Commentary

 

The Lord Jesus Christ and His Apostles

By Joe David

The Last Supper, an 1896 work by Pascal Dagnan-Bouveret.

The Lord Jesus Christ and His Apostles

The Lord left his apostles with instructions and with great gifts. The instructions are listed in several distinct places, but the the gifts are more scattered, both in the four gospels and in the book of Acts later, being given as the apostles needed them.

First, about the apostles... just to clarify, here I'm referring to "the disciples" as including anyone who has followed along to hear the Lord, and "the apostles" to mean the twelve men that the Lord recruited specifically, as listed in Matthew 10, Mark 3, and Luke 6.

Who were the apostles? From the lists in Matthew and Mark, which are the same, we have: Simon (Peter), James and John the sons of Zebedee, Andrew (Peter’s brother), Philip, Bartholomew, Matthew (the publican), Thomas, James the son of Alpheus, (as is Matthew, so they are brothers, too), Thaddeus, (also known as Libbeus), Simon the Canaanite (also called Simon the Zealot), and Judas Iscariot. Bartholomew is almost undoubtedly another name for Nathaniel, see John 1. The list in Luke includes another Judas, "Judas the brother of James" and doesn’t have Thaddeus.

The stories of how they were individually chosen differ, especially in the gospel of John, but that these twelve were appointed by the Lord is clear. A point of interest is that - other than Simon the Canaanite and Judas Iscariot they are all from towns around the sea of Galilee - and perhaps those two are as well. These twelve have their names inscribed on the twelve foundations of the walls of the holy city New Jerusalem, in Revelation 21:14 in which there are also the twelve gates. These men were chosen to represent all the different states of the natural human being that can be receptive of the Lord. They are from Galilee because Galilee represents that natural state of the human mind. The number twelve in the Word represents all possible states of mankind.

What is indicated here is that all people, everywhere, can be saved or regenerated if they repent and turn to the Lord in their lives. No one is "outside" of His reach. We are born natural, everyone is, but we are so formed that our minds can be raised to what is higher, called spiritual for our conceptions of Divine truth, or Celestial for our perceptions of Divine good. But we all start in a natural state and can only move upward by listening to the Lord’s teachings in His Word, and following Him as those Apostles did.

Not all of our natural states are states of good; they can be selfish, domineering, and cruel. But the Lord said that He came "not to save the just but to call sinners to repentance". Perhaps this is why Simon the Canaanite and Judas were two that He called. Simon is little known, but in some places in the Word, "Canaan signifies an external worship without a true internal worship". (See Arcana Coelestia 1060). Can the Lord work with that - with external worship that's internally barren? Yes, as a starting point. And, even Judas, who betrayed the Lord so terribly, we are told, repented of his betrayal of the Lord. (Matthew 27:3-5)

The Lord's Instructions to the Apostles

The two most comprehensive sets of instructions are in Luke 10:1-17 where seventy Disciples are sent out two by two, apparently to a specified list of cities that Jesus intends to visit, and then in Matthew 20:1-19 where the chosen twelve Apostles are sent out to all Israel. Later, as recorded in different epistles, the Apostles go out further, through a wide region.

The basic instructions were to preach that the kingdom of heaven is near, that all should be led to repent of their sins, and that all who wish should be baptized in the name of the Father and the Son and of the Holy Spirit. The Apostles should not take any money or extra clothing along, and they were to depend entirely on the Lord’s providence with no doubt that they shall be welcomed, fed, and sheltered. If they were welcomed, they should stay and preach the good news about the risen Lord and His teachings, and if they were not, they should shake from their feet the dust of that place and go on to a place where they were welcome. See Matthew 10, 28, Mark 13, 16, Luke 9, 10:24.

There are several assurances for the twelve. The Lord has told them to stay in Jerusalem until the Holy Spirit is sent to strengthen them, and in John 20 where the ten are gathered it is said that He breathed on them and said, "Receive ye the Holy Spirit". Also, in his long talk with them in John 14, 15, 16) He assures them that his crucifixion and death are necessary to his mission and they should even rejoice that it is coming. He shows them from scripture that it has all been prophesied from long ago, (see Mark 4:34) and that what seems to them a tragedy, is truly His glorification and the end of the work He came to do. They, His twelve, are in the same steam of providence and will be protected. "Don’t be anxious," He tells them, "I will put into your mouths what you are to say, I will bring into your memories the incidents to tell to the people".

Here is a listing of the chapters and verses in John where such things are said: John 14:1-3, 10, 16-18, 26-28, 15:11, 16, 26-27, 16:7, 13-15, 22, 26-27, 33. Or simply read the three chapters and pick out your favorites.

A marvelous gift is mentioned in Matthew 10:13, "But blessed are your eyes for they see and blessed are your ears, for they hear…".

In the book of Acts, the Lord vividly shows the apostles that when they speak in their Galileen dialect every listener will hear their words as his own language in his ears; not gibberish, but Arabic to the Arabs, Greek to the Greeks, and Latin to the Romans.

When Peter starts to preach to a gathering of sympathetic Jews he speaks clearly and unafraid, saying that Jesus of Nazareth was the Son of God and that people should worship Him openly and repent of how they might have felt earlier. Peter’s talk in Acts 3 and 4 is a bold and powerful one. No more hiding behind locked doors.

The early history of the Christian church shows just how well all this worked out. You know what? The Apostles preached to the peoples in the Near East 2000 years ago, and their preaching is just as relevant today as it was then: "Repent for the kingdom of heaven is at hand." Being at hand has nothing to do with the date or the state of political history in the world, it has to do with the inside of your mind. The Lord is just as close to you now as He was then, and He never turns away, though we might turn away from him. Remember that He said "behold I stand at the door and knock and if anyone hears and opens the door He will come right in." This hasn’t changed nor will it ever change, but He leaves us in freedom to ignore His knocking, if that is what we want. We have to make the choice, but He is always ready if we choose to open the door.

The Bible

 

John 14

Study

   

1 Let not your heart be troubled: ye believe in God, believe also in me.

2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

4 And whither I go ye know, and the way ye know.

5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

11 Believe me that I am in the Father, and the Father in me: or else Believe me for the very works' sake.

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

14 If ye shall ask any thing in my name, I will do it.

15 If ye love me, keep my commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you.

19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

25 These things have I spoken unto you, being yet present with you.

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27 Peace I leave with you, my Peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

   

From Swedenborg's Works

 

Apocalypse Explained #819

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819. (Verse 12) And he exerciseth all the power of the first beast before him. This signifies the connection [of reasonings] from the natural man with the sense of the letter of the Word, whereby the religion of faith separate is strengthened, is evident from the signification of the beast ascending out of the earth, which exercised all the power of the first beast before the dragon, as denoting confirmations from the sense of the letter of the Word in favour of faith separate from life, and thence the falsifications of truth (concerning which see above, n. 815); and from the signification of the first beast, as denoting reasonings from the natural man confirming the separation of faith from life (concerning which see above, n. 774); and from the signification of the dragon, before which this beast exercised all the power of the first beast; as denoting, in general, faith separated from the life of faith, which is charity. From these things it is evident that by this beast exercising all the power of the first beast before the dragon, is signified the connection of reasonings from the natural man with the sense of the letter of the Word, whereby the religion of faith separate is confirmed.

[2] The reason why the connection of reasonings from the natural man with the sense of the letter of the Word is here denoted is, that nothing false can ever be confirmed by the sense of the letter of the Word except by reasonings from the natural man. For the Word in the letter consists of appearances of truth, and also of correspondences; and both the latter and the former, in their bosom, that is, in their spiritual sense, contain genuine truths. When therefore any falsity is confirmed by the appearances of truth which correspond to genuine truths, then the Word is falsified; and there can be no falsification of the Word except by reasonings from the natural man. This is why the dragon, by which is signified the heretical dogma of faith alone, is further described by two beasts, by the first of which is described reasoning from the natural man in favour of faith separated from its life, which is charity; and by the other, confirmation from the sense of the letter of the Word, and thence its corroboration; also the falsification of truth. It is again evident therefore that by this beast exercising all the power of the first beast before the dragon, is signified the connection of reasonings from the natural man with the sense of the letter of the Word.

[3] But these things shall be illustrated by examples, as follows:

1. That the dogmatists who contend for faith alone, pay no attention to all those passages of the Word, where works, deeds, working, and doing, are mentioned; these, nevertheless, are so evident, that no contrary reasoning is possible. And yet they wrest those passages from their true meaning, and by means of reasoning bend and turn them away from real truth which is in the heavens, and which their spiritual sense contains. For they reason thus, saying that faith alone involves deeds and works, because those who are in faith are also in them, consequently, that faith produces them; when, nevertheless, faith without deeds or works is a dead faith, which can produce nothing. And if this is told them, they maintain that deeds are still present by a secret Divine operation, and yet they will not allow them to be a means of salvation; so that they can be present and not be present; as is evident from their justification by an instantaneous faith; and also in the hour of death, even although they may be evil.

2. Reasoning from the natural man maintains, that faith separated from the goods of life is also spiritual; when, nevertheless, the goods of love, give life to faith, and make it spiritual. For love is the very soul of faith, and love consists in doing; for what a man loves, that he wills, and what he wills, that he does. This the Lord also teaches in these words in John:

"He that hath my commandments and keepeth them, he it is that loveth me; but he that loveth me not, keepeth not my sayings" (14:21, 24).

It is therefore evident, that faith without works is not spiritual; for it is without its soul, and faith without its soul is a dead faith.

3. Reasoning from the natural man also maintains, that because a man cannot do good of himself, faith becomes the means of salvation.

4. Reasoning from the natural man also maintains, that those who are merely in faith are in God and in a state of grace, because nothing can condemn them. It is therefore believed by many that it is not necessary to live the Christian life, which is according to the Lord's precepts; and they say within themselves, why should I be intent upon works, when goods do not save, and evils do not condemn? I have faith that the Lord suffered upon the cross for the sins of the world, and delivered us from the condemnation of the law; what more is necessary?

5. Reasoning from the natural man maintains, that faith alone is like seed, from which are produced all kinds of salvation, as shrubs and trees from seed in gardens; when, nevertheless, in faith alone there is no seed of life, except from the spiritual life of man.

6. All these things, moreover, are reasonings from the natural man, which are taught by the learned dogmatists of this religious persuasion concerning the progressions to justification by faith alone; as, for example, that the trust of that faith is to be acquired from the Word, from preaching, and from the authority of teachers, without intellectual sight; and that if the understanding enters, it renders the faith unspiritual. When, nevertheless, as soon as the intellectual sight is excluded, man is blind; and before a man that is blind falsities may be confirmed equally as truths, indeed falsities in preference to truths, because with him the fallacies which cause darkness are more esteemed than the truths themselves, which are in light. Close the understanding, give play to reasonings, and bring forth confirmations from the sense of the letter of the Word, and you may prove whatever you wish, especially in theological matters, which rise up into the interiors of the rational mind.

The reason why they are called reasonings from the natural man is, that the natural man is in the delights of the love of self and of the world; and these delights, when they predominate, cause a man to believe such things only as agree therewith; and these, in themselves, are falsities. They also induce darkness in everything spiritual, so that a man shuns heavenly light, and thence rejects all enlightenment of the understanding. The reason is, that the natural man separated from the spiritual, regards himself alone and the world, and not the Lord and heaven; and consequently he is conjoined to hell, whence all falsities come, which can never be dissipated except by the rule of heavenly love, and by genuine truths from that love. This is why they are called reasonings from the natural man, and why reasonings from the natural man falsify the Word; for the Word without such reasonings from the natural man cannot be falsified.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.