740. Called the devil and Satan, signifies because interiorly they were in evils and in falsities that are from hell. This is evident from the signification of "the devil and as being hell in respect to evils and falsities (of which presently). It means those who were interiorly in evils and the falsities thence, since those who are here meant by "the dragon" and are called "the devil and Satan," are not exteriorly such, but interiorly; for exteriorly ¹ they speak like men of the church, and some like angels of heaven, about God, the Lord, faith in Him and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas; thus by these exteriors they are conjoined to heaven; and yet interiorly they are not affected by them, much less delighted with them, but are affected and delighted only with bodily and worldly things, even so that they regard heavenly things as comparatively of no account. In a word, they love above all things the things of the body and of the world, and heavenly things only as things serviceable; thus they make the things of the body and of the world the head, and heavenly things the feet. They are such because they make the life to be of no account, saying that faith alone saves, and not any good of life. Therefore they are devils and satans, for man is such as he is interiorly, and not such as he is merely exteriorly, except when he speaks and acts outwardly from the interior. Moreover, a man continues such after death; for such as a man is interiorly, such he is in respect to the spirit, and the spirit of man is the affection from which is the will and the life therefrom. From this it follows that those who make no account of the life are interiorly devils and satans, and they also become devils and satans when their life in the world is ended and they become spirits.

[2] They are called "the devil and Satan" because both "the devil" and "Satan" signify hell; "the devil" signifying the hell from which are evils, and "Satan" the hell from which are falsities; this hell is called "Satan" because all who are in it are called satans, and the other hell is called "the devil" because all who are in it are called devils. Before the creation of the world there was no devil or Satan who had been an angel of light and was afterwards cast down with his crew into hell, as can be seen from what has been said in the work on Heaven and Hell 311-316, under the head, "Heaven and Hell are from the Human Race").

[3] It is to be known that there are two kingdoms into which the heavens are divided, namely, a celestial kingdom and a spiritual kingdom (on which see in the work on Heaven and Hell 20-28). To these two kingdoms correspond by opposition the two kingdoms into which the hells are divided; to the celestial kingdom corresponds by opposition the infernal kingdom that consists of devils and is therefore called "the devil," and to the spiritual kingdom corresponds by opposition the infernal kingdom that consists of satans and is therefore called "Satan." And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding by opposition to the celestial kingdom consists of devils, who are in the love of self; consequently from that hell evils of every kind flow forth. And as the spiritual kingdom consists of the angels who are in charity towards the neighbor, so the infernal kingdom that corresponds by opposition to the spiritual kingdom consists of satans, who are in falsities from love of the world, consequently from that hell falsities of every kind flow forth.

[4] From this it is clear what "the devil" and "Satan" signify in the following passages. In the Gospels:

Jesus was led into the wilderness to be tempted by the devil (Matthew 4:1, seq.; Luke 4:1-13).

What is signified by the "wilderness," and by the Lord's "temptations" for forty days and forty nights, has been shown above n. 730. He is said to have been tempted "by the devil" to signify that He was tempted by the hells from which are evils, thus by the worst of the hells, for these were the hells that chiefly fought against the Lord's Divine love, since the love that reigned in those hells was the love of self, and this love is the opposite of the Lord's love, thus of the love that is from the Lord.

[5] In Matthew:

The tares are the sons of the evil one; the enemy that soweth is the devil (Matthew 13:38, 39).

"Tares" signify the falsities of doctrine, of religion, and of worship, which are from evil, therefore they are also called "the sons of the evil one;" and as evil brings them forth it is said that it is "the devil that soweth them."

[6] In Luke:

Those upon the way are they that hear; then cometh the devil and taketh away the word from their heart, that they may not believe and be saved (Luke 8:12).

And in Mark:

These are they upon the way, where the word is sown; and when they have heard, straightway cometh Satan and taketh away the word which hath been sown in their hearts (Mark 4:15).

Respecting this the term "devil" is used in Luke, and "Satan" in Mark, for the reason that "the seed that fell upon the way" signifies truth from the Word that is received in the memory only and not in the life, and as this is taken away both by evil and by falsity, therefore both "the devil" and "Satan" are mentioned; and therefore in Luke it is said that "the devil cometh and taketh away the word from their heart, that they may not believe and be saved;" and in Mark that "Satan cometh and taketh away the word which hath been sown in their hearts."

[7] In Matthew:

The king shall say to them on the left hand, Depart from Me, ye cursed, into the eternal fire prepared for the devil ² and his angels (Matthew 25:41).

Here the term "devil" is used because this was said of those who did not do good works, and therefore did evil works; for those who do not do good works do evil works; for the works they did not do are recounted in the preceding verses, and when goods are lightly esteemed evils are loved.

[8] The Lord calls Judas Iscariot:

A devil (John 6:70);

And it is said that the devil put into his heart (John 13:2);

And that after he had taken the sop satan entered into him (John 13:27; Luke 22:3).

It is so said because Judas Iscariot represented the Jews, who were in falsities from evil, and therefore from evil he is called a "devil," and from falsities a "Satan." Wherefore it is said that "the devil put into his heart," "to put into the heart" meaning into the love that is of his will. Also it is said that "after he had taken the sop Satan entered into him;" "to enter into him with the sop" meaning into the belly, which signifies into the thought, and falsities from evil belong to the thought.

[9] In John:

Jesus said to the Jews, Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth because there is no truth in him; when he speaketh a lie he speaketh from his own (John 8:44).

This describes the Jewish nation, such as it had been from the beginning, namely, that it was in evil and in falsities therefrom. "Their father the devil" means evil from hell, in which their fathers were in Egypt and afterwards in the desert; that they willed to remain in the evils of their cupidities is signified by "the desires of your father ye will to do;" that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth because there was no truth in him;" as "man" signifies the truth of intelligence, so "murderer" signifies its destroyer. Their falsities from evil are signified by "when he speaketh a lie he speaketh from his own;" "his own" signifying the evil of the will, and "lie" the falsity therefrom.

[10] In Matthew:

The Pharisees said of Jesus, He doth not cast out demons but by Beelzebub the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan casteth out satan he is divided against himself; how then shall his kingdom stand? But if I in the spirit of God cast out demons, then is the kingdom of God come unto you (Matthew 12:24-26, 28).

Here the term "Satan," and not devil is used, because "Beelzebub," who was the god of Ekron, means the god of all falsities, for "Beelzebub" by derivation means the god of flies, and "flies" signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan. So, too, the Lord said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you;" "the spirit of God" meaning Divine truth proceeding from the Lord, and "the kingdom of God" thence signifying heaven and the church that are in Divine truths.

[11] In the Gospels:

Peter rebuking Jesus because He was willing to suffer, Jesus turned and said unto Peter, Get thee behind Me, Satan, thou art a stumbling-block, because thou savorest not the things which are of God, but the things which are of men (Matthew 16:22, 23; Mark 8:32, 33).

The Lord said this to Peter because in a representative sense "Peter" signified faith; and as faith is of truth, and also, as here, of falsity, Peter is called Satan, for as has been said "Satan" means the hell that is the source of falsities. "Peter" represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity.

Moreover, those who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified; therefore this is called a "stumbling-block." As the passion of the cross was the Lord's last temptation and complete victory over all the hells, and also the complete union of His Divine with the Divine Human, and this is unknown to those who are in the faith of falsity, the Lord said "thou savorest not the things which are of God, but the things which are of men. "

[12] In Luke:

Jesus said to Simon, Behold Satan demanded you that he might sift you as wheat. But I prayed for thee that thy faith fail not; when, therefore, thou shalt be converted, strengthen thou thy brethren (Luke 22:31, 32).

Here, too, "Peter" represents faith without charity, which faith is the faith of falsity, for this was said to him by the Lord just before he thrice denied Him. Because he represented faith therefore the Lord says, "I prayed for thee that thy faith fail not;" that he represented the faith of falsity is evident from the Lord's saying to him, "when, therefore, thou shalt be converted, strengthen thou thy brethren." As the faith of falsity is like chaff before the wind, it is said that "Satan demanded them that he might sift them as wheat," "wheat" meaning the good of charity separated from chaff. From this it is clear why the name "Satan" is here used.

[13] In the same:

I beheld Satan as lightning falling from heaven (Luke 10:18).

Here "Satan" has a similar signification as "the dragon" who was also seen in heaven and was cast out of heaven; but properly it is the "dragon" that is meant by the "devil," and "his angels" that are meant by "Satan." That "the angels of the dragon" mean the falsities of evil will be seen in a subsequent paragraph. "Satan falling down from heaven" signifies that the Lord by Divine truth, which He then was, thrust all falsities out of heaven and subjugated those hells that are called "Satan," like as Michael cast down "the dragon and his angels" (of which above, n. 737).

[14] In Job:

There was a day when the sons of God came to stand by Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon Job; also afterwards that he might touch his bone and his flesh (Job 1:6-12; 2:1-7).

That this is a composed history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, but yet it is an excellent and useful book. The angels at that time were called "sons of God," because "sons of God," the same as "angels," mean Divine truths, and "Satan" infernal falsities. And as the hells tempt men by falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine truths, it is said that "Satan stood in the midst of the sons of God." What the rest signifies will not be explained here, since it must be made clear in its series.

[15] In David:

They put upon me evil for good, and hatred for my love; appoint Thou a wicked one over him, and let Satan stand at his right hand (Psalms 109:5-6).

This, like most things in the Psalms of David, is a prophecy respecting the Lord and His temptations; for He above all others endured the most frightful temptations; and as He in His temptations fought from Divine love against the hells, which were most hostile to Him, it is said "they put upon me evil for good, and hatred for my love;" and as infernal evil and falsity prevail with them it is said "appoint thou a wicked one over him, and let Satan stand at his right hand;" "to stand at the right hand" signifying to be wholly possessed, and "Satan" signifying infernal falsity with which he was possessed.

[16] In Zechariah:

Afterwards he showed me Joshua the great priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, even He who chooseth Jerusalem; is not this a brand delivered out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel (Zechariah 3:1-3).

What this involves can be seen only from the series of things that precede and follow; from these it can be seen that this represented how the Word was falsified. "Joshua the great priest" signifies here the law or the Word; and "he stood before the angel clothed in filthy garments" signifies its falsification. This shows that "Satan" here means the falsity of doctrine from the Word when it is falsified; and as this began to prevail at that time, Zechariah saw "Satan standing at his right hand;" "to stand at the right hand" signifying to fight against Divine truth. Because it is the sense of the letter of the Word only that can be falsified, for the reason that the things in that sense are truths in appearance only, and those who interpret the Word according to the letter cannot easily be convinced of falsities, so Joshua ³ said, "Jehovah rebuke thee," as above n. 735, where is explained what is signified by "Michael disputed with the devil about the body of Moses, and Michael said to the devil, The Lord rebuke thee" (Jude 1:9). Because the truth of doctrine from the Word which has been falsified is here meant, it is said, "Jehovah who chooseth Jerusalem; is not this a brand delivered out of the fire?" "Jerusalem" signifying the doctrine of the church, and "a brand delivered out of the fire" that there was but little of truth left.

[17] In these passages in the Old Testament "Satan" only is mentioned, and in no place the devil, but instead of the devil the terms "foe," "enemy," "hater," "adversary," "accuser," "demon," also "death" and "hell," are made use of. From this it may be clear that "the devil" signifies the hell from which are evils, and "Satan" the hell from which are falsities; as also in the following passages in Revelation:

Afterwards I saw an angel coming down out of heaven having the key of the abyss and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years. And when the thousand years are finished, Satan shall be loosed out of his prison, and shall lead the nations astray. And the devil that led them astray was cast into the lake of fire and brimstone (Revelation 20:1, 2, 7, 8, 10).

But what "demon" and "spirit of a demon" signify may be seen above n. 586.

Poznámky pod čarou:

815. Verse 11. And I saw another beast coming up out of the earth, signifies confirmations from the sense of the letter of the Word in favor of faith separated from life, and the consequent falsifications of the truth of the church. This is evident from the signification of "the two beasts" treated of in this chapter, as being the confirmation of those things that are signified by "the dragon," for "the dragon" signifies especially faith alone (See above, n. 714); and "the beast coming up out of the sea" signifies reasonings from the natural man confirming the separation of faith from life (See also above, n. 774; therefore this "beast" signifies confirmations from the sense of the letter of the Word in favor of faith separated from life, and the consequent falsifications of the truth of the church. That "the dragon" is further described by these two "beasts" is evident from verses 2, 4, 11 of this chapter. There are moreover two means by which any heretical dogma may be confirmed, namely, by reasonings from the natural man and by confirmations from the sense of the letter of the Word; and these two means are what are signified by these two "beasts." The former "beast" signifies reasonings from the natural man, because the "sea" out of which that beast came up signifies the natural of man, while this "beast" signifies confirmations from the sense of the letter of the Word, because the "earth" out of which it came up signifies the church where the Word is. This "beast" signifies also falsifications of the Word, because the Word unless it is falsified can never confirm a false dogma, since all things of the Word are truths; consequently all truths can be confirmed from the Word, but by no means falsities, as can be clearly seen from what has been said above and also from what follows in this chapter.

[2] As passages from the Word have been cited above n. 785 in which "works," "deeds," "working," and "doing" are mentioned, I will now cite passages where "faith" and "believing" are mentioned, but only from the Gospels, and not from the Epistles of the Apostles, and for the reason that the Gospels contain the words of the Lord Himself, all of which have concealed in them a spiritual sense, through which immediate communication with heaven is granted, while the writings of the Apostles contain no such sense, although they are nevertheless useful books for the church.

[3] The passages of the Word where "faith" and "believing" are mentioned are the following. In Matthew:

There came a centurion to the Lord, saying, Lord, I am not worthy that Thou shouldst come under my roof; but say the word only, and my boy shall be healed. Jesus hearing, marveled and said to them that followed Him, Verily I say unto you, I have not found so great faith in Israel. And He said unto the centurion, Go thy way, and as thou hast believed be it done unto thee; and his boy was healed in that hour (Matthew 8:8, 10, 13).

The Lord healed this person and others according to their faith, because the first and primary thing of the church then to be established was to believe that the Lord is God Almighty, for without that faith no church could have been established. For the Lord was the God of heaven and the God of earth, with whom no conjunction is possible except by an acknowledgment of His Divinity, which acknowledgment is faith. The centurion evidently acknowledged the Lord to be God Almighty, for he said, "I am not worthy that Thou shouldst come under my roof; but say the word only, and my boy shall be healed."

[4] In the same:

A woman afflicted with an issue of blood touched the hem of Jesus' garment; for she said within herself, If I shall but touch His garment I shall be healed. Jesus turning and seeing her, said, Daughter be of good cheer, thy faith hath made thee whole; and she was healed in that hour (Matthew 9:20-22).

In the same:

They brought unto Him one sick of the palsy lying on a bed; Jesus seeing their faith, said unto the sick of the palsy, Be of good cheer, thy sins are forgiven. Arise, take up thy bed, and go unto thy house (Matthew 9:2-7; Luke 5:19-25).

In the same:

Two blind men cried, saying, Have mercy on us, Thou Son of David. Jesus said unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it done unto you; and their eyes were opened (Matthew 9:27-30).

No other faith than that which is called historical, which at that time was a miraculous faith, was meant by this faith whereby the sick were healed; consequently by this faith many wrought miracles at that time. This faith was, that the Lord was Almighty, because He was able to do miracles of Himself; for this reason He also allowed Himself to be worshiped, which was not the case with the prophets of the Old Testament, who were not worshiped. But there must always be this historical faith before it becomes a saving faith; for a historical faith becomes a saving faith with man by his learning truths from the Word, and living according to them.

[5] In the same:

A woman of Canaan, whose daughter was vexed by a demon, came and worshiped Jesus, saying, Lord, help me. Jesus said unto her, Great is thy faith; be it done unto thee as thou wilt; and her daughter was healed (Matthew 15:22-28).

In John:

A ruler whose son was sick besought Jesus to heal his son before he died. Jesus said unto him, Go thy way, thy son liveth; and the man believed in the word that Jesus spake unto him. And his servants met him, saying, Thy son liveth. Therefore he believed, and his whole house (John 4:46-53).

In the same:

Jesus finding the man born blind whom He healed, said unto him, Believest thou, then, on the Son of God? He answered and said, Who is He, Lord, that I may believe on Him? He said unto him, Thou hast both seen Him and He it is that speaketh with thee. He said, Lord, I believe; and he worshiped Him (John 9:35-38).

In Luke:

Jesus said to the ruler of the synagogue, whose daughter was dead, Fear not, only believe, and she shall be made whole; and the daughter was raised up again (Luke 8:50, 55).

In the same:

One of the ten lepers that were healed by the Lord, who was a Samaritan, returned and fell upon his face at the feet of Jesus; and Jesus said unto him, Arise, go thy way; thy faith hath made thee whole (Luke 17:15, 16, 19).

In the same:

Jesus said to the blind man, Thy faith hath saved thee; and immediately he was able to see (Luke 18:42, 43).

In Mark:

Jesus said to the disciples, when they were unable to heal a certain man's son ¹ who had a dumb spirit; to whom Jesus said, If thou canst believe, all things are possible to him that believeth; the father of the boy crying out with tears, said, Lord, I believe, help thou mine unbelief; and he was healed (Mark 9:17, 23, 24).

There were three reasons why faith in the Lord healed these; first, because they acknowledged His Divine omnipotence, and that He was God; secondly, because faith is acknowledgment, and from acknowledgment intuition; and all intuition from acknowledgment makes another to be present; this is a common thing in the spiritual world. So now, when a New Church was to be established by the Lord, it was this intuition from an acknowledgment of the Lord's omnipotence from which they were first to look to the Lord; and from this it is clear what is here meant by faith. The third reason was, that all the diseases healed by the Lord represented and thus signified the spiritual diseases that correspond to these natural diseases; and spiritual diseases can be healed only by the Lord, and in fact by looking to His Divine omnipotence and by repentance of life. This is why He sometimes said, "Thy sins are forgiven thee; go and sin no more." This faith also was represented and signified by their miraculous faith; but the faith by which spiritual diseases are healed by the Lord can be given only through truths from the Word and a life according to them; the truths themselves and the life itself according to them make the quality of the faith. But more about this in what follows.

[6] In John:

When Lazarus was dead, his sister saith, Lord, by this time he stinketh. Jesus saith unto her, Said I not unto thee, If thou wouldst believe thou shouldst see the glory of God? (John 11:39, 40).

In Luke:

Jesus said to the woman who was a sinner, and who made His feet wet with her tears, and wiped them with the hair of her head, and kissed His feet, which she also anointed with oil, Thy sins are forgiven thee; thy faith hath saved thee; go in peace (Luke 7:38, 48, 50).

From this it is clear that it was faith in the Lord's omnipotence that healed them, and that the same faith remitted, that is, removed, sins. The reason of this was that this woman not only had faith in the Divine omnipotence of the Lord, but also loved Him, for she kissed His feet. Wherefore the Lord said, "Thy sins are forgiven thee, thy faith hath saved thee," because faith makes the Divine of the Lord to be present, and love conjoins. It is possible, however, for the Lord to be present and not be conjoined; from which it is evident that it is faith from love that saves.

[7] Again:

Jesus said to the disciples in the boat, Why are ye fearful, O ye men of little faith? Then He arose and rebuked the wind and the sea, and there came a great calm (Matthew 8:26; Mark 4:39-41; Luke 8:24, 25).

Peter, at the Lord's command, went down out of the boat and walked upon the waters; but when the wind became strong he was afraid, and beginning to sink he cried out, Lord, save me. And immediately Jesus took hold of his hand and said, O man of little faith, wherefore didst thou doubt (Matthew 14:28-31).

When the disciples could not heal the lunatic, Jesus said unto them, O faithless and perverse generation, how long shall I be with you? and Jesus healed him; and He said to the disciples that they could not heal him by reason of their unbelief (Matthew 17:14, seq.).

Jesus came into His own country, and there they were offended in Him; and Jesus said, A prophet is not without honor save in his own country and in his own house. And he did not many mighty works there because of their unbelief (Matthew 13:57, 58).

The Lord called the disciples "men of little faith" when they were unable to do miracles in His name, and He was unable to do miracles in His own country because of their unbelief, for the reason that while the disciples believed the Lord to be the Messiah or Christ, also the Son of God, and the prophet of whom it was written in the Word, yet they did not believe that He was God Almighty, and that Jehovah the Father was in Him; and yet so far as they believed Him to be a man, and not at the same time God, His Divine to which omnipotence belongs could not be present with the disciples by faith. For faith presents the Lord as present, as has been said above; but faith in Him as a man only does not present His Divine omnipotence as present. For the same reason those in the world at the present day who look to His Human alone and not at the same time to His Divine, as the Socinians and Arians do, cannot be saved.

[8] And for a like reason the Lord could not do miracles in His own country, for there they had seen Him from infancy like another man; and therefore they were unable to add to that idea the idea of His Divinity; and when that idea is not present while the Lord is present, He is not present in man with Divine omnipotence; for faith presents the Lord as present in man according to the quality of the perception of Him. Other things man does not acknowledge and therefore rejects; for in order that the Lord may operate anything with man by faith the Lord's Divine must be present in man, and not outside of him.

John:

[9] In John:

Many of the multitude believed on Jesus, and said, When the Christ shall come, will He do more signs than those which this one hath done? (John 7:31).

In Mark:

These signs shall follow them that believe: in My name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. And they went forth and preached everywhere, the Lord working with them and confirming the Word by signs following (Mark 16:17-20).

As the Jewish nation believed in Jehovah solely because of miracles, it is evidently a miraculous and not a saving faith that is here meant; for they were external men, and external men are moved to Divine worship only by external things, like miracles which forcibly strike the mind. Moreover, a miraculous faith was the first faith with those among whom a New Church was to be established; and such a faith is also the first with all in the Christian world at this day, and this is why the miracles performed by the Lord were described, and are also now preached. For the first faith with all is a historical faith, and this afterwards becomes a saving faith when man by his life becomes spiritual; for first of all it is to be believed that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father. These things must be known; but so far as they are merely known they are historical, and a historical faith presents the Lord as present, because it is a looking to the Lord from His Divine nature. And yet that faith does not save until man lives the life of faith, which is charity; for he then wills and does what he believes, and to will and to do is of the love, and love conjoins to Him whom faith presents as present. The signification of those miracles that the disciples were to do, and that were done by them in the beginning of the Christian church, as casting out demons, speaking with new tongues, and others, may be seen above n. 706.

[10] In Matthew:

Jesus said, Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you (Matthew 17:14-20).

In Mark:

Have the faith of God; for verily I say unto you, That whosoever shall say unto this mountain, Be thou lifted up and be thou cast into the sea, and shall not doubt in his heart but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him. Therefore I say unto you, All things whatsoever ye ask when ye pray, believe that ye shall receive them and ye shall have them (Mark 11:22-24).

In Matthew:

Jesus said to the disciples, If ye have faith and doubt not, ye shall not only do this which has been done to the fig-tree, but even if ye shall say unto this mountain, be thou lifted up and cast into the sea. And all things whatsoever ye shall ask believing in Me, ye shall receive (Matthew 21:21, 22).

In Luke:

If ye had faith as a grain of mustard seed ye would say unto this sycamine tree, Be thou rooted up and be thou planted in the sea, and it would obey you (Luke 17:6).

That this is to be understood otherwise than according to the words is evident from its being said to the disciples, that "If they had faith as a grain of mustard seed they would be able to pluck up a mountain or a sycamine tree from its place, and cast it into the sea;" also that "all things whatsoever they asked they should receive;" and yet it is not according to Divine order for one to receive what he asks if he only have faith, or for the disciples to pluck up a mountain or a tree from its place and cast it into the sea. But "faith" here means faith from the Lord, consequently it is called "the faith of God," and he who is in faith from the Lord asks for nothing but what contributes to the Lord's kingdom and to himself for salvation; other things he does not wish, saying in his heart, Why should I ask for what does not contribute to this use? Therefore if he were to ask for anything except what it is granted him from the Lord to ask he would have no faith of God, that is, no faith from the Lord. It is impossible for angels of heaven to wish and so to ask for anything else, and if they were to do so they could have no faith that they would receive it. The Lord compared such faith to the ability and power to cast a mountain or sycamine tree into the sea, because the Lord spake here as well as elsewhere by correspondences, and therefore these words must be understood spiritually. For a "mountain" signifies the love of self and of the world, thus the love of evil; and a "sycamine tree" signifies the faith of that love, which is a faith in falsity from evil, and the "sea" signifies hell; therefore "to pluck up a mountain and cast it into the sea by the faith of God" signifies to cast these loves, which in themselves are diabolical, into hell, and likewise the faith in falsity from evil; and this is done through faith from the Lord. This comparison of the ability and power of faith from the Lord with plucking up and casting a mountain and a sycamine tree into the sea was also made because in the spiritual world such things actually take place. There these loves of evil sometimes appear as mountains, and the faith in falsity from evil as a sycamine tree; and both of these an angel can root up and cast into hell through faith from the Lord. (That a "mountain" signifies love to the Lord, and in the contrary sense the love of self, see above, n. 405, 510; and that a "fig-tree," or a "sycamine tree," signifies the natural man in respect to its goods and truths, and in the contrary sense the same in respect to evils and falsities, see above, n. 403.

[11] So much respecting miraculous faith. Passages from the Gospels respecting saving faith, which is faith in truth from love to the Lord, shall now follow. In John:

As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him may not perish but may have eternal life. For God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him may not perish, but may have eternal life. He that believeth in Him is not judged; but he that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:14-19).

In the same:

The Father loveth the Son, and hath given all things into His hand; he that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life, but the anger of God abideth on him (John 3:35, 36).

In the same:

Except ye believe that I am He ye shall die in your sins (John 8:24).

In the same:

They said to Jesus, What shall we do that we may work the works of God? Jesus answering said, This is the work of God, that ye believe in Him whom the Father hath sent. I am the bread of life; he that cometh to Me shall not hunger, and he that believeth in Me shall never thirst. This is the will of Him that sent Me, that everyone that seeth the Son and believeth in Him may have eternal life, and I will raise him up at the last day. Not that anyone hath seen the Father save He that is with the Father; ² He hath seen the Father. Verily I say unto you, he that believeth in Me hath eternal life. I am the bread of life (John 6:28, 29, 35, 40, 46-48).

In the same:

Jesus said, He that heareth My word and believeth Him that sent Me hath eternal life, and shall not come into judgment, but shall pass from death into life. Verily I say unto you, that the hour shall come when the dead shall hear the voice of the Son of God, and they that hear shall live. Even as the Father hath life in Himself so hath He given to the Son to have life in Himself (John 5:24-26).

In the same:

Jesus cried out, saying, If anyone thirst let him come unto Me and drink. He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. These things He said of the Spirit which those believing in Him were to receive. (John 7:37-39).

In the same:

Jesus said, I am the resurrection and the life; he that believeth in Me, though he die yet shall he live; but everyone who liveth and believeth in Me shall not die to eternity (John 11:25-27).

In the same:

Jesus cried out and said, He that believeth in Me believeth not in Me but in Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in the darkness. And if anyone hear My words and yet believe not, I judge him not; he that rejecteth Me and receiveth not My words hath one that judgeth him, the word that I have spoken shall judge him at the last day (John 12:44-48).

In the same:

While ye have the light believe in the light, that ye may be sons of light (John 12:36).

In the same:

Let not your heart be troubled; believe in God, believe also in Me (John 14:1).

In the same:

As many as received Jesus, to them gave He power to become sons of God, even to them that believe in His name (John 1:12).

In the same:

Many believed in His name, beholding His signs (John 2:23).

In the same:

These are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31).

In Mark:

Jesus said to the disciples, Going into all the world, preach ye the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned (Mark 16:15, 16).

These and other passages describe saving faith, which is to believe in the Lord; and to believe in Him is also to believe in the Father, because He and the Father are one. "To believe in the Lord" signifies not only to adore and worship Him, but also to live from Him, and one lives from Him when he lives according to the Word which is from Him; therefore "to believe in Him" is to believe that He regenerates man, and gives eternal life to those who are regenerated by Him.

[12] "To believe in His name" has a similar signification as "to believe in Him," since the Lord's "name" signifies every quality of faith and love by which He is to be worshiped, and by which He saves man. This is signified by "His name," because in the spiritual world names that are given to persons are always in accord with the quality of their affection and life, and in consequence the quality of each one is known from his name alone. So when anyone's name is pronounced, and the quality that is meant by the name is loved, that one becomes present, and the two are united as companions and brethren. The quality of the Lord however is everything of faith and love by which He saves man, for that quality is the essence proceeding from Him; therefore when that quality is thought of by man the Lord becomes present with him, and when this quality is loved the Lord is conjoined to him. Thence it is that those who believe in His name have eternal life. This shows how necessary it is that man should know the quality of faith and love, that is, the Lord's "name;" also how necessary it is to love that quality, which comes by doing those things that the Lord has commanded. The names "Jesus" and "Christ" moreover involve this same quality, since "Jesus" means salvation, and "Christ" or "Messiah" Divine truth, which is everything of faith and love as to knowledges, doctrine, and life. When, therefore, these names are mentioned their quality must be thought of and they must live according to it. This is what is meant by the words of the Lord in Matthew:

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

There is, indeed, a presence of the Lord with all and also a love towards all; and yet man cannot be led and be saved by the Lord except in the measure of his reception of the Lord by faith in Him and love to Him.

[13] This shows how necessary it is for man to know the quality of faith and love, that is, the Lord's name, also to love it, since the Lord can be loved only through His quality. That the Lord, and not the Father, must be approached and must be worshiped in accordance with the quality of the faith and love that is prescribed in the Word the Lord Himself teaches, saying:

That no one has seen the Father at any time but that the Son brings Him forth to view (John 1:18);

Also that no one cometh to the Father except through Him (John 14:6);

Since the Father and He are one (John 10:30).

Therefore to approach the Father and not the Lord is to make two out of one, and thus to worship apart from the Lord the Divine that is in Him. And this destroys in man the idea of Divinity in respect to the Lord, which again makes evident the truth:

That he that believeth in the Son hath eternal life (John 3:36).

[14] That to believe in the Lord is to believe in the Father, the Lord Himself teaches also in John:

He that believeth in Me believeth not in Me but in Him that sent Me; and he that seeth Me seeth Him that sent Me (John 12:44, 45).

This means that he that believes in the Lord believes in Him not separate from the Father, but in the Father; and it is therefore added, "He that seeth Me seeth Him that sent Me." So elsewhere in John:

Believe in God, believe in Me (John 14:1).

In the same:

Philip, believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father and the Father in Me. Verily I say unto you, He that believeth in Me, the works that I do he shall do also, because I go to My Father (John 14:10-12).

In the same:

In that day ye shall ask in My name; and I say not unto you that I will pray the Father for you, for the Father Himself loveth you, because ye have loved Me and have believed that I came out from God. I came forth from the Father, and am come into the world; and I go unto the Father. The disciples say, In this we believe that Thou camest forth from God (John 16:26-30).

"To come forth from the Father" signifies to be conceived of Him, and "to go to the Father" signifies to be fully united to Him. That "to come forth from the Father" means to be conceived of Him is clearly evident from His conception (Matthew 1:18-25; and in Luke 1:34, 35). That "to go to the Father" means to be fully united to Him is evident from the glorification of His Human by the passion of the cross, which has been spoken of above; and therefore He says, "In that day ye shall ask in My name," and no more in the name of the Father.

[15] In the same:

Jesus said unto Thomas, Because thou hast seen Me thou hast believed; happy are they that have not seen and yet have believed. And Thomas said, My Lord and my God (John 20:29, 20:28).

It was because the Lord was now fully united to the Divine Itself, which is called the Father, that Thomas called Him his Lord and his God. So elsewhere in the same:

Say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? If I do not the works of My Father believe me not; though ye believe not Me believe the works, that ye may know and believe that the Father is in Me and I in the Father (John 10:36-38).

That the Jews did not believe is evident in John 5:14-17; 10:24-26; 12:37-39; Matthew 21:31-32. The cause of their unbelief was their wish for a Messiah who would exalt them to glory above all the nations in the world; also that they were wholly natural and not spiritual; also that they had falsified the Word, especially where it treats of the Lord and also of themselves. That such were the causes of their unbelief is evident also from the faith of the Jews at this day, who are altogether natural, and know or wish to know scarcely anything about the Lord's kingdom in the heavens. That neither would those in the Christian world at the present day believe that the Lord is one with the Father, and is therefore the God of heaven and earth, is meant by the Lord's words in Luke:

When the Son of man cometh shall He find faith on the earth? (Luke 18:8).

But on this subject, the Lord willing, more will be said elsewhere.

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