Arcana Coelestia＃2417
2417. 'Do not look back behind you' means that he was not to look to matters of doctrine. This is clear from the meaning of 'looking back behind him' when the city was behind him and the mountain in front of him; for 'a city' means doctrinal teaching, 402, 2268, 2451, while 'a mountain' means love and charity, 795, 1430. That this is the meaning will be evident in the explanation at verse 26, where it is said that his wife looked back behind him and she became a pillar of salt. Anyone may recognize that these words - 'looking back behind him' - have some Divine arcanum within them and that this lies too far down to be visible. For looking back behind him seems to involve nothing reprehensible at all, and yet it is of such great importance that it is said that he was to escape for his life, that is, he was to be concerned about his life to eternity by not looking back behind him. What is meant by looking to matters of doctrine however will be seen in what follows.
[2] Here let it be merely stated what doctrinal teaching is. Such teaching is twofold: one kind has to do with love and charity, the other with faith. Each of the Lord's Churches at the outset, while still very young and virginal, neither possesses nor desires any other doctrinal teaching than that which has to do with charity, for this has to do with life. In course of time however a Church turns away from this kind of teaching until it starts to despise it and at length to reject it, at which point it acknowledges no other kind of teaching than that called the doctrine of faith. And when it separates faith from charity such doctrinal teaching colludes with a life of evil.
[3] This was so with the Primitive or gentile Church after the Lord's Coming. At the outset it possessed no other doctrinal teaching than that which had to do with love and charity, for such is what the Lord Himself taught, see 2371 (end). But after His time, as love and charity started to grow cold, doctrinal teaching regarding faith gradually crept in, and with it disagreements and heresies which increased as men leant more and more towards that kind of teaching.
[4] Something similar had happened to the Ancient Church which came after the Flood and which was spread throughout so many kingdoms, 2385. This Church at the outset knew no other teaching than that which had to do with charity, for that teaching looked towards and permeated life; and so they were concerned about their eternal welfare. After a time however some people started to foster doctrinal teaching about faith which they at length separated from charity. Members of this Church called such people 'Ham' however because they led a life of evil, see 1062, 1063, 1076.
[5] The Most Ancient Church which existed before the Flood and which was pre-eminently called Man enjoyed the perception itself of love to the Lord and charity towards the neighbour, and so had teaching about love and charity inscribed within them. But there also existed at that time those who fostered faith, and when these at length separated it from charity they were called Cain, for Cain means such faith, and Abel whom he killed means charity; see the explanation to Genesis 4.
[6] From this it becomes clear that doctrinal teaching is twofold, one kind having to do with charity, the other with faith, although in themselves the two are one, for teaching to do with charity includes everything to do with faith. But when doctrinal teaching comes to be drawn solely from things to do with faith, such teaching is said to be twofold because faith is separated from charity. Their separation at the present day becomes clear from the consideration that what charity is, and what the neighbour, is utterly unknown. People whose teaching is solely about faith know of charity towards the neighbour as nothing other than giving what is their own to others and taking pity on everyone, for they call everyone their neighbour indiscriminately, when in fact charity consists in all the good residing with the individual - in his affection, and in his ardent zeal, and consequently in his life - while the neighbour consists in all the good residing with people which affects the individual. Consequently the neighbour consists in people with whom good resides - and quite distinctly and separately from one person to the next.
[7] For example, charity and mercy are present with him who exercises righteousness and judgement by punishing the evil and rewarding the good. Charity resides within the punishment of the evil, for he who imposes the punishment is moved by a strong desire to correct the one who is punished and at the same time to protect others from the evil he may do to them. For when he imposes it he is concerned about and desires the good of him who does evil or is an enemy, as well as being concerned about and desiring the good of others and of the state, which concern and desire spring from charity towards the neighbour. The same holds true with every other kind of good of life, for such good cannot possibly exist if it does not spring from charity towards the neighbour, since this is what charity looks to and embodies within itself.
[8] There being so much obscurity, as has been stated, as to what charity is and what the neighbour, it is plain that after doctrinal teaching to do with faith has seized the chief position, teaching to do with charity is then one of those things that have been lost. Yet it was the latter teaching alone that was fostered in the Ancient Church. They went so far as to categorize all kinds of good that flow from charity towards the neighbour, that is, to categorize all in whom good was present. In doing so they made many distinctions to which they gave names, calling them the poor, the wretched, the oppressed, the sick, the naked, the hungry, the thirsty, the prisoners or those in prison, the. sojourners, the orphans, and the widows. Some they also called the lame, the blind, the deaf, the dumb, and the maimed, and many other names besides these. It was in accordance with this kind of teaching that the Lord spoke in the Old Testament Word, and it explains why such expressions occur so frequently there; and it was in accordance with the same that the Lord Himself spoke, as in Matthew 25:35-36, 38-40, 42-45; Luke 14:13, 21; and many times elsewhere. This is why those names have quite a different meaning in the internal sense. So that doctrinal teaching regarding charity may be restored therefore, some discussion will in the Lord's Divine mercy appear further on as to who such people are, and what charity is, and what the neighbour, generally and specifically.
Matthew 26
1
It happened, when Jesus had finished all these words, that he said to his disciples,
2
"You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified."
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Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
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They took counsel together that they might take Jesus by deceit, and kill him.
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But they said, "Not during the feast, lest a riot occur among the people."
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Now when Jesus was in Bethany, in the house of Simon the leper,
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a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.
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But when his disciples saw this, they were indignant, saying, "Why this waste?
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For this ointment might have been sold for much, and given to the poor."
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However, knowing this, Jesus said to them, "Why do you trouble the woman? Because she has done a good work for me.
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For you always have the poor with you; but you don't always have me.
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For in pouring this ointment on my body, she did it to prepare me for burial.
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Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her."
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Then one of the twelve, who was called Judas Iscariot, went to the chief priests,
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and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver.
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From that time he sought opportunity to betray him.
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Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?"
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He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'"
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The disciples did as Jesus commanded them, and they prepared the Passover.
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Now when evening had come, he was reclining at the table with the twelve disciples.
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As they were eating, he said, "Most certainly I tell you that one of you will betray me."
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They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord?"
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He answered, "He who dipped his hand with me in the dish, the same will betray me.
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The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born."
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Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?" He said to him, "You said it."
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As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body."
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He took the cup, gave thanks, and gave to them, saying, "All of you drink it,
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for this is my blood of the new covenant, which is poured out for many for the remission of sins.
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But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's Kingdom."
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When they had sung a hymn, they went out to the Mount of Olives.
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Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.'
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But after I am raised up, I will go before you into Galilee."
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But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble."
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Jesus said to him, "Most certainly I tell you that tonight, before the rooster crows, you will deny me three times."
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Peter said to him, "Even if I must die with you, I will not deny you." All of the disciples also said likewise.
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Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray."
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He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
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Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me."
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He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire."
40
He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour?
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Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak."
42
Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done."
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He came again and found them sleeping, for their eyes were heavy.
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He left them again, went away, and prayed a third time, saying the same words.
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Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.
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Arise, let's be going. Behold, he who betrays me is at hand."
47
While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people.
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Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him."
49
Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him.
50
Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him.
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Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear.
52
Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword.
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Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels?
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How then would the Scriptures be fulfilled that it must be so?"
55
In that hour Jesus said to the multitudes, "Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn't arrest me.
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But all this has happened, that the Scriptures of the prophets might be fulfilled." Then all the disciples left him, and fled.
57
Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
58
But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end.
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Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;
60
and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward,
61
and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'"
62
The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?"
63
But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God."
64
Jesus said to him, "You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky."
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Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy.
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What do you think?" They answered, "He is worthy of death!"
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Then they spit in his face and beat him with their fists, and some slapped him,
68
saying, "Prophesy to us, you Christ! Who hit you?"
69
Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean!"
70
But he denied it before them all, saying, "I don't know what you are talking about."
71
When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth."
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Again he denied it with an oath, "I don't know the man."
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After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known."
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Then he began to curse and to swear, "I don't know the man!" Immediately the rooster crowed.
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Peter remembered the word which Jesus had said to him, "Before the rooster crows, you will deny me three times." He went out and wept bitterly.
