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821. And he causeth the earth and them which dwell therein to worship the first beast. That this signifies whence those in the church who are in falsities and in evils therefrom, acknowledge in heart the agreement, is evident from the signification of the earth and of them which dwell therein, as denoting those in the church who are in falsities and in evils therefrom. For by the earth is signified the church which is in truths or in falsities, here, that which is in falsities. And by them which dwell therein, are signified the goods or evils of the church, here, the evils. Thus as applied to persons there, by the earth and by them who dwell therein, are signified those in the church who are in falsities, and in evils therefrom. That the earth signifies the church as to truths and as to falsities, may be seen above (n. 304, 413, 417, 697, 741, 752); and that those dwelling therein signify those in the church who are good, and also those who are evil; and, in the abstract sense, goods or evils (see above, n. 479); and from the signification of worshipping, as denoting to acknowledge for certain, to acknowledge in heart, and to believe (see above, n. 790, 805); and from the signification of the first beast, as denoting reasonings from the natural man confirming the separation of faith from life, as may be seen above (n. 774), in this case the agreement of such reasonings with the sense of the letter of the Word, because by this beast are signified confirmations therefrom, as may also be seen above (n. 815). From these things it is evident, that by the beast which ascended out of the earth, causing the earth and them which dwell therein to worship the first beast, is signified, that those in the church who are in falsities and in evils therefrom, acknowledge in heart that agreement.
[2] In the preceding article it was shown that Peter signified truth and faith in both senses, namely, truth from good, and truth without good; also faith from charity, and faith without charity.
Something shall now be said concerning the Apostle John, as signifying the works of charity. That the twelve apostles, like the twelve tribes of Israel, represented the church in its whole extent, or all things of truth and good, or all things of faith and charity, was said above. Also, that Peter, James, and John, signified faith, charity, and the works of charity, in their order. It follows, therefore, that when they were together they represented these as one. It is said, as one, because the faith that is a faith without charity has no existence; and the charity that is a charity without works has no existence.
Because those three apostles signified those things therefore they followed the Lord more than the rest, as is evident from Mark, where it is said,
Jesus "suffered no man to follow him, save Peter, James, and John the brother of James" (5:37).
Therefore the Lord first called Peter through Andrew, by whom is signified the obedience of faith; and afterwards called James and John, and gave to these two also a new name. He also took Peter, James, and John up to the mountain, when He was transfigured, and also spoke with these three concerning the Consummation of the Age, and concerning His Advent. They were with the Lord in Gethsemane.
[3] That the Lord called James and John after He had called Peter, appears in the Evangelists:
Jesus "going on from thence, saw other two brethren, James the son of Zebedee, and John his brother [in a ship], with Zebedee their father, mending their nets, and he called them. And they immediately left the ship and their father, and followed him" (Matthew 4:21, 22; Mark 1:19, 20).
That the Lord gave a new name to James and John is evident in Mark:
Jesus "called James the son of Zebedee, and John the brother of James, and named them Boanerges, which is, the sons of thunder" (3:17).
[4] By sons of thunder are signified truths from celestial good. The reason of this signification is, that in the spiritual world also there are heard thunders, which exist from the truths that are from celestial good, when they descend from the higher heavens into the lower. The very light of truth from good then appears as lightning, the good itself as thunder, and the truths themselves therefrom as variations of sound. This is why throughout the Word lightnings, thunders, and voices, are mentioned, by which these things are signified. The reason why good is there heard as thunder is, that good, which pertains to man's affection or love and also to his will, does not speak but only sounds; but truth, which pertains to man's understanding and thence to his thought, articulates that sound into expressions. Celestial good is the same as the good of love in will and in act. Previously to this it is not celestial good; and this is what produces truths by the thought and speech therefrom. From these things it is evident why it was that James and John were called sons of thunder. What lightnings, thunders, and voices, signify in the Word, may also be seen above (n. 273, 702, 704).
[5] That the Lord took Peter, James, and John up to the mountain when He was transfigured, is clear in Mark (9:2), and in Luke (9:28). They alone were taken, because none but those who are in truths from celestial good can see the Lord in His glory; nor can any others be enlightened, and perceive the Word in enlightenment. For the Lord, when He was transfigured before them, represented Divine truth, which is the Word; therefore also Moses and Elias were seen speaking with Him; and by Moses and Elias are signified the Word. But concerning this circumstance see above, n. Mark 13:3, and that these three were with the Lord in Gethsemane (Matthew 26:37; Mark 14:33).
[6] Because John represented the church as to good works, and as good works contain everything of love to the Lord, and charity towards the neighbour, therefore he was loved by the Lord more than the rest, as is evident from this fact,
That he leaned upon the bosom of the Lord, and lay upon his breast, when he spake with him (John 13:23, 25).
By the bosom and the breast is signified in the Word spiritual love, which is love in act; and by the bosom and the breast of the Lord, Divine Love itself; therefore in heaven those who are in spiritual love are in the province of the breast.
[7] Hence also John took the Lord's mother to his own house, and abode with her; concerning which it is thus written in John:
Jesus "from the cross saw his mother and the disciple whom he loved standing by; he saith unto his mother, Woman, behold thy son! Then he saith to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home" (Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897). That the same is signified by woman (see above, n. 555, 707, 721, 730).
[8] That the Lord's church is among those who are in charity in act, or in good works, and not among those who are in faith separate from them, is also signified by those things mentioned concerning Peter and John, as follows,
"Then Peter, turning about, seeth the disciple whom the Lord loved following; which also leaned upon his breast at supper. Peter seeing him, saith to Jesus, Lord, and 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" (820); where also the foregoing words are explained. And because by John are signified the goods of charity, which are called good works, and these pertain to those who constitute the Lord's church, therefore, it was not Peter but John who followed the Lord; and, therefore, to Peter, who had asked, "What shall this man do?" the Lord said, "If I will that he tarry till I come, what is that to thee? follow thou me"; by which is meant that the good of charity will still remain with those who are the Lord's even to the end of the church, and when there is a new church; but not with those who are in faith separate from that good; and this is signified by these words to Peter, "What is that to thee?"
821. And he maketh the earth and them that dwell therein to worship the first beast, signifies in consequence of which those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart. This is evident from the signification of "the earth and them that dwell therein," as being those of the church who are in falsities and in evils therefrom; for "the earth" signifies the church that is in truths or that is in falsities, here, that which is in falsities; and "them that dwell therein" signify the goods or the evils of the church, here the evils; therefore as applied to the persons upon it, "the earth and them that dwell therein" signify those in the church who are in falsities and in evils therefrom. (That "the earth" signifies the church in respect to truths and in respect to falsities see above, n. 304, 413, 417, 697, 741, 752; and that "those that dwell" signify the good in the church, and also the evil, and in an abstract sense goods or evils, see above, n. 479) The above is evident also from the signification of "worshiping," as being to acknowledge as certain, to acknowledge in heart, and to believe (See above, n. 790, 805); also from the signification of "the first beast," as being reasonings from the natural man confirming the separation of faith from the life (See above, n. 774), here the agreement of reasonings with the sense of the letter of the Word, because this "beast" signifies confirmations therefrom (See also above, n. 815). From this it is clear that the words "the beast coming up out of the earth maketh the earth and them that dwell therein to worship the first beast" signifies that those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart.
[2] In the preceding article it was shown that "Peter" signified truth and faith in both senses, namely, truth from good and truth without good; so also faith from charity and faith without charity. Something shall now be said about the apostle John, as signifying the works of charity. It has been said above that the twelve apostles, like the twelve tribes of Israel, represented the church in the whole complex, or all things of truth and good, or all things of faith and charity; likewise that Peter, James, and John, signified faith, charity, and the works of charity, in their order; from which it follows that when they were together they represented these as one. It is said as one, because without charity there is no faith that is faith; and without works there is no charity that is charity.
[3] Because these three apostles had this signification they followed the Lord more than the others, as can be seen in Mark, where it is said:
Jesus suffered no man to follow Him save Peter, James, and John the brother of James (Mark 5:37).
For this reason Peter was the first to be called by the Lord through Andrew, "Andrew" signifying the obedience of faith; and afterwards James and John were called; and to these two the Lord gave a new name. Likewise He took Peter, James, and John up into the mountain when He was transfigured; He also spoke with these three about the consummation of the age, and about His coming; they were also with the Lord in Gethsemane. That the Lord called James and John after He had called Peter is shown in the Gospels:
Jesus going on from thence saw other two brethren, James the son of Zebedee and John his brother, with Zebedee their father, mending their nets; and He called them. And straightway leaving the boat and their father, they followed Him (Matthew 4:21, 22; Mark 1:19, 20).
[4] That the Lord gave a new name to James and John is evident in Mark:
Jesus called James the son of Zebedee, and John the brother of James, and them He surnamed Boanerges, which is, sons of thunder (273, 702, 704)
[5] That the Lord took Peter, James and John up into a mountain when He was transfigured appears in Mark (Mark 9:2 Luke (Luke 9:28). These were taken because only those who are in truths from celestial good are able to see the Lord in His glory; and no others can be enlightened and can perceive the Word in enlightenment. For when the Lord was transfigured before them He represented Divine truth, which is the Word; and this is why Moses and Elijah were seen speaking with Him, "Moses and Elijah" signifying the Word. (But on this see above, n. Mark 13:3); and that these three were with the Lord in Gethsemane is evident in Matthew (Matthew 26:37 and in Mark (Mark 14:33).
[6] As John represented the church in respect to good works, and good works contain all things of love to the Lord and of charity towards the neighbor, John was more loved by the Lord than the others, as is evident:
From his reclining in the Lord's bosom, and his gliding on His breast when he spake with Him (John 13:23, 25).
The "bosom" and the "breast" signify in the Word spiritual love, which is love in act; and "the Lord's bosom and breast" Divine love itself; therefore those in heaven who are in spiritual love are in the province of the breast.
[7] So, too, John took the Lord's mother to his own house, and abode with her; which is described thus in John:
Jesus from the cross saw His mother and the disciple whom He loved standing by; He saith to His mother, Woman, behold thy son! Then He saith to the disciple, Behold thy mother! Therefore from that hour the disciple took her unto his own home (Arcana Coelestia 289), and n. 2691, 2691, 2717, 3703, 4257, 5581, 8897; and that "woman" has a similar signification see above n. 555, 707, 721, 730.
[8] That the Lord's church is in those who are in charity in act, or in good works, and not with those who are in faith separated from these, is signified also by what is related about Peter and John, namely:
Peter, turning about, seeth the disciple whom the Lord loved following, which also leaned upon His breast at supper. Peter seeing him, saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (820), where also the preceding words are explained, that "Peter" here signifies truth without good, or faith separated from good works, such as the faith will be at the end of the church; and as "John" signifies the goods of charity, which are called good works, and these are with those who constitute the Lord's church; therefore it was not Peter but John who followed the Lord, and to Peter who had asked, "But what about this one?" the Lord replied, "If I will that he tarry till I come, what is that to thee? Follow thou Me," which means that the good of charity will continue with those who are the Lord's, even to the end of the church and when there is the New Church, but not with those who are in faith separated from that good; and this is what is signified by these words to Peter, "what is that to thee?"
821. "Et facit ut terra et habitantes in ea adorent bestiam priorem." Quod significet unde illi qui in ecclesia in falsis et inde malis sunt, agnoscant corde concordantiam, constat ex significatione "terrae et habitantium in ea, quod sint qui ab ecclesia in falsis et inde malis sunt; per "terram" enim significatur ecclesia quae in veris aut in falsis est, hic quae in falsis; et per "habitantes" significantur ecclesiae bona aut mala, hic mala; ita applicate ad personas ibi, per "terram et habitantes in ea", significantur qui in falsis et inde malis sunt in ecclesia; (quod "terra" significet ecclesiam quoad vera et quoad falsa, videatur supra, n. 304, 413 [b] 417 [a] , 697, 741, 752; et quod "habitantes" significent bonos in ecclesia, et quoque malos, ac in sensu abstracto bona aut mala, supra, n. 479): ex significatione "adorare", quod sit agnoscere pro certo, agnoscere corde et credere (ut supra, n. 790 [a] 805 [a]); et ex significatione "bestiae prioris", quod sint ratiocinia ex naturali homine confirmantia separationem fidei a vita (videatur supra, n. 774 1
), hic concordantia ratiociniorum cum sensu litterae Verbi, quia per hanc "bestiam significantur confirmationes inde (videatur etiam supra, n. 815 [a]): ex his patet quod per quod "bestia e terra ascendens faciat ut terra et habitantes in ea adorent bestiam priorem", significetur quod illi qui in ecclesia in falsis et inde malis sunt, agnoscant corde concordantiam.
[2] In praecedente articulo ostensum est quod "Petrus" significaverit verum ac fidem in utroque sensu, nempe verum ex bono, ac verum absque bono, tum fidem ex charitate, et quoque fidem absque charitate; nunc aliquid dicetur de Johanne Apostolo, quod ille significaverit opera charitatis. Quod duodecim apostoli, sicut duodecim tribus Israelis, repraesentaverint ecclesiam in toto complexu, seu omnia veri et boni, seu omnia fidei et charitatis, supra dictum est; tum quoque quod "Petrus", "Jacobus" et "Johannes" significaverint fidem, charitatem et opera charitatis in suo ordine; inde sequitur, quod dum simul erant, repraesentaverint illa sicut unum: sicut unum dicitur, quia non datur fides quae fides absque charitate, et non datur charitas quae charitas absque operibus.
[3] Quia illi tres apostoli significaverunt illa, ideo prae ceteris secuti sunt Dominum, quod etiam constare potest apud Marcum, ubi dicitur,
Jesus "non permisit cuiquam sequi Ipsum, nisi Petrum, Jacobum et Johannem fratrem Jacobi" (5:37 2
):
ideo Dominus primum vocavit Petrum per Andream, per quem significatur obedientia fidei, et postea Jacobum et Johannem, et imposuit his binis novum nomen: tum assumpsit Petrum, Jacobum et Johannem in montem, cum transformatus: et quoque locutus cum illis tribus de consummatione saeculi, et de adventu suo: et quoque cum Domino fuerunt in Gethsemane. Quod Dominus vocaverit Jacobum et Johannem, postquam vocaverat Petrum, constat apud Evangelistas,
Jesus "progressus inde, videt alios duos fratres, Jacobum qui Zebedaei, et Johannem fratrem ejus, [in navi] cum Zebedaeo patre eorum, reparantes retia sua; et vocavit eos: et hi statim relinquentes navim et patrem suum secuti sunt Ipsum" (Matthaeus 4:21, 22; Marcus 1:19, 20).
[4] Quod Dominus Jacobo et Johanni imposuerit novum nomen, constat apud Marcum,
Jesus vocavit "Jacobum filium Zebedaei, et Johannem fratrem Jacobi, et imposuit illis nomen Boanerges, quod est, Filii tonitrui" (3:17):
per "filios tonitrui" significantur vera ex bono caelesti; quod illa per "tonitrua", in Verbo significentur, est quia in mundo spirituali etiam audiuntur tonitrua, quae existunt ex veris quae ex bono caelesti sunt, dum haec ex caelis superioribus delabuntur in inferiora; ipsa lux veri ex bono apparet tunc sicut fulgur, ipsum bonum sicut tonitru, et ipsa vera inde sicut variationes soni; inde est quod in Verbo passim dicantur "fulgura", "tonitrua" et "voces" per quae illa significantur: causa quod bonum ibi audiatur sicut tonitru, est quia bonum quod est affectionis seu amoris hominis, tum quod est voluntatis ejus, non loquitur sed modo sonat; at verum quod est intellectus et inde cogitationis hominis articulat sonum illum in voces: bonum caeleste est idem cum bono amoris in voluntate et in actu; prius non est bonum caeleste; et hoc est quod producit vera per cogitationem et inde loquelam; ex his patet unde est quod Jacobus et Johannes dicti fuerint "filii tonitrui." (Quid "fulgura", "tonitrua" et voces in Verbo significant, videatur etiam supra, n. 273, 702, 704.)
[5] Quod Dominus assumpserit Petrum, Jacobum et Johannem in montem cum transformatus est, constat apud Marcum (cap. 9:2), et apud Lucam (9:28); causa quod illi assumpti sint, erat quia non alii quam illi qui in veris ex bono caelesti sunt, possunt videre Dominum in gloria, et nec alii possunt illustrari, et in illustratione percipere Verbum; Dominus enim, cum transformatus est coram illis, repraesentabat Divinum Verum, quod est Verbum; quare etiam Moses et Elias visi sunt loqui cum Ipso; per "Mosen et Eliam" significatur Verbum (de qua re actum videatur supra, n. 594 [a]). Quod Dominus locutus sit cum Petro, Jacobo et Johanne de consummatione saeculi, et de adventu suo, constat apud Marcum (cap. 13:3). Et quod illi tres fuerint cum Domino in Gethsemane, Matthaeus 26:37; Marcus 14:33.
[6] Quoniam Johannes repraesentabat ecclesiam quoad bona opera, et bona opera continent omnia amoris in Dominum et charitatis erga proximum, ideo ille fuit prae reliquis a Domino amatus, ut constare potest ex eo,
Quod accubuerit in sinu Domini, et allapsus ad pectus locutus sit cum Ipso (Johannes 13:23, 25):
per "sinum" et per "pectus" in Verbo significatur amor spiritualis, qui est amor actu; ac per "sinum" et "pectus" Domini ipse Divinus Amor; quare illi in caelo in provincia pectoris sunt qui in amore spirituali sunt.
[7] Et ideo quoque Johannes accepit matrem Domini in domum suam, et mansit cum illa, de qua re ita apud Johannem,
Jesus e cruce "vidit matrem et discipulum astantem, quem amabat; dicit matri suae, Mulier ecce filius tuus; deinde dicit discipulo, Ecce mater tua; quare ab ista hora accepit eam discipulus in propria" (19:26, 27):
per haec significabatur quod ecclesia sit ubi charitas actu, seu ubi bona opera; per "matrem" enim Domini, et per "mulierem", significatur ecclesia; et per "Johannem" charitas actu, quae sunt bona opera; (quod per "matrem" significetur ecclesia, videatur in Arcanis Caelestibus, n. 289, 2691, 2717, 3703, 4257, 3
; quod per "mulierem", similiter, supra, n. 555, 707, 721 [a] 730 [a, b]):
[8] quod ecclesia Domini sit apud illos qui in charitate actu aut in bonis operibus sunt, et non apud illos qui in fide separata ab illis, significatur etiam per illa quae de Petro et Johanne memorantur,
Quod nempe "Petrus conversus viderit discipulum, quem amabat Dominus, sequentem, qui etiam accumbebat in cena super pectore Ipsius;.... hunc videns Petrus dicit ad Jesum, Domine, hic vero quid? Dicit ipsi Jesus, Si illum volo manere donec venio, quid ad te? tu sequere Me" (Johannes 21:20-22):
quod per "Petrum" ibi significetur verum absque bono, seu fides separata a bonis operibus, qualis erit fides in fine ecclesiae, videatur supra (n. 820 [b]), ubi etiam praecedentia explicata sunt; et quia per "Johannem" significantur bona charitatis, quae vocantur bona opera, et ea sunt apud illos qui constituunt ecclesiam Domini, ideo non Petrus sed Johannes secutus est Dominum, et a Domino dictum est Petro, (qui dixit, "Quid vero hic?") "Si illum volo manere donec venio, quid ad te? tu sequere Me"; per quae intelligitur, quod usque bonum charitatis permansurum sit apud illos qui Domini sunt, usque ad finem ecclesiae, et quando nova ecclesia, et non apud illos qui in fide separata ab illo bono sunt; quod significatur per illa verba ad Petrum, "Quid ad te?"
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.