(A commentary on John 21:15-25)

In the first part of this chapter, seven of the Lord's disciples had come home to Galilee. They had gone fishing, seen Jesus on the shore, followed his instructions to fish on the right side of the boat, dragged a net loaded with 153 fish to shore, and... as the second half of the chapter begins, they have just finished breaking their fast with Him. Now they are relaxing.

Jesus says to Peter,"Do you love me?" and Peter, perhaps a little startled at the question, thinking that the answer is obvious, answers "yes", and Jesus responds, "Feed my lambs". Twice more this sequence is repeated, but with some changes. Then, after this unusual conversation, the Lord tells them all a little parable about being young and later being old. Then the Lord tells Peter to follow him, and Peter, apparently jealous, asks what John is supposed to do. The Lord mildly rebukes Peter’s jealousy by saying, "If this man tarry until I come what is that to you?", but then He tells John also to follow him.

Finally, the gospel of John, and indeed the collection of all four gospels, closes with an explanation by John that he is the writer of this gospel.

So now, let’s look more closely at the conversation, the parable, and the outbreak of jealousy.

Only two of the seven disciples, Peter and John, are mentioned in this part of the story. Peter represents faith, or truth, but truth about spiritual things that we really believe are from God. John represents good, or love to the neighbor. The former resides in the understanding part of the mind and the latter in the will part of the mind.

In telling Peter to feed His sheep, the Lord is saying that to follow Him means to preach the truths that all the disciples now know about the Lord, His coming, and about how a life should be led, in order to be a follower of the Lord in a new church. In the conversation the Lord is direct and probing. "Simon, son of Jonas, lovest thou me more than these?" I think Peter is being asked whether he loves the Lord, Jesus, more than he loves his fellow Galilean friends, though it’s ambiguous, it could mean "do you love me more than these other six do?’ When Peter answers the first time he says "Lord thou knowest that I love thee."

With this first of the three probing questions, the Lord answers "Feed my lambs," while after that the response is "Feed my sheep." Sheep and lambs both represent people who are in a love of doing good, but while sheep means those who love to do good for the sake of the neighbor, lambs mean those who do good for the sake of the Lord. The first is spiritual good, and the second is higher, and is called celestial good. But people who wish to do good at first don’t know what is good; they need to learn that from the Word and be taught. This is why Peter is told to "feed them", which is to say that truth must indicate how good is to be done. In order to do things that are good, the will's wanting to, and the understanding's knowing how to go about it, must be conjoined. For a successful Christian life, or on a larger scale, a Christian church, 'Peter' and 'John' must work in harmony.

Then comes the parable. "When you were young you got yourself ready and did what you wanted on your own. But when you become old, you have to reach out for help and another shall carry you where you don’t want to go."

This doesn’t seem to fit in here, but of course it does, and in two ways. The first way is given in the Biblical text; it is about the Lord’s death, that all the prophecies were leading Him to His crucifixion, as is mentioned. The second way is a lesson for all of us. When we are young, confident, and strong, we feel that we can do what we want and don’t need any help. Temptations to do evil we ourselves can deal with. But when we grow wiser we realize that all our strength comes from the lord, and if we continue to depend only on ourselves, the temptations from the hells will be too strong and we will be led into doing what the hells want for us, not what we want. We must learn at the start to follow the Lord and depend on Him. This he says at the end of the parable, where it seems not to fit until we understand the parable. "And when He had spoken this He saith unto (them), follow Me." That’s what we need to do also.

Peter is happy to do this preaching of the truth and maybe feels that he has been singled out, but he also realizes that John also loves the Lord and is loved in return. So he asks "And what is this man supposed to do?" It seems that the needed harmony is not yet present, and that Peter is jealous of the bond, and probably hopes to be assured that he is number one... but that doesn’t happen. Peter is simply told that it doesn’t matter; he needs to do the job he has been given.

I’m reminded of the story of Jacob and Esau, in Genesis 25, where Esau is the firstborn and will inherit the birthright and blessing from Isaac, as his due. Jacob by craft devised by his mother deceives Isaac and steals what is Esau’s. Then he runs off to Padan-Aram and stays there with his uncle and becomes rich. It is only on his return journey that he wrestles with the angel and has his name changed to Israel, that he again meets Esau. The change of name means that now that Jacob is rich with truth from the Word, now with the friendly meeting with Esau, also rich, that the two twins can in parable, be merged into one personage, called Israel, meaning the joining of good and truth in the mind.

Esau means something similar to John, they both represent goodness or true charity. Jacob means something similar to Peter, they both represent truth learned from the Word. Any seeming enmity between them as to which is more important can make them both useless, and in a person who is becoming angelic (as everyone should be aiming for), there is no enmity. Truth enables good, and good inspires truth in order to get something done. Although we can think and speak of them separately, they are (perfectly in the Lord and less so in angels) conjoined into a oneness so as to be seen as married. The marriage of the Lord's Divine good and Divine truth is the origin of all creation. Yes, all creation.

This marriage of good and truth, and the need for both to work in our lives, in balance and harmony, is a core New Christian concept.

In the Gospels, there is just one more story that takes place after this one. In it, the rest of the disciples join the seven mentioned here to hear the Lord’s last commands.

204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)