Remembering Man's Liberation from Hell

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Because in the month Abib thou wentest forth from Egypt. (Exodus 34:18)

That this signifies because there was then liberation from hell, is evident from the signification of "the month Abib," as being the beginning of a new state and from the signification of "going forth from Egypt," as being liberation from infestation by falsities, thus also from hell. From all this it can be seen that the feast of the passover, which was also called the feast of unleavened things, was instituted in remembrance of man's liberation from hell by the Lord.

This liberation was effected by the Lord's subjugating the hells and glorifying His Human.

The feast of unleavened things shalt thou keep. That this signifies the worship of the Lord and thanksgiving on account of liberation from evil and from the falsities of evil, is evident from the signification of a "feast," as being worship and thanksgiving and from the signification of "unleavened things," as being things purified from evil and from the falsities of evil. Consequently, by "the feast of unleavened things" is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil.

As regards this feast, be it known that it properly signifies the glorification of the Lord's Human, thus the remembrance of this and thanksgiving on account of it, for by means of this glorification and the subjugation of the hells by the Lord, man has liberation from evils and salvation. For the Lord glorified His Human by combats against the hells and at the same time by continual victories over them. The last combat and victory was on the cross; wherefore He then fully glorified Himself, as He also teaches in these passages:

After Judas had gone out, Jesus said, Now hath the Son of man been glorified, and God hath been glorified in Him. If God hath been glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).

Jesus lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. Now, O Father, glorify Thou Me with [apud] Thine own self, with the glory which I had with Thee before the world was (John 17:1, 5).

Ought not Christ to suffer these things, and to enter into His glory? (Luke 24:26).

"To glorify the Son of man" denotes to make the Human Divine. It is evident that these things were said concerning His passion of the cross.

That by this last combat, which was the passion of the cross, He fully subjugated the hells, the Lord also teaches in John:

Jesus said, The hour is come that the Son of man should be glorified. Now is My soul troubled. And He said, Father, glorify Thy name; and there went forth a voice out of heaven, saying, I have both glorified, and will glorify again.

And Jesus said, Now is the judgement of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me. This He said, signifying by what manner of death He should die (John 12:23, 27, 28, 31-33).

Hell in the whole complex is what is called "the prince of the world," and "the devil." From all this it is evident that by the passion of the cross the Lord not only conquered and subjugated the hells, but also fully glorified His Human. From this comes salvation to the human race. For the sake of this also the Lord came into the world, as He likewise teaches in John 12:27:

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

It was for the remembrance of this that the feast of unleavened things or of the passover was primarily instituted, and therefore at this feast He rose again.

That it was also for the sake of liberation from evil and from the falsities of evil, is because all liberation from evil is by means of the subjugation of the hells by the Lord, and by means of the glorification of His Human; and without these there is none. For man is directed by the Lord by means of spirits from hell, and by means of angels out of heaven; and therefore unless the hells had been completely subjugated, and unless the Human of the Lord had been completely united to the Divine Itself, and thus also made Divine, no man could possibly have been liberated from hell and saved, for the hells would always have prevailed, because man has become such that from himself he thinks nothing else than what belongs to hell. From this it is evident whence it is that by the same feast is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil.                             (Arcana Coelestia 10655)

It is believed by most persons within the church that the Lord came into the world in order to reconcile the Father by the passion of the cross, and that afterward those might be accepted for whom He should intercede, and also that He released man from damnation by His having alone fulfilled the law, which otherwise would have condemned everyone; and thus that all would be saved who held this faith with confidence and trust. But those who are in any enlightenment from heaven are able to see that it would not be possible for the Divine, which is Love itself and Mercy itself, to cast away the human race from itself and condemn it to hell; nor that it had to be reconciled by its Son's passion of the cross; and that in this way and in no other way it was moved with mercy; and that henceforth the life would not condemn anyone provided he had a confident faith in this reconciliation; and that all salvation is effected from mercy through faith. Those who so think and believe can see nothing at all. They speak, but understand nothing. They therefore call these things mysteries, which are to be believed, but not apprehended by any understanding. From this it follows that all enlightenment from the Word is rejected that shows the case to be otherwise, because light from heaven cannot enter where there reigns so great a shadow from things that are contradictory to each other. That which is not understood at all is called a "shadow."

But to those who are in enlightenment the Lord grants that they shall understand what they believe; and when they are reading the Word, those are enlightened and understand it, who acknowledge the Lord and love to live according to His commandments; but not those who say that they believe, and do not live; for the Lord flows into the life of man and from this into his faith, but not into faith separate from life. Consequently, those who are enlightened by the Lord through the Word understand that the Lord came into the world in order to subjugate the hells, and reduce into order all things there and in the heavens; and that this could not possibly be done except by means of the Human; for from this He could fight against the hells; but not from the Divine without the Human; and also that He might glorify His Human in order that He might thereby forever keep all things in the order into which He had reduced them. From this comes the salvation of man, for the hells are round every man, because everyone is born into evils of every kind, and where evils are, there are the hells; and unless these were cast back by the Divine power of the Lord, no one could ever have been saved. That this is so the Word teaches, and all those apprehend who admit the Lord into their life; and these as before said are those who acknowledge Him, and love to live according to His commandments.

To be withdrawn from evils, to be regenerated, and thus to be saved, is mercy, which is not, as is believed, immediate, but mediate, that is, for those who desist from evils, and so admit from the Lord the truth of faith and the good of love into their life. Immediate mercy, namely, such as would be for everyone merely at God's good pleasure, is contrary to Divine order; and that which is contrary to Divine order is contrary to God, because order is from God, and His Divine in heaven is order. To receive order into one's self is to be saved, and this is effected solely by living according to the Lord's commandments. Man is regenerated to the end that he may receive into himself the order of heaven, and he is regenerated by means of faith and the life of faith, which is charity. He who has order in himself is in heaven, and also is heaven in a certain image; but he who has it not is in hell, and is hell in a certain image. The one cannot possibly be changed and transferred into the other by immediate mercy, for they are opposites, because evil is opposite to good, and in good there are life and heaven, but in evil there are death and hell. That the one cannot be transferred into the other is taught by the Lord in Luke:

Abraham said unto the rich man in hell, Between us and you there is a great gulf fixed; so that those who would pass from hence to you cannot; neither can those who are there pass over to us (Luke 16:26).

Moreover, if immediate mercy were possible, all in the world would be saved, without exception, and there would be no hell, for the Lord is mercy itself, because He is love itself, which wills the salvation of all, and the death of no one.

(Arcana Coelestia 10659)

Arcana of Names in the Word

Selection from Apocalypse Explained ~ Emanuel Swedenborg

When one knows that all names in the Word signify things, and that the names of the twelve sons of Jacob, or of the twelve tribes, signify all truths and goods of the church in the complex, and in like manner, the names of the twelve disciples of the Lord, and that "Peter," "James," and "John" signify faith, charity, and the good of charity, he can see many arcana in the Word.

As for example, why: The Lord gave the name Peter to Simon, and to James and John the name Boanerges, which means sons of thunder (Mark 3:16-17). For "Peter," like petra [rock], signifies the Lord as to truth from good, or faith from charity, and "sons of thunder" signify those who from affection, which is of love, receive the truths of heaven.

I will here mention some arcana that may be seen by those who are aware that "Peter" signifies faith, and "John" the good of charity.

First, why the Lord said to Peter: I also say unto thee, Thou art Peter, and upon this rock will I build My church; and I will give unto thee the keys of the kingdom of the heavens (Matt. 16:18-19). It appears from the letter, as if that power was given to Peter, when in fact no power was given to Peter; but it was so said to him because "Peter" signified truth from good, which is from the Lord; and truth from good, which is from the Lord, has all power, thus the Lord has all power from good through truth.

A second arcanum that may be seen, when it is known that "Peter" signifies faith, is, why the Lord said to him, that: Before the cock crowed, he would deny Him thrice; which also came to pass (Matt. 26:34 seq.). By these words is signified, that in the last time of the church there would be no faith in the Lord, because no charity; for "cock-crowing," as well as "twilight," signifies the last time of the church, and "three" or "thrice," signifies what is complete to the end.

A third arcanum that may be seen is what is signified by the following words concerning Peter and John: Jesus saith to Peter, 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 lambs. He saith to him again a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Tend My sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto 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. Verily, verily, I say unto thee, when thou wast younger, thou girdest thyself, and walkedst whither thou wouldest; but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and bear thee whither thou wouldest not. And when He had thus spoken, He saith unto him, Follow Me. Peter, turning about, seeth the disciple whom Jesus loved, following, and he saith, Lord, What shall this one [do]? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:15-22). What these things signify no one can know unless he knows the internal sense, and knows that "Peter" signifies faith, and "John" the good of charity, thus that "Peter" signifies those in the church who are in faith, and "John" those who are in the good of charity. That Jesus said to Peter three times, "Lovest thou Me?" and that Peter said three times. "Thou knowest that I love Thee," and that Jesus then said, "Feed My lambs," and "Feed My sheep," signifies that those who are in faith from love, ought to instruct those who are in the good of love to the Lord, and in the good of charity towards the neighbor; for those who are in faith from love are also in truths, and those who from this are in truths, instruct concerning good, and lead to good; for all spiritual good that a man has, is gained and implanted by truths.

Faith, as it was to be in the first period of the church and as it was to be in the last, is then described by the Lord. The first period of the church is meant by "when thou wast younger," and its last by "when thou shalt be old." That when Peter "was younger he girded himself and walked whither he would," signifies that in the first period of the church, men would imbibe truths from the good of charity and would act from freedom; for to act from freedom is to act from the affection of truth from good. "When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," signifies that in the last period of the church, they would no longer imbibe truths from the good of charity, thus would not know them in any other way than as declared by another; and thus would be in a servile state; for a servile state ensues when good does not lead.

Since, in the last period of the church, faith becomes such that it rejects the good of charity, saying that faith alone constitutes the church and is saving, and not the good of life which is charity.  Jesus said to Peter, by whom such faith is here meant, "Follow Me; and Peter, turning about, seeth the disciple whom Jesus loved, following; and he saith, Lord, what shall this one [do]?" By this is signified that faith, in the last period of the church, would turn itself away from the Lord; for it is said of Peter, by whom such faith is signified, that "turning about, he saw;" also that he said of the disciple whom Jesus loved, or of John, by whom is signified the good of charity, "what shall this one [do]?" that is, that he is not anything. But Jesus said to him, "If I will that he tarry till I come, what is that to thee? Follow thou Me." By this is signified that the good of charity will follow the Lord, and will acknowledge Him, even to the last period of the old church, and the first of the new. (That the last period of the old church is called "the consummation of the age," and the beginning of the new church "the coming of the Lord."

A fourth arcanum that may be seen is, why the Lord loved John above the rest of the disciples, and consequently why John lay on the breast or in the bosom of the Lord (John 13:23; 21:20); namely, because the good of love was what the Lord saw when He beheld John, who represented and signified that good; since it is that good that constitutes heaven and the church.

A fifth arcanum is manifest when it is known that John represented the good of love, namely, what is signified by the words of the Lord from the cross to the mother Mary and to John: When Jesus therefore seeth His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then He saith to the disciple, Behold thy mother. And from that hour the disciple took her unto his own home (John 19:26, 27). By "mother" and by "woman" is here meant the church, and by "John" the good of charity; and by the things here said, that the church will be where the good of charity is.

From this it can now be seen how great arcana lie concealed in the Word, which are laid open to those only who know its internal or spiritual sense. Apart from that sense it cannot be known, moreover, what is signified when it is said: That the apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matt. 19:28; Luke 22:30). By "apostles" here are meant not apostles, but all truths from good, which are from the Lord; thus by these words is signified that the Lord alone will judge all from truths that are from good, thus that everyone will be judged according to those truths.

(from Apocalypse Explained 9)

Power From the Lord Against Evils and Falsities

Selection from Apocalypse Explained ~ Emanuel Swedenborg

For thou hast some power, and hast kept My word, and hast not denied My name . . . (Revelation 3:8)

This signifies that they have power from the Lord against evils and falsities, in the measure in which they make truths from the Word to be of the life, and acknowledge the Divine of the Lord in His Human.

This is evident from the signification of "having power," as being power from the Lord against evils and falsities; and as those who are in faith from charity are treated of, it is said that they "have some power" (of which presently). It is evident also from the signification of "to keep My word," as being to make truths from the Word to be of the life; for to keep truths or commandments means not only to know and perceive them but also to will and do them, that is to keep them. Those who will and do, make the truths that they know and perceive from the Word to be of their life.

And keep the things which are written therein, signifies from the love of truth. This is evident from the signification of "observing" and "keeping," as being to perceive, to will, and to do according thereto, here according to the doctrine of heaven; and from the signification of "the things which are written therein," as being, from the love of truth, or from the delight of that love; for what is done from love is done from delight; delight is from no other source. This is signified by "the things which are written therein," because the things contained in the doctrine of heaven are written on the heart, and thus on the life, of those here described; and things written on the heart and life are written on the love; for "heart" in the Word signifies love (Arcana Coelestia, n. 7542, 9050, 10336). The love of truth is meant, because these things are said of the doctrine of heaven, and the doctrine of heaven is from truths. In the Word frequent mention is made of observing and keeping the precepts, the commandments, the words, and the law: and by observing and keeping is there signified to understand, to will, and to do, as in Matthew:

Teaching them to observe all things whatsoever I commanded you (Matt. 28:20);

in Luke:

Blessed are they that hear the Word of God and keep it (Luke 11:28);

in John:

Verily, verily, I say unto you, if anyone keep My word he shall never see death (John 8:51);

in the same:

If any one love Me he will keep My word: He that loveth Me not, keepeth not My words (John 14:15, 23-24);

and in the same:

If ye keep My commandments ye shall abide in My love. Ye are My friends if ye do the things which I command you (John 15:10, 14).

To do is to will, and to will is to do; because in deeds the will is everything.
(Apocalypse Explained 15).

It is evident also from the signification of "not denying My name," as being to acknowledge the Divine of the Lord in His Human.

And thou holdest My name, signifies the acknowledgment of the Divine in the Human of the Lord, as well as all things of love to Him and faith in Him. This is evident from what has been shown above about the signification of the "name" of Jehovah, Lord, and Jesus Christ (n. 102). By the Lord's "name" in the Word is meant primarily the acknowledgment of the Divine in His Human, because all things of love and faith are from that; for Divine goods which are of love, and Divine truths which are of faith, proceed from no other source than from the Lord alone; and these cannot flow in with man unless he thinks of the Lord's Divine at the same time that he thinks of His Human; nor is His Divine separate from the Human, but it is in the Human. ... I can aver, from all experience of the spiritual world, that no one is in the truths of faith and in the goods of love except he who thinks of the Lord's Divine at the same time that he thinks of His Human; as also that no one is spiritual, or is an angel, unless he has been in that thought and consequent acknowledgment in the world. Man must needs be conjoined to the Divine by his faith and love in order to be saved; and all conjunction is with the Lord; and to be conjoined to His Human only, and not to His Divine at the same time, is not conjunction; for the Divine saves, but not the Human apart from the Divine.  (Apocalypse Explained 135).

It should be known that there are two principal things of the church, namely, the acknowledgment of the Lord's Divine in His Human, and making the truths from the Word to be of one's life.  Moreover, no one can be in the one of these unless he is at the same time in the other; for all truths that are made to be of the life are from the Lord, and this is done with those who acknowledge the Divine in His Human. For the Lord flows in with all, as well in the heavens as on the earth, from His Divine Human, and not from the Divine separately. Consequently those who in their thought separate the Divine of the Lord from His Human, and look to the Divine of the Father not as in the Human but as beside it or above it, thus separated from it, receive no influx from the Lord nor thus from heaven, for all who are in the heavens acknowledge the Lord's Divine Human (see concerning this in the work on Heaven and Hell, n. 2-12, 59-72, 78-86 seq., 212). From this it is clear that all truths that are made of the life are from the Lord with those who acknowledge the Divine in His Human, that is the Divine Human. Truths become of the life when man loves them, thus when he wills them and does them, for he who loves, wills and does; in a word, truths are made of the life when man from affection lives according to them. Such truths are from the Lord because the Lord flows into the love with man, and through the love into truths and thus makes them to be of the life.

Something shall now be said about the power that man has from the Lord against evils and falsities.

All power that angels have and also that men have is from the Lord; and the measure in which they receive the Lord is the measure of their power.

He who believes that any power against evils and falsities comes from what is man's own [proprium] is greatly mistaken; for it is evil spirits, conjoined to the hells, that induce evils and falsities thence with men, and these spirits are numerous, and each one of them is conjoined to many hells, in each of which also there are many spirits, and no one except the Lord can turn these away from man, for the Lord alone has power over the hells, and man has no power at all from himself or from what is his own [proprium]; therefore man has power to the extent that he is conjoined to the Lord by love.

There are two loves that reign in the heavens and constitute the heavens, namely, love to the Lord and love towards the neighbor; love to the Lord is called celestial love, and love toward the neighbor is called spiritual love. Those who are in celestial love have much power, but those who are in spiritual love have some power; and because what is written to the angel of this church, treats of those who are in love towards the neighbor, or in charity and in faith therefrom, which love is spiritual love, it is said, "Thou hast some power."

But it is to be noted, that all the power that angels and men have from the Lord is from the good of love; and since the good of love does not act from itself but through truths, therefore all power is from the good of love through truths, and with those who are spiritual, from the good of charity through the truths of faith. For good takes on a quality through truths, good without truths having no quality and where there is no quality there is neither force nor power.

From this it is clear, that good has all power through truths, or charity through faith, and neither charity apart from faith nor faith apart from charity has any power. This is meant also by the keys given to Peter, for "Peter" there means, in the spiritual sense, truth from good which is from the Lord, thus faith from charity; and the "keys" given to him the power over evil and falsities. These things were said to Peter when he acknowledged the Divine of the Lord in His Human; which means, that those have power who acknowledge the Divine of the Lord in His Human, and from Him are in the good of charity, and in the truths of faith. That these things were said to Peter when he acknowledged the Lord is shown in Matthew:

Jesus said to the disciples, Who say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answering said unto him, Blessed art thou Simon Bar-Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. But I also say unto thee, thou art Peter, and upon this rock I will build My church; and the gates of the hells shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven (Matt. 16:15-19).

(Apocalypse Explained 209)