820a.前文(AE817a-d节)已经说明，在圣言中，该隐、流便和非利士人代表那些处于与良善分离的真理之人，现在我要说明，在福音书的圣言中，使徒彼得表示来自从主而来的良善的真理，在反面意义上也表示与良善分离的真理。由于真理属于信，良善属于仁，所以“彼得”也表示来自仁的信，又表示与仁分离之信。十二使徒和以色列十二个支派一样，代表在教会的一切，因而真理和良善方面的教会，因为教会的一切都与这两者有关；他们同样代表信与爱方面的教会；因为真理属于信，良善属于爱。一般来说，彼得、雅各和约翰代表信、仁和仁爱的作为；这就是为何这三人比其他人更愿意跟随主，马可福音论到他们说：
除了彼得、雅各和约翰之外，祂不让任何人跟随祂。(马可福音5:37)由于来自从主而来的良善的真理是教会的首要事物，或头生的，所以彼得是第一个被他的兄弟安得烈呼召的，后来雅各和约翰被呼召，这明显可见于马太福音：耶稣在加利利海边行走，看见弟兄二人，就是那称呼彼得的西门和他兄弟安得烈，在海里撒网。他们是渔夫。耶稣对他们说，你们来跟从我，我要叫你们成为得人的渔夫。他们就立刻舍了网，跟从了祂。(马太福音4:18–20)
约翰福音：安得烈先找到自己的哥哥西门，对他说，我们遇见弥赛亚了，弥赛亚翻出来就是基督。于是领他去见耶稣。耶稣看着他，对他说，你是约拿的儿子西门；你要称为矶法，矶法翻出来就是彼得。(约翰福音1:41–43)
马可福音：耶稣上了山，呼召自己所愿意要的人，祂先给西门起名叫彼得，后来又给西庇太的儿子雅各和雅各的兄弟约翰起名。(马可福音3:13,16,17)
彼得之所以是第一个使徒，是因为来自良善的真理是教会的首要事物。一个人从世界那里并不知道关于天堂和地狱，死后的生活，甚至神的任何事。他的属世之光只教导经由眼睛进入的东西，因而只教导与自我和世界有关的东西。他的生活也由此而来；只要他只停留在这些东西上，他就在地狱；因此，为叫他从这些东西中退出，被带到天堂，他有必要学习真理，这些真理不仅教导有一位神，有天堂和地狱，以及死后的生活，还教导通往天堂的道路。由此清楚可知，真理是首要事物，教会通过这些事物在一个人里面形成。但这真理必须是来自良善的真理，因为没有良善的真理只是关于一件事就是如此的知识；纯粹的知识什么也做不了，只会使一个人能成为一个教会。但这一点仍不能实现，直到他照着知识生活；在这种情况下，真理与良善结合，人就被引入教会。此外，真理教导一个人该如何生活；当人为了真理而被真理感动时，也就是说，当他喜欢照着它们生活时，他就被主引导，与天堂的结合被赐予他，他就成为属灵的，死后则成为一位天堂天使。然而，要知道，不是真理产生这些效果，而是良善通过真理产生这些效果；而良善来自主。由于来自从主而来的良善的真理是教会的首要事物，所以彼得第一个被呼召，是第一个使徒，也被主起名为“矶法”，意思是“磐石”；但为叫它可以成为一个人的名字，他被称为彼得。“磐石”(petra)在至高意义上表示神性真理方面的主，或从主发出的神性真理；因此，在相对意义上，“磐石”表示来自从主而来的良善的真理，“彼得”所表相同。“磐石”就具有这种含义(参看AE411节)。至于“约拿的儿子西门”表示什么，也可参看前文(AE443a节)。
这三个使徒都是渔夫，主对他们说“你们来跟从我，我要叫你们成为得人的渔夫”，因为“打鱼”表示教导属世人；那时，无论在教会之内还是在教会之外，都有属世人，随着他们接受主，并从祂那里接受真理，他们变成属灵的。
由此可以推断出，主对彼得所说关于钥匙的话表示什么；如在马太福音：
当有人说耶稣是施洗的约翰，有人说是以利亚，又有人说是耶利米或是先知中的一位时，耶稣对门徒说，你们说我是谁？西门彼得回答说，你是基督，是永生神的儿子。耶稣回答他说，约拿的儿子西门，你是有福的；因为这不是肉与血启示给你的，而是我在天上的父启示的。我还告诉你，你是彼得，我要把我的教会建造在这磐石上，地狱的门不能胜过它。我要把天国的钥匙给你，凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。(马太福音16:14–19)
主对彼得说这些话，是因为来自从主而来的良善的真理是教会的首要事物，并由彼得来表示。这些话是在他承认主是弥赛亚或基督，是永生神的儿子之时说的；没有这种承认，真理就不是真理，因为真理从良善获得其起源、本质和生命，而良善来自主。由于来自从主而来的良善的真理是教会的首要事物，所以主说：“我要把我的教会建造在这磐石上。”刚才已经说明，“彼得”或“磐石”在至高意义上表示从主发出的神性真理，在相对意义上表示来自从主而来的良善的真理。“地狱的门不能胜过它”表示来自从地狱而来的邪恶的虚假不敢起来攻击那些处于来自从主而来的良善的真理的教会之人，“地狱的门”表示地狱的一切，因为所有地狱都有门，虚假通过这些门从邪恶发出并冒上来。“天堂或天国的钥匙”表示所有处于来自从主而来的良善的真理之人被引入天堂；“凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放”表示主只向那些处于来自从祂而来的良善的真理之人打开天堂；它向那些未处于其中的人关闭。这些话是对彼得说的；但由于“彼得”表示来自从主而来的良善的真理，所以它们也是指着主说的，主是良善及其真理的源头；这就是为何当彼得承认主是弥赛亚或基督，是永生神的儿子时，主说了这些话。此外，一旦良善被植入与人同在的真理，他就与天使结合；但只要良善没有被植入与人同在的真理，天堂就向他关闭；因为那时他没有良善，而是有邪恶，没有真理，而是有虚假。由此清楚可知，那些将这种权柄归于彼得之人的思维何等感官化；然而，这种权柄只属于主。
“彼得”表示来自从主而来的良善的真理，这一点已经从天堂向我清楚显明(可参看《最后的审判》，57节)。由于“彼得”表示来自从主而来的良善的真理，因而也表示教义，因而代表那些从主处于来自良善的真理和纯正真理的教义之人，他们就是那些教导其他人，并被主教导的人，所以彼得经常与主说话，也被主教导。他在主变像时与主谈论搭三座帐幕或帐棚(马太福音17:1–5;马可福音9:2–8;路加福音9:26–36)。在这个场合下，主代表圣言，也就是神性真理；“帐幕”表示出于爱之良善和由此而来的真理对主的敬拜(关于主的变像，可参看AE594a节；关于帐幕的含义，可参看AE799节)。他论到主说：
祂是基督，是永生神的儿子。(约翰福音6:67–69)关于仁爱，主教导他：弟兄每次得罪人，都必须被饶恕(马太福音18:21,22)；教导重生，重生由一个洗过澡，只要把脚一洗，就无需再洗的人来表示(约翰福音13:10)；教导来自从主而来的良善的真理的能力，那些拥有对主的信之人的能力就是指这种能力(马可福音11:21,23,24)；教导罪，那些处于来自爱的信之人的罪得赦免(路加福音7:40–48)；教导属灵的人，他们是自由的；属世的人，他们是仆人；当彼得从一条鱼的口中得了一块钱，拿它缴税时，彼得被教导了这一点；因为鱼表示属世人，缴税的那条鱼也是(马太福音17:24–27)；除此之外还教导了其它许多事(对此，可参看马太福音14:26–31;19:27,28;马可福音10:28等;13:3等;16:7;路加福音22:8等;24:12,33,
34;约翰福音18:10,11;20:3–8;21:1–11)。
820b# 正因彼得代表那些处于来自对主之爱的良善的真理，或处于来自这些真理的教义之人，他们就是那些教导其他人的人，所以当彼得回答说，他爱主时，主对他说“你喂养我的羔羊和羊”；对此，约翰福音如此记着说：
他们吃完了早饭，耶稣对西门彼得说，约拿的儿子西门，你比这些人更爱我吗？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的羔羊。耶稣再次对他说，约拿的儿子西门，你爱我吗？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的羊。耶稣第三次对他说，约拿的儿子西门，你爱我吗？彼得因为耶稣第三次对他说你爱我吗，就忧愁，对耶稣说，主啊，你知道一切；你知道我爱你。耶稣说对他说，你喂养我的羊。(约翰福音21:15–17)
从这些话很清楚地看出，彼得代表来自对主之爱的良善的真理，这就是为何他现在被称为约拿的儿子西门，因为“约拿的儿子西门”表示来自仁的信；“西门”表示听从和服从，“约拿”是指鸽子，鸽子表示仁爱。主问“你爱我吗”，以及后来说“喂养我的羔羊和羊”表示那些出于对主之爱处于真理教义的人要教导那些将属于主的教会之人。并不说只有彼得要教导人，而是说所有由彼得代表的人要教导人；如前所述，他们就是那些处于对主之爱，由此处于来自主的真理之人。彼得被问了三次，表示教会从开始到结束的完整时间，因为这就是数字“三”的含义；因此，当他第三次被问时，经上说：“彼得就忧愁。”
由于第三次问表示教会的结束，所以主对彼得所说的这些话紧随其后：
我实实在在地告诉你，你年轻的时候，自己束上带子，随意往来；
但年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方。耶稣这样说了，就对彼得说，你跟从我吧。彼得转过来，看见耶稣所爱的那门徒跟着，就是在晚饭的时候，靠着耶稣胸膛的。彼得看见他，就问耶稣说，主啊，这个人将来如何？耶稣对他说，我若要他存留，直到我来，与你何干？你跟从我吧。于是这话传在弟兄中间，说那门徒必不死。其实耶稣并没有对彼得说他必不死，乃是说，我若要他存留，直到我来，与你何干？(约翰福音21:18–23)
没有人知道这些话表示什么，除非他知道“彼得”表示来自仁的信，也表示无仁之信；当教会开始时，在教会中的是来自仁的信，当教会走到尽头时，则是无仁之信；因此，年轻时候的“彼得”表示教会在开始时的信，年老时候的“彼得”表示走到尽头的教会的信；“自己束上带子往来”表示学习真理，并照之生活。由此明显可知，“我告诉你，你年轻的时候，自己束上带子，随意往来”表示教会在开始时将在来自良善的真理上接受教导，并通过这些真理被主引导；“年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方”表示教会在结束时将不知道真理，只知道属于无仁之信的虚假，并将被它们引导，“自己束上带子”和“穿衣”一样，表示在真理上接受教导，因为“衣服”表示给良善穿衣的真理(参看AE195,395,637节)，“往来或行走”表示照着真理生活(参看AE97节)；因此，“自己束上带子，随意往来”表示自由思考或自由谨慎，看见真理并实行真理；而“伸出手”表示没有处于这种自由；因为“手”表示来自对真理的理解和感知的真理的能力，“伸出手”表示没有这种能力，因而没有思考并看见真理的自由。“别人要把你束上，带你到不愿意去的地方”表示承认别人所说的为真理，而不是自己去看，如当今唯信宗教所做的那样。这信就是现在“彼得”所指的；故经上说彼得转过来，看见耶稣所爱的那门徒跟着，就指着他说：“这个人将来如何？”同样耶稣对彼得说：“与你何干？”“跟着耶稣的那门徒”表示生活的良善，也就是善行；接下来的话表示这些必不灭亡，直到生命的尽头。
由此可见，“彼得”也表示与仁分离之信，当彼得三次否认主时(马太福音26:69–75;马可福音14:29–31,54,66–72;路加福音22:33,34,50,51,55–62;约翰福音13:36–38;18:16–18,25–27)，也是如此；当主转身离开彼得，对他说，撒但，退到我后边去，你是我的绊脚石，因为你不体会神的事，却体会人的事时(马太福音16:21–23)，以及当主对他说，西门，西门，看哪，撒但要求你们，好筛你们像麦子一样时(路加福音22:31)，同样如此。引用这一切是为了叫人们知道，在福音书中，“彼得”在代表意义上表示来自从主而来的良善的真理，也表示来自仁的信；在反面意义上则表示与良善分离的真理，这真理本身是虚假；“彼得”也表示与仁分离之信，这信本身不是信。
820. Whereas in a preceding article (n. 5:37).
[2] And because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called by Andrew his brother, and afterwards James and John, as is clear in Matthew:
"Jesus walking by the sea of Galilee saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he said unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him" (4:18-20).
In John:
Andrew "findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. Therefore he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is, by interpretation, a stone" (1:41-43).
And in Mark:
"Jesus goeth up into a mountain, and calleth unto him whom he would, first Simon, and surnamed him Peter; afterwards James the son of Zebedee, and John the brother of James" (3:13, 16, 17).
The reason why Peter was the first of the apostles, was, because truth from good is the primary thing of the church. For a man does not know from the world anything about heaven and hell, nor a life after death, nor even about God. His natural light (lumen) teaches nothing but what has entered by the eyes, thus, nothing but what relates to self and the world. His life also is therefrom; and so long as he remains only in these things, he is in hell. In order, therefore, that he may be withdrawn from them, and be led to heaven, it is necessary for him to learn truths, which not only teach that there is a God, that there are a heaven and a hell, and a life after death, but also teach the way to heaven. It is therefore evident that truth is the primary thing by which the church is formed in a man; but truth from good. For truth without good is only a knowledge that a thing is so. And mere knowledge has no other effect than to render a man capable of becoming a church. But this is not brought about until he lives according to knowledges, in which case truth is conjoined to good, and man is introduced into the church. Truths also teach how a man ought to live, and when he is affected with them for their own sake, that is, when he loves to live according to them, then he is led of the Lord, and conjunction is afforded him with heaven and he becomes spiritual, and, after death, an angel of heaven. Nevertheless, it is to be observed that truths do not produce those effects, but good by means of truths; and good is from the Lord.
[3] Because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called, and was the first of the apostles, and was also named by the Lord Cephas, meaning a rock (petra); but, that it might be the name of a person, he is called Peter (Petrus); for by rock, in the highest sense, is signified the Lord as to Divine truth, or Divine truth proceeding from the Lord; and therefore, in the relative sense, by rock is signified truth from good, which is from the Lord, the same as by Peter. That rock signifies such things (see above, n. 411). What Simon son of Jona signifies, may also be seen above (n. 443).
[4] The reason why these three apostles were fishermen, and why the Lord said unto them, Follow me, and I will make you fishers of men, was that to fish signifies to instruct natural men; for there were at that time, as well within as without the church, natural men, who, according as they received the Lord, and received truths from Him, became spiritual. From these things it may be concluded what is signified by the Lord's words to Peter concerning the keys; as in Matthew:
When some said that Jesus was John the Baptist, others Elias, others Jeremias, or another of the prophets, Jesus said to the disciples, "But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. And I say also unto thee, That 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 heaven and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in heaven" (Last Judgment 57).
[5] Because Peter signified truth from good, which is from the Lord, and thence also doctrine, and so represented those who are in truths from good, and in the doctrine of genuine truth from the Lord; and because these are they who instruct others, and who are instructed by the Lord; therefore Peter so often spoke with the Lord, and was also instructed by Him. He spoke with the Lord at His transfiguration,
Concerning the making of three tabernacles (Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36),
on which occasion the Lord represented the Word, which is Divine truth; and by tabernacles is signified the worship of the Lord from the good of love, and the truths therefrom (see above concerning the transfiguration of the Lord, n. John 6:67-69).
He was instructed by the Lord,
About charity, that a brother was to be forgiven as often as he sinned (Matthew 18:21, 22);
About regeneration, which is signified by him who is once washed not having need to be washed except as to his feet (John 13:3-6);
About the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);
About sins, that they are remitted to those who are in faith from love (Luke 7:40-48);
About men who are spiritual, as being free; and those who are natural, as being servants; by which Peter was instructed when he took the piece of money out of the mouth of a fish, and gave it for tribute; for by a fish is signified the natural man, and the same by one that pays tribute (Matthew 17:24-27).
Besides several other things (concerning which see Matthew 14:26-31; 19:27, 28; Mark 10:28 and following; 13:3 and following; 16:7; Luke 22:8 and following; 24:12, 33, 34; John 18:10, 11; 20:3-8; 21:1-11).
[6] Since those who are in truths from the good of love to the Lord, or in doctrine from them, were represented by Peter, and they are those who instruct others, therefore the Lord said to Peter, when he answered that he loved Him, that he should feed His lambs and sheep, concerning which is it thus written in John:
"After they had dined, Jesus saith to Simon Peter, Simon [son of] Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon [son of] Jonas, lovest thou me? Peter was grieved, because he said to him the third time, Lovest thou me? And he said unto him, Lord, Thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep" (21:15-17).
From these words it is quite clear, that Peter represented truth from the good of love to the Lord. Wherefore also he was now called Simon, son of Jonas; for by Simon, son of Jonas, is signified faith from charity - Simon signifying hearkening and obedience, and Jonas a dove, by which is signified charity.
That those who are in the doctrine of truth from love to the Lord are to instruct those who will belong to the Lord's Church is meant by the Lord's question, "Lovest thou me?" and by His saying afterwards, "Feed my lambs, and my sheep." Not that Peter only was to instruct, but all those represented by Peter; who, as was said above, are those who are in love to the Lord, and thence in truths from the Lord. By Peter's being questioned three times is signified the full time of the church from its beginning to its end. For the number three has this signification. Wherefore, when he was questioned the third time, it is said that Peter was grieved. And because the third questioning signified the end of the church, therefore these words of the Lord to Peter immediately follow:
[7] "Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not. And when he had spoken this, he said unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on his breast at supper. Peter, seeing him, saith to Jesus, Lord, what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that this disciple should not die. Yet Jesus said not unto him, he shall not die; but, If I will that he tarry till I come, what is that to thee?" (195, 395, 637). And to walk signifies to live according to them, as may also be seen above (n. 97). Hence to gird himself and walk whither he would, signifies to exercise free circumspection, and to see truths, and do them. But to stretch forth the hands, signifies not to be in that freedom; for the hands signify the power of truth from the understanding and perception thereof; and to stretch forth the hands, signifies not to have that power, nor thence the liberty of thinking and seeing truth. Another shall gird thee, and lead thee whither thou wouldest not, signifies to acknowledge for truth what another dictates, and not to see for himself, as is the case at this day with the religion of faith alone. Hence, then, this faith also is meant by Peter. Therefore it is said, that Peter turning about saw the disciple whom Jesus loved, following, and said of him, "But what shall this man do?" Also that Jesus said to Peter, "What is that to thee?" By the disciple following Jesus, is signified goods of life, which are good works; that these should not perish to the end of life, is signified by the words following.
[8] From these things it is evident, that by Peter is also signified faith separate from charity, as also when,
"He denied the Lord thrice" (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).
Also,
"When the Lord turning away from Peter, said to him, Get thee behind me, Satan. Thou art an offence unto me; for thou savourest not the things which are of God, but those that be of men" (Matthew 16:21-23).
And when the Lord said to him,
"Simon, Simon, lo, Satan hath desired to have you, that he might sift you as wheat" (Luke 22:31).
All these things have been adduced that it may be known, that by Peter, in the representative sense, in the Evangelists, is signified truth from good, which is from the Lord; also faith from charity; and, in the opposite sense, truth separate from good, which in itself is falsity; also faith separate from charity, which in itself is not faith.
820. As it was shown in a preceding article (n. Mark 5:37).
[2] And as truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called by his brother Andrew, and afterwards James and John were called, as is evident in Matthew:
Jesus walking by the sea of Galilee saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men. And straightway leaving their nets they followed Him (411. But what "Simon son of Jonah" signifies see also above, n. 443.
[3] These three apostles were fishermen, and the Lord said unto them, "Come ye after Me, and I will make you fishers of men," because "to fish" signifies to instruct natural men; for there were at that time, both within the church and outside of it, natural men who became spiritual as they received the Lord and received truths from Him.
[4] From this the signification of the Lord's words to Peter concerning the keys may be deduced; as in Matthew:
When some had said that Jesus was John the Baptist, others Elijah, others Jeremiah or another of the prophets, Jesus said to the disciples, But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. And I say also unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:14-19).
This was said by the Lord to Peter because truth from good, which is from the Lord, is the first thing of the church, and this was what Peter signified; and this was said when he acknowledged the Lord to be the Messiah or the Christ, and to be the Son of the living God; for without such an acknowledgment truth is not truth, because truth derives its origin, essence, and life from good, and good from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, therefore the Lord says, "upon this rock will I build My church." It has been said just above that "Peter" or "Rock" signifies in the highest sense Divine truth proceeding from the Lord, and in a relative sense truth from good, which is from the Lord. That "the gates of hell shall not prevail" signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord, "the gates of hell" signifying all things of hell, for there are gates to all the hells through which falsities from evil exhale and rise up. "The keys of the heavens" signify the introduction into heaven of all those who are in truths from good from the Lord; "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on the earth shall be loosed in the heavens," signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not. These things were said to Peter; but because "Peter" means truth from good, which is from the Lord, they were said of the Lord, who is the source of good and its truth; and this is why they were said when Peter acknowledged the Lord to be the Messiah or the Christ, and the Son of the living God. Moreover, as soon as good is implanted in truths with man he is conjoined with the angels; but so long as good is not implanted in truths with man heaven is closed to him; for he then has evil in place of good, and falsities in place of truths. From this it is clear how sensuously those think who attribute such authority to Peter, when yet such authority belongs to the Lord alone.
[5] That "Peter" signifies truth from good, which is from the Lord, has been made manifest to me from heaven, as may be seen in the work on The Last Judgement (n. Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36).
The Lord then represented the Word, which is Divine truth; and "tabernacles" signify the worship of the Lord from the good of love and truths therefrom. (See above concerning the Lord's transfiguration, n. John 6:67-69).
He was taught by the Lord:
Respecting charity, that a brother must be forgiven as often as he sinned (Matthew 18:21, 22).
Respecting regeneration, which is signified by the one who having once bathed has no need except to wash his feet (John 13:10);
Respecting the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);
Respecting sins, that they are forgiven to those who are in faith from love (Luke 7:40-48);
Respecting men who are spiritual, as being free; and those who are natural, as being servants, about which Peter was taught when he took the stater out of the mouth of a fish and gave it for tribute (a fish signifying the natural man, as likewise one that pays tribute. Matthew 17:24-27); as well as many other things (respecting which see Matthew 14:26-31; Luke 9:27, 28; Mark 10:28, seq.; Mark 13:3, seq.; Mark 16:7; Luke 22:8, seq.; Luke 24:12, 33, 34; John 1, 8:10, 11; 20:3-8; 21:1-11).
[6] It was because Peter represented those who are in truths from the good of love to the Lord, or in doctrine from truths, and these are they who instruct others, that the Lord said to Peter when he replied that he loved Him, that "he should feed His lambs and sheep," respecting which in John:
When they had breakfasted, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He saith unto him the third time, Simon son of Jonas, lovest thou Me? Peter was grieved because he said to him the third time, Lovest thou Me? And he saith unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep (John 21:15-17).
From this it is clearly evident that Peter represented truth from the good of love to the Lord, and this is why he was now called Simon son of Jonas, for "Simon son of Jonas" signifies faith from charity; "Simon" signifies hearkening and obedience, and "Jonas" means a dove, which signifies charity. That those who are in the doctrine of truth from love to the Lord are to instruct those who will be of the Lord's church is meant by the Lord's asking, "Lovest thou Me?" and afterwards by "Feed My lambs" and "My sheep." Not that Peter only would instruct, but all those who were represented by Peter, who, as has been said, are those who are in love to the Lord, and thence in truths from the Lord. Peter was asked three times to signify the full time of the church from its beginning to its end, for this is the signification of "three;" so when he was asked the third time it is said that "Peter was grieved."
[7] And as the third asking signified the end of the church, therefore these words of the Lord to Peter immediately follow in John:
Verily, verily, I say unto thee, When thou wast younger thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldst not. And when He had thus spoken He saith unto him, Follow Me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on His breast at supper. Peter, seeing then, 1saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die. Yet Jesus said not unto him that he should not die, but, If I will that he tarry till I come, what is that to thee? (195, 395, 637), and "to walk" signifying to live according to truths (See above, n. 97[1-2]); consequently "to gird himself and walk whither he would" signifies to consider freely and to see truths, and do them; while "to stretch forth the hands" signifies not to be in such freedom; for "the hands" signify the power of truth from the understanding and perception of it, and "to stretch forth the hands" signifies not to have that power, thus neither the freedom to think and to see truth. "Another shall gird thee, and lead thee whither thou wouldst not," signifies to acknowledge as truths what another dictates, and what one does not see for oneself, as is done at this day with the religion of faith alone. This faith is what is now meant by "Peter," and therefore it is said that Peter turning about saw the disciple whom Jesus loved following, and said of him, "But what about this one?" likewise that Jesus said to Peter, "What is that to thee?" "The disciple following Jesus" signifies the goods of life, which are good works; and that these will not perish to the end of life is signified by the words that here follow.
[8] From this it can now be seen that "Peter" signifies also faith separated from charity, as also when:
Peter thrice denied the Lord (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).
Also when the Lord, turning away from Peter, said to him, Get thee behind Me, Satan, thou art a stumbling-block unto Me; for thou savorest not the things that are of God, but the things that are of men (Matthew 16:21-23).
Also when the Lord said to him, Simon, Simon, Behold Satan demanded you that he might sift you as wheat (Luke 22:31).
All these things have been cited to make known that "Peter" in the representative sense signifies in the Gospels truth from good, which is from the Lord; also faith from charity; and also in the contrary sense truth separated from good, which in itself is falsity; also faith separated from charity, which in itself is not faith.
Footnotes:
1. The photolithograph has "tunc" for "hunc," "then" for "him."
820. Quoniam in articulo praecedente (n. 817 [a-d]) ostensum est, quod in Verbo per Cainum, Reubenem et Philisthaeos repraesentati sint qui in veris separatis a bono sunt, velim nunc ostendere quod per "Petrum Apostolum" in Verbo Evangelistarum intelligatur verum ex bono quod a Domino, et quoque in opposito sensu verum separatum a bono; et quia verum est fidei et bonum est charitatis, per illum etiam intelligitur fides ex charitate et quoque fides separata a charitate: duodecim enim apostoli, sicut duodecim tribus Israelis, repraesentaverunt ecclesiam quoad omnia ejus, ita quoad vera et bona; nam omnia ecclesiae ad duo illa se referunt, sicut ad fidem et amorem, vera enim sunt fidei, et bona sunt amoris: in genere repraesentaverunt Petrus, Jacobus et Johannes, fidem, charitatem et opera charitatis; quare illi tres prae reliquis secuti sunt Dominum; de quibus ideo dicitur apud Marcum,
"Non permisit cuiquam Ipsum sequi, nisi Petrum, Jacobum et Johannem" (5:37).
[2] Et quia verum ex bono, quod a Domino, est primum ecclesiae, ideo Petrus per Andream fratrem ejus primum vocatus est, deinde Jacobus et Johannes: ut constat apud Matthaeum,
"Ambulans..Jesus ad Mare Galilaeae, vidit duos fratres, Simonem dictum Petrum et Andream fratrem ejus, jacientes rete in mari, erant enim piscatores; et dixit illis, Venite post Me, et faciam vos piscatores hominum; et illi statim relinquentes retia secuti sunt Ipsum" (4:18-20);
apud Johannem,
Andreas "invenit fratrem proprium Simonem, et dicit ei, Invenimus Messiam, quod est, si interpreteris, Christus; ducit illum itaque ad Jesum, et inspiciens illum Jesus, dixit illi, Tu es Simon Jonae filius; tu vocaberis Kephas, quod interpretamur Petrus" (1:41-43);
et apud Marcum,
Jesus ascendens montem vocat ad Se quos volebat primum Simonem, et imposuit ei nomen Petrus; deinde Jacobum filium Zebedaei, et Johannem fratrem Jacobi (3:13, 16, 17).
Quod Petrus esset primus apostolorum, erat quia verum ex bono est primum ecclesiae; homo enim ex mundo non scit aliquid de caelo et inferno, nec de vita post mortem, immo nec de Deo; lumen ejus naturale non docet aliud quam quod intravit per oculos, ita non nisi quam quod mundi et quod sui est: vita ejus quoque inde est; et quamdiu homo solum in illis est, in inferno est. Ut autem inde abducatur, et perducatur ad caelum, necessarium est ut discat vera, quae non solum doceant quod Deus sit, quod caelum et infernum sint, quodque vita post mortem sit, sed etiam doceant viam ad caelum. Inde constare potest quod verum sit primum, per quod homini est ecclesia; sed verum ex bono; nam verum absque bono est modo cognitio quod ita sit, et sola cognitio non aliud facit quam ut homo possit fieri ecclesia; sed non fit priusquam vivit secundum cognitiones; tunc conjungitur verum bono, ac homo introducitur in ecclesiam: vera etiam docent quomodo homo victurus est; et quando tunc afficitur veris propter vera, quod fit quando amat vivere secundum illa, tunc ducitur a Domino, et datur ei conjunctio cum caelo, et fit spiritualis, et post mortem angelus caeli. Sed usque sciendum est quod vera non producant illa, sed bonum per vera, ac bonum est a Domino. Quoniam verum ex bono, quod a Domino, est primum ecclesiae, ideo Petrus primum vocatus est, ac primus apostolorum fuit; nominatus etiam est a Domino "Kephas", quod est Petra; sed ut esset nomen personae, dicitur Petrus. Per "Petram" in supremo sensu significatur Dominus quoad Divinum Verum, seu Divinum Verum procedens a Domino; inde in sensu respectivo per "petram" significatur verum ex bono quod a Domino; simile per "Petrum."
(Quod "petra" significet illa, videatur supra, n. 411; quid autem "Simon Jonae" significat, videatur etiam supra, n. 443 [a] .)
[3] Quod tres illi apostoli piscatores fuerint, et quod dictum sit illis, "Venite post Me, et faciam vos piscatores hominum, erat quia "piscari significat instruere naturales homines; erant enim eo tempore tam intra ecclesiam, quam extra illam, naturales homines, qui sicut receperunt Dominum, et receperunt vera ab Ipso, facti sunt spirituales.
[4] Ex his concludi potest quid significant haec quae a Domino ad Petrum de "clavibus" dicta sunt; quae ita leguntur apud Matthaeum,
Cum dixerunt quidam Jesum esse Johannem Baptistam, alii Eliam, alii, Jeremiam, vel alium prophetarum, dixit Jesus discipulis, "Vos vero, quid Me dicitis esse? Respondens..Simon Petrus, dixit, Tu es Christus, ille Filius Dei viventis: et respondens Jesus dixit.., Beatus es, Simon fili Jonae, quia caro et sanguis non revelavit tibi, sed Pater meus qui est in caelis: quin immo vero tibi dico, Tu es Petrus, et super hanc petram aedificabo ecclesiam meam, et portae inferni non praevalebunt illi: et dabo tibi claves regni caelorum; et quicquid ligaveris in terra, erit ligatum in caelis, et quicquid solveris in terra, erit solutum in caelis" (16:14-19).
Quoniam verum ex bono, quod a Domino, est primum ecclesiae, et illud per "Petrum" significabatur, ideo haec a Domino dicta sunt ad Petrum, et tunc dicta quando ille agnovit Dominum pro Messia seu Christo, et pro Filio Dei viventis: nam absque illa agnitione verum non est verum, nam verum suam originem, essentiam et vitam ducit a bono, ac bonum a Domino. Quoniam verum a bono, quod a Domino, est primum ecclesiae, ideo dicit Dominus, "Super hanc petram aedificabo ecclesiam meam": quod per "Petrum" seu "Petram" in supremo sensu significetur Divinum Verum procedens a Domino, et in sensu respectivo verum a bono, quod a Domino, mox supra dictum est: quod portae inferni non praevaliturae sint, significat quod falsa ex malo, quae ex infernis, non hiscent exsurgere contra illos qui ab ecclesia in veris ex bono a Domino sunt: per "portas inferni" significantur omnia inferni, quibus omnibus sunt portae, per quas falsa ex malo exhalantur et exsurgunt: per "claves caelorum" significatur intromissio in caelum omnibus illis qui in veris ex bono a Domino sunt: "quicquid ligaveris in terra erit ligatum in caelis, et quicquid solveris in terra erit solutum in caelis", significat quod a Domino caelum aperiatur illis qui in veris ex bono ab Ipso sunt, et quod claudatur illis qui non sunt. Haec dicta sunt ad Petrum, sed quia per "Petrum" intelligitur verum ex bono quod a Domino, haec de Domino dicta sunt, a quo bonum et inde verum; quare tunc dicta sunt quando Petrus agnovit Dominum pro Messia seu Christo, proque Filio Dei viventis ut primum etiam implantatum est bonum veris apud hominem, conjungitur ille angelis; quamdiu autem bonum non implantatum est veris apud hominem, tamdiu caelum ei clausum est; nam tunc pro bono ei est malum, et pro veris sunt falsa. Ex his patet quam sensualiter cogitant qui Petro illam potestatem attribuant, cum tamen illa potestas est solius Domini.
[5] Quod per "Petrum" significetur verum ex bono quod a Domino, e caelo manifestatum sit, videatur in opusculo De Ultimo Judicio (n. 57). Quoniam "Petrus" significabat verum ex bono quod a Domino, et inde quoque doctrinam, et sic repraesentabat illos qui in veris ex bono, et in doctrina genuini veri a Domino sunt, et quoniam hi sunt qui alios instruunt et qui a Domino instruuntur, ideo Petrus toties locutus est cum Domino, et quoque instructus a Domino. Locutus est cum Domino quando Dominus transformatus est,
De tribus tabernaculis faciendis (Matthaeus 17:1-5; Marcus 9:2-8; Luca 9:26-36).
Dominus tunc repraesentavit Verbum, quod est Divinum Verum; ac per "tabernacula" significatur cultus Domini ex bono amoris et inde veris. (Videatur supra de transformatione Domini, n. 594 [a] : et de signficatione "tabernaculorum", n. 799.) Locutus est de Domino,
Quod esset Christus, Filius Dei viventis (Johannes 6:67-69).
Instructus est a Domino,
De charitate quod condonandum fratri quoties peccaverit (Matthaeus 18:21, 22);
De regeneratione, quae significatur per quod qui semel lotus est, non opus habeat nisi quoad pedes lavetur (Joh. 13:10 1
);
De potentia veri ex bono a Domino, 2
quae intelligitur [per] potentiam illorum qui habent fidem Dei (Marcus 11:21, 23, 24);
De peccatis, quod remittantur illis qui in fide ex amore sunt (Luca 7:40-48);
De hominibus qui spirituales sunt, quod liberi sint, et quod qui naturales sunt servi sint; instruebatur Petrus de eo dum ex ore piscis sumpsit staterem, et illum dedit in tributum (per "piscem" enim significatur naturalis homo, et similiter per "tributarium") (Matthaeus 17:24-27);
Praeter alia plura (de quibus Matthaeus 14:26-31; 19:27, 28; Marcus 10:28, seq.; cap. 13:3, seq.; cap. 16:7; Luca 22:8, seq.; cap. 24:12, 33, 34; Johannes 18:10, 11; 20:3-8; 21:1-11).
[6] Quoniam illi qui in veris ex bono amoris in Dominum sunt, seu in doctrina ex illis, repraesentabantur per Petrum, et illi sunt qui instruent alios, ideo dixit ad illum Dominus, quando respondit quod amaret Ipsum, quod "pasceret agnos et oves Ipsius"; de quibus ita apud Johannem,
"Postquam..pransi sunt, dicit Jesus Simoni Petro, Simon Jona, amasne Me plus quam hos? Dicit Ipsi, Immo, Domine, Tu scis quod amem Te: dicit illi, Pasce agnos meos. Dicit illi iterum.., Simon Jona, amasne Me? Dicit Ipsi, Immo Domine, Tu scis quod amem Te: dicit illi, Pasce oves meas. Dicit illi tertium, Simon Jona, amasne Me? Contristatus est Petrus, qua dixit illi tertium, Amasne Me? ideo dicit illi, Domine, Tu omnia nosti, Tu nosti quod amem Te; dicit illi Jesus, Pasce oves meas" (21:15-17):
ex his manifeste patet quod Petrus repraesentaverit verum ex bono amoris in Dominum; quare etiam nunc vocabatur "Simon Jona", nam per "Simonem Jonae" significatur fides ex charitate; per "Simonem" auscultatio et obedientia, et per "Jonam" columba, per quam significatur charitas: quod illi qui in doctrina veri ex amore in Dominum sunt, instructuri sint illos qui ab ecclesia Domini erunt, intelligitur per interrogationem Domini, "Amasne Me"; et dein per "Pasce agnos meos" et "oves meas"; non quod solus Petrus instructurus sit, sed omnes illi qui per Petrum repraesentati sunt; qui sunt, ut dictum est, qui in amore in Dominum sunt, et inde a Domino in veris: quod Petrus ter interrogatus sit, significabat plenum tempus a principio ecclesiae ad finem ejus, nam "tria" id significant; quare cum tertia vice interrogabatur, dicitur quod "contristatus sit Petrus."
[7] Et quia tertia interrogatio significabat finem ecclesiae, ideo sequuntur nunc haec Domini verba ad Petrum, apud Johannem,
"Amen, amen, dico tibi, cum fuisti junior cingebas te ipsum, et ambulabas quo volebas; quando vero senex fueris, extendes manus tuas, et alius te cinget et ducet quo non vis:.... et cum hoc dixisset, dicit illi, sequere Me: conversus vero Petrus videt discipulum quem Jesus amabat, sequentem, qui etiam accumbebat in cena super pectore Ipsius.... : 3
hunc videns Petrus, dicit ad Jesum, Domine, hic vero quid? Dicit illi Jesus, Si illum volo manere donec venio, quid ad te? tu sequere Me. Exivit ergo verbum hoc inter fratres, quod discipulus ille non moriturus esset; verum non dixit Jesus illi quod moriturus non esset, sed, Si illum volo manere donec venio, quid ad te?" (21:18-23):
quid illa omnia significant, nemo scire potest, nisi sciat quod per "Petrum" significetur fides ex charitate, et quoque fides absque charitate; fides ex charitate in ecclesia dum incohat, et fides absque charitate dum ecclesia desinit; ita quod per "Petrum, cum fuit junior, significetur fides ecclesiae incohantis, et per illum "dum factus est senex", fides ecclesiae desinentis; et quod per "cingere et ambulare" significetur addiscere vera ac vivere secundum illa: inde patet quod per "Dico tibi, cum fuisti junior, cingebas te ipsum et ambulabas quo volebas", significetur quod ecclesia in suo initio in veris quae ex bono docebitur, et per illa ducetur a Domino; et quod per "quando senex fueris, extendes manus tuas, et alius te cinget et ducet quo non vis, significetur quod ecclesia in fine suo non vera sciet sed falsa, quae sunt fidei absque charitate, et per illa ducetur; "cingere se" significat instrui in veris, simile quod "vestiri", quia "vestes" significant vera induentia bonum (videatur supra, n. 195, 395, 637); et "ambulare" significat vivere secundum illa (videatur etiam supra, n. 97); inde "cingere se ipsum, et ambulare quo vult", significat libere circumspicere, ac videre vera, ac facere illa; "extendere" autem "manus", significat non in libero illo esse, "manus" enim significant potentiam veri ex ejus intellectu et perceptione, et "extendere manus" significat non illam potentiam habere, inde nec liberum cogitandi et videndi verum; "alius te cinget et ducet quo non vis", significat quod agnoscenda pro veris illa quae alius dictat, et ipse non videt, ut fit hodie cum religioso de sola fide. Haec fides nunc intelligitur per "Petrum"; quare dicitur quod "conversus Petrus viderit discipulum, quem Jesus amabat, sequentem", et quod "dixerit de illo, Hic vero quid?" tum quod Jesus dixerit ad Petrum, "Quid ad te?" Per "discipulum sequentem Jesum" significabantur bona vitae, quae sunt bona opera; quae quod non peritura sint ad finem vitae, describitur per sequentia ibi.
[8] Ex his constare potest quod per "Petrum" etiam significetur fides separata a charitate; ut quoque dum
Petrus ter abnegavit Dominum (Matth. 4
; Marcus 14:29-31, 54, 66-72; Luca 22:33, 34, 50, 51, 55-62 Johannes 13:36-38; 18:16-18, 25-27):
Tum etiam cum Dominus conversus a Petro dixit ei, "Abi post Me, Satana; scandalum Mihi es, quia non sapis ea quae Dei sunt, sed quae hominum" (Matthaeus 16:21-23):
Et quando dixit ei Dominus, "Simon, Simon, ecce Satanas expostulavit vos, ut cribraret vos sicut triticum" (Luca 22:31).
Haec omnia adducta sunt, ut sciatur quod per "Petrum" apud Evangelistas in sensu repraesentativo significetur verum ex bono quod a Domino, tum fides ex charitate; et quoque in opposito sensu verum separatum a bono, quod in se est falsum, tum fides separata a charitate, quae in se non est fides.
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