commandments, not from obedience, but from love. As Jesus says to His disciples in this gospel, “If you love Me, you will keep My word” (John 15:17).
In addition, the theme of Jesus’ divinity, which began in Matthew and continued through Mark and Luke, reaches its culmination in John. In this final gospel, it becomes increasingly clear that Jesus is the great “I AM.” These “I AM” statements include, “I am the bread of life” (John 6:35), “I am the light of the world” (John 8:12), “I am the door” (John 10:7), “I am the good shepherd” (John 10:11,14), “I am the resurrection and the life” (John 11:25), “I am the way, the truth, and the life” (John 14:6), “I am the true vine” (John 15:1), and perhaps most powerfully, “Before Abraham was, I am” (John 8:58). This is why in the Gospel According to John, and only in this gospel, does Thomas refer to Jesus as, “My Lord and my God” (John 20:28).
As we come to the last words of John—and the last words of the Four Gospels—we notice another wonderful detail, a finishing touch. Just as the first word of the gospels is “book” biblos [βίβλος] the last word of the gospels is “books” biblia [βιβλία]. As John puts it, “There are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that could be written” (John 21:25). In the original Greek, that last phrase, “the books that could be written,” is ta graphomena biblia [τὰ γραφόμενα βιβλία].
The shift from the first word “book” in Matthew to the last word “books” in John suggests that the Lord’s qualities are infinite. All the books in the world could never describe or contain descriptions of His limitless love and mercy, His wisdom and strength, His patience and persistence. His divine qualities are greater than all the sands of the sea and all the stars of the heavens. 35
The gospels, then, introduce us to Jesus—the One God of heaven and earth. The fact that they begin with the word “book” and end with the word “books” is no coincidence. It is another indication that the four gospels are truly a seamless garment, woven from above in one piece. They are the seamless story of how God comes into each of our lives, if we are willing to receive Him, gradually revealing Himself as the Lord Jesus Christ—the source of all love, all wisdom, and all power for useful service.
Once we have seen this, and taken Jesus’ teachings to heart, we are inspired to follow Him. We realize that the same One who weaves the seamless gospel narrative is also the Author of our lives. For the most part, we do not see the miraculous ways that He moves among us, weaving and connecting the events of our lives through the secret workings of His Providence. Who can know the manifold ways He works within us, turning all experiences into opportunities for our eternal well-being? 36
It is no wonder, then, that John would be moved to conclude his gospel with the words, “There are also so many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that could be written. Amen.” 37
Fußnoten:
1. True Christian Religion 774: “The Lord is perpetually present with every person, wicked as well as good, for no one could live without His presence. But His coming is restricted to those who receive Him, and these are those who believe in Him and keep His commandments. It is the Lord’s perpetual presence which gives a person the faculty of reason and the ability to become spiritual.” See also Invitation to the New Church 23: “It is by virtue of the perpetual presence of the Lord that people have the faculty of thinking, understanding and willing. These faculties are due solely to the influx of life from the Lord.”
2. Conjugial Love 316: “He also told His disciples to cast their net on the right side of the boat, and when they did so, they caught a great number of fish. By this He meant they should teach the good of charity, and by doing so they would gather in people.” See also Divine Love and Wisdom 127: “In both angels and people there is a right side and a left side. Everything on the right side has relation to the love from which wisdom comes.” See also Apocalypse Explained 513:16: “The Lord manifested Himself while they were fishing, because ‘to fish’ signified to teach the knowledges of truth and goodness, and thus to reform. His commanding them ‘to cast the net on the right side of the boat’ signified that all things should be from the goodness of love and charity, ‘the right side’ signifying that goodness from which all things should come, for so far as knowledges are derived from goodness, so far they live and are multiplied.”
3. Arcana Coelestia 10227:2: “The ascription of all things to the Lord opens the interiors of a person toward heaven, for thus it is acknowledged that nothing of truth and good is from oneself. In proportion as this is acknowledged, the love of self departs, and with the love of self the thick darkness from falsities and evils. In the same proportion, also, the person comes into innocence, and into love and faith to the Lord.” See also Heaven and Hell 271: “Love to the Lord … opens the interiors of the mind … and is a receptacle of all things of wisdom.”
4. The Doctrine of Life 9: “People may be doing the very same things from God, or they may be doing them from self. If they do these things from God, they are good; but if they do these things from self, they are not good.” See also Apocalypse Explained 513:16: “It is said that ‘they had labored all the night and had taken nothing,’ which signifies that from self or from one’s own (proprium) nothing comes, but that all things are from the Lord.”
5. Arcana Coelestia 7863: “The requirement that their loins should be girded means being suitably made ready to receive the inflow of good and truth from the Lord, and also to act in accordance with what flows in. Every girding and clothing signifies a state in which one has been made ready to receive and to act, for then every single thing is held in its proper place.” See also 110:3: “So far as people conjoin themselves to God by a life in accordance with the laws of order, which are God’s commandments, God conjoins Himself to people, and changes them from natural to spiritual.”
6. The New Jerusalem and Its Heavenly Teachings 15: “Charity towards the neighbor is doing what is good, just, and right, in every work and in every function.”
7. Arcana Coelestia 5071: “The fire of life in a person is fueled by what one loves. A heavenly fire is fueled by the love of what is good and true, and a hellish fire is fueled by the love of what is evil and false. Or what amounts to the same, a heavenly fire is fueled by love to the Lord and love towards the neighbor, and a hellish fire is fueled by self-love and love of the world.”
8. True Christian Religion 746: “When people were first created, they were imbued with wisdom and its love, not for their own sake, but that they might communicate it from themselves to others. Therefore, it is written in the wisdom of the wise that no one is wise who lives for oneself alone, but for others also. That is the origin of society, which otherwise could not exist.” See also True Christian Religion 406: “People ought to provide their mind with food, namely, with such things as pertain to intelligence and judgment; but the end should be that they may thereby be in a state to serve their fellow-citizens, society, their country, the church, and thus the Lord.”
9. Apocalypse Explained 820:6: “It is clearly evident that Peter represented truth from the good of love to the Lord, and this is why he was now called Simon son of Jonah, for ‘Simon son of Jonah’ signifies faith from charity; ‘Simon’ signifies hearkening and obedience, and ‘Jonah’ means a dove, which signifies charity. That those who are in the doctrine of truth from love to the Lord are to instruct those who will be of the Lord’s church is meant by the Lord’s asking, ‘Do you love Me?" and afterwards by ‘Feed My lambs’ and ‘My sheep.’ Not that Peter only would instruct, but all those who were represented by Peter, who, as has been said, are those who are in love to the Lord, and thence in truths from the Lord.” See also Arcana Coelestia 10787: “To love the Lord is to love the commandments which are from Him, that is, to live according to them from this love.”
10. Apocalypse Explained 950:3: “The commandment ‘You shall have no other gods before Me,’ includes not loving self and the world above all things; for that which a person loves above all things is one’s god.”
11. Arcana Coelestia 561: “But what are remains? They are not only the goods and truths that people have learned from the Lord’s Word from infancy, and have thus impressed on their memory, but they are also all the states thence derived, such as states of innocence from infancy; states of love toward parents, brothers, teachers, friends; states of charity toward the neighbor, and also of pity for the poor and needy; in a word, all states of good and truth. These states together with the goods and truths impressed on the memory, are called remains…. All these states are so preserved in people by the Lord that not the least of them is lost.” See also Arcana Coelestia 1050:2: “Yet these are states which people do not learn, but receive as a gift from the Lord, and which the Lord preserves in them. Together with the truths of faith, they are also what are called ‘remains’ and are of the Lord alone…. When people are being regenerated, these states are the beginnings of regeneration, and they are led into them; for the Lord works through the remains.”
12. Heaven and Hell 281: “Innocence is being willing to be led by the Lord…. Truth cannot be united to good or good to truth except by means of innocence. This is why angels are not angels of heaven unless there is innocence in them.” See also Apocalypse Explained 996:2: “Innocence is loving the Lord as one’s Father by doing His commandments and wishing to be led by Him and not by oneself, thus like an infant.”
13. Arcana Coelestia 7840: “In every good there must be innocence that it may be good; without innocence good is as if without its soul. This is because the Lord flows in by means of innocence, and by means of it vivifies the good with those who are being regenerated.”
14. Arcana Coelestia 1298:3: “In the Word, stones stand for holy truths…. These holy truths were meant by the tables of stone on which the commandments of the Law, or Ten Commandments, were written. This was why they were made of stone … for the commandments themselves are nothing else than truths of faith.”
15. Apocalypse Explained 798:6: “People cannot do good from charity unless their spiritual mind is opened, and the spiritual mind is opened only by a person’s abstaining from doing evils and shunning them, and finally turning away from them because they are contrary to the Divine commandments in the Word, thus contrary to the Lord. When people [first] shun and turn away from evils, all things that they think, will, and do, are good because they are from the Lord.” See also True Christian Religion 330: “So far as people shun what is evil, they will what is good. For example… so far as people refrain from the wish to commit murder, or to act from hatred and revenge, so far they wish well to their neighbor. So far as people refrain from a wish to commit adultery, so far they wish to live chastely with their spouse. So far as people refrain from a wish to steal, so far they pursue sincerity. So far as people refrain from a wish to bear false witness, so far they wish to think and say what is true…. From all this it is evident that the commandments of the Decalogue contain all things of love to God and love towards the neighbor.” See also Charity 13: “The first thing of charity is to look to the Lord and shun evils as sins; and the second thing of charity is to do goods.”
16. Arcana Coelestia 6073:2 “Because the angels in heaven are governed by good received from the Lord, they have no greater desire than to perform useful services. These are the very delights of their life, and in the measure that they perform useful services they enjoy blessing and happiness.” See also Arcana Coelestia 10131: “By ‘lambs’ is signified the good of innocence, and the good of innocence is the only thing that receives the Lord, because without the good of innocence love to the Lord is not possible, nor charity toward the neighbor, nor faith that has life in it.” See also Arcana Coelestia 9391: “In the Word, ‘lambs’ signify the good of innocence and ‘sheep’ signify the good of charity in the internal or spiritual person.”
17. Heaven and Hell 217: “Charity towards the neighbor extends itself to all things and each thing of a person’s life. It also involves loving good and doing good from love of good and truth, and also doing what is just from a love of what is just in every function and in every work. This is loving the neighbor.”
18. Arcana Coelestia 315: “The angels love all people, and desire nothing more than to render them kindly services, to instruct them, and to convey them to heaven. In this consists their highest delight.”
19. Arcana Coelestia 3994:5: “By ‘Peter’ here and elsewhere is signified faith; and faith is not faith unless it is from charity toward the neighbor. Similarly, charity and love are not charity and love unless they are from innocence. For this reason, the Lord first asks Peter whether he loves Him, that is, whether there is love in the faith, and then says, ‘Feed My lambs,’ that is, those who are in innocence. And then, after the same question, He says, ‘Feed My sheep,’ that is those who are in charity.” See also Arcana Coelestia 2839: “Charity without faith is not genuine charity, and faith without charity is not faith. That there may be charity, there must be faith; and that there may be faith, there must be charity; but the essential itself is charity; for in no other ground can the seed which is faith be implanted.” See also True Christian Religion 367:2-3: “For charity and faith to be genuine, they cannot be separated just as the will and the understanding cannot be separated. If these are separated, the understanding fades away, and presently the will also…. This is because charity resides in the will, and faith in the understanding.”
20. True Christian Religion 727: “Feasts in the primitive Christian church were feasts of charity, at which they strengthened each other to abide in the worship of the Lord with sincere hearts.”
21. Arcana Coelestia 9586: “To do evil from the delight of love appears like freedom; but it is slavery, because it is from hell. To do good from the delight of love appears to be freedom, and also is freedom, because it is from the Lord. It is therefore slavery to be led by hell, and it is freedom to be led by the Lord. As the Lord teaches in John: ‘Everyone who commits sin is the slave of sin’ (John 8:34).”
22. Arcana Coelestia 10087: “The words, ‘When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish,’ mean that in its early stages the church’s faith had possessed the good of innocence, like a young child. But when it was in decline, which is the final phase of the church, faith would not possess that good any longer nor the good of charity, at which point evil and falsity would lead it. All this is what is meant by ‘when you are old you will stretch out your hands and another will gird you and lead you where you do not wish,’ that is, you will pass from freedom into bondage.”
23. Arcana Coelestia 10134:9: “The first state of the church is a state of early childhood, thus also one of innocence, and consequently of love to the Lord. This state is called ‘morning.’ The second state is a state of light. The third state is a state of light set in obscurity, which is that church’s ‘evening.’ And the fourth state is a state when there is no love nor consequently any light, which is its ‘night.’” See also Apocalypse Explained 9[4]: “Every church begins from charity, but in the process of time it declines to faith, and at length to faith alone. This is because, at the last time of the church, faith becomes of such a quality as to reject the good of charity, saying that faith alone constitutes the church and saves, and not the good of life, which is charity.”
24. Arcana Coelestia 10087:4: “John following the Lord signified that they who are in the goods of charity follow the Lord and are loved by the Lord, neither do they draw back; while they who are in faith separate not only do not follow the Lord, but are also indignant about it, like Peter at that time.”
25. Apocalypse Explained 1000:4: “Those who are in true conjugial love, after death, when they become angels, return to their early manhood and to youth, the males, however spent with age, becoming young men, and the wives, however spent with age, becoming young women…. People grow young in heaven because they then enter into the marriage of good and truth; and in good there is the endeavor to love truth continually, and in truth there is the endeavor to love good continually; and then the wife is good in form and the husband is truth in form. From that endeavor people put off all the severity, sadness, and dryness of old age, and put on the liveliness, gladness, and freshness of youth. From that effort they receive the fulness of life which becomes joy.” See also Heaven and Hell 414: “In a word, to grow old in heaven is to grow young.”
26. Arcana Coelestia 6073:3: “Peter said with indignation, ‘Lord, what is this?’ Jesus said unto him, ‘If I will that he remain till I come, what is that to thee? Follow Me.’ By this was also foretold that faith would despise works, and yet that these [who do works] are near the Lord.”
27. Arcana Coelestia 10087:3: “As regards John’s following the Lord, this was a sign of the truth that those who perform the good deeds of charity follow the Lord, are loved by the Lord, and do not leave Him, whereas those whose faith is separated from charity not only fail to follow the Lord but are also angered by that truth [i.e. the truth that there is no salvation unless faith is combined with good works].” See also Arcana Coelestia 7778:2: “Faith without charity is not faith, but only the memory-knowledge of such things as are of faith. For the truths of faith look to charity as their ultimate end.”
28. Apocalypse Explained 785:5: “The twelve disciples of the Lord also represented the church as to all things of faith and charity in total; and in particular, Peter, James, and John, represented faith, charity, and good works in their order—Peter faith, James charity, and John good works. This is why the Lord said to Peter, when Peter saw John following the Lord, ‘What is that to thee, Peter? Thou, John, follow me,’ for Peter said of John, ‘What is this?’ [Quid hic?]. The Lord’s answer signified that they who do good works should follow the Lord…. That the church is in those who do good works, is also signified by the Lord’s words from the cross … ‘Woman, behold thy son’; and He said to that disciple [John], ‘Behold thy mother’; and from that hour that disciple took her unto himself. This signified that where good works are, there the church will be.”
29. Arcana Coelestia 3900:9: “The coming of the Lord is not according to the letter, that He is to appear again in the world; but it is His presence in everyone, and this exists whenever the gospel is preached and what is holy is thought of.” See also Arcana Coelestia 6895:2: “The Lord’s coming does not mean His appearance together with angels in the clouds, but the acceptance of Him in people’s hearts through love and faith, and also His appearing to people from within the Word.” See also True Christian Religion 774: “The Lord’s coming takes place with the person who combines heat with light, that is, combines love with truth.”
30. The New Jerusalem and Its Heavenly Teachings 6: “It is said, ‘The holy city, New Jerusalem’ … because in the spiritual sense of the Word, a city and town signifies doctrine, and the holy city the doctrine of divine truth.”
31. Apocalypse Explained 104: “Every church begins from charity, and successively turns away from it to faith alone or to meritorious works.”
32. Apocalypse Revealed 73: “That by the church of Ephesus, are meant those in the church who primarily regard the truths of doctrine and not the goods of life.”
33. Apocalypse Revealed 867: “And the books were opened; and another book was opened, which is the book of life, signifies that the interiors of the minds of them all were laid open, and by the influx of light and heat from heaven their quality was seen and perceived, as to the affections which are of the love or will, and thence as to the thoughts which are of faith or of the understanding, as well the evil as the good… They are called ‘books,’ because in the interiors of the mind of everyone are inscribed all the things that a person has thought, intended, spoke, and did in the world from the will or the love, and thence from the understanding or faith; all these things are inscribed on the life of everyone, with so much exactness that not one of them is wanting.”
34. Arcana Coelestia 3863:3: “That faith in the understanding, or the understanding of truth, precedes faith in the will, or the willing of truth, must be evident to everyone; for when anything is unknown to a person (such as heavenly good), the person must first know that it exists, and understand what it is, before the person can will it.”
35. True Christian Religion 37: “Love and wisdom are the two essentials to which are to be ascribed all the infinite qualities which are in God or emanate from Him.”
36. Apocalypse Explained 10[2]: “The acknowledgment of the Lord is the very life or soul of all doctrine in the church.” See also True Christian Religion 280:5: “Spiritual ideas are supernatural, inexpressible, indescribable, and incomprehensible to an earthly person. Therefore, because spiritual ideas and thoughts are transcendent … they express ideas and thoughts that are beyond thoughts, qualities beyond qualities, and feelings beyond feelings.”
37. Arcana Coelestia 5202:4: “People who are in good are re-born every moment, from their earliest infancy to the last period of their life in the world, and afterwards to eternity, not only as to their interiors, but also as to their exteriors, and this by stupendous processes.” See also Arcana Coelestia 6574:3: “In the universal spiritual world reigns the end which proceeds from the Lord, which is that nothing whatever, not even the least thing, shall arise, except that good may come from it. Hence the Lord’s kingdom is called a kingdom of ends and uses.”
