DE GODDELIJKE WIJSHEID

(De Divina Sapientia)

door Emanuel Swedenborg

Inhoudsopgave

1. De Goddelijke Wijsheid in de hemelen verschijnt voor de ogen van de engelen als Licht.

2. De Heer heeft de mens geschapen als een ontvanger van de liefde, die zijn wil is, en daaraan toegevoegd het receptakel van de wijsheid, dat zijn verstand is.

3. Over de formering van de mens in de baarmoeder uit de Heer door invloed in die beide receptakels.

3A. Dat de Heer Zich verbindt met de mens in de baarmoeder van de moeder van de eerste ontvangenis aan, en hem formeert.

3B. Dat Hij Zich verbindt in die beide receptakels, in het ene door de liefde, in het andere door de wijsheid.

3C. Dat de liefde en de wijsheid tegelijk en unaniem alle en de afzonderlijke dingen formeren, maar nochtans zich van elkaar onderscheiden in deze.

3D. Dat de receptakels in drie graden zijn onderscheiden bij de mens, de ene binnen de anderen, en dat de beide hogere de habitakels [woningen] van de Heer zijn, maar niet de laagste.

3E. Dat het ene receptakel is voor de toekomstige wil van de mensen, en het andere voor het verstand van hem, en dat evenwel volstrekt niets van wil en van verstand van hem in de formering aanwezig is.

3F. Dat in het embryo vóór de baring het leven is, maar dat het embryo niet ervan bewust is.

4. Er is gelijkenis en analogie tussen de formering van de mens in de baarmoeder en tussen de hervorming en de wederverwekking van hem.

5. De wil van de mens wordt na de baring het receptakel van de liefde, en het verstand het receptakel van de wijsheid.

6. Er is een overeenstemming van het hart met de wil, en van de long met het verstand, is een onbekende zaak in de wereld, omdat het onbekend was wat overeenstemming is, en dat er een overeenstemming is van alle dingen in de wereld met alle dingen in de hemel.

7. De verbinding van het lichaam en de geest bij de mens is door de hartbewegingen en de longbewegingen van hem, en de scheiding geschiedt wanneer die bewegingen ophouden.

7A. Dat de geest van de mens evenzeer mens is.

7B. Dat hij evenzeer een hart en vandaar een pols heeft, en een long en vandaar ademhaling.

7C. Dat de pols van zijn hart en de ademhaling van zijn long invloeien in de pols van het hart en in de ademhaling van de longen bij de mens in de wereld.

7D. Het leven van het lichaam, wat natuurlijk is, ontstaat en blijft bestaan door die invloed, en het houdt op door de verwijdering ervan, aldus door de scheiding.

7E. Dat de mens dan van natuurlijk geestelijk wordt.

8. Er bestaat niet één engel of geest, noch kan die bestaan, die niet als mens geboren is in de wereld.

8A. Dat in de mens een engellijk gemoed is.

8B. Dat een zodanig gemoed niet kan worden geformeerd tenzij in de mens.

8C. Noch kan het voortgeschapen worden, en door voortscheppingen vermenigvuldigd worden.

8D. Dat de geesten en de engelen het daaraan ontlenen dat zij kunnen blijven bestaan en leven tot in het eeuwige.

8E. En dat zij aan het menselijke geslacht kunnen worden aangebonden en daarmede verbonden.

8F. En zo de hemel kan bestaan, wat het einddoel van de schepping is geweest.

9. De Goddelijke Liefde is het Goddelijk Goede, en de Goddelijke Wijsheid is het Goddelijk Ware.

10. Er is een wederkerige verbinding van de liefde en de wijsheid.

10A. Dat het leven van de wil zich verbindt met het leven van het verstand.

10B. Dat de verbinding wederkerig is, en hoedanig zij is.

10C. Dat het leven van het verstand het leven van de wil zuivert; dat het dit ook vervolmaakt en verhoogt.

10D. Dat het leven van de wil samenwerkt met het leven van het verstand in elke beweging, en omgekeerd het leven van het verstand met het leven van de wil in elke zin.

10E. Eender in de klank en de spraak ervan.

10F. Eender bij de goeden en bij de bozen, met dit verschil, dat bij de bozen het leven van de wil door het leven van het verstand niet wordt gezuiverd, vervolmaakt en verhoogd, maar wordt bezoedeld, bedorven, en verdierlijkt.

10G. Dat de liefde, zijnde het leven van de wil, het gehele leven van de mens maakt.

11A. De liefde tot de Heer uit de Heer bestaat in de naastenliefde, en de wijsheid in het geloof.

11B. OVER DE LIEFDE EN DE NAASTENLIEFDE

11B.1. Dat de liefde tot het nut de naastenliefde is.

11B.2. Dat het de Heer is uit Wie, en dat het de naaste is tot wie.

11B.3. Dat de liefde tot de Heer bestaat in de naastenliefde, omdat zij in nut bestaat.

11B.4. Dat het nut is naar behoren getrouw, oprecht en gerecht zijn ambt uitoefenen, en zijn werk doen.

11 B.5. Dat er algemene nutten zijn, die ook nutten van de naastenliefde zijn.

11B.6. Dat de nutten geen nutten van de naastenliefde worden bij een ander, dan bij hem die strijdt tegen de boze dingen, die vanuit de hel zijn.

11B.7. Aangezien die zijn tegen de liefde tot de Heer, en tegen de naastenliefde.

11B.8. Dat nutten die tot eerste en laatste doel het eigen goede hebben, geen nutten van de naastenliefde zijn.

11C. OVER DE WIJSHEID EN OVER HET GELOOF

11C.1. Dat het geloof niet iets anders is dan de waarheid.

11C.2. Dat de waarheid pas waarheid wordt wanneer zij wordt doorvat en geliefd, en dat zij geloof wordt genoemd wanneer zij wordt geweten en gedacht.

11C.3. Dat de ware dingen van het geloof enerzijds de Heer betreffen, anderzijds de naaste.

11C.4. Kortom, hoe tot de Heer moet worden gegaan, opdat er verbinding geschiedt, en daarna hoe de Heer door de mens nutten doet.

11C.5. Het ene en het andere leren de geestelijke, de zedelijke en de burgerlijke ware dingen.

a) Eerst zal gezegd worden wat geestelijke ware dingen, zedelijke ware dingen, en burgerlijke ware dingen zijn;

b) ten tweede, dat de geestelijke mens ook een zedelijk en burgerlijk mens is;

c) ten derde, dat het geestelijke is in het zedelijke en het burgerlijke;

d) ten vierde, dat er, als zij worden gescheiden, geen verbinding is met de Heer.

11C.6. Geloof is die dingen weten en denken; naastenliefde is die dingen willen en doen.

11C.7. Daarom wanneer de Goddelijke Liefde van de Heer ontstaat bij de mens in de naastenliefde, zijnde die dingen willen en doen, zo ontstaat bij de mens de Goddelijke Wijsheid in het geloof, zijnde de ware dingen weten en denken.

11C.8. Dat de verbinding van de naastenliefde en het geloof wederkerig is.

12. Dat de Heer door Zijn Goddelijke Liefde en Zijn Goddelijke Wijsheid alle dingen in de hemel en alle dingen in de wereld bezielt tot aan de laatste ervan toe, sommige opdat zij leven en sommige opdat zij zijn en bestaan.

12.1. Dat de Heer is de Zon in de engellijke hemel.

12.2. Dat vanuit die Zon de oorsprong van alle dingen is.

12.3. Dat van uit die Zon de alomtegenwoordigheid van de Heer is.

12.4. Alle dingen die er zijn, zijn geschapen tot volgzaamheid aan het Leven zelf, zijnde de Heer.

12.5. Dat de zielen van het leven, en de levende zielen, en de plantaardige zielen, uit het leven dat uit de Heer is, worden bezield door nutten en volgens deze.

13. De ideeën van de engelen over de schepping van het heelal uit de Heer.

* * *

1. De Goddelijke Wijsheid in de hemelen verschijnt voor de ogen van de engelen als Licht.

In de Heer is de Liefde en is de Wijsheid.

De Liefde in Hem is Zijn, en de Wijsheid in Hem is Bestaan.

Echter zijn die in Hem niet twee, maar één.

De wijsheid immers is van de liefde, en de liefde is van de wijsheid, van waaruit beiden één zijn, hetgeen wederkerig is, want het éne wordt, en dit éne is de Goddelijke Liefde, die in de hemelen voor de engelen verschijnt als Zon.

Het wederkerige één zijn van de Goddelijke Wijsheid en de Goddelijke Liefde wordt verstaan onder deze woorden van de Heer: “Gelooft gij niet, Filippus, dat Ik in de Vader en de Vader in Mij is. Gelooft Mij, dat Ik in de Vader en de Vader in Mij is” Joh. 14:10-11; en onder deze: “Ik en de Vader zijn één”, Joh. 10:30.

Die twee echter, die één in de Heer zijn, gaan voort als onderscheiden twee uit Hem als Zon, de wijsheid als Licht, en de liefde als Warmte; maar zij gaan onderscheiden voort naar de schijn; in zich evenwel zijn zij niet onderscheiden, want het licht is van de warmte, en de warmte is van het licht.

Zij zijn immers in het kleinste punt één, zoals het is in de zon; wat immers voortgaat uit de zon, dit is eveneens de zon in kleinsten, en vandaar universeel in alles.

Gezegd wordt: elk punt en het kleinste, maar er wordt niet verstaan een punt of een kleinste van ruimte, want die zijn er immers niet in het Goddelijke, omdat het geestelijk en niet natuurlijk is.

Aangezien de wijsheid en de liefde als onderscheiden twee naar de schijn voortgaan uit de Heer als Zon, de wijsheid onder de gedaante van licht, en de liefde onder de doorvatting van warmte, worden zij derhalve als onderscheiden twee opgenomen door de engelen.

Door sommigen meer vanuit de warmte, die de liefde is, en door sommigen meer vanuit het licht, dat de wijsheid is: en daarom ook worden de engelen van alle hemelen onderscheiden in twee Rijken.

Zij die meer vanuit de warmte, die de liefde is, dan vanuit het licht, dat de wijsheid is, hebben opgenomen, maken het ene Rijk, en worden hemelse engelen genoemd; vanuit hen zijn de hoogste hemelen.

Zij echter die meer van uit het licht, dat de wijsheid is, dan vanuit de warmte, die de liefde is, hebben opgenomen, maken het andere Rijk, en worden geestelijke engelen genoemd; vanuit dezen zijn de lagere hemelen.

Gezegd wordt dat dezen meer hebben opgenomen vanuit het licht, dat de wijsheid is, dan vanuit de warmte, die de liefde is, maar dit méér is schijnbaar méér.

Zij zijn immers niet méér wijs dan al naar gelang de liefde bij hen één maakt met de wijsheid; en daarom ook worden de geestelijke engelen niet genoemd wijzen, maar inzichtvollen.

De Goddelijke Wijsheid, die in de hemelen verschijnt als licht, is in zijn wezen niet licht, maar bekleedt zich met licht, opdat zij voor het gezicht van de engelen ook verschijnt.

De wijsheid in haar wezen is het Goddelijk Ware, en het licht is daarvan de schijn en de overeenstemming.

Met het licht van de wijsheid is iets eenders het geval als met de warmte van de liefde, waarover boven.

Aangezien het Licht overeenstemt met de Wijsheid, en de Heer de Goddelijke Wijsheid is, wordt dan ook de Heer in het Woord op vele plaatsen het Licht genoemd, zoals in de volgende: “Hij was het ware Licht, hetwelk beschijnt elk mens komende in de wereld”. Johannes 1:9. “Jezus zei: Ik ben het Licht van de wereld, wie Mij volgt, zal niet wandelen in de duisternis, maar zal het licht van het leven hebben”, Johannes 8:12. “Jezus zei: Een weinig nog is het Licht met u, wandelt terwijl gij het licht hebt, opdat de duisternis u niet bevangt; terwijl gij het Licht hebt, gelooft in het Licht, opdat gij zonen des Lichts zult zijn. Ik, het Licht, in de wereld ben Ik gekomen, opdat al wie in Mij gelooft, niet in de duisternis blijft”, Johannes 12:35-36,46; en meermalen elders.

Zijn Goddelijke Wijsheid werd ook uitgebeeld door Zijn klederen, toen Hij van gedaante was veranderd, namelijk dat “zij verschenen zoals het Licht, schitterend en blank zoals sneeuw, zoals een voller het op aarde niet kan wit maken”, Marcus 9:3; Mattheüs 17:2.

De klederen in het Woord betekenen de ware dingen van de wijsheid, en daarom verschijnen alle engelen in de hemelen bekleed volgens de ware dingen van hun wetenschap, inzicht, en wijsheid.

Dat het Licht de verschijning van de wijsheid is, en dat zij daarvan de overeenstemming is, blijkt in de hemel, en niet in de wereld; in de hemel immers is geen ander licht dan geestelijk licht, dat het licht van de wijsheid is, alle dingen verlichtend die vanuit de Goddelijke Liefde daar ontstaan.

De wijsheid bij de engelen geeft het die dingen in hun wezen te verstaan, en het licht geeft het die dingen in hun vorm te zien; en daarom is het licht in de hemelen in gelijken graad met de wijsheid bij de engelen.

In de hoogste hemelen is het licht vlammend, schitterend zoals van het meest flonkerende goud; de oorzaak hiervan is deze, dat zij in de wijsheid zijn.

In de lagere hemelen is het licht blank, glanzend zoals van het meest blinkende zilver; de oorzaak hiervan is deze, dat zij in het inzicht zijn.

Het licht in de laagste Hemelen is zoals het middaglicht in de wereld; de oorzaak hiervan is deze, dat zij in de wetenschap zijn.

Het licht van de hogere hemelen is blank; het verschijnt geheel en al zoals een ster die in de nacht flitst en blinkt.

En het is een aanhoudend licht, omdat de zon daar niet ondergaat.

Het is datzelfde licht dat in de wereld het verstand van die mensen verlicht die het liefhebben wijs te zijn; maar het verschijnt niet aan hen, omdat zij natuurlijk zijn, en niet geestelijk.

Het kan wel verschijnen, want het is mij verschenen, maar voor de ogen van mijn geest.

Het is ook gegeven te doorvatten dat ik in het licht van de hoogste hemel in de wijsheid was, in het licht van de tweede hemel in het inzicht, en in het licht van de laatste hemel in de wetenschap, en dat ik wanneer ik alleen in het natuurlijke licht was, in onwetendheid omtrent de geestelijke dingen verkeerde.

Opdat ik zou weten in welk licht heden ten dage de geleerden van de wereld zijn, verschenen mij twee wegen; de ene werd die van de wijsheid genoemd, en de andere die van de dwaasheid.

Aan het einde van de weg van de wijsheid was een paleis in het licht; aan het einde echter van de weg van de dwaasheid was iets dat leek op een paleis, maar in de schaduw.

Er verzamelden zich 300 geleerden, en de keuze werd aan hen overgelaten welke weg zij zouden willen gaan; en het werd gezien dat 260 de weg van de dwaasheid in gingen, en slechts 40 de weg van de wijsheid.

Zij die de weg van de wijsheid gingen, traden het paleis binnen in het licht, waar prachtige dingen waren; en hun werden klederen uit fijn linnen gegeven, en zij werden engelen.

Degenen echter die de weg van de dwaasheid gingen, wilden datgene binnengaan wat eender aan een paleis verscheen, in de schaduw; maar zie, het was een theater van toneelspelers, waar zij toneelkostuums aantrokken en gemaskerd aan het bazelen sloegen, en dwaas werden.

Gezegd werd mij daarna, dat zo talrijk en zodanig tegenwoordig de dwaze geleerden zijn, die in het natuurlijke licht zijn, ten opzichte van de wijze geleerden, die in het geestelijke licht zijn, en dat diegenen het geestelijke licht hebben, die het liefhebben om te verstaan of het waar is wat door een ander wordt gezegd; maar dat diegenen het natuurlijke licht hebben, die het alleen liefhebben om datgene te bevestigen wat door een ander is gezegd.

815. (Verse 11) And I saw another beast coming up out of the earth. That this signifies confirmations from the sense of the letter of the Word in favour of faith separated from life, and thence falsifications of the truth of the church, is evident from the signification of the two beasts treated of in this chapter, as denoting what confirm those things that are signified by the dragon, for by the dragon is chiefly signified faith alone (as may be seen above, n. 714). And by the beast ascending out of the sea are signified reasonings from the natural man confirming the separation of faith from life (as may be seen also above, n. 774). By this beast therefore are signified confirmations from the sense of the letter of the Word in favour of faith separate from life, and thence 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 also two means by which any heretical dogma may be confirmed - reasonings from the natural man, and confirmations from the sense of the letter of the Word; these two means therefore are signified by these two beasts. The reason why by the former beast are signified reasonings from the natural man is, that by the sea, out of which that beast ascended, is signified the Natural of man; but the reason why by this beast are signified confirmations from the sense of the letter of the Word is, that by the earth, out of which he ascended, is signified the church where the Word is. That the falsifications of the Word are also signified by this beast is, that the Word can never confirm any false dogma, unless it be itself falsified. For all things in the Word are truths; therefore all truths can be confirmed from the Word, but falsities not at all; as is very evident from what has been said above, and will be evident from what remains to be said in this chapter.

[2] Because above (n. 785), passages have been quoted from the Word where works, deeds, working, and doing, are mentioned, we will now bring forward passages where faith and believing are mentioned, but these from the Gospels only, and not from the Epistles of the Apostles, because in the Gospels are the Lord's own words, all of which contain a spiritual sense, by which there is immediate communication with heaven; but in the writings of the Apostles there is no such sense, although they are books that are useful to the church.

[3] The passages where faith and believing are mentioned in the Gospels are the following:

In Matthew:

There came a centurion to the Lord, saying, "Lord, I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. Jesus hearing, wondered, 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 servant was healed in that hour" (8:8, 10, 13).

The reason why the Lord healed this person and others according to their faith was, that the first and primary [thing] of the church then to be established was, that they should believe the Lord to be God Almighty, for without that belief 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 the acknowledgment of His Divinity, which acknowledgment is faith. That the centurion acknowledged the Lord as God Almighty is evident; for he said, "I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed."

[4] In the same:

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

Again:

"They brought unto him a paralytic lying upon a bed. Jesus, seeing their faith, said unto the paralytic, Be of good comfort, thy sins are remitted; arise, take up thy bed, and go to thine house" (9:2-7; Luke 5:19-25).

In the same:

"Two blind men cried, saying, Have mercy upon 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 he touched their eyes, saying, According to your faith, be it unto you; and their eyes were opened" (9:27-29).

By this faith, whereby the sick were healed, no other faith is meant than that which is called historical, this being also at that time miraculous. By that faith therefore many then performed miracles. The faith was, that the Lord was Almighty because He was able to perform miracles of Himself; therefore He also allowed Himself to be worshipped, which was not the case with the prophets of the Old Testament, who were not worshipped. But this historical faith in all cases precedes before it becomes saving faith. Historical faith becomes saving in a man, when he learns truths from the Word, and lives according to them.

[5] In the same:

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

In John:

"A ruler, whose son was sick," entreated 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 which Jesus said unto him, and his servants met him, saying, Thy son liveth; therefore he believed, and his whole house" (4:46-53).

In the same:

"Jesus finding the man born blind, whom he healed, said unto him, Believest thou then in the Son of God? He answered him and said, Who is he, Lord, that I may believe in him? He said unto him, Thou also hast seen him, and he who speaketh with thee, is he; he said, Lord, I believe; and he worshipped him" (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 she rose up (8:50, 55).

In the same:

One of the ten lepers that were healed by the Lord returned, he was a Samaritan, 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" (17:19).

In the same:

Jesus said to the blind man, "Thy faith hath made thee whole; and immediately his sight was restored" (18:42, 43).

In Mark:

Jesus said to the disciples when they were unable to heal a certain man's son 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 child crying out with tears, said, Lord, I believe, help thou mine unbelief"; and he was healed (9:17, 23, 24).

There were three reasons why faith in the Lord healed them. The first was that they acknowledged His Divine Omnipotence, and that He was God. The second was, that faith is acknowledgment, and from acknowledgment comes intuition; and all intuition from acknowledgment causes another to be present, which is a common thing in the spiritual world. In this case, therefore, the intuition was from the acknowledgment of the Lord's Omnipotence. And it was from this acknowledgment that they were first of all to have an intuition of the Lord, when a new church was to be established by Him. Hence it is evident, what is meant there by faith. The third reason was, that all the diseases which the Lord healed, represented and thence signified spiritual diseases, to which natural diseases correspond; and spiritual diseases cannot be healed except by the Lord, and indeed by looking to His Divine Omnipotence, and by repentance of life. Therefore also He sometimes said,

"Thy sins are forgiven thee; go and sin no more."

This faith was also represented and signified by their miraculous faith. But the faith whereby spiritual diseases are healed by the Lord, is only possible by truths from the Word, and by a life according to them, the truths themselves and the life according to them constituting the quality of the faith. Upon this subject, however, more will be said in what follows.

[6] In John:

The sister of Lazarus, who was now dead, said to Jesus, 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" (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 remitted thee; thy faith hath made thee whole; go in peace" (7:38, 48, 50).

From these words also it is evident, that faith in the Lord's Omnipotence healed them, and also that the same faith remitted, that is, removed, their sins. The reason was that the woman not only had faith in the Lord's Divine Omnipotence, but also loved Him; for she kissed His feet, and therefore the Lord said, Thy sins are remitted thee; thy faith hath made thee whole. For faith causes the Divine of the Lord to be present, and love conjoins. For it is possible for the Lord to be present and not conjoined; it is evident therefore that faith from love saves.

[7] Again:

Jesus said to the disciples in the ship, "Why are ye fearful, O ye of little faith; then he arose, and rebuked the wind and the sea, and there was a great calm" (Matthew 8:26; Mark 4:39, 41; Luke 8:24, 25).

Peter, at the bidding of Jesus, descended out of the ship, and walked upon the waters; but when the wind became boisterous, "he feared greatly, and, beginning to sink, cried out, Lord, save me. And immediately Jesus stretched forth his hand, and said, O thou 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 told the disciples, that they could not heal him by reason of their unbelief (Matthew 27:14, and following verses).

Jesus came into his own country, and they were there "offended in him, he said, A prophet is not without honour 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 reason why the Lord called the disciples men of little faith when they could not perform miracles in His name, and why He could not perform miracles in His own country on account of their unbelief was, that the disciples did indeed believe the Lord to be the Messiah or Christ, the Son of God, and the prophet of whom it was written in the Word. They did not yet, however, believe in Him as God Omnipotent, and that Jehovah the Father was in Him; and so far as they believed Him to be a man, and not at the same time God, His Divine, to which Omnipotence belonged, could not be present with the disciples by faith. For faith causes the Lord to be present, as said above; but faith in Him, as a man only, does not cause His Divine Omnipotence to be present. This also is the reason why those cannot be saved, who, at this day in the world, look to His Human only and not at the same time to His Divine; as is the case with Socinians and Arians.

[8] It was for a similar reason that the Lord could not perform miracles in His own country, for they there saw Him from infancy, as any other man; and therefore they could not attach to this the idea of His Divinity; and if this idea is not present, the Lord is indeed present in a man, but not with Divine Omnipotence; for it is faith that causes the presence of the Lord in man according to the nature of the perception concerning Him. Other things a man does not acknowledge, and so he rejects them. For, in order that the Lord may accomplish any thing in man by faith, His Divine must be present in man, and not out of Him.

In John:

"Many of the people believed on" Jesus; "and said, When Christ cometh, will he do more miracles than these which this man hath done?" (7:31).

In Mark:

"These signs shall follow them that believe; In my name they shall cast out devils; 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. They went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following" (16:17-20).

[9] That it is a miraculous and not a saving faith which is there meant is evident also from this fact, that the Jewish nation believed in Jehovah only on account of His miracles. For they were external men; and these are moved to Divine worship only by external things, such as miracles, and these strike their minds. A miraculous faith was also the primary faith with those among whom a new church was to be established; and it is also the primary faith with all in the Christian world at this day, therefore the miracles performed by the Lord were described, and are also preached. For the primary faith with all is a historical faith, which afterwards becomes saving when a man by his life becomes spiritual. For it is first of all 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. It is necessary that these things should be known; and so far as they are mere knowledge, they are historical; and historical faith causes the Lord to be present, because it is an intuition of the Lord from the nature of His Divinity. But still that faith does not save, until a man lives the life of faith, which is charity; for he then wills and does what he believes. And to will and to do pertains to the love; and Him whom faith causes to be present love conjoins. What those miracles which the disciples were to do signified, and those which were done by them in the beginning of the church, as the casting out of 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 to this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you" (17:14-20).

In Mark:

"Have the faith of God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou removed, 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; he shall have whatever he saith. Therefore I say unto you, All things whatsoever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (11:22, 23, 24).

In Matthew:

Jesus said unto the disciples, "If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. Indeed all things whatsoever ye shall ask in prayer, believing" in me "ye shall receive" (21:21, 22).

In Luke:

"If ye have faith as a grain of mustard seed, and shall say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it shall obey you" (17:6).

That these things are not to be understood according to the words, is evident from this, that it was said to the disciples, that if they had faith as a grain of mustard seed, they would be able to pluck up mountains and sycamine trees, and cast them into the sea; also that all things whatsoever they asked they should receive; when, nevertheless, it is not of Divine Order that every one should receive whatever he asks, if he only has faith; also that they should pluck up a mountain and a tree from their place, and cast them into the sea. But by faith here is meant faith from the Lord; therefore it is called the faith of God. And those who are in faith from the Lord ask for nothing but what conduces to the Lord's kingdom and their own salvation. Other things they do not desire; for they say in their hearts, "Why should we ask for anything that is not of such use?" Wherefore it is not possible to have the faith of God, or faith from the Lord, in asking any thing but what it is granted them from the Lord to ask. Indeed it is impossible for the angels of heaven to desire, and consequently to ask, any thing else; and if they did, they could not possibly believe that they would receive it.

The reason why the Lord compared such faith to the ability and power of casting a mountain or a sycamine tree into the sea was, that the Lord in this, as well as in other parts of the Word, spoke by correspondences; therefore those words are also to be understood spiritually. For by a mountain is signified the love of self and of the world, thus the love of evil; and by a sycamine tree the faith of that love, which is a faith of falsity from evil. And by the sea is signified hell. Therefore by plucking up a mountain, and casting it into the sea by the faith of God, is signified to cast those loves - in themselves diabolical - into hell; and similarly the faith of falsity from evil; this is effected by faith from the Lord. A further reason of 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 is, that in the spiritual world such things actually take place; for there those loves of evil sometimes appear as mountains, and the faith of falsity from evil as a sycamine tree. An angel can, by faith from the Lord, root up both and cast them into hell. That by a mountain is signified love to the Lord, and, in the opposite sense, the love of self, may be seen above (n. 405, 510); and that the fig-tree, or sycamine, signifies the natural man as to the goods and truths therein; and, in the opposite sense, the same as to evils and falsities, may be seen above (n. 403).

[11] So far concerning miraculous faith. It remains now to adduce some passages from the evangelists concerning saving faith, which is the faith of truth from love to the Lord.

In John:

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

In the same:

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

In the same:

"Unless ye believe that I am he, ye shall die in your sins (8:24).

In the same:

"They said unto" 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 who cometh to me shall not hunger, and he who believeth in me shall never thirst. This is the will of him who sent me, that every one who seeth the Son, and believeth in him, may have eternal life, and I will raise him up at the last day. No one hath seen the Father, save he who is with the Father, He hath seen the Father: verily I say unto you, he who believeth in me, hath eternal life; I am the bread of life " (6:28, 29, 33, 35, 36, 40, 46-48).

In the same:

Jesus said, "He who heareth my word and believeth him who sent me, hath eternal life, and shall not come into judgment, but is passed from death into life; verily I say unto you, that the hour cometh, 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" (5:24-26).

In the same:

"Jesus cried saying, If any man thirst, let him come unto me and drink; whosoever believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water; these things said he of the spirit, which they who believe in him should receive" (John 7:37-39).

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; but whosoever liveth and believeth in me, shall never die" (11:25-27).

In the same:

"Jesus cried and said, He who believeth in me, believeth not in me but in him that sent me; I am come a light into the world, that every one who believeth in me may not abide in darkness: and if any one hear my words, and yet believe not, I do not judge him; he who despiseth me; and doth not receive my words, hath one that judgeth him, the word which I have spoken, shall judge him at the last day" (12:44-48).

In the same:

"As long as ye have the light, believe in the light, that ye may be the children of light" (12:36).

In the same:

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

In the same:

"As many as received Jesus, to them gave he power to become the sons of God, even to them that believe in his name" (1:12).

In the same:

"Many believed in his name, when they saw the miracles which he did" (2:23).

In the same:

"These things 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" (20:31).

In Mark:

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

In these and other passages saving faith is described, 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. By believing in the Lord is signified not only to adore and worship Him, but also to live from Him. And a man 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] What is signified by believing in Him is also signified by believing in His name. For the name of the Lord signifies all the quality of faith and love by which He is to be worshipped, and by which man is saved by Him. The reason why this is signified by His name is, that no other names are given to persons in the spiritual world than those that are expressive of the quality of their affection and life; whence the quality of every one is known from his name alone. Hence when the name of any one is pronounced by another, and the quality which is understood by the name is loved, he then becomes present, and they are conjoined as companions and brethren. But the quality of the Lord is everything of faith and love, by which He saves man; for this quality is the essence which proceeds from Him. Consequently, when this quality is thought of by man, the Lord is then present with him, and when it is loved, the Lord is then conjoined to him. This is why those who believe in His name have eternal life. It is evident therefore how necessary it is that a man should know the quality of faith and love, which is the Lord's name; and should love that quality; this is effected by the doing of those things which the Lord commanded.

The names Jesus and Christ also involve that quality. For Jesus signifies salvation, and Christ or Messiah signifies Divine truth; which comprehends everything of faith and love as to knowledges, doctrine, and life. When therefore those names are mentioned, their quality should be thought of, and the life framed according thereto. This is meant by the words of the Lord in Matthew:

Jesus said, "If two of you shall agree in my name upon earth concerning any thing whatsoever ye shall ask, it shall be done for them of 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" (18:19, 20).

The presence of the Lord is indeed with all, and also His love is towards all; but still a man cannot be led and saved by the Lord, except according to his reception of the Lord, by love and faith towards Him.

[13] From these things also it is further evident, how necessary it is for a man to know the quality of that faith and love which is the name of the Lord, and also to love that quality; for the Lord cannot be loved except through His quality. That the Lord and not the Father, is to be approached, and is to be worshipped, according to the quality of the faith and love which is laid down in the Word, the Lord Himself teaches, saying,

That no one hath ever seen the Father, but that the Son brings him forth to view (John 1:18).

Then that no one cometh to the Father but by him (John 14:6).

As also because the Father and he are one (John 10:30).

Wherefore to approach the Father and not the Lord, is to make two out of one, and so to worship the Divine outside the Lord, which notwithstanding is in Him. In this way, also, the idea of the Lord's Divinity perishes with man. From these things the truth is again evident,

"That he who 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 also teaches in John:

"He who believeth in me, believeth not in me but in him that sent me; and he that seeth me, seeth him that sent me" (12:44, 45).

By these words is meant, that he who believes in the Lord, does not believe in Him separate from the Father, but also in the Father; therefore it is added, "He who seeth me, seeth him that sent me."

Also in another passage in John:

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

In the same:

Believest thou not, Philip, "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 which I do, he shall do also, because I go to my Father" (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 forth from God. I came forth from the Father, and am come into the world: and again, I leave the world and go to the Father. His disciples said unto him, By this we believe that thou camest forth from God" (16:26-28, 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 denotes being conceived of Him, is quite clear from what is said in Matthew concerning the Lord's conception (1:18-25); and in Luke (1:34, 35). And that to go to the Father denotes being fully united to Him, is clear from the glorification of His Human by the passion of the cross, of which we have spoken above. Therefore it is said,

"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; blessed are they that do not see, and believe." And Thomas said, "My Lord and my God" (John 20:28, 29).

Because the Lord was now fully united to the very Divine which is called the Father, therefore Thomas calls him his Lord and his God.

Similarly 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; although ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I in the Father" (10:36-38).

That the Jews did not believe, is clear in John 5:14-47; 10:24-26; 12:37-49; Matthew 21:31, 32. The reason of their incredulity was, that they wanted a Messiah who should exalt them to glory above all the nations of the earth, and because they were altogether natural and not spiritual; also because they had falsified the Word, especially where it treats of the Lord and themselves. That these were the causes of their unbelief is also evident from the faith of the Jews at this day, who are altogether natural, and scarcely know, or wish to know, anything about the Lord's kingdom in the heavens. That neither would they in the Christian world at this day believe that the Lord is one with the Father, and thence 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?" (18:8).

But on this subject, the Lord willing, we shall treat elsewhere.