On the Catechising of the Uninstructed — Historical footnotes

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time. And there appeared kings of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them. All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute on account of that human individuality wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness; whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’ Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time. And there appeared kings of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them. All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute on account of that human individuality wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness; whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’ Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time. And there appeared kings of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them. All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute on account of that human individuality wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness; whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’ Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time. And there appeared kings of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them. All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute on account of that human individuality wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness; whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’ Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time. And there appeared kings of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them. All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute on account of that human individuality wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness; whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’ Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’