Chapter Twenty-One

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“Follow Me”

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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).

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The significance of “the right side”

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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

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A practical application

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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

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“Come and Eat Breakfast”

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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).

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“Feed My Lambs”

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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

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A practical application

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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

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“Tend My Sheep”

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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

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“Feed My Sheep”

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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.

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Agápē and phileō

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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

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A practical application

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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.”

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Beyond Belief

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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.”

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Going deeper

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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.

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A practical application

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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

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Until Jesus Comes

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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

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The second coming of the Lord

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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

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First and Last Words

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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

Notes de bas de page:

798. To blaspheme His name, signifies by falsifying all the quality of Divine truth or the Word. This is evident from the signification of "blaspheming," as being to falsify the Divine truth, thus the Word, which is from the Lord and which is the Lord (See just above, n. 797; also from the signification of "name," as being the quality of a thing or state (See above, n. 148, 676), here all the quality of Divine truth or the Word; because it is said "His name," that is, "the name of God." "The name of the Lord" means in the Word every good of love and every truth from that good from which He is worshipped (See above, n. 102, 135, 696). From this it is clear that "to blaspheme the name of God" signifies to falsify all the quality of the Divine truth or the Word, also every good and truth by which the Lord is worshipped. That those who separate faith from good works both in doctrine and life falsify all the quality of the Divine truth, or all things of the Word, has been explained in the preceding article. This can be concluded from what has been frequently said above, namely, that such shut out love and charity, from which works become good and from which faith derives its essence, that these may not, together with faith, be means of salvation; thus they not only falsify those passages of the Word that teach about love to God and love toward the neighbor, but also those passages where "works," "deeds," "working," and "doing," are mentioned; and when these are falsified all things of the Word are also falsified; for the remaining things of the Word, which are called its truths, live from these; and when life is withdrawn the other things are dead. Furthermore, there is everywhere in the Word the marriage of good and truth, as has been frequently said and shown above; consequently when good is taken away the truth that remains is falsified, and truth falsified is falsity. That all things of the Word are falsified by reasonings that confirm faith alone or faith separate will be illustrated by several examples at the end of this chapter, where the signification of the number "six hundred sixty-six" will be explained.

[2] Since in the Christian churches in which faith alone is received as the head of their doctrinals there are those who are learned and those who are simple, also those who separate faith from the goods of life and those who conjoin faith with these, thus those who falsify the Word much and those who falsify it little, and since the preceding article treated of those who so falsify the Word as altogether to close heaven to themselves, so now those shall be treated of who do not so falsify the Word as to close heaven to themselves. These are such as confirm with themselves that the faith that justifies and saves produces goods of life as a tree does fruits. With those who confirm that doctrine in the life heaven is not closed, but its lowest part, where there is an entrance, is open. The reasons are as follows:

[3] First, although they invert the Divine order, which is that charity produces faith, and not that faith produces charity, yet with those who confirm that conjunction in doctrine and in life that inverted order can afterwards be reversed; and when it has been reversed they enter heaven in its lowest parts. They do not enter interiorly because their faith, by which they believed themselves to have been justified and saved, is derived more from falsities than from truths; and in the lowest parts of heaven are they who are in falsities from doctrine and religion and yet are in the good of life. Their falsities are appearances of truth from the sense of the letter of the Word, all of which have life as their end. It is almost similar with everyone who is being reformed; he first forms doctrine for himself out of the Word, and distinguishes in it between the things that are to be believed and the things that are to be done. The things that are to be believed he calls faith, and the things that are to be done he calls charity, but as the order with everyone has been reversed from birth he looks to faith in the first place and charity in the second. Yet if he lives the life of faith, which is charity, the order is by degrees turned about and restored; and from charity he lives faith. Then so far as his faith is from genuine truths he enters heaven; for, as has been said above, the Divine truth proceeding from the Lord makes heaven and is heaven. From this it can be seen how at the present day faith has become the first and chief thing of the church, namely, because they have followed the order reversed from birth, and because they have been satisfied with the life of the world, and have been led by the pride of self-intelligence; and for this reason they have stopped at the first stage of reformation.

[4] The second reason that such do not close heaven to themselves is, that good works are love and charity in act, and it is from these that heaven is heaven; for all angels and all spirits are affections and thoughts therefrom; or what is the same, are loves and intelligences therefrom; and there are two loves that are the universal and fundamental loves of all, namely, love to the Lord and love towards the neighbor, which is called charity. In these loves are all who do goods from the Word; for all good is of love. Now since those who confirm with themselves in doctrine and life the belief that faith produces good works as a tree does fruits look from faith to good, therefore they have conjunction with heaven, not however with the spiritual heaven, but with the natural heaven, which is in things ultimate and may be called the entrance. Such cannot be admitted more interiorly for the reason that until faith becomes charity in form it is natural, and the natural can produce only what is natural. It is otherwise when faith becomes faith from charity; then faith becomes spiritual because charity, from which is faith, is spiritual. With these the spiritual mind is opened, but with the former only the natural mind is opened; yet this is opened more deeply and interiorly according to the quality of the faith and the quality of the life therefrom. The mind of these, viewed in the light of heaven, appears snowy, such as rational light is; and the rational is intermediate between the spiritual mind and the natural mind.

[5] Thirdly, if the state of the mind and life of those who believe that faith produces good works, and who also do them, is explored more interiorly, it will be seen that they are interiorly natural; since their faith is simply a knowledge of the commandments of the Word; and when the interior natural sight, which is called the rational, enters into this faith, an acknowledgment is produced that those commandments are Divine; and when love becomes active in this acknowledgment it becomes obedience. But the love that operates into this acknowledgment can be no other than a love of reward for the goods done, and to them this reward is eternal life. And as love of reward is not from God but from man, for in reward man regards his own good and not the good of the neighbor, it follows that this love is natural; consequently that the state of mind and life of those who believe that faith produces good works, and who do them according to their faith, is natural. But if they do not do good works from obedience, the love that leads them is the love of the glory that comes from erudition, or the love of the reputation that comes from being raised to honors, or from gaining riches. Such, however, merely say that they acknowledge and believe; in heart they do not acknowledge or believe; therefore they are the lowest natural, and heaven is altogether closed to them.

[6] In order that it may be known that to do good from obedience is from the natural man it shall be told briefly what it is to do good from charity. No one can do good from charity unless his spiritual mind is opened, and the spiritual mind is opened only by man'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 man so shuns and turns away from evils all things that he thinks, wills, and does, are good because they are from the Lord; for the Lord is continually present, knocks at the door, is urgent and wishes to enter, but evils oppose; therefore man must open the door by removing the evils, for it is only when evils are removed that the Lord enters and sups there (Revelation 3:20). It is said that man opens and removes, because it is from self that man does evils; and inasmuch as the Lord is continually present, knocks at the door, and is urgent, as has been said, man has the ability to refrain from evils as if of himself; this ability is also given to every man. This is why, since man can of himself close heaven to himself he can also as if of himself open heaven, provided he thinks and wills to refrain from evils, looks to the Lord, and when he refrains acknowledges that it is from the Lord. When, therefore, evils have been removed, whatever man does is good, since it is from the Lord; and whatever man does from the Lord is not natural-moral, but is spiritual-moral. Since, then, charity is from the love of doing good for the sake of good, thus from good, consequently from the Lord, it follows that doing good from charity is spiritual, but doing good from obedience, since it is from a love of reward, is natural. Such is the natural in which those are who are in the entrance to heaven; and to this those come who do good only from obedience, who are such as confirm in themselves, in doctrine and life, that faith produces good works as a tree does fruits.

[7] Fourthly, moreover it is to be known that those who believe that faith produces good works as a tree does fruits believe also that heaven is allotted them before evils are removed; and yet so long as evils are with man whatever goods he does are not good, for from an evil tree no other than evil fruits spring forth; therefore the only way to heaven is for man from the Word to abstain from evils because they are sins, which unless they be first removed, the Lord cannot enter and bestow heaven.

[8] The fifth reason why those do not close heaven to themselves who confirm themselves in doctrine and life in the belief that faith produces good works as a tree does fruits, is, that they do not falsify the Word as those do who believe in justification and salvation by faith without good works. Those who believe in a faith without good works falsify all things of the Word that mention and enjoin love, charity, goods, works, deeds, working, and doing; and this they do even to the destruction of the Divine truth in the heavens, by understanding them as meaning either faith, or the moral and civil goods of the world, or as having been said merely for the common people on account of the simplicity of their faith. Thus they destroy the Divine truth itself by arguments from man's inability to fulfill the law, by the nature of the good that is from man as not being good, and by the removal of the merit that inheres in goods from man. But those who in simplicity join good works to faith do not falsify all those things of the Word, and thence do not remove faith from the love to God, and thereby remove the Divine operation in all the particulars to be done by man, as also in all the particulars to be believed by man; for they think and say that good works are to be done as if by man, for he who does not act and believe as if of himself believes nothing and does nothing, and has no religion. And yet, since they have no genuine truths, while they do not close heaven to themselves they can advance no farther than to the threshold of heaven. To such of them, however, as have loved truths for the sake of truths heaven is opened when the Divine order has been restored with them, and that is done when charity and its good are in the first place, and faith and its truths in the second, for they are then like those who go on in a straight way with the face looking forward, while before they were like those who go with the face looking backward.

[9] Sixthly, there are also many who make charity the essential means of salvation, as others do faith, and yet do not live the life of charity; but since their charity is merely a confession of the mouth that this is the truth, it is their faith alone; therefore their charity likewise is not living but dead, and in consequence they differ very little from the confessors of faith alone, having a like heart but an unlike soul, but yet the one like the other closes heaven to himself.

324. And golden bowls full of incense, signifies confession from spiritual goods. This is evident from the signification of "golden bowls," which are also called "censers," and "incense pans," as being truths from good; for "bowls," like all containing vessels, signify truths, and "gold," of which they were made, signifies good, therefore "golden bowls" are truths from good. (That "vessels" signify truths, because truths serve good as recipient and containing vessels, see Arcana Coelestia 3068, 3079, 3316, 3318; also "the vessels of the altars," "of burnt offering," and "of incense," n. 9723, 9724; and that "gold" signifies good, above, n. 242 It is evident also from the signification of "incense," as being those things of worship that are done from spiritual good, or from the good of charity, and are therefore gratefully perceived. Such things are signified by "incense," because all things that are instituted in the Israelitish nation were representative of celestial and spiritual things; so also were the things relating to odor; things of pleasant odor represented pleasant perception, but those of unpleasant odor unpleasant perception. On this account incense was made of fragrant spices, myrrh, onycha, galbanum, and frankincense. Moreover, there is a correspondence between odor and perception, as can be seen from this, that in the spiritual world, where all things perceived by the senses correspond, the perceptive of good and truth is made sensible as fragrance from pleasant odors, and vice versa (respecting this see what is shown from experience, Arcana Coelestia 1514, 1517-1519, 1631, 4626, 4628, 4630, 4631, 5711-5717). From this it is that also in the common language of men, to smell means to perceive; for such expressions, like many others, have come into human discourse from correspondence; for the spirit of man is actually in the spiritual world, although man is not conscious of it. Moreover, the faculty of perception that man has, is what produces in his body the sense of smell, and this too from correspondence. But this is an arcanum that can with difficulty be credited, because it has been hitherto unknown. It is to be noted that this sweet smell or fragrance is produced by the good of love and charity, but by means of truth, not by good itself without truth, still less by means of the truth that is called truth of faith without good; for good without truth has nothing perceptive, neither has truth without good.

[2] "Incense" signifies those things of worship that are done from spiritual good, because spiritual good has its origin and existence from celestial good, which good is the good of love to the Lord from the Lord, and is therefore the very good of heaven, for that good is immediately from the Lord, and the Lord is with angels in that good as in what is His. This is even so far true that whether you say that the Lord is in them and they in the Lord, or that the Lord is with them in that good and they are in the Lord when in that good, it is the same. Spiritual good, which has its origin and existence from celestial good, is the good of charity towards the neighbor; worship from this good is what is signified by "incense." As all worship of the Lord comes from good, although through truths, and as there are two universal goods that make the heavens and distinguish them into two kingdoms, namely, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbor, therefore with the sons of Israel there were two altars, one for burnt offerings, the other for incense-offerings; the altar of burnt offering signifying worship from the good of celestial love, and the altar of incense worship from the good of spiritual love; thence it is clear what was represented by "incense."

[3] That this is so can be seen from passages in the Word where the two are mentioned. As in Moses:

Thou shalt make an altar to burn incense upon; and thou shalt overlay it with pure gold, and thou shalt put it before the veil that is over the ark of the Testimony, before the mercy-seat. And Aaron shall burn thereon incense of spices every morning, when dressing the lamps he shall burn it, and in making the lamps to ascend between the evenings he shall burn it, a perpetual incense before Jehovah in your generations. Ye shall make no strange incense to ascend thereon, nor burnt-sacrifice, nor meal-offering, nor drink-offering (Exodus 30:1-10).

That this "altar," and the "burning incense" upon it, signified worship from spiritual good, is evident from its having been placed in the tent of meeting without the veil, where also were the lamps; and the tent signified the Lord's spiritual kingdom; while that part of the tent that was within the veil signified the Lord's celestial kingdom, as can be seen from what is shown in Arcana Coelestia 9457, 9481, 9485) respecting the tent, in which was the table for the bread of faces, and in which was the altar of incense and the lampstand, also respecting the ark, in which was the Testimony, and upon which was the mercy-seat (n. 9457, 9481, 9485, 10545). It is there shown that the things that were in the tent without the veil, namely, the lamp stand, the altar of incense, and the table for the bread, signified such things as are of the spiritual kingdom, all of which have reference to spiritual good and its truth. The "table, upon which was the bread of faces," signified the reception of celestial good in spiritual good (See n. 9527); the "lampstand" with the "lamps" signified the spiritual itself of that kingdom (n. 9548, 9551, 9556, 9561, 9572, 9783); the "altar of incense" signified worship from spiritual good; and because worship from spiritual good was signified by burning incense upon that altar, and the spiritual itself by the "lampstand," it was commanded that Aaron should burn incense upon it every morning and evening, when he dressed the lamps. (But these things are more fully explained in Arcana Coelestia 10176-10213, where these particulars are treated of.)

[4] And because spiritual good has its origin and existence from celestial good (as was said above), not only was that altar placed near the veil that was over the ark, but it was also commanded that when Aaron should make atonement for himself and for his house, he should bring the incense within the veil, which signified the influx, communication, and conjunction of celestial good and spiritual good. Of this it is written in Moses:

When Aaron shall make an atonement for himself and for his house he shall kill the bullock of the sin-offering; and he shall take a censer full of burning coals of fire from off the altar before Jehovah, and his hands full of the incense of spices, and he shall bring it within the veil, that he may put the incense upon the fire before Jehovah; and the cloud of the incense shall cover the mercy-seat that is upon the Testimony, that he die not (Leviticus 16:11-13).

That "he should take fire from off the altar of burnt-offering," and "should put incense upon the fire," signified that spiritual good, which is the good of charity, has existence and proceeds from celestial good, which is the good of love to the Lord (that the "fire of the altar" signified that good, see Arcana Coelestia 4489, 6314, 6832, 9714, and elsewhere). This is why the fire for burning incense was not taken from anywhere else than from the altar of burnt-offering. When Aaron made atonement for himself and his house he was to burn the incense within the veil because Aaron as chief priest represented the Lord in respect to the good of love, and by his functions he represented the things that proceed from that good, all of which relate to spiritual good; spiritual good, unless it is from celestial good, is not good; except for this Aaron's function could not have been from the Divine, or could not have represented anything of the Divine; and this is why Aaron was threatened with death unless he did as he was commanded.

[5] For the same reason also Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven because they burnt incense from other fire than the fire of the altar of burnt-offering, which is offering worship from a love other than love to the Lord; respecting which it is thus written in Moses:

Nadab and Abihu, sons of Aaron, took each of them his censer and put strange fire therein, and laid incense thereon. Therefore fire went out from before Jehovah and devoured them, and they died, afterwards they were carried without the camp (Leviticus 10:1-5).

"They were carried without the camp" signified that their worship was not from heaven, because not from love to the Lord; for "the camp of the sons of Israel" represented heaven and the (See Arcana Coelestia 4236, 10038).

[6] Korah, Dathan, and Abiram, with their company, were swallowed up by the earth, although they took fire from the altar and burnt incense, because "their murmuring against Moses and Aaron" signified the profanation of the good of celestial love; for "Moses" and "Aaron" represented the Lord and "to murmur" (that is, to rebel) against the Lord and at the same time to perform holy offices, is profanation; but as they took the fire from the altar, that fire was cast out, and their censers were made into a covering for the altar; respecting which it is thus written in Moses:

Moses said to them that they should take fire and put it into their censers which was also done; but they were swallowed up (Numbers 16).

But afterwards it was commanded:

That they should gather up the censers, and scatter the fire hitherwards; and of the censers, which were of brass, they should make broad plates, a covering to the altar, because they had been sanctified (Numbers 16:37-38).

The censers had been sanctified by the "fire of the altar," which signified Divine celestial love.

[7] Because spiritual good, which is the good of charity towards the neighbor, derives its essence and soul from celestial good, which is the good of love to the Lord, therefore also "frankincense," which signifies spiritual good, was put upon the "bread of faces," which signified celestial good; as can be seen from these words in Moses:

And frankincense shall be put upon the bread of faces which is upon the table in the tent of meeting, that the bread may be for a memorial (Leviticus 24:7).

"That the bread may be for a memorial" signifies that the Lord may receive and give heed; for all worship of the Lord which is truly worship comes from celestial good through spiritual good; for spiritual good, which is charity towards the neighbor, is an effect of celestial good, for charity towards the neighbor is the performance of uses, and living a moral life from a heavenly origin (respecting which see Heaven and Hell 390, 484, 529, 530-535; and The Doctrine of the New Jerusalem 84-107), this, therefore, is spiritual good; while celestial good is looking to the Lord and acknowledging that every good and truth is from Him, and that from man, or from what is man's own, there is nothing but evil.

[8] That the incense was to be burned from no other fire than the fire of the altar of burnt-offering, which signified celestial good, which is the good of love to the Lord, is also evident from other passages, as in Moses:

When the congregation murmured against Moses and Aaron, and were attacked by the plague, then Aaron took fire from the altar, and put it in a censer, and placed incense on it, and he ran into the midst of them; and the plague was stayed (Numbers 16:41, 46-48, and also in Revelation 8:3-5).

[9] That "incense" and "frankincense" signify spiritual good, and "burning incense" worship acceptable because of that good, and therefore hearing and reception by the Lord, can be seen from the following.

In Isaiah:

A troop of camels shall cover thee, the dromedaries of Midian and of Ephah; all they from Sheba shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah (Isaiah 60:6).

Here the Lord's coming is treated of; the "troop of camels" and the "dromedaries of Midian and Ephah" signify the knowledges of truth and good in abundance; "all they from Sheba shall come" signifies from the knowledges of genuine truth and good (that "Sheba" signified such knowledges, see Arcana Coelestia 1171, 3240); "gold and frankincense," which they shall bring, signify worship from spiritual good that is from celestial good; "gold" signifying celestial good, and "frankincense" spiritual good. Because worship from these is signified it is said, "and they shall proclaim the praises of Jehovah;" "proclaiming the praises of Jehovah" signifying the proclamation of good tidings respecting the Lord, and worship of Him.

[10] In Matthew:

The wise men from the east opened their treasures, and offered gifts to the newborn Lord, gold, frankincense, and myrrh (Matthew 2:11).

"The wise men from the east" also signified those who are in the knowledges of truth and good; the worship of such from celestial good, spiritual good, and natural good is signified by "they offered gold, frankincense, and myrrh;" for "gold" signifies celestial good, "frankincense" spiritual good, and "myrrh" natural good. That these had such a signification was still known to many in the east, therefore they were also called "sons of the east," by whom in the Word those who are in the knowledges of truth and good are meant (See Arcana Coelestia 3249, 3762), for the knowledge of correspondences had remained among them; therefore that they might testify their joy of heart they offered such things as signified every good from first to last; and this is what was predicted in Isaiah, that they "were to come from Sheba, and bring gold and frankincense, and proclaim the praises of Jehovah" (of which just above).

[11] In Malachi:

From the rising of the sun even unto its going down My name shall be great among the nations; and in every place incense shall be offered unto My name, and a clean meal offering (Malachi 1:11).

"From the rising of the sun even unto its going down My name shall be great among the nations" signifies that the church and worship of the Lord shall be everywhere with those who are in good; "from the rising of the sun to its going down" signifying every place where there is good; "My name shall be great" signifying the acknowledgment and worship of the Lord; and "nations" signifying those who are in good; "incense shall be offered unto My name, and a clean meal offering" signifies the worship of the Lord from spiritual good, which is the good of charity towards the neighbor, and from celestial good, which is the good of love to the Lord; worship from spiritual good is signified by "incense offering," and from celestial good by "meal offering." (That a "meal offering" signifies that good, see Arcana Coelestia 4581, 10079, 10137)

[12] "Incense" and "meal-offering" have a like signification in David:

Give ear unto my voice when I call unto Thee. Let my prayers be accepted as incense before Thee; the lifting up of my hands as the evening meal-offering (Psalms 141:1, 2).

And in Isaiah:

Thou hast brought to Me the small cattle of thy burnt-offerings, and thou hast not honored Me with thy sacrifices. I have not made thee to serve by a meal-offering, nor wearied thee by frankincense (Isaiah 43:23).

As all worship of the Lord comes from spiritual good that is from celestial good, therefore the two, "meal-offering" and "frankincense" are mentioned separately in the letter, yet in the internal or spiritual sense they are to be understood conjointly, but the one from the other.

[13] So in Jeremiah:

They shall come from the cities of Judah, and from the circuits of Jerusalem, bringing burnt-offering and sacrifice, and meal-offering and frankincense (Jeremiah 17:26).

Here "Judah" and "Jerusalem" do not mean Judah and Jerusalem, but the Lord's church, which is in the good of love and in the doctrine of charity therefrom; worship from these is signified by "burnt-offering and sacrifice," also by "meal-offering and frankincense."

[14] Because "meal-offering" signified the good of celestial love, and "frankincense" the good of spiritual love, upon the meal-offering of fine flour were put oil and frankincense, as appears in Moses:

When a soul would offer the offering of a meal-offering unto Jehovah, fine flour shall be his offering, upon which he shall pour oil, and shall put upon it frankincense; and the priest shall take out of it his handful of the fine flour and of the oil thereof, with all the frankincense thereof, and he shall burn it for a memorial upon the altar (Leviticus 2:1-2).

This meal-offering was instituted because "fine flour" signifies genuine truth (See Arcana Coelestia 9995); and since this truth is from good, namely, from celestial good, and from consequent spiritual good, "oil and frankincense" were put upon it; "oil" signifying the good of celestial love, and "frankincense" the good of spiritual love; in the internal sense, the one from the other. There were also other kinds of meal-offerings that were prepared with oil that had a like signification.

[15] In Ezekiel:

Thou hast taken the garments of thy embroidery, and hast covered the images of the male, with which thou didst commit whoredom; and didst set My oil and My incense before them (Ezekiel 16:18-19).

This is said of Jerusalem, which signifies the church in respect to doctrine, here doctrine altogether perverted. The "images of the male," which "she covered with the garments of her embroidery, and with which she committed whoredom," signify the falsities that they made, by perverse interpretations, to appear as truths, thus they signify falsified truths, "garments of embroidery" meaning the knowledges of truth from the Word, and "to commit whoredom" meaning to falsify; to set My oil and My incense before them" signifies to adulterate both the good of celestial love and the good of spiritual love; and these are adulterated when the Word is applied to the loves of self and of the world.

[16] In Moses:

They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and a burnt-offering upon Thine altar (Deuteronomy 33:10).

This is the prophecy of Moses respecting Levi, by whom the priesthood is signified, and because the priesthood was representative of the Lord in respect to the good of love, both celestial and spiritual, therefore it is said, "they shall put incense in Thy nostrils, and a burnt-offering upon Thine altar;" "incense" signifying worship from spiritual good, and "burnt offering upon the altar" worship from celestial good; "in the nostrils" signifying to the perception.

[17] In David:

I will go into Thy house with burnt-offerings; I will pay my vows unto Thee. I will offer unto Thee burnt-offerings of fatlings, rams with incense (Psalms 66:13, 15).

"To offer burnt-offerings of fatlings" signifies worship from the good of celestial love; "to offer rams with incense" signifies worship from the good of spiritual love; "incense" and "ram" signifying that good.

[18] In Revelation:

Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incense, with the prayers of the saints, went up out of the angel's hand before God. Afterwards the angel took the censer and filled it with the fire of the altar and cast it into the earth (Revelation 8:3-5).

What this means will be told in the explanation of these words in what follows; here it need merely be said that "incense" signifies worship from spiritual good, which is the good of charity toward the neighbor. Such worship is signified also by "the prayers of the saints;" it is therefore said "that there was given unto him much incense, that he might offer it with prayers of the saints;" and then that "the smoke of the incense, with the prayers of the saints, went up before God." That the "prayers of the saints" signify worship from spiritual good will be seen in the next paragraph, so also what is meant by worship from spiritual good, or from the good of charity.

[19] In Isaiah:

A people that provoke Me to anger continually before My faces; that sacrifice in gardens, and burn incense upon bricks (Isaiah 65:3).

Here "sacrificing" and "burning incense" have the contrary signification, namely, worship from the falsities of doctrine that are from self-intelligence; "gardens" signify intelligence, here self-intelligence, and "bricks" falsities therefrom; "to sacrifice" and "to burn incense" signify worship. (That the ancients held Divine worship in gardens and groves in accordance with the significations of the trees therein, but that this was forbidden among the Israelitish nation, lest they should frame to themselves a worship from the selfhood [ex proprio], see n. 2722, 4552)

[20] In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the terebinth, because the shadow thereof is good, therefore your daughters commit whoredom, and your daughters-in-law commit adultery Hosea 4:13).

This describes worship from the love of self and from the love of the world, and from the falsities of doctrine therefrom; worship from the love of self is meant by "sacrificing upon the tops of the mountains;" worship from the love of the world, by "burning incense upon the hills;" and worship from the falsities of doctrine, by "sacrificing and burning incense under the oak, the poplar, and the terebinth;" the "top of the mountains" signifying celestial love, here the love of self; "hills" spiritual love, here, the love of the world; for the love of self is the contrary of celestial love, and the love of the world is the contrary of spiritual love; "the oak, the poplar, and the terebinth," signify the lowest goods of truth and truths of good of the natural man, here the evils of falsity and the falsities of its evil; "because the shadow thereof is good" signifies complacence; the falsifications of spiritual good therefrom are signified by "therefore your daughters commit whoredom," and the adulteration of celestial good by "your daughters-in-law commit adultery."

[21] In Jeremiah:

[According to] the number of thy cities were thy gods, O Judah; and according to the number [of the streets] of Jerusalem have ye set up altars, altars to burn incense unto Baal (Jeremiah 11:13, 17).

"Cities" here do not mean cities, nor "gods" gods, nor the "streets of Jerusalem" streets there; but "cities" signify the doctrinals of falsity; "gods" the falsities themselves; and the streets of Jerusalem the falsities of the doctrine of the church. "To set up altars, altars to burn incense unto Baal," signifies worship from the love of self and from the love of the world (as above). This nation did set up altars and burn incense to Baal; but as all things of their worship were representative, the things that were done according to the statutes were representative of things celestial and spiritual; consequently the things that were done contrary to the statutes were representative of things infernal; therefore by "altars set up to the gods," and by "incense offered to Baal," these contrary things are signified.

[22] In the same:

I will speak with them judgments upon all their evil, in that they have forsaken Me and have burned incense to other gods, and have bowed themselves down to the works of their own hands (Jeremiah 1:16).

"To burn incense to other gods," and "to bow themselves down to the works of their own hands," signifies worship from the falsities that are from self-intelligence; "other gods" meaning falsities, and the "works of their own hands" what is from self-intelligence.

[23] The like is signified by:

Burning incense to gods (Jeremiah 11:12; 44:3, 5, 8, 15, 18);

Likewise burning incense to graven images (Hosea 11:2);

And burning incense to vanity (Jeremiah 18:15);

The like as above is signified by burning incense to Baal (Jeremiah 7:9; Hosea 2:13);

Likewise by burning incense to Melecheth, or the queen of the heavens (Jeremiah 44:17-19, 21, 25).

"Melecheth of the heavens" signifies falsities in the whole complex.

[24] Moreover, "burning incense" signifies those things of worship that are perceived as grateful, and "incense" signifies spiritual good, because all things that were instituted in the Israelitish nation were representative of things celestial and spiritual; for the church with them was not as the church at this day, which is internal, but it was external; and the externals represented and thus signified the internal things of the church, such as were disclosed by the Lord in the Word of the New Testament; for this reason their church was called a representative church. The externals of that church consisted of such things in the world of nature as corresponded to the affections of good and truth in the spiritual world; consequently when those who were of that church were in externals in respect to worship, those who were in the spiritual world, that is, in heaven, were in the internals, and conjoined themselves with those who were in externals; it was in this way that heaven at that time made one with the men on the earth.

[25] From this it can be seen why there was a table for the bread in the tent of meeting, and why there was a lampstand with lamps, and an altar for incense. For "bread" represented and thence signified the good of love proceeding from the Lord, or celestial good; the "lampstand with lamps" represented and thence signified spiritual good and truth; and "incense" represented and thence signified worship; and because all Divine worship that is perceived as grateful is from spiritual good, therefore that good was signified by "incense." In order that this gratification might be represented the incense was made from fragrant spices, and this also from correspondence; for fragrant odors correspond to the pleasantnesses and delights that are in the thoughts and perceptions from the joy of spiritual love. For this reason incense corresponded to such things as are received as grateful by the Lord and perceived as grateful by angels. This gratification is solely from spiritual good, or from the good of charity towards the neighbor; for this good is celestial good, which is the good of love to the Lord in effect; for celestial good, which is the good of love to the Lord, is brought into effect solely through spiritual good, which is the good of charity toward the neighbor; consequently to be in this good and to exercise it is to love and worship the Lord. (What charity toward the neighbor is, and what it is to exercise it, see in The Doctrine of the New Jerusalem 84-107.)

[26] As the "oil" by which anointings were made signified celestial good or the good of love to the Lord, and "incense" signified spiritual good, or the good of charity towards the neighbor, and as the latter is from the former (as was said above), therefore in Exodus (chapter 30) the preparation of the anointing oil is first treated of, and immediately afterwards the preparation of the incense; the preparation of the anointing oil from verse 23 to 33, and the preparation of the incense from verse 34 to 38. And as the incense-offering is here treated of I will quote what is there commanded regarding the preparation of incense, namely:

Take unto thee fragrant spices, stacte, onycha, and galbanum; fragrant spices and pure frankincense, like quantity with like quantity shall it be. And thou shalt make it an incense, a perfume the work of the perfumer, salted, pure, holy; and thou shalt beat some of it very small, and put of it before the Testimony of the Tent of meeting, where I will meet thee; it shall be unto you the holy of holies. And the incense that thou makest ye shall not make in its quality for yourselves; it shall be unto thee holy to Jehovah. The man who shall make like unto it to smell thereof shall be cut off from his peoples (Exodus 30:34-38).

(But what these particulars signify, see Arcana Coelestia 10289-10310, where they are explained consecutively.) Here it may be said merely that frankincense was the primary ingredient, and the other three were added for the sake of their odor; therefore it is said of the frankincense, that "a like quantity with a like quantity it shall be," or as much of one as of the other; in like manner as with the anointing oil, in which the oil of the olive was the primary ingredient, and the other things in it were significative (Exodus 30:23-33). From this it is clear why frankincense has the same signification as incense when compounded, namely spiritual good.

[27] As the fragrances pertaining to odor correspond to spiritual pleasantnesses, or to the pleasantnesses arising from spiritual good, so also what is received by the Lord as most grateful is called an:

Odor of rest (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:15, 21; 8:28; 23:8, 13, 18; Numbers 15:3; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

In Ezekiel:

By the odor of rest I will be pleased with you (Ezekiel 20:41).

In Moses:

If ye will not walk in My precepts, but will go contrary to Me, I will not smell the odor of your rest (Leviticus 26:27, 31).

And in Hosea:

His branches shall spread, and he shall be as the honor of the olive, and his odor as that of Lebanon (Hosea 14:6).

This is said of Israel; "the honor of the olive" signifies celestial good, and "the odor of Lebanon" spiritual good, from its gratefulness. (That "honor" is predicated of celestial good, see above, n. 288; that the "olive" also signifies that good, see Arcana Coelestia 9277, 10261; that "odor" signifies what is perceived as grateful according to the quality of love and faith, n. 1514-1519, 3577, 4624-4634, 4748, 5621, 10292; that the "odor of rest" signifies the perceptive of peace, n. 925, 10054; what this is see in the work on Heaven and Hell 284-290.)