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:

820. As it was shown in a preceding article (n. 817), that Cain, Reuben, and the Philistines, represent in the Word those who are in truths separated from good, I will now show that the apostle Peter in the Word of the Evangelists means truth from good which is from the Lord, and also in the contrary sense, truth separated from good. And as truth is of faith and good is of charity, "Peter" also means faith from charity, and again faith separated from charity. For the twelve apostles, like the twelve tribes of Israel, represented the church in respect to all things of it, thus in respect to truths and goods, since all things of the church have reference to these, the same as to faith and love; for truths are of faith, and goods are of love. In general, Peter, James, and John, represented faith, charity, and the works of charity; and this is why these three followed the Lord more than the others, and it is said of them in Mark:

He suffered no one to follow Him save Peter, James, and John (Mark 5:37).

[2] And as truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called by his brother Andrew, and afterwards James and John were called, as is evident in Matthew:

Jesus walking by the sea of Galilee saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men. And straightway leaving their nets they followed Him (Matthew 4:18-20).

In John:

Andrew findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. And therefore he brought him to Jesus. And Jesus looking upon him, said unto him, Thou art Simon the son of Jonah; thou shalt be called Cephas, which is, by interpretation, Peter (John 1:41-43)

In Mark:

Jesus going up into a mountain calls unto Him whom He would, first Simon upon whom He conferred the name Peter, and afterwards James the son of Zebedee, and John the brother of James (Mark 3:13, 16, 17).

Peter was the first of the apostles because truth from good is the first thing of the church; for, from the world a man does not know anything about heaven and hell, nor of a life after death, nor even about God. His natural light teaches nothing except what has entered through the eyes, thus nothing except what relates to the world and to self; and from these is his life; and so long as he is in these only he is in hell; and therefore, that he may be withdrawn from these and be led to heaven he must needs learn truths, which teach not only that there is a God, that there is a heaven and a hell, and that there is a life after death, but also teach the way to heaven. From this it is clear that truth is the first thing through which man has the church. But it must be truth from good, for truth without good is mere knowledge that a thing is so; and mere knowledge does nothing except to make a man capable of becoming a church; but this is not effected until he lives according to knowledges. Then truth is conjoined to good, and man is introduced into the church. Moreover, truths teach how a man ought to live; and when man is affected by truths for the sake of truths, which is done when he loves to live according to them, he is led by the Lord, and conjunction with heaven is granted him, and he becomes spiritual, and after death an angel of heaven. Nevertheless it is to be known that it is not truths that produce these effects, but good by means of truths; and good is from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called, and was the first of the apostles, and he was also named by the Lord "Cephas," which means petra [a rock]; but, that it might be the name of a person, he is called Petrus [Peter]. In the highest sense "rock" [Petra] signifies the Lord in relation to Divine truth, or Divine truth proceeding from the Lord; consequently in a relative sense "rock" signifies truth from good, which is from the Lord, the like is meant by Peter. (That "rock" has this signification see above, n. 411. But what "Simon son of Jonah" signifies see also above, n. 443.

[3] These three apostles were fishermen, and the Lord said unto them, "Come ye after Me, and I will make you fishers of men," because "to fish" signifies to instruct natural men; for there were at that time, both within the church and outside of it, natural men who became spiritual as they received the Lord and received truths from Him.

[4] From this the signification of the Lord's words to Peter concerning the keys may be deduced; as in Matthew:

When some had said that Jesus was John the Baptist, others Elijah, others Jeremiah or another of the prophets, Jesus said to the disciples, But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. And I say also unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:14-19).

This was said by the Lord to Peter because truth from good, which is from the Lord, is the first thing of the church, and this was what Peter signified; and this was said when he acknowledged the Lord to be the Messiah or the Christ, and to be the Son of the living God; for without such an acknowledgment truth is not truth, because truth derives its origin, essence, and life from good, and good from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, therefore the Lord says, "upon this rock will I build My church." It has been said just above that "Peter" or "Rock" signifies in the highest sense Divine truth proceeding from the Lord, and in a relative sense truth from good, which is from the Lord. That "the gates of hell shall not prevail" signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord, "the gates of hell" signifying all things of hell, for there are gates to all the hells through which falsities from evil exhale and rise up. "The keys of the heavens" signify the introduction into heaven of all those who are in truths from good from the Lord; "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on the earth shall be loosed in the heavens," signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not. These things were said to Peter; but because "Peter" means truth from good, which is from the Lord, they were said of the Lord, who is the source of good and its truth; and this is why they were said when Peter acknowledged the Lord to be the Messiah or the Christ, and the Son of the living God. Moreover, as soon as good is implanted in truths with man he is conjoined with the angels; but so long as good is not implanted in truths with man heaven is closed to him; for he then has evil in place of good, and falsities in place of truths. From this it is clear how sensuously those think who attribute such authority to Peter, when yet such authority belongs to the Lord alone.

[5] That "Peter" signifies truth from good, which is from the Lord, has been made manifest to me from heaven, as may be seen in the work on The Last Judgement (n. 57). Because "Peter" signified truth from good which is from the Lord, and consequently also doctrine, and thus he represented those who are in truths from good and in the doctrine of genuine truth from the Lord, and since such as these instruct others, and are instructed by the Lord, therefore Peter so often spoke with the Lord and was also instructed by the Lord. He spoke with the Lord at His transfiguration:

About making three tabernacles (Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36).

The Lord then represented the Word, which is Divine truth; and "tabernacles" signify the worship of the Lord from the good of love and truths therefrom. (See above concerning the Lord's transfiguration, n. 594; and concerning the signification of tabernacles, n. 799).

He spake about the Lord:

That He was the Christ, the Son of the living God (John 6:67-69).

He was taught by the Lord:

Respecting charity, that a brother must be forgiven as often as he sinned (Matthew 18:21, 22).

Respecting regeneration, which is signified by the one who having once bathed has no need except to wash his feet (John 13:10);

Respecting the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);

Respecting sins, that they are forgiven to those who are in faith from love (Luke 7:40-48);

Respecting men who are spiritual, as being free; and those who are natural, as being servants, about which Peter was taught when he took the stater out of the mouth of a fish and gave it for tribute (a fish signifying the natural man, as likewise one that pays tribute. Matthew 17:24-27); as well as many other things (respecting which see Matthew 14:26-31; 19:27, 28; Mark 10:28, seq.; Mark 13:3, seq.; Mark 16:7; Luke 22:8, seq.; Luke 24:12, 33, 34; John 1, 8:10, 11; 20:3-8; 21:1-11).

[6] It was because Peter represented those who are in truths from the good of love to the Lord, or in doctrine from truths, and these are they who instruct others, that the Lord said to Peter when he replied that he loved Him, that "he should feed His lambs and sheep," respecting which in John:

When they had breakfasted, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He saith unto him the third time, Simon son of Jonas, lovest thou Me? Peter was grieved because he said to him the third time, Lovest thou Me? And he saith unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep (John 21:15-17).

From this it is clearly evident that Peter represented truth from the good of love to the Lord, and this is why he was now called Simon son of Jonas, for "Simon son of Jonas" signifies faith from charity; "Simon" signifies hearkening and obedience, and "Jonas" means a dove, which signifies charity. That those who are in the doctrine of truth from love to the Lord are to instruct those who will be of the Lord's church is meant by the Lord's asking, "Lovest thou Me?" and afterwards by "Feed My lambs" and "My sheep." Not that Peter only would instruct, but all those who were represented by Peter, who, as has been said, are those who are in love to the Lord, and thence in truths from the Lord. Peter was asked three times to signify the full time of the church from its beginning to its end, for this is the signification of "three;" so when he was asked the third time it is said that "Peter was grieved."

[7] And as the third asking signified the end of the church, therefore these words of the Lord to Peter immediately follow in John:

Verily, verily, I say unto thee, When thou wast younger thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldst not. And when He had thus spoken He saith unto him, Follow Me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on His breast at supper. Peter, seeing then, ¹ saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die. Yet Jesus said not unto him that he should not die, but, If I will that he tarry till I come, what is that to thee? (John 21:18-23).

What all this signifies no one can know unless he knows that "Peter" signifies faith from charity, and also faith without charity, faith from charity in the church at its beginning, and faith without charity when the church comes to its end; thus "Peter when he was younger" signifies the faith of the church in its beginning, and "when he became old" the faith of the church coming to an end; and "to gird himself and walk" signifies to learn truths and live according to them. From this it is evident that "I say unto thee, when thou wast younger thou girdedst thyself and walkedst whither thou wouldst," signifies that the church in its beginning will be instructed in truths that are from good, and by means of them will be led by the Lord; and that "When thou shalt be old thou shalt stretch forth thine hands and another shall gird thee, and lead thee whither thou wouldst not," signifies that the church at its end will not know truths, but falsities that belong to faith without charity, and will be led by them, "to gird oneself" like as "to be clothed" signifying to be instructed in truths, because "garments" signify truths clothing good (See above, n. 195, 395, 637), and "to walk" signifying to live according to truths (See above, n. 97[1-2]); consequently "to gird himself and walk whither he would" signifies to consider freely and to see truths, and do them; while "to stretch forth the hands" signifies not to be in such freedom; for "the hands" signify the power of truth from the understanding and perception of it, and "to stretch forth the hands" signifies not to have that power, thus neither the freedom to think and to see truth. "Another shall gird thee, and lead thee whither thou wouldst not," signifies to acknowledge as truths what another dictates, and what one does not see for oneself, as is done at this day with the religion of faith alone. This faith is what is now meant by "Peter," and therefore it is said that Peter turning about saw the disciple whom Jesus loved following, and said of him, "But what about this one?" likewise that Jesus said to Peter, "What is that to thee?" "The disciple following Jesus" signifies the goods of life, which are good works; and that these will not perish to the end of life is signified by the words that here follow.

[8] From this it can now be seen that "Peter" signifies also faith separated from charity, as also when:

Peter thrice denied the Lord (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).

Also when the Lord, turning away from Peter, said to him, Get thee behind Me, Satan, thou art a stumbling-block unto Me; for thou savorest not the things that are of God, but the things that are of men (Matthew 16:21-23).

Also when the Lord said to him, Simon, Simon, Behold Satan demanded you that he might sift you as wheat (Luke 22:31).

All these things have been cited to make known that "Peter" in the representative sense signifies in the Gospels truth from good, which is from the Lord; also faith from charity; and also in the contrary sense truth separated from good, which in itself is falsity; also faith separated from charity, which in itself is not faith.

Footnotes:

817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.