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

Footnotes:

518. And it fell upon the third part of the rivers and upon the fountains of the waters, signifies that consequently all understanding of truth perished and thereby the doctrine of the church. This is evident from the signification of "falling" from heaven, as being, in reference to stars, to perish (of which presently); also from the signification of "the third part," as being everything (of which above, n. 506, here all, because it is said of the understanding of truth and of doctrine, which are signified by "rivers" and "fountains of waters;" also from the signification of "rivers," as being the understanding of truth (of which presently); and from the signification of "fountains of waters," as being the Word and doctrine from the Word, thus "fountains" mean the truths of the Word and doctrinals (of which above, n. 483).

[2] When "to fall" is predicated of stars, which mean the knowledges of truth and good from the Word (as above), it signifies to perish, because when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is turned into falsity, and when Divine truth becomes falsity it perishes. This is signified also by:

The stars shall fall from heaven (Matthew 24:29; Mark 13:25);

namely, that in the last time of the church the knowledges of truth and good will perish. That when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is changed into falsity and thus perishes, may be seen above (n. 413, 418, 419, 489); for Divine truth is changed into falsity of the same character as the evil belonging to those into whom it flows. This becomes evident from the following experience: It has been granted me to observe carefully how Divine truth was changed into falsity while it was passing down deep into hell, and it was perceived that it was changed successively as it flowed down, at length even into what was most false.

[3] "Rivers" signify the understanding of truth, likewise intelligence, because "waters" signify truths, and the understanding is the receptacle and complex of truths, as a river is of waters, and because thought from the understanding, which is intelligence, is like a stream of truth. From the same origin, namely, from the signification of "waters" as being truths, a "fountain" signifies the Word and the doctrine of truth, and "pools," "lakes," and "seas," signify the knowledges of truth in the complex. That "waters" signify truths, and "living waters" truths from the Lord, may be seen above (n. 71, 483); and also in the following passages in this article.

[4] That "rivers" and "streams" signify the understanding of truth and intelligence can be seen from the Word where "rivers" and "streams" are mentioned. Thus in Isaiah:

Then shall the lame leap as a hart, and the tongue of the dumb shall sing; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isaiah 35:6).

This is said of the Lord, also of the reformation of the Gentiles, and of the establishment of the church among them. "The lame who shall leap as a hart" signifies one who is not in genuine good because he is not in the knowledges of truth and good; "the tongue of the dumb which shall sing" signifies confession of the Lord by those who are in ignorance of the truth; "waters shall break out in the wilderness" signifies that there shall be truths where there were none before; "and brooks in the plain of the desert" signifies that there shall be intelligence where there was none before, "wilderness" meaning where there is no truth, and "plain of the desert" where there is no intelligence; "waters" mean truths, and "brooks" intelligence.

[5] In the same:

I will open rivers on the heights, and fountains will I place in the midst of the valleys, I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:18).

This is said of the salvation of the Gentiles by the Lord; "to open rivers on the heights" means to bestow interior intelligence; and "to place fountains in the midst of valleys" means to instruct the external man in truths. (The rest may be seen explained in n. 483.)

[6] In the same:

Behold I am doing a new thing; now it shall spring forth; shall ye not know it? I will even place a way in the wilderness and rivers in the desert. The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:19, 20).

This treats of the Lord and of a new church to be established by Him, which is meant by "Behold I am doing a new thing; now it shall spring forth;" "to place a way in the wilderness, and rivers in the desert" signifies that there shall be truth and the understanding of truth where there were none before, "way" meaning truth leading to heaven, and "rivers" understanding; "to give drink to the people" signifies to instruct those who desire it; "the wild beast of the field, the dragons, and the daughters of the owl" signify those who know truths and goods merely from memory, and do not understand and perceive them; these speak about truth with no idea of truth, depending solely upon others.

[7] In the same:

I will pour out waters upon him that is thirsty, and streams upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

"To pour out waters upon him that is thirsty" signifies to instruct in truths those who are in the affection of truth; "to pour streams upon the dry land" signifies to give intelligence to those who are in a desire for truth from good; the like is signified by "pouring out the spirit and the blessing;" for God's "spirit" signifies Divine truth, and "blessing" its multiplication and fructification, thus intelligence. Who does not see that here and above, waters and streams, wilderness and desert, are not meant, but such things as pertain to the church? Therefore it is here added, "I will pour out My spirit upon thy seed, and My blessing upon thine offspring."

[8] In Moses:

For Jehovah leadeth thee to a land of brooks of water, of fountains, of depths flowing forth in valley and mountain (Deuteronomy 8:7).

The land of Canaan, to which Jehovah was to lead them, signifies the church, therefore "brooks of water, fountains, and depths flowing forth in valley and mountain," signify such things as belong to the church; "brooks of water" signifying the understanding of truth, "fountains" doctrinals from the Word, and "depths flowing forth in valley and mountain" the knowledges of truth and good in the natural and in the spiritual man.

[9] In Isaiah:

Look upon Zion and Jerusalem, where the glorious Jehovah will be with us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:20, 21).

Here, too, "a place of rivers and streams" signifies wisdom and intelligence (the signification of the rest is explained above, n. 514.

[10] In Joel:

In that day the mountains shall drop down must, and the hills shall flow with milk, and all the watercourses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

(This also has been explained above, n. 433, 483.) "The fountain that shall go forth out of the house of Jehovah" signifies the truth of doctrine out of heaven from the Lord; and "the brook of Shittim that it shall water," signifies the illustration of the understanding.

[11] In Ezekiel:

The waters issued out from under the threshold of the house of God towards the east. The man led me and brought me back upon the bank of the river. When I returned, behold upon the bank of the river very many trees on the one side and on the other. He said, Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence there are exceeding many fish, because these waters come thither and are healed, that everything may live whither the river cometh. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed; it is renewed in its months, because its waters flow out of the sanctuary (Ezekiel 47:1-12).

This, too, has been explained above (n. 422, 513), which makes evident that "the waters flowing out of the house of God towards the east" signify Divine truth proceeding from the Lord and flowing in with those who are in the good of love; and that "the river, upon the bank of which was every tree for food, and by the waters of which every soul that creepeth lived, whence there were many fish," signifies intelligence from the reception of Divine truth, from which all things with man, his affections and perceptions, as well as his cognitions and knowledges and the thoughts therefrom acquire spiritual life.

[12] In Jeremiah:

Blessed is the man that trusteth in Jehovah; He shall be like a tree planted by the waters and that sendeth forth his roots by the stream, and he shall not see when the heat shall come, his leaf shall be green (Jeremiah 17:7, 8).

"The tree planted by the waters" means a man with whom there are truths from the Lord; "he sendeth forth his roots by the stream" means the extension of intelligence from the spiritual man into the natural. (The rest may be seen explained above, n. 481.)

Where trees and gardens are treated of in the Word, waters and rivers to water them are also mentioned, for the reason that "trees" signify perceptions and knowledges, and "waters" and "rivers" truths and understanding therefrom; for without the understanding of truths man is like a garden where there is no water, whose trees wither away.

[13] As in Moses:

As the valleys are they planted, as gardens by the river, as lign-aloes – three times which Jehovah hath planted, and as cedar-trees beside the waters (Numbers 24:6).

This is said of the sons of Israel, by whom the church is signified which was then to be planted. This church is compared to valleys which are planted, and to a garden by the river, because "valleys" signify the intelligence of the natural man, and a "garden" the intelligence of the spiritual man, and it is compared to lign-aloes – three times and cedar-trees, because "lign-aloes – three times" signify the things of the natural man, and "cedar-trees" the things of the rational man; since these all live from the influx of Divine truth from the Lord they are said to be planted "by the river and beside the waters," which signifies Divine truth flowing in, from which is intelligence.

[14] As "the garden in Eden" or "paradise" means the wisdom and intelligence that the most ancient people had who lived before the flood, so where their wisdom is described, the influx of Divine truth, and of intelligence thence, is also described in these words:

A river went forth from Eden to water the garden, and from thence it was parted and was in four heads (Genesis 2:10, et seq.). "A river from Eden" signifies wisdom from love, which is Eden; "to water the garden" means to bestow intelligence; intelligence is described by the four rivers there treated of. (This may be seen explained in Arcana Coelestia 107-121.)

[15] In Ezekiel:

Asshur, a cedar in Lebanon. The waters made it grow, the abyss made it high, so that with its rivers it went round about its plant, and sent out its conduits unto all the trees of the field (Ezekiel 31:3, 4).

"Asshur" signifies the rational man, or the rational of man, likewise "the cedar in Lebanon;" and because the genuine rational is perfected by the knowledges of truth and good it is said that "the waters made it grow, and the abyss made it high," "waters" meaning truths, and "the abyss" the knowledges of truth in the natural man; the increase of intelligence is signified by "with its rivers it went round about its plant;" and the multiplication of the knowledges of truth by "it sent out its conduits unto all the trees of the field."

[16] In David:

Thou hast caused a vine to go forth out of Egypt. Thou hast sent out its boughs unto the sea, and its shoots unto the river (Psalms 80:8, 11).

"A vine out of Egypt" means the sons of Israel, who are called a "vine" because they represented the spiritual church, which is what "vine" signifies in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for "Egypt" signified the knowledges [scientifica] subservient to the things of the church when, therefore, "the vine" signifies the church, and "Egypt" the knowledge serving it, it is evident what is signified in the spiritual sense by "Thou hast caused a vine to go forth out of Egypt." The extension of the intelligence of the church even to things known and things rational is signified by "Thou hast sent out its boughs unto the sea, and its shoots unto the river;" "to send out boughs and shoots" meaning multiplication and extension, the "sea" knowledge []scientificum]; and the "river," which here is the Euphrates, the rational. The extension of the church and the multiplication of its truths and of intelligence therefrom are described by the extension of the land of Canaan to the Sea Suph, to the sea of the Philistines, and to the river Euphrates.

[17] In Moses:

And I will set thy border from the Sea Suph even to the sea of the Philistines, and from the wilderness even to the river (Exodus 23:31).

"The borders of the land of Canaan" signify the ultimates of the church, which are true knowledges [scientifica vera], cognitions of truth and good from the Word, and things rational. "The Sea Suph" signifies true knowledge; "the sea of the Philistines," where Tyre and Sidon were, signifies the knowledges of truth and good from the sense of the letter of the Word; and "the river Euphrates" signifies the rational; for knowledges [scientifica] serve the cognitions of truth and good from the Word, and both these serve the rational, and the rational serves intelligence, which is given by means of spiritual truths joined to spiritual good.

[18] The like that is here said of the church and its extension is said of the Lord's power over all things of heaven and the church, in David:

I will set his hand in the sea, and his right hand in the rivers (Psalms 89:25).

This is said of David, by whom is here meant the Lord; the Lord's power, even to the ultimates of heaven and the church, thus over the whole heaven, and over everything of the church, is signified by "setting the hand in the sea, and the right hand in the rivers," "hand" and "right hand" signify power, and the "sea" and "rivers" the ultimates of heaven and the church. The ultimates of heaven are seas and rivers, as has been several times said above. These were represented by the two seas and by the two rivers that formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where were Tyre and Sidon; and the two rivers were the Euphrates and the Jordan. But the Jordan was the boundary between the interior land of Canaan and the exterior; in the exterior were the tribes of Reuben and Gad, and half the tribe of Manasseh. Likewise in Zechariah:

His dominion shall be from sea even to sea, and from the river even to the ends of the earth (Zechariah 9:10).

This, too, is said of the Lord, and has a like meaning; His dominion even to the ultimates of heaven and the church means over all things of heaven and the church, for the ultimates are the boundaries.

[19] In David:

Thy throne is established from then; Thou art from everlasting. The rivers have lifted up, O Jehovah, the rivers have lifted up their voice; the rivers have lifted up their roaring. More than the voices of many glorious waters, more than the waves of the sea, Jehovah is glorious (Psalms 93:2-4).

This, too, is said of the Lord; His dominion from eternity to eternity over heaven and earth is signified by "Thy throne is established from then; Thou art from everlasting." The glorification of the Lord because of His coming and because of the consequent salvation of mankind is signified by "the rivers have lifted up their voice (and their roaring);" for "rivers," here three times mentioned, signify all things of man's intelligence, both in the internal and in the external man. Divine truth from the Lord, through which there is power and through which there is salvation, is signified by "more than the voices of many glorious waters, more than the waves of the sea," "waters" meaning truths, and "the voices of many glorious waters" Divine truths.

[20] The glorification and celebration of the Lord from joy of heart are thus described elsewhere in David:

Let the sea and the fullness thereof give forth a sound, the world and they that dwell therein. Let the rivers clap their hands; let the mountains sing aloud together (Psalms 98:7, 8).

The glorification of the Lord by the universal heaven is signified by these words. The glorification from its ultimates is signified by "Let the sea and the fullness thereof give forth a sound;" the glorification from the whole heaven is signified by "let the world and they that dwell therein give forth a sound," "the world" signifying the universal heaven in respect to its truths, and "they that dwell therein" signifying the universal heaven in respect to its goods; for "inhabitants" signify in the Word those who are in the goods of heaven and the church, and thus the goods of such. The glorification of the Lord by the truths of intelligence and by the goods of love, is signified by "let the rivers clap their hands, let the mountains sing aloud together," "rivers" meaning the truths of intelligence, and "mountains" the goods of love.

[21] Divine truth from the Lord, the reception of which is the source of intelligence, is signified by "the waters from the rock in Horeb" (Exodus 17:6), thus spoken of in David:

He clave the rocks in the wilderness, and made them to drink out of the great abysses, and He brought flowing waters out of the rock, and made the waters to run down like rivers. He smote the rock, so that the waters gushed out and the brooks overflowed (Psalms 78:15, 16, 20).

And again:

He opened the rock that the waters might flow; the rivers ran in the dry places (Psalms 105:41).

The "rock" here means the Lord; and the "waters that flowed out therefrom" mean Divine truth from Him; and the "rivers" signify intelligence and wisdom therefrom; "to drink of the great abysses" signifies to imbibe and perceive the arcana of wisdom.

[22] In John:

Jesus said, If anyone thirst, let him come unto Me and drink. He that cometh unto Me, as the Scripture saith, out of his belly shall flow rivers of living water. This saith He of the Spirit, which they that believe on Him were to receive (John 7:37-39).

"To come to the Lord and drink" signifies to receive from Him the truths of doctrine and belief therein; that spiritual intelligence is therefrom is signified by "out of his belly shall flow rivers of living water," "living water" being Divine truth which is from the Lord alone, "rivers" the things belonging to intelligence, and the "belly" thought from memory, for to this the belly corresponds; and as "rivers of living water" signify intelligence through Divine truth from the Lord it is added, "this saith He of the spirit which they that believe on Him were to receive," "the spirit that they were to receive from the Lord," meaning Divine truth and intelligence therefrom; so, too, the Lord called the spirit that they received "the spirit of truth" (John 14:16-18; 16:7-15).

[23] In David:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies heaven and the church in the whole complex, the "seas" signify cognitions and knowledges which are the ultimates of the church, and in particular, the cognitions of truth and good, such as are in the sense of the letter of the Word; "rivers" signify introduction through knowledges into heavenly intelligence. This makes clear the meaning of these words in the spiritual sense, namely, that the interior things of heaven and the church, which are called celestial and spiritual, are founded upon the cognitions of truth and good which are in the sense of the letter of the Word rationally understood. It is said, "He hath founded the world upon the seas and established it upon the rivers," because there are seas and rivers in the boundaries of heaven, represented by the Sea Suph, the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan; and because what is ultimate means in the Word what is lowest, it is said that Jehovah "founded" and "established" upon these. Evidently the earth is not founded upon seas and rivers.

[24] In the same:

The Lord at thy right hand hath stricken through kings in the day of His anger, He hath judged among the nations, He hath filled with dead bodies, He hath stricken through the head over many a land. He drinketh out of the brook in the way; therefore shall He exalt the head (Psalms 110:5-7).

This is said of the Lord, and of His combat against falsities and evils from the hells, and of their subjugation. "Kings" mean falsities from hell, and "nations" evils therefrom. The Lord's Divine power is meant by "the Lord at the right hand;" "He hath stricken through them in the day of His anger, He hath judged among the nations, and He hath filled with dead bodies," signifies the subjugation and destruction of evils and falsities from the hells; "the head that He hath stricken through in many a land," means the love of self, which is the source of all evils and falsities; "to strike through in many a land" signifies total destruction and damnation; "the brook out of which the head drinketh," and because of which "it shall be exalted," signifies the Word in the letter, "to drink out of it" meaning to learn something from it, and "to lift up the head" meaning to resist for a time; for all those who are in falsities from evil cannot be cast down into hell until the things that they know from the Word are taken away from them, since all things of the Word communicate with heaven, by which communication they exalt the head; but when these are taken away they are cast down into hell. This is the meaning of these words, which no one can see except by means of the spiritual sense and a knowledge of the quality of the Word.

[25] In Habakkuk:

Was Jehovah displeased with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea? Because Thou ridest upon Thy horses, Thy chariots are salvation (Habakkuk 3:8).

This is a supplication that the church may be guarded and not perish; the "rivers" and the "sea" signify all things of the church, because they are its ultimates (as above); "to ride upon horses," in reference to Jehovah, that is, the Lord, signifies the Divine wisdom which is in the Word; and "chariots" signify doctrinals therefrom.

[26] In David:

We will not fear when the earth shall be changed, and when the mountains shall be moved from ¹ the heart of the seas; the waters thereof shall be in tumult, shall be made turbid, the mountains shall quake in the pride thereof. There is a river the streams whereof shall make glad the holy city of God, the dwelling places of the Most High; God is in the midst of her, she shall not be moved (Psalms 46:2-5).

This involves in the spiritual sense, that although the church and all things thereof perish, still the Word and the Divine truth it contains shall not perish; for the "earth" signifies the church; "mountains" signify the goods of love; "waters" truths; and "to be changed," "to be moved," "to be in tumult" "to be made turbid" and "to quake" signify the states of these when they perish, and falsities and evils enter in their place, consequently the states of the church when it is vastated in respect to goods and desolated in respect to truths (See above, n. 304, 405, where this is more completely explained). That the Word or Divine truth for the church is not to perish is signified by "There is a river the streams whereof shall make glad the city of God; she shall not be changed;" "river" signifying here the like as "fountain," namely, the Word, because "streams" are predicated of it, by which are signified truths; the "city of God" signifies the church in respect to doctrine; "to make glad" signifies influx and reception from joy of heart, and "not to be changed" signifies not to perish in any respect.

[27] In Isaiah:

Then the waters shall fail in ² the sea, and the river shall dry up and become dry, and the rivers shall recede; the rivers of Egypt shall be minished and dried up, the reed and flag shall wither; the paper reeds by the stream near the mouth of the stream, and all seed of the stream shall become dry, be driven away, and be no more (Isaiah 19:5-7).

This is said of Egypt, which signifies the knowing faculty [scientificum] of the natural man, and its "stream" the cognition and apperception of truth, and in the contrary sense the apperception of falsity; that these are to perish is signified by "the stream shall dry up and become dry;" that thus there would be no longer truths, not even natural and sensual truths, which are the lowest, is signified by "the reed and flag shall wither, the paper reeds by the stream, and all the seed of the stream shall become dry, be driven away, and be no more."

[28] In the same:

I have digged and have drunk waters; and with the sole of my steps have I dried up all the streams of Egypt (Isaiah 37:25).

These are the words of Senacherib, the king of Assyria, by whom the perverted rational destroying all knowledge and apperception of truth is signified; this is signified by his "drying up with the sole of his steps all the streams of Egypt." The "streams of Egypt" signify knowledges and apperceptions of truth, because "Egypt" signifies the natural man in respect to knowledges (scientifica), and cognition and apperception belong to the natural man, as intelligence does to the spiritual man.

[29] In Ezekiel:

They shall draw out their swords against Egypt, to fill the land with the slain. Then will I make the rivers dry land, and will sell the land into the hand of evil ones; and I will make the land waste, and the fullness thereof, by the hand of strangers (Ezekiel 30:11, 12).

"Egypt" signifies the knowing faculty [scientificum] of the natural man serving the intelligence of the rational and spiritual man. The destruction of true knowledges [scientifica] by falsities is signified by "They shall draw out their swords against Egypt," "swords" signifying falsities destroying truths; the "slain" signify those who are destroyed by falsities; "to make the rivers dry land" signifies that there shall no longer be any cognition or apperception of truth; "to sell the land into the hand of evil ones and to make it waste by the hand of strangers," signifies to destroy by evils and by falsities, "strangers" signifying falsities.

[30] In Zechariah:

All the depths of the river shall be dried up, and the pride of Assyria shall be cast down, and the staff of Egypt shall depart away (Zechariah 10:11).

"All the depths of the river (namely, the Euphrates) shall be dried up" signifies that all the acute reasonings from self-intelligence shall perish; the "pride of Assyria" signifies the self-intelligence of the perverted rational; "the staff of Egypt shall depart away" signifies that the knowledges [scientifica] that serve such reasonings shall be of no avail.

[31] In Isaiah:

I will lay waste mountains and hills, and dry up all their herb; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"I will lay waste mountains and hills" signifies that the goods of love and charity will perish; "and dry up all their herb" signifies that the truths that are from those goods will perish; "I will make the rivers islands, and I will dry up the pools," signifies that intelligence and knowledge of truth will perish.

[32] In the same:

Behold, at My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die (Isaiah 50:2).

(See above, n. 342), where this is explained.)

In Nahum:

He rebuketh the sea and maketh it dry, and drieth up all the rivers (Nahum 1:4).

In David:

Jehovah maketh rivers into a wilderness, and water springs into dry ground (Psalms 107:33).

In Job:

A man giveth up the ghost, and where is he? The waters depart from the sea, and the river drieth up and becometh dry (Job14:10, 11).

[33] It has been shown thus far that "rivers" signify the understanding of truth and intelligence. In the contrary sense "rivers" signify the understanding of falsity and reasoning from self-intelligence which is in favor of falsities and opposes truths, as is evident from the following passages. In Isaiah:

He shall send ambassadors by the sea to a nation meted out and trodden down, whose land the rivers have spoiled (1 Isaiah 18:2).

"Rivers" here signify the falsities of self-intelligence that destroy. (What the rest signifies see explained above, n. 304, 331.) In the same:

When thou shalt pass through the waters I will be with thee; and through the rivers they shall not overflow thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not corrupt.

[34] In Jeremiah:

Behold waters rising up out of the north, which like ³ an overflowing stream shall overflow the land and its fullness (Jeremiah 47:2).

"Waters out of the north" signify the falsities of doctrine from self-intelligence; these are compared to "a stream overflowing the land," because a "stream" signifies reasoning from falsities, the "land" the church, and "its overflow by a stream" its destruction by falsities.

[35] In David:

Unless Jehovah were for us when man rises up against us, then the waters had overflowed us, the river had gone over our soul; then the waters of the proud had gone over our soul (Psalms 124:2, 4, 5).

The "waters of the proud" here mentioned, signify falsities favoring the love of self and confirming it, also the falsities of doctrine from self-intelligence; the "river" signifies reasoning from falsities against truths; this makes clear what is meant by "Unless Jehovah were for us, when man rises up against us," namely, when man from himself, from self-love, and from self-intelligence, rises up and endeavors to destroy the truths of the church; for this treats of Israel, by whom the church is signified; the "waters that had overflowed them," and the "rivers that had gone over their soul," signify falsities and reasonings from falsities, and the consequent destruction of the spiritual life that man has through truths and through a life according to them; "waters" signify falsities, "rivers" reasonings from them, and "overflowing and going over the soul" signifies the destruction of spiritual life.

[36] In Isaiah:

Behold, the Lord will make to go up upon them the waters of the river, strong and many, the king of Assyria and all his glory; and he shall go up over all his channels, and shall go over all his banks; and he shall go through Judah, and shall overflow (Isaiah 8:7, 8).

"Assyria" and its king signify in the Word the rational, here the rational perverted; so "his river" which was the Euphrates, means reasoning, and "the waters of the river" mean falsities confirmed by reasonings; these therefore are signified by "the waters of the river, strong and many," which are called "strong" from cupidity, and "many" from falsity; the abundance of falsities from evil destroying the truths of the good of the church is signified by "the waters of the river shall go up over all his channels, and over all his banks," also "he shall go through Judah, and shall overflow," "Judah" signifying the church where the Word is.

[37] In Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Sihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18).

The "waters of Sihor," or of Egypt, signify false knowledges, or knowledges confirming falsities, and "the waters of the river" signify false reasonings from these, thus such as are from self-intelligence; that such falsities and reasonings must not be imbibed is what these words signify.

[38] In the same:

Towards the north, by the bank of the river Euphrates, have they stumbled and fallen. Who is this that cometh up like a stream, whose waters are tossed like the streams? Egypt cometh up like a stream, and his waters are tossed like streams; for he saith, I will come up, I will cover the earth, I will destroy the city and those that dwell in it (Jeremiah 46:6-8).

This signifies the destruction of the church and of its truths by false reasonings from confirming knowledges [scientifica]; the "north" signifies those in whom and from whom there is falsity, the "river Euphrates" false reasonings, "Egypt" confirming knowledges, the "waters that are tossed" falsities themselves, and "to come up, to cover the earth, to destroy the city and those that dwell in it," signifies the destruction of the church and of its doctrine, the "earth" meaning the church, the "city" doctrine of truth, and "those that dwell in it" its goods. Like things are signified by the Nile, "the river of Egypt," and by the Euphrates, "the river of Assyria," elsewhere in the Word (as in Isaiah 7:18, 19; 11:15, 16; Ezekiel 29:3-5, 10; 31:15; 32:2; Psalms 74:14, 15; 78:44; Exodus 7:17-21); also by "the rivers of Babylon" (Psalms 137:1). As all spiritual temptations come through falsities that break into the thoughts and infest the interior mind, thus through reasonings from falsities, so temptations are signified by the inundations of waters and by the irruptions of rivers and torrents. As in Jonah:

Thou hadst cast me into the depths, even into the heart of the seas; and the river was round about me; all Thy waves and Thy billows passed over me (Jonah 2:3).

In David:

The cords of death compassed me, and the brooks of Belial terrified me (Psalms 18:4).

In Matthew:

And the rain descended, and the rivers came, and the winds blew and beat upon that house; yet it fell not, for it was founded upon a rock (Matthew 7:25, 27).

In Luke:

When a flood arose, the stream dashed against that house and could not shake it; for it had been founded upon a rock (Luke 6:48, 49).

Footnotes: