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:

10787. Afterwards we talked to them about the Lord, about love to Him, about love towards the neighbour, and about regeneration. We said that loving the Lord consists in loving the commandments received from Him, that is, in being moved by love to lead a life in keeping with them, and that love towards the neighbour consists in willing what is good and therefore in doing what is good to a fellow citizen, one's country, the Church, and the Lord's kingdom, not for the selfish purpose of being seen or earning a reward, but from an affection for what is good. With regard to regeneration we said that those who are being regenerated by the Lord and incorporating truths without any delay into their life come to have an intuitive perception of them; but that those who receive truths first in their memory, then in the understanding, and finally in the will are those who possess faith, for faith, which at this point is called conscience, guides them in their actions. Those spirits then said that they saw with perception that all this was so, and consequently also perceived what faith was.

411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say 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, that 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 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "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," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "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," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

Footnotes: