Swedenborg Arcana Caelestia Vol. I (1750)

in which is its seed, upon the earth: and it was so. And the earth brought forth tender grass, the grass yielding seed according to its kind, and the tree yielding fruit, in which is its seed, according to its kind: and God saw that it was good. When the earth—or man—is thus prepared to receive celestial seeds from the Lord and produce something of good and truth, the Lord first causes a certain tenderness to sprout, which is called "tender grass." Then something more useful, which reproduces itself, is called "grass yielding seed." Finally, some good that bears fruit is called a "tree yielding fruit," in which is its seed, each according to its kind.

A man who is being regenerated at first thinks that the good he does and the truth he speaks come from himself. Yet, the truth is that all good and all truth are from the Lord. Therefore, one who thinks they come from himself does not yet possess the life of true faith, though he may receive it later. He cannot yet believe that they are from the Lord because he is in a state of preparation. This state is represented here by inanimate things, and the state of the life of faith is later represented by animate things.

That the Lord is the sower, the seed is His Word, and the earth is man, the Lord Himself deigned to say in Matthew 13:19–24, 37–39; Mark 4:14–21; and Luke 8:11–16. He also describes the Kingdom of God similarly: "The kingdom of God is as if a man should cast seed into the earth, and should sleep and rise night and day, and the seed should spring and grow up, he knows not how. For the earth brings forth fruit of itself; first the grass, then the ear, then the full corn in the ear" (Mark 4:26–28). By "the Kingdom of God" is meant, in a universal sense, the entire heaven; in a less universal sense, the true Church of the Lord; and in a particular sense, everyone who is of true faith, or who is regenerated through the life of faith. Therefore, he is also called "heaven," because heaven is within him; and "the Kingdom of God," because the Kingdom of God is within him, as the Lord teaches in Luke: "Being questioned by the Pharisees when the kingdom of God would come, He answered them and said, 'The kingdom of God does not come with observation; nor will they say, "See here!" or "See there!" For behold, the kingdom of God is within you'" (17:20, 21). This is the third successive stage of man's regeneration and his state of repentance, similarly proceeding from shadow to light, or from evening to morning. Therefore, it is said in verse 13: And it was evening, and it was morning, the third day.

30. Vers. 14–17. And God said, "Let there be lights in the expanse of the heavens, to distinguish between the day and the night; and let them be for signs, and for fixed times, and for days, and years: And let them be for lights in the expanse of the heavens to give light upon the earth; and it was so. And God made two great lights, the greater light to rule the day, and the lesser light to rule the night, and the stars. And God set them in the expanse of the heavens, to give light upon the earth." What the "great lights" are cannot be sufficiently understood unless one knows first what the essence of faith is, and then its progression in those who are created anew. The very essence and life of faith is the Lord alone. For he who does not believe in the Lord cannot have life, as He Himself said in John: "He who believes in the Son has eternal life; but he who does not believe the Son shall not see life, but the wrath of God abides on him" (3:36).