Seeing Many Arcana 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. ... That the end of the church is when there is no faith, because no charity.

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.  ... "lambs" signify those who are in the good of innocence and of love to the Lord ... "sheep" signify those who are in the good of charity towards the neighbor ... "to feed" is to instruct.

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.

... "garments" signify truths, therefore to "gird oneself" denotes to imbibe and perceive truths ... to "walk" is to act and live; to act from freedom is to act from love or affection, since what a man loves that he does freely. That every church begins from charity, but that in process of time it turns aside to faith, and at length to faith alone.

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)

A WORD at All Times

Selection from Arcana Coelestia ~ Emanuel Swedenborg

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the light appeareth in the darkness, but the darkness comprehended it not. And the Word was made flesh and dwelt within us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth (John 1:1-5, 14).

Few know what is here meant by the "Word." That it is the Lord, is evident from the several particulars; but the internal sense teaches that it is the Lord as to His Divine Human that is meant by the "Word," for it is said: "the Word was made flesh and dwelt within us, and we beheld His glory." And because the Divine Human is meant by the "Word," all that Truth also is meant which relates to Him, and is from Him, in His kingdom in the heavens, and in His church on the earth. Hence it is said that "in Him was life, and the life was the light of men, and the light appeareth in the darkness." And because Truth is meant by the "Word," all revelation is meant, and thus also the Word itself or Holy Scripture.

As regards the Word specifically, it had existed in all times, but not the Word which we have at this day. There had been another Word in the Most Ancient Church which was before the flood, and another Word in the Ancient Church which was after the flood; then came the Word written by Moses and the prophets in the Jewish Church; and lastly the Word that was written by the Evangelists in the new church. The reason why there has been a Word at all times, is that by the Word there is communication of heaven with earth; and also because the Word treats of good and truth, from which man is to live happy forever; and on this account in the internal sense it treats of the Lord alone, because all good and truth are from Him.

The Word in the Most Ancient Church which was before the flood was not a written Word, but was revealed to everyone who was of that church. For they were celestial men, and therefore were in the perception of good and truth, as the angels are (with whom moreover they were in company), so that they had the Word written on their hearts. As they were celestial men, and had companionship with angels, all the things which they saw and apprehended by any of the senses were to them representative and significative of the celestial and spiritual things which are in the Lord's kingdom; so that they indeed saw worldly and earthly things with their eyes, or apprehended them by some other sense, but from them and by means of them they thought of celestial and spiritual things. In this way, and in no other, were they able to speak with angels; for the things with the angels are celestial and spiritual things, and when they come down to man they fall into such things as are with him in the world. That each one of the things in the world represents and signifies something in the heavens, .... Thence came the representatives and significatives which, when communication with angels began to cease, were collected by those meant by "Enoch," as was signified by the words (Gen. 5:24) "Enoch walked by himself with God, and was no more, for God took him" (see n. 521)

From this source was the Word in the Ancient Church which was after the flood. As the man of this church was spiritual and not celestial, he knew but did not perceive what the representatives and significatives involved; and as they involved Divine things, they came to be in use among those men, and were employed in their Divine worship; and this in order that they might have communication with heaven; for as before said, all things in the world represent and signify such things as are in heaven. They also had a written Word, which consisted of Histories and Prophecies, like the Word of the Old Testament; but in process of time that Word was lost. The Histories were called "Wars of Jehovah," and the Prophecies were called "Enunciations," as is evident in Moses (see Num. 21:14, 27), where they are quoted. Their histories were written in the prophetic style, and were for the most part made up histories, like those in the first eleven chapters of Genesis; as is plain from the quotations from them in Moses, where are these words:

Therefore it is said in the Book of the Wars of Jehovah, Vaheb in Suphah, and the rivers of Arnon, and the slope of the rivers that inclineth toward the dwelling of Ar, and leaneth upon the border of Moab (Num. 21:14-15).

Their prophecies were written like the prophecies of the Old Testament, as is likewise plain from the quotations made from them also in Moses, where are these words:

Wherefore the Enunciations (or the Prophetic Enunciators) say, Come ye to Heshbon, let the city of Sihon be built and established; for a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon. Woe to thee, Moab; thou hast perished, O people of Chemosh; he hath given his sons as escapers, and his daughters into captivity, unto Sihon king of the Amorite. And we have shot at them; Heshbon is perished even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba (Num. 21:27-30).

That these prophecies involve heavenly arcana, as do the prophecies of the Old Testament, is clearly manifest not only from their having been transcribed by Moses and applied to the state of things of which he was then writing, but also from the fact that nearly the same words are found in Jeremiah, inserted in the prophecies of that book; in which it is evident, from what has been said about the internal sense of the Word, that there are as many heavenly arcana as there are words. The words in Jeremiah are:

A fire is gone forth out of Heshbon, and a flame from among Sihon, and hath devoured the corner of Moab, and the crown of the head of the sons of tumult. Woe unto thee, O Moab, the people of Chemosh has perished, for thy sons are taken into captivity, and thy daughters into captivity (Jer. 48:45-46).

From this also it is plain that that Word also had an internal sense.

That with them there were prophecies which in the internal sense treated of the Lord and of His kingdom, may be seen not only from what has been shown, but also from the prophecies of Balaam, who was from Syria, spoken of in Moses (Num. 23:7-10, 18-25; 24:3-10, 15-25), which are expressed in a style similar to the other prophecies of the Word, and plainly foretell the Lord's coming, in these words:

I see Him, but not now; I behold Him, but not nigh; there shall come forth a Star out of Jacob, and a Scepter shall rise out of Israel and shall smite through the corners of Moab, and break down all the sons of Sheth (Num. 24:17).

These prophecies, like the former, are called "Parables" [Enuntiata], for the same word is used (Num. 23:7, 18; 24:3, 15, 20).

A Word afterwards followed in the Jewish Church that in like manner was written by representatives and significatives, so that it might have within it an internal sense understood in heaven, and that thus by the Word there might be communication, and the Lord's kingdom in the heavens be united to the Lord's kingdom on earth. Unless everything in the Word represents, and unless all the words by which everything therein is written, signify the Divine things pertaining to the Lord, thus the celestial and spiritual things belonging to His kingdom, the Word is not Divine; but being so it could not possibly be written in any other style; for by means of this style and not possibly by any other, human things and human words correspond to heavenly things and heavenly ideas, even to the least jot. From this it is that if the Word is read even by a little child, the Divine things therein are perceived by the angels.

In regard to the Word of the New Testament which is in the Evangelists, as the Lord spoke from the Divine itself, the several things spoken by Him were representative and significative of Divine things, thus of the heavenly things of His kingdom and church.

(from Arcana Coelestia 2894 - 2900)

Subsistence - A Perpetual Coming Forth

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Whatever is seen anywhere in the universe is representative of the Lord's kingdom, insomuch that there is not anything in the atmospheric and starry universe, or in the earth and its three kingdoms, which is not in its own manner representative. All things in nature, in both general and particular, are ultimate images, inasmuch as from the Divine are celestial things which are of good, from celestial things spiritual things which are of truth, and from both celestial and spiritual things are natural things. From this it is evident how gross, nay, how earthly and also inverted is that human intelligence which ascribes everything to nature separate or exempt from an influx prior to itself, or from an efficient cause.

Moreover they who so think and speak seem to themselves to be wiser than others; that is, in attributing all things to nature, when yet on the contrary angelic intelligence consists in ascribing nothing to nature, but all and everything to the Divine of the Lord, thus to life, and not to anything dead. The learned know that subsistence is a perpetual coming forth; but still it is contrary to the affection of falsity and thence to a reputation for learning to say that nature continually subsists, as it originally came into existence, from the Divine of the Lord. Inasmuch therefore as each and all things subsist, that is, continually come forth, from the Divine, and as each and all things thence derived must needs be representative of those things whereby they came into existence, it follows that the visible universe is nothing else than a theater representative of the Lord's kingdom; and that this kingdom is a theater representative of the Lord Himself.

(from Arcana Coelestia 3483)