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.

349. And the four-and-twenty elders fell down and worshipped him that liveth unto ages of ages. That this signifies humiliation and acknowledgment from the heart of all those who are in truths from good, that the Lord alone liveth, and that from Him alone is life eternal, is clear from the signification of four-and-twenty elders, as denoting all those who are in truths from good (concerning which see above, n. [270] ¹ ); from the signification of falling, down and worshipping, as denoting humiliation and acknowledgment from the heart, that all good and truth that have life in themselves, are from the Lord (concerning which also see above, n. 290, 291); and from the signification of Him that liveth, when said of the Lord, as denoting that He alone lives, and that from Him is life eternal (concerning which also see above, n. 82, 84, 186, 289, 291).

[2] Since it is at this day believed in the world, that the life which every one has, is given and implanted, and is thus his own, and that it does not flow in continually, I wish to say something respecting it. That it is believed that life is in man so as to be man's, is only an appearance arising from the perpetual presence of the Lord, and from His Divine love, willing to be conjoined with man, to be in him, and impart to him its own life, for such is the nature of the Divine love; and because this is perpetual and continuous, man supposes that the life thus in him is his own; notwithstanding it is known that there is no good and truth in man that does not come from above, and thus flow in. Similarly love and faith; for the whole of man's love is from good, and the whole of his faith is from truth; for what a man loves is to him good, and what he believes is to him truth. Hence it is in the first place evident, that no good and no truth, so neither love nor faith, is in man, but that they flow in from the Lord, life itself being in good and truth, and not elsewhere. The receptacle of the good of love with man is the will, and the receptacle of the truth of faith with him is the understanding; and to will good is not of man, neither to believe truth. These two faculties are those in which all the life of man is, outside of them there is none; hence also it is evident that the life of those faculties, consequently, the life of the whole man, is not in man, but flows in. That evil and falsity, or the will and the love of evil, and the understanding and the faith of falsity, are with man, is also from influx; but that influx is from hell. For man is kept in the freedom of choosing, that is, of receiving good and truth from the Lord, or of receiving evil and falsity from hell, and man is kept in this for the sake of reformation, for he is kept between heaven and hell, and hence in spiritual equilibrium, which is freedom. This freedom itself is not in the man, but it is together with the life which flows in. (Concerning the freedom of man, and its origin, see the work concerning Heaven and Hell 293, 537, 540, 541, 546, [589]-603 ² , and in the Doctrine of the New Jerusalem [n. 141-147].)

[3] Those who are in hell also live from the influx of life from the Lord, for good and truth similarly flow into them; but they turn the good into evil, and the truth into falsity; and this is done because they have inverted their interior recipient forms by a life of evil; and all influx is varied according to the forms. In the same way also man's thought and will [are varied] when they act in members distorted from the birth, or in injured organs of sensation. And similarly also the light of heaven when it flows into objects whose colours vary, and the heat of heaven when it flows into the same whose odours are varied, according to the interior receptive forms. But it should be known, that the life itself is not changed and varied, but that by means of it there is presented an appearance of the recipient form, through which and from which the life passes, nearly in the same manner as every one appears by the same light in a mirror according, to his own quality.

[4] Moreover, all man's senses, namely, sight, hearing, smell, taste, and touch, are not in the man, but are excited and produced from influx; in the man there are only organic receptive forms; these possess no sense until something adequate from without flows in. It is the same with the internal organs of sensation of the thought and affection, which receive influx from the spiritual world, as with the external organs of sensation that receive influx from the natural world. That there is one only fountain of life, and that all life is thence, and continually flows in, is well known in heaven, and is never called in question by any angel of the higher heavens, for they perceive the influx itself. That all lives are like streams from one only and perpetual fountain of life, has been also rendered evident to me from much experience, and has been seen in the spiritual world with those who believed that they lived from themselves, and would not believe that they lived from the Lord. These, when the influx into the thought was withheld from them as to some part, lay deprived of life, as it were, and presently on the influx approaching, they revived, as it were, from death; and they afterwards confessed that the life in them was not their own, but flowed continuously into them, and that men, spirits, and angels were only forms receptive of life.

[5] The wise, there, conclude that it is so from this fact, that nothing can exist and subsist from itself, but from what is prior to itself, and thence that neither can that which is prior exist from itself, save in successive order from a First; and thus life itself, viewed in itself, is only from Him, who alone is Life in Himself. Hence also they know, and likewise from a spiritual idea perceive, that everything must be in connection with a First in order that it may be something, and that it is something only as it is in such connection. From these considerations it is evident how foolishly they think who derive the origin of life from nature, and suppose that man learns to think through the influx of interior nature and its order, and not from God, who is the very Being (Esse) of life, and from whom is all the order of both worlds, - the natural and the spiritual, - according to which the life flows in, - life eternal into those who can be disposed to receive life according to Divine order, but an opposite life, which is called spiritual death, into those who cannot be so disposed, thus who live contrary to Divine order. The Divine good which proceeds from the Lord, is that from which order exists, and Divine truths are the laws of order. (As may be seen in the Doctrine of the New Jerusalem 279.)

[6] Let every one take heed lest he believe that the Divine Life with any one, even indeed with the evil and in hell, is changed; for, as said above, the life itself is not changed or varied, but by it an appearance of the receptive form is presented, through which and from which it passes; nearly in the same manner as every one appears in a mirror according to his own quality, by light, which still remains in its own state, and only produces the form to the sight; and as the same life presents itself to be felt according to the form of the organ of the body, thus after one manner in the eye, after another in the hearing, and otherwise in the smell, taste, and touch. If it is believed that the life is varied and changed, it is from the appearance, which is a fallacy like the fallacy from the appearance that influx is physical, whereas influx is spiritual. (Concerning this matter more may be seen in the work concerning Heaven and Hell 9; to which may be added what is adduced concerning the influx of life, in the Doctrine of the New Jerusalem from the Arcana Coelestia 277, 278; and concerning the influx of life with animals, in the Arcana Coelestia 5850, 6211; and in the work concerning Heaven and Hell 39, 108, 110, 435, 567; likewise in the small work concerning the Last Judgment 25.)

[7] These things are said in order that it may be known, that there is one only Life, and that whatever things live, live from it. It shall now be shown that the Lord is that Life itself, or that He alone lives, since this is signified by Him that liveth unto ages of ages. That there is one only Divine, and that this is not distinguished into three persons, according to the faith of Athanasius, is evident from what has been frequently said above, and especially from what will be specifically said upon this subject at the end of this work; and because the Lord's Divine, which is the one only Divine, assumed the Human, and made this also Divine, therefore each is the Life from which all live. That this is the case may be known from the words of the Lord Himself, in the following passages. In John:

"As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom he will. As the Father hath life in himself, so hath he given to the Son to have life in himself" (5:21, 26).

By the Father is here meant the Lord's very Divine which assumed the Human, for this Divine was in Him from conception, and because He was conceived from it, therefore He called this the Father, and not another. By the Son is meant the Lord's Divine Human; that this also is life itself, the Lord teaches in express words, by saying as the Father quickeneth, the Son also quickeneth whom He will; and, as the Father hath life in Himself, so hath He given to the Son to have life in Himself. To have life in Himself is to be Life itself; others however are not life, but have life thence.

[8] In the same:

"I am the way, the truth, and the life; no man cometh unto the Father, but by me" (14:6).

I am the Way, the Truth, and the Life, are spoken of the Lord's Human; for He also says, "No one cometh unto the Father, but by me," His Father being the Divine in Him, which was His own Divine; whence it is evident, that the Lord also as to His Human is the Life, consequently, that it also is Divine.

[9] In the same:

"Jesus said, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live. He that liveth and believeth in me shall never die" (11:25, 26).

These words also the Lord spake concerning His Human; and because He is Life, and all have life from Him, and those who believe in Him have life eternal, therefore He says that "He is the resurrection and the life," and that "he who believeth in me shall never die." By believing in the Lord is signified to be conjoined with Him in love and faith; and by never dying is signified not to die spiritually, that is, to be damned, for the life of the damned is called death.

[10] In the same:

"In the beginning was the Word, and the Word was with God, and the Word was God. In him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us" (1:1, 4, 14).

That by the Word is meant the Lord, is known; that His Human is the Word, is evident, for it is said that the Word was made flesh, and dwelt among us; and that His Human was equally Divine with the Divine itself which assumed the Human, is evident from this circumstance, that a distinction is made between them, and that each is called God, for it is said, "the Word was with God, and the Word was God; and in him was life." That all live from Him is meant by, the life was the light of men. The light of men is the life of their thought and understanding; for the proceeding Divine, which is specifically meant by the Word, appears in heaven as the light by which the angels not only see, but also think and understand, and are wise according to its reception (see the work concerning Heaven and Hell 126-140). This, the light proceeding from the Lord, is life itself, which not only enlightens the understanding, as the sun of the world does the eye, but also vivifies it according to reception; and when that light is received in the life, it is then called the light of life. In the same:

"Jesus said, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life" (8:12).

[11] And He is also called, in the same, the Bread of life.

"The bread of God is he who cometh down from heaven, and giveth life unto the world. I am the Bread of life" (6:33, 35, 47, 48, 51).

The Bread of God and the Bread of life is that from which all have life. Since life, which is called intelligence and wisdom, is from the Lord, it follows also that life in general is from Him; for the particulars of life which make its perfection, and are insinuated into man according to reception, are all things of the general life. It is perfected in proportion as the evils into which man is born are removed from it.

[12] That those who are conjoined with the Lord by love and faith receive life eternal, that is, the life of heaven, which is salvation, is evident from the following passages. In John:

"I am the Vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth, and as a branch he is withered" (15:5, 6).

In the same:

"Every one who believeth on me, hath life everlasting (3:14-16).

In the same:

"He that believeth on the Son, hath life everlasting; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him" (3:36).

"Whoever believeth on the Son, hath life eternal, and I will raise him up at the last day" (6:40, 47, 48 ³ ).

In the same:

"The sheep follow me; and I give unto them eternal life; and they shall never perish" (10:27, 28).

And in the same:

"Search the Scriptures; they testify of me; but ye will not come unto me, that ye may have life" (5:39, 40).

Mention is made in the Word of believing in God, and of believing the things which are from God; and to believe in God is the faith which saves, but to believe the things that are from God is an historical faith, which without the former does not save, and therefore, is not true faith; for to believe in God is to know, to will, and to do; but to believe the things that are from God, is to know, which is possible without willing and doing. Those who are truly Christians know, will, and do; but those who are not truly Christians, only know; but the latter are called by the Lord foolish, and the former wise (Matthew 7:24, 26).

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