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Luke Chapter 12

    Chapter 12

THE INTERNAL SENSE

  1. WHEN there were gathered together myriads of the multitude, so that they trode one upon another, He began to say to his disciples, principally beware of the leaven of the Pharisees, which is hypocrisy.
  2. For there is nothing covered that shall not be revealed; neither hid that shall not be known.

THAT hypocrisy in spiritual things out especially to be shunned, since every evil of life, and every false principle of doctrine, must, sooner or later, be detected, vs 1, 2.

  1. Therefore whatever things you have said in darkness, shall be heard in the light ; and that which you have spoken in the ear in closets, shall be proclaimed on the houses.

And the truth, which was in obscurity, will be perceived in brightness, and the good, which was received in obedience, will be made sensible in will's love, vs 3.

  1. But I say to you my friends, fear not them that kill the body, and after these things have no more that they can do.
  2. But I will forewarn you whom you shall fear; fear Him who has power, after He has killed, to cast into hell.

Therefore none ought to cherish natural fear, but spiritual fear, lest by evils of life and falses of doctrine they should avert the Divine love in themselves, and thereby hurt it. vs 4, 5.

  1. Are not five sparrows sold for two farthings, and not one of them is forgotten before God.
  2. But even the hairs of your head are all numbered; fear not therefore, you are more excellent than many sparrows.

Since all and singular things belonging to man's intellectual principle are under the view and protection of the lord ; how much more so the things of charity and faith! 5:6, 7.

  1. But I say to you, whoever shall confess in me before men, in him also shall the Son of man confess before the angels of God.

That whoever has communication and conjunction by faith and love with the lord's Divine Human principle, has communication and conjunction at the same time with the essential Divine principle, vs 8.

  1. But he that denies Me before men, shall be denied in the presence of the angels of God.

But whoever has not conjunction by faith and love with the lord's Divine Human principle, cannot have any conjunction with the essential Divine principle, vs 9.

  1. And whoever shall say a word against the Son of Man, it shall be remitted to him, but to him that blasphemes against the Holy spirit, it shall not be remitted.

Such conjunction however does not imply that man does not interpret the sense of the letter of the Word according to appearances, but it implies that he does not deny the Divine Truth proceeding from the lord's Divine Human principle, and also that he does not adulterate its essential goods, and falsify its essential truths, vs 10.

  1. And when they bring you to the synagogues, and rulers, and powers, be not careful how or what you shall reply in excuse, or what you shall say.
  2. For the holy spirit, shall teach you in that hour what things you ought to say.

Nevertheless it is expedient that man should testify concerning the lord's Divine Human principle, notwithstanding all opposition of evils and falses, since in such testimony he will be instructed and confirmed by Divine Truth proceeding from Divine Good, vs 11, 12.

  1. But one of the multitude said to him, Teacher, tell my brother to divide the inheritance with me.
  2. But he said to him, man, who appointed me a judge or a divider over you?
  3. But he said to them, see you and beware of covetousness, for no one's life consists in the superfluity of the things which he possesses.

That the lord leaves man in the full use of freedom and rationality in all his concerns, yet under this law, that eternal things and interests be at all times exalted above such as are merely temporal, vs 13, 14, 15.

  1. But he declared a parable to them, saying, the ground of a certain rich man brought forth plentifully.

For temporal things and interests, if separated from eternal, cannot profit man, vs 16 to 22.

  1. And he reasoned in himself saying, what shall I do? Because I have not where to bestow my fruits.
  2. And he said, this will I do; I will pull down my barns, and build greater, and I will there bestow all my produce, and my goods.
  3. And I will say to my soul, soul, you have many goods laid up for many years, take your ease, eat, drink, be cheerful.

Whatsoever may be their abundance, and in whatever degree they may excite natural delight, vs 17, 18, 19.

  1. But God said to him, you fool, this night do they require your soul of you; but whose shall those things be that you have provided?

Since they cease to be his property when the soul is separated from the material body, vs 20.

  1. So is he that lays up treasure for himself, and is not rich towards God.

And that this is the case with all knowledge, if it be received only in self love, and not submitted to the guidance and government of the Divine Love, vs 21.

  1. But he said to his disciples, on this account I say to you, be not careful for your soul, what you shall eat, nor for the body, what you shall put on.
  2. The soul is more than meat, and the body than clothing.

Which love with its intelligence, and all the truths of faith, are continually provided for man by the lord, vs 22, 23.

  1. Consider the ravens, for they sow not, neither do they reap, which have neither storehouse, nor barn, and God nourishes them; how much more do you differ from the birds?

Insomuch that the rational principle of man is under the lord's auspices, much more therefore the principles of spiritual and celestial life, vs 24.

  1. But which of you by being careful can add to his stature one cubit?
  2. If then you are not able to do that which is least, why are you careful about the rest?

So that man cannot give increase to intelligence and love by any care of his own, separate from the Divine providence, vs 25, 26.

  1. Consider the lilies, how they grow; they toil not neither do they spin; but I say to you, Solomon in all his glory was not arrayed like one of these.

Which, in like manner, provides all inferior truths, replenishing them with Divine Truth and Good, vs 27.

  1. But if God so clothe the grass in the field, which today is, and to-morrow is cast into the oven, how much more you, O you of little faith.

If then the lord's providence thus extends to the lowest things and principles of regenerate life, how much more to the higher! 5:28.

  1. And seek not you what you shall eat, or what you shall drink, and be not distracted with anxiety;
  2. For all these things the nations of the world seek after; but your father knows that you have need of these things.

Man therefore ought to depend on the Divine providence for sustenance in all degrees of his life, more than on his own prudence, and not to be as the unregenerate, who are more solicitous about external or natural life than about internal or spiritual life, when yet the former life ought to administer to the latter, vs 29, 30.

  1. But, rather seek you the kingdom of God, and all these things shall be added to you.

And thus spiritual truth and good ought to be exulted above natural, in which case both are preserved, vs 31.

  1. Fear not little flock, for it is your father's good pleasure to give you the kingdom.
  2. Sell the things which you have, and give alms: make to yourselves bags which wax not old, a treasure in the heavens which fails not, where neither thief approaches, nor moth corrupts.

And the spiritual man ought not to be subject to fear like the natural man, but to alienate from himself the things proper to himself, which are nothing but evils and falses, that so he may receive goods and truths from the lord, vs 32, 33.

  1. For where your treasure is, there also will your heart be.

For such as is man's reception of goods and truths, such will be the elevation of his will or love, vs 34.

  1. Let your loins be girded about, and [your] lamps burning.
  2. And yourselves like men waiting for their Lord, when He will return from the wedding; that when He comes and knocks, they may open to Him immediately.

The good of love therefore, and the truths of faith ought to be exalted in man's will and understanding above all other things, that so he may live at all times under the Lord's Divine influence, and enjoy continual communion with him, vs 35, 36.

  1. Blessed are those servants, whom the Lord at His coming shall find watching; verily I say to you that He will gird, and make them to sit down to meat, and coming forth will serve them.
  2. And if He shall come in the second watch, and come in the third watch, and find [them] so, blessed are those servants.

In which case he will be gifted by the Lord with every good, and will have conjunction with the lord in every state of intelligence and wisdom, vs 37, 38.

  1. But this know, that if the master of the house knew at what hour the thief comes, he would have watched, and not have suffered his house to be broken through.

And will not be deprived of good and truth by any secret machinations of false principles from beneath, vs 39.

  1. And be you therefore ready, for in the hour that you think not, the Son of Man comes.

But will at all times submit himself to the guidance of good and truth, which. flow in perpetually from the lord, vs 40.

  1. But Peter said to Him, Lord, say you this parable to us, or even to all?
  2. But the Lord said, who truly is the faithful and wise steward, whom the Lord shall make ruler over His household, to give the portion of meat in due season?
  3. Blessed is that servant, whom his Lord at His coming shall find so doing.
  4. Of a truth I say to you, that He will make him ruler over all that He has.

Until he discovers that those principles are in connection with the Divine Human principle of the Lord, and have thence dominion over all inferior principles, vs 41 to 45.

  1. But if that servant shall say in his heart, my Lord delays to come, and shall begin to beat the men-servants and maidservants, and to eat and drink and be drunken;
  2. The Lord of that servant shall come in a day when he does not expect [Him], and in an hour which he knows not, and will cut him to pieces, and will appoint him his portion with the unbelievers.

That a contrary lot is the portion of those who are not attentive to Divine influence, and who therefore pervert all truths and their affections, and appropriate to themselves evils and falses, and thus separate themselves from conjunction of life with heaven and the Lord, vs 45, 46.

  1. But that servant who knew his Lord's will, and prepared not, nor did according to his will, shall be beaten with many [blows].
  2. But he that knew not, but did things worthy of blows, shall tie beaten with few [blows]; for to whomsoever much has been given, of him will much be required, and to whom [men] have committed much, of him they will ask the more.

Therefore it is better not to know truths, and especially not to acknowledge them, than to know and acknowledge, and yet not to live accordingly, vs 47, 48.

  1. I am come to cast, fire into the earth, and what will I if it be already kindled?
  2. But I have a baptism to he baptized with, and how am I straightened until it be accomplished
  3. Think you that I am come to give peace in the earth? I tell you, nay; but rather division.
  4. For from now on five shall be in one house divided, three against two and two against three.
  5. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

That Truth Divine from the lord's Divine Human principle, combating against evils and falses, is intended to make manifest the disagreement between the internal and external man, and that therefore man must undergo temptation-combats, before the disagreement can be removed, and internal peace restored, vs 49 to 54.

  1. But he said also to the multitudes, when you see a cloud arising out of the west, immediately you say, a shower comes, and so it comes to pass.
  2. And when [you see] the south wind blow, you say there will be heat and it comes to pass.

For every coming of the lord is attended with an influx of Divine Truth and Divine Good, and from this influx arise contentions and combats against what is false and evil, vs 54, 55.

  1. You hypocrites, you know how to mark the face of the earth and of the heaven, but how is it that you do not mark this season?

Yet this influx and its effects are not attended to, by reason of the blindness induced by falses, vs 56.

  1. But why also of yourselves judge you not what is just?

When nevertheless man is endowed by the lord with the capacity of attending to it, vs 57.

  1. For as you go with your accuser to the magistrate, in the way give diligence that you may be delivered from him, lest he hale you to the judge, and the judge deliver you to the officer, and the officer cast you into prison.
  2. I say to you, you shall not depart thence, until you have paid the very last mite.

And therefore in all states of spiritual combat, he ought to consider whence it arises, and so to put his whole trust in the lord,that he may escape condemnation and spiritual imprisonment, vs 58, 59.

Translation

  1. WHEN there were gathered together myriads of the multitude, so that they trode one upon another, He began to say to his disciples, principally beware of the leaven of the Pharisees, which is hypocrisy.
  2. For there is nothing covered that shall not be revealed; neither hid that shall not be known.
  3. Therefore whatever things you have said in darkness, shall be heard in the light ; and that which you have spoken in the ear in closets, shall be proclaimed on the houses.
  4. But I say to you my friends, fear not them that kill the body, and after these things have no more that they can do.
  5. But I will forewarn you whom you shall fear; fear Him who has power, after He has killed, to cast into hell.
  6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God.
  7. But even the hairs of your head are all numbered; fear not therefore, you are more excellent than many sparrows.
  8. But I say to you, whoever shall confess in me before men, in him also shall the Son of man confess before the angels of God.
  9. But he that denies Me before men, shall be denied in the presence of the angels of God.
  10. And whoever shall say a word against the Son of Man, it shall be remitted to him, but to him that blasphemes against the Holy spirit, it shall not be remitted.
  11. And when they bring you to the synagogues, and rulers, and powers, be not careful how or what you shall reply in excuse, or what you shall say.
  12. For the holy spirit, shall teach you in that hour what things you ought to say.
  13. But one of the multitude said to him, Teacher, tell my brother to divide the inheritance with me.
  14. But he said to him, man, who appointed me a judge or a divider over you?
  15. But he said to them, see you and beware of covetousness, for no one's life consists in the superfluity of the things which he possesses.
  16. But he declared a parable to them, saying, the ground of a certain rich man brought forth plentifully.
  17. And he reasoned in himself saying, what shall I do? Because I have not where to bestow my fruits.
  18. And he said, this will I do; I will pull down my barns, and build greater, and I will there bestow all my produce, and my goods.
  19. And I will say to my soul, soul, you have many goods laid up for many years, take your ease, eat, drink, be cheerful.
  20. But God said to him, you fool, this night do they require your soul of you; but whose shall those things be that you have provided?
  21. So is he that lays up treasure for himself, and is not rich towards God.
  22. But he said to his disciples, on this account I say to you, be not careful for your soul, what you shall eat, nor for the body, what you shall put on.
  23. The soul is more than meat, and the body than clothing.
  24. Consider the ravens, for they sow not, neither do they reap, which have neither storehouse, nor barn, and God nourishes them; how much more do you differ from the birds?
  25. But which of you by being careful can add to his stature one cubit?
  26. If then you are not able to do that which is least, why are you careful about the rest?
  27. Consider the lilies, how they grow; they toil not neither do they spin; but I say to you, Solomon in all his glory was not arrayed like one of these.
  28. But if God so clothe the grass in the field, which today is, and to-morrow is cast into the oven, how much more you, O you of little faith.
  29. And seek not you what you shall eat, or what you shall drink, and be not distracted with anxiety;
  30. For all these things the nations of the world seek after; but your father knows that you have need of these things.
  31. But, rather seek you the kingdom of God, and all these things shall be added to you.
  32. Fear not little flock, for it is your father's good pleasure to give you the kingdom.
  33. Sell the things which you have, and give alms: make to yourselves bags which wax not old, a treasure in the heavens which fails not, where neither thief approaches, nor moth corrupts.
  34. For where your treasure is, there also will your heart be.
  35. Let your loins be girded about, and [your] lamps burning.
  36. And yourselves like men waiting for their Lord, when He will return from the wedding; that when He comes and knocks, they may open to Him immediately.
  37. Blessed are those servants, whom the Lord at His coming shall find watching; verily I say to you that He will gird, and make them to sit down to meat, and coming forth will serve them.
  38. And if He shall come in the second watch, and come in the third watch, and find [them] so, blessed are those servants.
  39. But this know, that if the master of the house knew at what hour the thief comes, he would have watched, and not have suffered his house to be broken through.
  40. And be you therefore ready, for in the hour that you think not, the Son of Man comes.
  41. But Peter said to Him, Lord, say you this parable to us, or even to all?
  42. But the Lord said, who truly is the faithful and wise steward, whom the Lord shall make ruler over His household, to give the portion of meat in due season?
  43. Blessed is that servant, whom his Lord at His coming shall find so doing.
  44. Of a truth I say to you, that He will make him ruler over all that He has.
  45. But if that servant shall say in his heart, my Lord delays to come, and shall begin to beat the men-servants and maidservants, and to eat and drink and be drunken;
  46. The Lord of that servant shall come in a day when he does not expect [Him], and in an hour which he knows not, and will cut him to pieces, and will appoint him his portion with the unbelievers.
  47. But that servant who knew his Lord's will, and prepared not, nor did according to his will, shall be beaten with many [blows].
  48. But he that knew not, but did things worthy of blows, shall tie beaten with few [blows]; for to whomsoever much has been given, of him will much be required, and to whom [men] have committed much, of him they will ask the more.
  49. I am come to cast, fire into the earth, and what will I if it be already kindled?
  50. But I have a baptism to he baptized with, and how am I straightened until it be accomplished
  51. Think you that I am come to give peace in the earth? I tell you, nay; but rather division.
  52. For from now on five shall be in one house divided, three against two and two against three.
  53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.
  54. But he said also to the multitudes, when you see a cloud arising out of the west, immediately you say, a shower comes, and so it comes to pass.
  55. And when [you see] the south wind blow, you say there will be heat and it comes to pass.
  56. You hypocrites, you know how to mark the face of the earth and of the heaven, but how is it that you do not mark this season?
  57. But why also of yourselves judge you not what is just?
  58. For as you go with your accuser to the magistrate, in the way give diligence that you may be delivered from him, lest he hale you to the judge, and the judge deliver you to the officer, and the officer cast you into prison.
  59. I say to you, you shall not depart thence, until you have paid the very last mite.

Chapter XII. Extracts from the Theological Writings

OF

the hon. emanuel swedenborg.

VERSE 1. He began to say to His disciples, principally beware of the leaven of the Pharisees, &c. The understanding of man is recipient both of good and evil, also both of what is true and what is false, but not the will itself of man, for this must be either in evil or in good, and cannot be in both, for the will is the man himself, and in it is the love of his life. But good and evil in the understanding are separate principles, like what is internal and what is external; hence man may interiorly be in evil, and exteriorly in good. Nevertheless when man is reforming, good and evil are brought together into action, and on this occasion there exists conflict and combat, which, if it be grievous, is called temptation, but if it be not grievous, it is like the fermentation of wine or strong drink; on this occasion, if good conquers, evil with its false principle is removed to the sides, comparatively as dregs fall to the bottom of a vessel, and good becomes like wine after fermentation generous, and like strong drink clear; but if evil conquers, then good with its truth is removed to the sides, and becomes muddy and foul, like unfermented wine and unfermented strong drink. Comparison is made with ferment or leaven, because ferment or leaven in the Word signifies the false of evil, as Hosea 7:4. Luke 12:1, and elsewhere DP 284.

Verse 2. For there is nothing covered that shall not be revealed, neither hid that shall not be known. From what has been said concerning a spiritual sphere, or a sphere of faith and of life, which exhales from every spirit, and especially from a society of spirits, it may also be manifest, that nothing at all is hidden, but is open to view, of whatever a man has thought, has spoken, and has done in the world, for these are the things which constitute that sphere. Such a sphere also flows forth from the spirit of man, when he is in the body in the world; hence also it is known of what quality he is. Let it not therefore be believed, that what a man thinks in concealment, and what he acts in concealment, is concealed, for it is as manifest in heaven as the things which appear in mid-day light, agreeable to the Lord's words in Luke, "There is nothing covered which shall not be revealed" &c. AC 7454.

That the wicked, before they are damned and sent into hell, pass through so many states, is altogether unknown in the world; it is believed that man is either immediately damned or saved, and that this is done without any process; but the case is otherwise; justice there prevails, so that no one is damned until he himself knows, and is inwardly convinced, that he is in evil, and that it is altogether impossible for him to be in heaven; his evils are also opened to him, according to the Lord's words in Luke, "There is nothing covered that shall not be revealed," & AC 7795.

In a word, all evils, villainies, thefts, artifices, deceits, are manifested to every wicked spirit, and are brought forth from their memory, so as to produce conviction, nor can they be denied, because all circumstances appear together. From these examples it may be manifest that man carries with him all his memory, and that nothing is so concealed in the world, which does not become manifest after death, and this in the presence of many, according to the Lord's words," There is nothing covered that shall not be revealed," &c. HH 462.

When spirits are in this second state, they appear altogether such in themselves as they had been in the world, and discovery is also made of what they have done and spoken in concealment, for then, inasmuch as external things do not restrain, they speak like things openly, and also attempt to do like things, not fearing the loss of reputation as in the world. They are also led into several states of their evils, that their quality way appear to angels and good spirits. Thus things hidden are opened, and things concealed are discovered, according to the Lord's words, " There in nothing concealed that shall not be revealed," &c. HH 507.

Verse 3. That which you have spoken in the ear in closets, shall be proclaimed on the houses. It was a customary form of speaking amongst the ancients, to talk of entering into a closet, and also on such occasion to talk of shutting the door, when they meant to do any thing that should not appear. This form of speech was derived from significatives in the ancient Church; for by house in the spiritual sense they understood a man; by chambers and closets they understood the interiors of man; hence to come or enter into a closet, signified into himself, consequently that he might not appear: And whereas to enter into a closet was significative, therefore it is so expressed in the Word throughout, as in Isaiah, "Depart my people, enter into your closets, and shut your door after you; hide yourself as for a little moment, until anger passes away," Is 26:20, where it is very manifest, that to enter into closets does not mean to enter into closets, but to keep themselves hidden, and in themselves. So in Luke, "Whatsoever things you have said in darkness, shall be heard in light, and what you have spoken into the ear in closets shall be preached on the house-tops," where closets also denote the interiors of man, namely what he had thought, what he had intended, and what he had attempted to do. AC 5694.

Verses 4, 5, 6, 7, "But I say to you my friends, fear not them that kill the body, and after these things have no more that they can do. But I will forewarn you whom you shall feAR ;fear him who has power, after he has killed, to cast into hell, &c. What is signified in the Word by fearing God, may be manifest from very many passages therein understood according to the internal sense. The fear of God, according to that sense, signifies worship, and indeed worship either grounded in fear, or in the good of faith, or in the good of love; worship grounded in fear, when the subject treated of is concerning the non-regenerate, worship grounded in the good of faith when the subject treated of is concerning the spiritual regenerate, and worship grounded in the good of love when concerning the celestial regenerate. In the above passage, the fear of God involves worship grounded in some fear, because fear drove them to compliance. AC 2826.

In the above passage by fearing is signified to be afraid lest they should spiritually die, consequently natural fear is signified, which is dread and alarm; but spiritual fear is holy fear, which is in all spiritual love variously according to the quality of the love, and its quantity; in this fear the spiritual man is principled; he likewise knows that the Lord does not do evil to any one, still less does He destroy any one as to body and soul in hell, but that He does good to all, and that He is willing to lift up every one as to body and soul to Himself into heaven; hence his fear is holy fear, lest by evil of life and by false of doctrine man should avert that Divine Love in himself, and thereby injure it; but natural fear is dread, alarm and terror, on account of dangers, punishments, and thus on account of hell, which fear is in every corporeal love, variously also according to the quality of the love, and according to its quantity. The natural man, who is subject to that fear, knows no other than that the Lord does evil to the wicked, that he condemns them, casts into hell, and punishes; hence it is, that they fear and are afraid of the Lord; in this fear were the generality of the Jewish and Israelitish nation, by reason that they were natural men. AE 696.

Verses 6, 7. Are not five sparrows sold for two farthings? You are more excellent than many sparrows. Man is an evil tree as derived from seed, nevertheless there is given a grafting or innoculation of little branches taken from the tree of life, by virtue of which the juice emitted from the old root is turned into juice which produces good fruits. This comparison is made to the intent that it may be known, that since the progression of Divine Providence is so constant in the vegetation and regeneration of trees, it must be altogether constant in the reformation and regeneration of men, who are much more excellent than trees, according to these words of the Lord, "Are not five sparrows sold for two farthings, and not one of them is forgotten before god. But even the hairs of your head are all numbered; fear not therefore, you are more excellent than many sparrows; attend to the lilies how they grow; but if god so clothe the grass of the field, which today is, but to-morrow is cast into the oven, how much more you, O you of little faith," Luke 12:6, 7, 25, 26, 27, 28. DP 332.

The reason why mention is made of five sparrows is, because by five are signified few, and what is of little price in respect to men, for it follows that men are more excellent than many sparrows; every one may see, that this number would not have been so often mentioned by the Lord, unless it had been significative. AE 548.

Verse 7. But even the hairs of your head are all numbered, By the hairs of the head are signified the ultimate things of the life of man, and by numbering is here signified to know the quality from least to greatest, and to set in order and arrange, that is, to provide accordingly. AE 66, AE 454.

Verse 10. Whosoever shall say a word against the Son of Man, it shall be remitted to him, but to him that blasphemes against the holy spirit, it shall not be remitted. Blasphemy against the holy spirit is Blasphemy against the Lord's Divinity; blasphemy against the Son of Man, is something contrary to the Word, by misinterpreting its meaning, for the Son of Man is the Lord as to the Word, as was shown above. Doc. Lord. 50.

What is signified by sin and blasphemy against the holy spirit, and by a word against the Son of Man, has not yet been known in the Church, and this by reason of its not having been known what is properly meant by the holy spirit, and what properly by the Son of Man. By the holy spirit is meant the Lord as to Divine Truth, such as is in the heavens, thus the Word such as it is in the spiritual sense, for this is Divine Truth in heaven, and by the Son of Man is meant Divine Truth such as is in the earths, thus the Word such as it is in the natural sense, for this is Divine Truth in the earths. When it is known what is signified by the holy spirit, and what by the Son of Man, it is known also what is signified by sin and blasphemy against the holy spirit, and what by a word against the Son of Man. It may also be known why the sin and blasphemy against the holy spirit cannot be remitted, and that a word against the Son of Man can. Sin and blasphemy against the holy spirit consists in denying the Word, also in adulterating its essential goods and falsifying its essential truths; but a word against the Son of Man consists in interpreting the natural sense of the Word, which is the sense of its letter, according to appearances. The reason why to deny the Word is a sin which cannot be remitted in this age, nor in that which is to come, or to eternity, and that it is liable to eternal judgement, is because they who deny the Word, deny God, deny the Lord, deny heaven and hell, and deny the Church and all that appertains to it; and they who deny those things are atheists, who, notwithstanding with their lips they ascribe the creation of the universe to some supreme Entity, Deity, or God, still in heart they ascribe it to nature. Persons of this description, inasmuch as by denial they have loosened every bond of conjunction with the Lord, must of necessity be separated from heaven, and conjoined to hell.

The reason why to adulterate the essential goods of the Word, and to falsify its essential truths, is blasphemy against the holy spirit which cannot be remitted is because by the holy spirit is meant the Lord as to the Divine Truth such as is in the heavens, thus the Word such as it is in the spiritual sense, as was said above; in the spiritual sense are genuine goods and genuine truths, but in the natural sense those goods and truths are as it were clothed, and only here and there naked, wherefore these latter are called apparent goods and truths, and these are what are adulterated and falsified, and they are said to be adulterated and falsified, when they are explained in contrariety to genuine goods and truths, for in such case heaven removes itself, and man is put to pieces from it, by reason as was said above, that genuine goods and truths make the spiritual sense of the Word, in which the angels of heaven are principled. As for example, if the Lord and His Divinity be denied, as was done by the Pharisees, who said that He worked miracles from Beelzebub, and had an unclean spirit, inasmuch as they thus denied Him and His Divinity, He said that such an act was sin and blasphemy against the holy spirit, because contrary to the Word. Hence also it is that Socinians and Arians, who, although they do not deny the Lord, still deny His Divinity, are out of heaven, and cannot be received by angelic Society. So again, to take another example; they who exclude the goods of love and the works of charity from the means of salvation, and assume faith exclusively as the only mean, and confirm these sentiments not only by doctrine but also by life, saying in their hearts, good works do not save me, neither do evil works condemn me, because I have faith, these likewise blaspheme the holy spirit, inasmuch as they falsify the genuine good and truth of the Word, and this in a thousand passages, where love and charity, deeds and works are mentioned. Moreover, as was said above, in all and singular the things of the Word there is a marriage of good and of truth, thus of charity and of faith, wherefore when good or charity is taken away, that marriage perishes, and in its place there is adultery; hence it is, that neither are these received in heaven. A further reason is, because in the place of heavenly love, they are principled in earthly love, and in the place of good works, their works are evil, because grounded in earthly love, which separate from heavenly love is infernal love.

But it is otherwise with those who indeed believe, in conformity to the doctrine of the Church and of their masters, that faith is the only mean of salvation, or who know, and do not interiorly affirm nor deny, but still live well in obedience to the Word; that is, because it is commanded by the Lord in the Word; these do not blaspheme the holy spirit, for they do not adulterate the goods of the Word, nor falsify its truths, wherefore they have conjunction with the angels of heaven. Few of them also know, that faith consists in any thing else than in believing the Word, thus they do not comprehend the dogmatical tenet of justification by faith alone without the works of the law, because it transcends their understanding. These two examples are adduced to the intent that it may be known what is meant by sin and blasphemy against the holy spirit, and that sin against it is to deny Divine Truth, thus the Word, and that blasphemy against it, is to adulterate the essential goods of the Word, and to falsify its essential truths. The reason why a word against the Son of Man signifies to interpret the natural sense of the Word, which is the sense of its letter, according to appearances, is, because by the Son of Man is meant the Lord as to Divine Truth, such as in the earths, thus such as is in the natural sense.

The reason why that Word is remitted to man, is, because most things in the natural sense, or in the sense of the letter of the Word, are goods and truths clothed, and only some of them naked, as in its spiritual sense, and goods and truths clothed are called appearances of truth; for the Word in ultimates is as a man clothed with a garment, who yet as to his face and hands is naked, and where the Word is thus naked, its goods and truths appear naked in heaven, thus such as they are in the spiritual sense; wherefore it is possible that from the sense of the letter of the Word, the doctrine of genuine good and genuine truth may he seen by those who are enlightened by the Lord, and may be confirmed by those who are not enlightened; the reason why the Word is such in the sense of the letter is that it may be a basis for the spiritual sense; thus also it is accommodated to the apprehension of the simple, who cannot perceive, or perceiving believe and do, what is not so said. And whereas most of the Divine Truths in the sense of the letter of the Word are appearances of truth, and the simple in faith and heart cannot be elevated above them, hence it is not sin and blasphemy to interpret the Word according to appearances, provided that principles are not formed from them, and these confirmed even to the destruction of Divine Truth in its genuine sense. As for example, he who reads these words, "Behold the Lamb of God who takes away the sin of the world," John 1:29; and these, "This is My blood of the New Testament, which is shed for many for the remission of sins," Matt 36:28; also these, "Michael and his angels fought against the dragon and his angels, and they overcame him by the blood of the Lamb," Rev 12:7, 11; and from these words simply believes, that the Lord endured the cross on account of our sins, and that by it and by His blood He redeemed us from hell, does himself no injury, inasmuch as this is apparent truth, and may be said and believed, on which account it does not bring into condemnation the simple in faith and heart; but from these words to establish a principle, and to confirm this principle so as to assert, that God the Father was reconciled thereby, and is reconciled, and that man is justified and saved by this belief alone, without the goods of charity, which are good works, and to abide in that principle not only in doctrine, but also in life, this cannot be remitted.

From these considerations it may be manifest, that by blasphemy against the holy spirit is signified falsification of the Word even to the destruction of Divine Truth in its genuine sense. The reason therefore why the name of blasphemy signifies falsification of Divine Truth, thus of the Word, is because it is called blasphemy, when any one speaks against God, and to speak against God is to speak against Divine Truth, for Divine Truth proceeding from the Lord is what is meant in the Word by God, and Divine Truth is what is meant by Jehovah, and likewise by the Lord. Whereas blasphemy consists in speaking against God, thus likewise against the Word, inasmuch as this is Divine Truth, it hence follows that blasphemy consists in falsifying the Word; for they who falsify the Word, make the truth of the Word to be false, and what is false continually speaks against what is true, yea assaults it; hence now it is that by blasphemy is signified the falsification of the Word even to the destruction of its genuine good and genuine truth. AE 778.

Verses 11. 12. And when they bring you to the synagogues, &c. From the contents of these two verses it is evident that the holy spirit is Divine Truth from the Lord. Doc. Lord 51.

Verses 14 to 48. But He said to him, man, who appointed Me a judge or a divider over you, &c. Inasmuch as the fore-knowledge of things future takes away the essential human [principle], which consists in acting from freedom according to reason, therefore it is not granted to any one to know things future, but it is allowed to every one to conclude from reason concerning things future, whence reason, with all that appertains to it, is in its life. From this ground it is that man does not know his lot after death or any event before he is in it; for if he knew, he would no longer think from his interior self how he ought to act or live that he may come to it, but only from his exterior self, that he is to come, and this state closes the interiors of his mind, in which the two faculties of his life, which are liberty and rationality, principally reside.

The desire of fore-knowing future things is connate with most people, but this desire originates in the love of evil; wherefore it is taken away from those, who believe in the divine providence, and they are gifted with confidence that the Lord disposes of their lot, and hence they are not willing to know it beforehand, lest by any means they may interfere with the divine providence. This the Lord teaches by several things said in Luke 12:14-48.. That this is a law of divine providence, may be confirmed by many things from the spiritual world; the generality of mankind, when they come into that world after their decease, are desirous to know their lot, but reply is made to them, that if they have lived well, their lot is in heaven, if wickedly, it is in hell. But inasmuch as all are afraid of hell, even the wicked, they ask what they must do and what they must believe, that they may come into heaven? But reply is made to them, that they must act and believe as they will, yet that they must know, that in hell they do not do what is good, nor believe what is true, but in heaven; enquire what is good and what is true, and think the latter and do the former if you are able; thus every one is left to act from freedom according to reason in the spiritual world as in the natural world, but as they have acted in the latter world, so they act in the former, for every one's life remains with him, and hence his lot, because the lot is of the life. DP 179.

Verse 15. But He said to them, see you, and beware of covetousness, &c. As it is with dignities and honours, so likewise it is with riches and wealth, which likewise are natural and temporary, and also spiritual and eternal; riches and wealth are natural and temporary with those who regard those things only, and themselves in them, and find all their pleasure and delight therein. But the same things are spiritual and eternal with those who regard good uses in them, and in these uses find interior pleasure and delight; with such also exterior pleasure and delight, becomes spiritual, and what is temporary becomes eternal; wherefore such also after death are in heaven, and dwell there in palaces, the utensils of which are resplendent with gold and precious stones, which things nevertheless they respect no otherwise than as things external, resplendent and pellucid from things internal, which are uses, from which uses they derive essential pleasure and delight, which in themselves are the gratification and happiness of heaven. A contrary lot awaits those, who have regarded riches and wealth merely for the sake of them and of themselves, thus for the sake of things external and not of things internal at the same time, thus according to appearances, and not according to their essences; when such persons put off those things, as is the case when they die, they put on their internals, and as these are not spiritual, they must of necessity be infernal, for whether the one or the other be within, both cannot be together, the consequence of which is, that instead of riches they have poverty, and instead of wealth misery. By uses are meant not only things necessary for life, which relate to food, clothing and habitation for a man himself and his dependents, but the good of his country, the good of society, and the good of a fellow citizen. Such a good is trading when it is the final love, and money only a subservient medium, provided that the trader shuns and holds in aversion all kinds of fraud and evil artifice as sins; the case is otherwise when money is a final end, and trading a mediate subservient love, for this is avarice, which is the root of evils, concerning which see Luke 12:15, and the parable respecting it, verses Luke 12:16-21. DP 220.

Verse 29. And seek not you what you shall eat or what you shall drink, and be not distracted with anxiety. These words are significative of things spiritual, denoting that the all of faith as to what is good and true is given by the Lord; to drink, manifestly denotes to be instructed in goods and truths and lo receive them. AC 3069.

Verse 32. Fear not little flock, &c. By these words is to be understood that the spiritual man should not be in such fear as the natural man is. AE 696.

Verse 33. Sell the things which you have, &c. By these words in the internal sense is meant, that all things proper to man, which are nothing but evils and falses, ought to be alienated, since they are all things which he has, and that in such case he will receive goods and truths from the Lord, which are treasures in heaven. Every one may see that some sense distinct from the letter is contained in the above words, because for a man to sell his property at this day would be to make himself a beggar', to deprive himself of every faculty of exercising charity any longer; it is also that he would of necessity place merit in so doing; it is also a constant truth, that the rich are in heaven as well as the poor. AC 5886.

Verses 35 to 38. Let your loins be girded about and your lamps burning; and yourselves like men waiting for their lord, when he will return from the wedding; that when he comes and knocks, they may open to Him immediately: Blessed are those servants, whom the Lord at his coming shall find watching; verily I say to you, that He will gird himself, and make them to sit down to meat, and coming forth will serve them. By the loins which shall be girded, is meant the good of love; by the lamps which shall be burning, are signified the truths of faith grounded in the good of love; by girding himself, making them to sit down to meat and serving them, is signified to gift them with every good. AE 252.

Verse 36. That when He comes and knocks they may open to Him immediately. In the spiritual world there are actually ways which lead to heaven, and here and there are gates, and they who are led to heaven by the Lord go in the ways which tend thither, and enter in through the gates; for all things which are seen in the heavens are correspondences, hence also ways and gates; for ways correspond to truths, and thence signify truths, and gates correspond to entrance, and thence signify entrance. Inasmuch as the Lord alone leads man to heaven, and opens the door, he therefore calls Himself the way and also the door; the way in John, "I am the way, the truth, and the life" John 14:6; the door in the same evangelist, "I am the door of the sheep, by Me if any one enter in, he shall be saved, "John 10:7,9. Inasmuch as there are both ways and doors in the spiritual world, and angelic spirits actually go in the ways, and enter through the doors whilst they enter into heaven, therefore frequent mention is made in the Word of doors, of gates [portae] and gates [jannua], and by those limits is signified entrance, as in the following passages, "Lift up your heads O you gates, lift you up O you doors of the world, that the King of Glory may come in," Psalm 24:7, 9. "Open the gates, that the just nation may enter which does faithfully," Isaiah 26:2. "The five prudent virgins entered in to the marriage, and the door was shut", Matt 25:10, 11. "Jesus said, strive to enter in through the straight gate, for many shall seek to enter in, and shall not be able," Luke 13:24, 25, besides other places. Inasmuch as door signifies entrance, and the New Jerusalem the Church consisting of those who are in truths grounded in good from the Lord, therefore the New Jerusalem is also described as to gates, over which were angels, and it is said that they shall not be shut, Rev 21:12, 13, 25. That man ought to open the door as from himself, by shunning evils as sins, and by doing things which are good, has been shown in the doctrine of life for the new jerusalem ; and that this is the case, is evident from the Lord's words, Luke 12:36. AR 176, 217, 218.

Verse 37. Blessed are those servants, whom the Lord at his coming shall find watching. In this passage by watching are meant those who are spiritually watchful, and these are they who receive spiritual life from the Lord, for these come into the light of intelligence and wisdom concerning Divine Truth; but they who do not receive abide in the shade and thick darkness concerning those truths, wherefore these latter are in sleep, but the former in waking; by girding himself, making them to sit down to meat, and coming to serve them, is signified to communicate to them the good things of heaven which are all from the Lord. AE 187.

Verse 39. But this know, that if the master of the house knew at what hour the thief comes, he would have watched, and not have suffered the house to be broken through. That to break through [or dig through] is to take away another's good in a secret way, derives its origin from representatives in the other life; for in that life, when the angels are in discourse; concerning the false principle destroying good in secret, it is represented beneath, where angelic discourses are presented to view, by the digging through a wall; and on the other hand, when the angels discourse on truth agreeing to good, and conjoining itself to good, it is represented by an open door, through which there is entrance. Hence it is that the Lord, who spoke according to representatives in heaven and according to correspondences, because from the divine [principle], says in John, "Verily, verily, I say to you, he who enters not in by the door into the sheep-fold, but climbs up some other way, the same is a thief and a robber; but he who enters in by the door, is the shepherd of the sheep," John 10:1, 2; and in Luke, "This know you, that if the master of the house had known at what hour the thief would come, he would have watched, and not have suffered his house to be broken through" Luke 12:39; thief in this passage also denotes one who by falses destroys the good of faith; to break [or dig] through the house is to do it in secret, because it is done when the master of the house does not watch. Hence likewise it is that to come as a thief denotes to come in secret, because not through the door, but some other way, as in the Revelations," Unless you watch, I will come upon you as a thief, and you shall not know at what hour I shall come upon you," Rev 3:3; and again, "Behold I come as a thief, blessed is he who watches," Rev 16:15, where to come as a thief denotes to come unknown and unexpected; the reason why it is so said of the Lord is, because it is meant that with man the door is closed by the false of evil. AC 9125.

By house in the above passage, as at chap. 11:17, is meant the mind of man AC 5023.

Verse 45. But if that servant shall say in his heart, my Lord delays to come, and shall begin to beat the men-servants and maidservants, and to eat and drink and be drunken, &c. It appears as if by eating and drinking in this passage is meant luxury and intemperance, such as appertain to those who indulge only their natural inclinations, but this sense is the natural literal sense of those words, whereas their spiritual sense denotes the appropriation of what is evil and what is false, as may be manifest from the passages above adduced, where eating and drinking have such a signification, also from this consideration, that the Word in the letter is natural, and within is spiritual, the latter being for angels, and the former for men. Besides the above passages from the Word, several other reasons may be adduced, which testify and confirm that to eat signifies to receive, to perceive and appropriate such things as afford nourishment to the soul, for spiritual eating consists in nothing else than in supplying the mind with its food, which is the willingness to know, to understand and relish such things as relate to eternal life. That eating has this signification may also be manifest from the signification of bread and food, also from the signification of hunger and hungering, likewise of wine and water. AE 617.

Verses 47, 48. But that servant who knew his Lord's will, &c. From those who have infested the well-disposed spirits, on their damnation, every Divine Truth departs, for then they are in a state of their own evil, and evil rejects and extinguishes every Divine Truth. Heretofore, previous to their damnation, they knew indeed the truths of faith, but still they had not truths in themselves; for truths on this occasion were in their mouth, but not in the heart; wherefore when they are vastated as to those truths, evil remains, and in this case also the false of evil comes forth, which had lain concealed in those truths. For although they made a profession of truths, yet they were not principled in them, but in falses. The profession also itself of truth did not descend from its principle, namely from good, but from evil, for it was made for the sake of gain, honours and reputation, thus for the sake of themselves and of the world. The truths which descend from such a principle, stick in surface, and hence, when they are vastated, they fall off as scales, and when they fall off, they leave places of a disagreeable smell and stench, derived from the falses, which exhale there from evils. Such is the lot of those who have been acquainted with the truths of faith, and yet have lived contrary to them, according to the Lord's words in Luke, "That servant, who knew his Lord's will, but prepared not, neither did according to his will shall be beaten with many blows. But he who knew not, although he did things worthy of blows, shall be beaten with few." AC 7790.

Another kind of profanation is committed by those who understand and acknowledge Divine Truths, and yet live contrary to them; but the profanation is lighter with those who only understand, and more grievous with those who also acknowledge, for the understanding only teaches, with little difference, than as a kind of preacher, and does not of itself conjoin itself with the will, but acknowledgement conjoins itself, for it is not possible for any thing to be acknowledged except with consent of the will. Nevertheless the conjunction here spoken of is various, and according to the conjunction is profanation, whilst the life is formed in contrariety to the truths which are acknowledged; as in case any one acknowledges that revenge and hatred, adultery and whoredom, fraud and deceit, blasphemy and lies, are sins against God, and still commits them, such a one is in this more grievous kind of profanation; for the Lord says, "The servant who knew his Lord's will, and did it not, shall be beaten with many blows," Luke 12:48; and in another place, "If you were blind, you would not have sin, but now you say we see, therefore your sin remains," John 9:41. But it is one thing to acknowledge appearances of truth, and another to acknowledge genuine truths; they who acknowledge genuine truths, and still do not live according to them, in the spiritual world appear to be without the light and heat of life in the tone of their voice and in their speech as if they were mere puppets. DP 231.

Verses 49 to 53. I am come to cast fire into the earth, &c. B y these words are signified the hostilities and combats between evil and good, also between what is false and what is true; for previous to the Lord's coming into the world, there were in the Church mere falses and evils, consequently there was no combat between them and goods and truths; but after that truths and goods were opened by the Lord, then first combats could exist, and without combat there could be no reformation amongst them; this therefore is what is meant by his being willing that the fire should be already kindled. That this is the meaning of those words, is evident from what follows, "That he came to make division; for from now on five shall be in one house divided; the father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother" verses 51, 52, 53, where by father against the son, and by son against the father, is meant evil against truth and truth against evil, and by the mother against the daughter and the daughter against the mother is meant the lust of what is false against the affection of truth, and vice versa; in one house denotes with one man. AE 504.

From what has been said it may now be manifest what in signified by father in the genuine sense, namely that good is signified, and in the supreme sense the Lord. But whereas most expressions in the Word have also an opposite sense, so likewise has father, and in that sense it signifies evil; in like manner mother, which in the genuine sense signifies truth, in the opposite sense signifies what is false; that this is the case, may be manifest from the above words, "The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother." AC 3703.

From the above words it is also evident that by father, mother, son, daughter, daughter-in-law, father-in-law are signified such things as are from the heavenly marriage, namely goods and truths in their order, and likewise the opposites, as also in Mark, "Jesus said, there is no one who has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel, who shall not receive a hundredfold, in this time houses, and sisters, and mothers, and children, and lands, with persecutions, and in the age to come eternal life, "Mark 10:29, 30; he who is unacquainted with the internal sense of the Word, will believe that by house, brethren, sisters, father, mother, wife, children, lands, are signified house, brethren, sisters, father, mother, wife, children, lands, when yet they signify such things as appertain to man, being proper to him, which he must leave, and in their place receive the spiritual things which are of the Lord, and this by temptations, which are there meant by persecutions. Every one may see that if he leaves a mother, he is not to receive mothers, in like manner he is not to receive brethren and sisters. AC 4843.

The subject treated of in the above verses is concerning the spiritual combats, into which they were to be admitted who were of the Church, after that the internal spiritual things of the Word were opened; house denotes a man or his mind; the father therein, the mother, the son, the daughter, denote goods and truths with their affections, and in the opposite sense evils and falses with their affections, from which and with which there is combat. That a man or his mind is a house, may be seen in the extract above at chap. 11:17. AC 5023.

Verse 52. For from now on five shall be in one house divided, three against two, and two against three. By these words is meant, that after the coming of the Lord, when He was made known, and the interiors of the Word from Him and with Him were revealed, disagreement would prevail in the church in general, and with the man of the church in particular, between Good and Truth, and between Truth and Good. This is meant by three in one house being divided against two, and two against three; by house is meant the church in general, and with the man of the church in particular; by three are signified truths, and by two, goods. By its being said that five should be divided, is signified that such disagreement shall exist amongst those who are reformed; wherefore also it follows, "The father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother," for by father is understood the good of the church, by son the truth of the church, by mother the truth of the church, and by daughter its good. Who cannot see that the numbers five, two, and three, would not have been mentioned, unless they had been significative; five in the Word signify all of them, when two and three follow, but five signify some and a few, when ten or twenty precede or follow. AE 532.

Verses 54, 55. When you see a cloud arising out of the west, immediately you say, a shower comes, and so it comes to pass. And when you see the south wind blow, you say there will be heat, and it comes to pass. By this comparison the Lord teaches that they see earthly things, but not heavenly. The comparison itself, like all comparisons in the Word, is taken from correspondences, for by a cloud arising in the west, is signified the corning of the Lord predicated in the Word at the end of the Church; cloud signifies the Word in the letter; arising [oriens or the east] signifies His coming, and the west [or setting] signifies the end of the church; it is immediately said a shower [or rain] comes, by which is signified that then there is an influx of Divine Truth; and when you see the south wind blow, signifies preaching concerning His coming; you say that there will be heat, signifies that then there will be an influx of Divine Good; these same words also signify contentions and combats of truth grounded in good with falses grounded in evil, for rain and heat also signify contentions and those combats, for this comparison follows after the Lord's words, "That he came not to give peace on earth, but division; and that the father should be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother," by which words is signified contention and combat. Inasmuch as the above comparison viewed in the spiritual sense involves the Lord's coming, and that He was not acknowledged by reason of blindness induced by falses, although he might have been known to them from the Word, it therefore follows, "you hypocrites, you know how to mark the face of the earth and of the heaven, but how is it that you do not mark this season?" namely the time of his coming, and the conflict on that occasion of the false of evil with the truth of good. AE 644.

Chapter XII. Translator's Notes and Observations.

VERSE 1. He began to say to His disciples, principally [proton] beware of the leaven of the Pharisees, &c. In the common English version of the New Testament, this passage is rendered, He began to say to His disciples first of all, beware of the leaven of the Pharisees, as if the proton, or first, had reference to the order of time in what the lord said, and not to preeminence in the subject matter of what He said, whereas there is every reason to believe that the proton, in this passage, applies rather to the subject matter of the lord's discourse, than to any order of time, in like manner as when it is said, seek you first [proton] the kingdom God and His righteousness [justice], [Matt 6:33], the proton, or first, has no reference to the time of seeking, but to the preeminent value of the thing sought.

Verse 2. For there is nothing covered that shall not be revealed, neither hid that shall not be known. The intelligent reader will not fail to note in this passage the reference to the infernal marriage of evil and the false, covered having relation to one principle, and hid to the other.

Verse 3. Whatsoever things you have said in darkness, shall be heard in the light. In the Gospel according to Matthew it is written, what I say to you in darkness that say you in light, [Matt 10:27.] the great saviour thus instructing His disciples, that what He taught them in the letter, they ought to apprehend in the spirit, and to instruct others from such spiritual apprehension. When it is said therefore by that saviour, as above, Whatsoever things you have said in darkness shall be heard in light, it is evident that He endeavours to console His disciples by a blessed promise, that whenever in their teaching they made use of natural expressions and images to convey their ideas, a Divine power would be operative in the minds of their hearers, to enable them to discern and apprehend the spiritual wisdom which those natural expressions and images involved.

Verse 8. But I say to you, whoever shall confess in Me before men, in him also shall the Son of Man confess before the angels of God. In the common version of the New Testament the in is here omitted, and the passage is rendered, whoever shall confess me before men, him also shall the Son of Man confess, &c. when yet in the original Greek the in is inserted in both cases. For the deep ground and reason of this insertion, see the translator's note on a similar passage in the new translation of the Gospel according to Matthew 10:32. It is however to be noted, that the two passages, though similar, are not expressed in precisely the same words, for in the Gospel according to Matthew, it is said, I also will confess in him before my father that [is] in the heavens, whereas here in Luke it is said, In him also shall the Son of Man confess before the angels of god. Notwithstanding however this difference in the letter, there is every reason to conclude, that in the spirit there is a perfect agreement, since by my Father that [is] in the heavens, is to be understood the divine good, which divine good is also signified by the angels of god, see AC 4235. The lesson of instruction then, which is inculcated in both passages, is precisely the same, namely that whoever shall acknowledge in heart the Divine Human [principle] of the Lord, shall have conjunction at the same time with the divine good ; in other words, a sincere acknowledgement of the Divine Human [principle] is introductory to conjunction with the essential divinity.

Verse 13. But one of the multitude said to Him, Teacher, &c. What is here rendered teacher, is expressed, in the common version of the New Testament, by the term master, but in the original Greek it is didaschalos, which properly means a teacher, or instructor.

Verse 15. But He said to them, see you, and beware of covetousness. In the common version of the New Testament this passage is rendered, take heed, and beware, &c. but in the original Greek it is orate chai phulassethe, which is literally, see you and beware, intimating the necessity of seeing, or exercising rational thought, concerning an evil, before a man can beware of it.

Verse 18. And I will there bestow all my produce and my goods. Since there is every reason to believe that the parable, of which these words are a part, has relation to spiritual as well as to natural covetousness, and thus to spiritual as well as to natural possessions; and since all spiritual possessions have relation to the things of the will, and also to the things of the understanding, it appears most probable that the latter things were intended to be figured and expressed by the term produce, and the former things by the term goods.

Verse 20. But God said to him, You fool, this night do they require your soul of you. In the common English version of the New Testament, what is here rendered, this night do they require your soul of you, is rendered, this night shall your soul he required of you, but in the original Greek it is expressed according to the translation here given, as may be seen by consulting the marginal reference, whence Mr Parkhurst is led to conclude that the passage has reference to the Holy Trinity, as to the three Divine Beings who can alone require the soul of man, whilst others, as Eisner, suppose it relates to the messengers deputed by God to take away the soul. It is probable however that the passage rather relates to the powers of darkness, to whom it is permitted of the Divine providence to be instrumental in the destruction of bodily life.

Verse 22. Be not careful for your soul, &c. In the common version of the New Testament, this passage is rendered, Take no thought for your life, when yet in the original Greek it is expressed, me merimnate te psuche umon, which literally means, Be not careful for your soul, implying, not that no thought should be taken, but only that there should be no anxiety or solicitude in the thought, since all such anxiety, or solicitude, argues a distrust of Divine providence.

Verse 35. Let your loins be girded about, and [your] lamps burning. The serious and intelligent reader will not fail to note in these words a reference to the heavenly marriage of good and of truth, which constitutes the very life and soul of the holy word, since the girding of the loins has relation to the good of the Divine Love, and the lamps burning, to the truth of the Divine Wisdom, implanted in man.

Verse 37. Verily I say to you, that he will gird, and make them sit down to meat. In the common version of the New Testament, the girding here spoken of is made to apply to the lord, as if he would gird himself, and the term Himself is accordingly added after the words He will gird, when yet in the original Greek there is no mention made of Himself, and consequently the girding may have reference to those who sit down to meat, being intended to intimate that the lord will keep their affections in a state of elevation to good, thus to Himself, which is the spiritual idea involved in the natural term girding. It had been before said by the divine speaker, let your loins be girded about, announcing the important duty binding on every man, that the truths, and affections of truth, in which he is principled, shall have respect to good. But it is now said, the lord will gird, to the intent that every man may be taught the additional instructive lesson, that truth and its affection cannot have respect to good, only so far as it is elevated by the lord Himself.

Verse 48. For to whomsoever much has been given, of him will much be required and to whom [men] have committed much, of him they will ask the more. A distinction is here made between what is given and what is committed; also between requiring and asking; one expression having reference to the principle of good, and the other to the principle of truth, and both to the heavenly marriage.

Verse 58. For as you go with your accuser to the magistrate, &c. In the common English version of this passage, no notice is taken of the expression for, by which the passage is connected with the foregoing verse, where it is said, Why even of yourselves judge you not what is just? Thus the present passage is disjoined from what goes before, whereas it appears to be the intention of the divine speaker to continue in it the argument, or reasoning, adopted in the interesting question contained in the preceding verse, and accordingly it is introduced by the Greek adverb yag or for, which is manifestly a connecting adverb. The whole of the argument therefore, as contained in the two verses, may be conceived as running thus, Why even of yourselves judge you not what is just? For what person, lying under accusation, is not eager to be delivered from his accuser ? Why therefore do you not apply this case of temporal judgement as a salutary caution respecting eternal judgement, and thus prove yourselves capable of judging what is just?

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