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Luke Chapter 18

    Chapter 18

THE INTERNAL SENSE.

  1. BUT He spoke also a parable to them, to the end that men ought always to pray, and not to faint.

THAT man ought to keep his internal or spiritual mind continually open to Divine influx, notwithstanding all the opposition of the external or natural mind vs. 1.

  1. Saying, there was a certain judge in a certain city, who feared not God, and revered not man.
  2. But there was a certain widow in that city, and she came to him, saying, avenge me of mine accuser.
  3. And he was not willing for a while; but afterward he said in himself, though I fear not God, and regard not man;
  4. Yet because this widow troubles me, I will avenge her, lest by her continual coming she weary me.
  5. But the Lord said, hear what the unjust judge says.

Since however false principles may prevail in the latter mind, yet if the desire of truth grounded in good prevail at the same time in the former mind, it will sooner or later become accepting of the light of truth, vs 2 to 6.

  1. But shall not God avenge His own elect, which cry day and night to Him, though he bear long with them.

Which consideration ought therefore to be attended to, because it proves that the Divine Truth is always present with those who are in the love of it, to deliver them from all false and evil persuasions, however it may appear at times to be absent, and to produce no effect, vs 7 and former part of the 8th. verse.

  1. I say to you that He will avenge them speedily. Nevertheless, when the Son of man comes, shall he find faith on the earth?

Still, at the end of the Church, when there is no longer any faith, because there is no charity, Divine Truth, though revealed from heaven, will not be received, vs 8, latter part.

  1. But he said also this parable to certain who trusted in themselves that they were just and despised others.
  2. Two men went up into the temple to pray, the one a Pharisee and the other a Publican.
  3. The Pharisee standing by himself prayed thus. God I thank you that I am not as other men, extortioner, unjust, adulterer, or even as this Publican.
  4. I fast twice in the week, I give tithes of all that I possess.
  5. And the Publican, standing afar off, was not willing to lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
  6. I say to you, this [man] went down justified to his house, [rather] than the other; for every one that exalts himself shall be abased, but he that humbles himself shall be exalted.

For at that time man will be under the delusive idea, that he may be admitted into heaven by virtue of his works, without any regard to the principle from which they are done, whereas none are admitted into heaven but the humble and the penitent, whose works are not done from themselves, but from the lord, vs 9 to 15.

  1. But they brought to Him infants, that He should touch them, but the disciples seeing rebuked them.
  2. But Jesus calling them to Him, said, suffer the little children to come to Me, and forbid them not, for of such is the kingdom of God.

That the goods and truths of innocence ought all to be ascribed to the lord, because heaven consists in such acknowledgement, and the lord has communication with those goods and truths, vs 15, 16.

  1. Verily I say to you, whoever shall not receive the kingdom of God as a little child, shall not enter into it.

None therefore can be admitted into heaven, unless they be principled in innocence, vs 17.

  1. And a certain ruler asked him, saying, good master, what shall I do to inherit eternal life?

Nor can any one enter into heaven, unless he acknowledge the lord, even as to His Human essence to be the God of heaven, and that from him is every good which is good, and unless he live also according to the precepts of the decalogue, by abstaining from those evils as sins, which are there forbidden, vs 18 to 28.

  1. But Jesus said to him, why call you me good? none is good except one God.
  2. You know the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, honour your father and your mother.

For the lord alone is good, and the source of good, and the way to attain conjunction of life with Him is to observe His precepts, which precepts teach, that man ought not to destroy or pervert in himself the life of love and charity; nor to ascribe that life to himself, but to the lord alone; nor to call anything good or true but what is of the lord; thus that he should respect and exalt in himself the Divine good and truth above every other, vs 19, 20.

  1. But he said, all these things have I kept from my youth.
  2. But Jesus hearing these things said to him, yet lack you one thing; sell all that you have, and distribute to the poor, and you shall have treasure in heaven, and come, follow me.

Yet these precepts cannot be fulfilled, until man removes his heart from riches, fights against cravings, and acknowledges the lord to be god, vs 21, 22.

  1. But on hearing these things he was very sorrowful, for he was very rich.

Which things appear grievous to those who are in the knowledges of truth separate from the good of charity, vs 23.

  1. But when Jesus saw that he was very sorrowful, He said, how hardly shall they who have wealth enter into the kingdom of God!
  2. For it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Therefore those knowledges, when so separated from the good of life, are rather hindrances to the attainment of conjunction with the lord, since it is contrary to Divine order that knowledges of themselves, without the life of love and charity, should introduce any one into heaven, vs 24, 25.

  1. But they who heard said, who then can be saved?
  2. But He said, the things which are impossible with men are possible with God.

Nevertheless they are no hindrances in case the Divine Truth be respected and exalted, vs 26, 27.

  1. But Peter said, lo, we have forsaken all things, and followed You.
  2. But He said to them, verily I say to you, there is no one who has left house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God,
  3. Who shall not receive manifold more things in this present time, and in the age to come life eternal.

Inasmuch as all who reject their hereditary evils and falses and acknowledge the lord as to His Human essence to be god, shall be elevated to communication and conjunction with the lord, and to all the joys of His eternal kingdom, vs 28, 29, 30.

  1. But taking the twelve, He said to them, behold, we go up to Jerusalem, and all things must be accomplished which are written by the Prophets respecting the Son of Man.
  2. For He shall be delivered to the Gentiles, and shall be mocked, and spitefully entreated, and spit upon.
  3. And scourging they shall put him to death, and the third day He shall rise again.

That in the Church, where mere falses of doctrine and evils of life prevail, Divine Truth will be blasphemed, and perverted, and its good destroyed, nevertheless the Human principle of the lord will attain to plenary glorification, vs 31, 32, 33.

  1. And they understood none of these things; and this saying was hid from them, and they knew not the things that were said.

But these things cannot be apprehended even by those who are principled in the goods and truths of the Church, vs 34.

  1. But it came to pass as He came near to Jericho, a certain blind man sat by the wayside, begging.
  2. But hearing the multitude pass by, he asked what it meant?
  3. But they told him, that Jesus of Nazareth passes by.

Until they receive spiritual understanding from the LORD, vs 35 to the end of the chapter.

  1. And he cried, saying, Jesus Son of David have mercy on me.

Asking it of Him from the pure love of truth, vs 38.

  1. And they who went before rebuked him, that he should be silent; but he cried out the more, Son of David have mercy on me.

And are the more urgent to receive, in proportion as they meet with opposition, vs 39.

  1. But Jesus standing still commanded him to be brought to him, and when he was come near, he asked him,
  2. Saying, what will you that I shall do to you? but he said, Lord, that I may receive my sight.

And explore diligently the end or intention they have in view, when they seek the knowledge of the truth, vs 40, 41.

  1. And Jesus said to him, receive your sight, your faith has saved you.
  2. And immediately he received his sight, and followed him, glorifying God, and all the people seeing, gave praise to God.

For in such case their understandings receive light by communication with the lord's Divine Human principle, which they gratefully acknowledge, and which is thus acknowledged by others, vs 42, 43.

Translation

  1. BUT He spoke also a parable to them, to the end that men ought always to pray, and not to faint.
  2. Saying, there was a certain judge in a certain city, who feared not God, and revered not man.
  3. But there was a certain widow in that city, and she came to him, saying, avenge me of mine accuser.
  4. And he was not willing for a while; but afterward he said in himself, though I fear not God, and regard not man;
  5. Yet because this widow troubles me, I will avenge her, lest by her continual coming she weary me.
  6. But the Lord said, hear what the unjust judge says.
  7. But shall not God avenge His own elect, which cry day and night to Him, though he bear long with them.
  8. I say to you that He will avenge them speedily. Nevertheless, when the Son of man comes, shall he find faith on the earth?
  9. But he said also this parable to certain who trusted in themselves that they were just and despised others.
  10. Two men went up into the temple to pray, the one a Pharisee and the other a Publican.
  11. The Pharisee standing by himself prayed thus. God I thank you that I am not as other men, extortioner, unjust, adulterer, or even as this Publican.
  12. I fast twice in the week, I give tithes of all that I possess.
  13. And the Publican, standing afar off, was not willing to lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
  14. I say to you, this [man] went down justified to his house, [rather] than the other; for every one that exalts himself shall be abased, but he that humbles himself shall be exalted.
  15. But they brought to Him infants, that He should touch them, but the disciples seeing rebuked them.
  16. But Jesus calling them to Him, said, suffer the little children to come to Me, and forbid them not, for of such is the kingdom of God.
  17. Verily I say to you, whoever shall not receive the kingdom of God as a little child, shall not enter into it.
  18. And a certain ruler asked him, saying, good master, what shall I do to inherit eternal life?
  19. But Jesus said to him, why call you me good? none is good except one God.
  20. You know the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, honour your father and your mother.
  21. But he said, all these things have I kept from my youth.
  22. But Jesus hearing these things said to him, yet lack you one thing; sell all that you have, and distribute to the poor, and you shall have treasure in heaven, and come, follow me.
  23. But on hearing these things he was very sorrowful, for he was very rich.
  24. But when Jesus saw that he was very sorrowful, He said, how hardly shall they who have wealth enter into the kingdom of God!
  25. For it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
  26. But they who heard said, who then can be saved?
  27. But He said, the things which are impossible with men are possible with God.
  28. But Peter said, lo, we have forsaken all things, and followed You.
  29. But He said to them, verily I say to you, there is no one who has left house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God,
  30. Who shall not receive manifold more things in this present time, and in the age to come life eternal.
  31. But taking the twelve, He said to them, behold, we go up to Jerusalem, and all things must be accomplished which are written by the Prophets respecting the Son of Man.
  32. For He shall be delivered to the Gentiles, and shall be mocked, and spitefully entreated, and spit upon.
  33. And scourging they shall put him to death, and the third day He shall rise again.
  34. And they understood none of these things; and this saying was hid from them, and they knew not the things that were said.
  35. But it came to pass as He came near to Jericho, a certain blind man sat by the wayside, begging.
  36. But hearing the multitude pass by, he asked what it meant?
  37. But they told him, that Jesus of Nazareth passes by.
  38. And he cried, saying, Jesus Son of David have mercy on me.
  39. And they who went before rebuked him, that he should be silent; but he cried out the more, Son of David have mercy on me.
  40. But Jesus standing still commanded him to be brought to him, and when he was come near, he asked him,
  41. Saying, what will you that I shall do to you? but he said, Lord, that I may receive my sight.
  42. And Jesus said to him, receive your sight, your faith has saved you.
  43. And immediately he received his sight, and followed him, glorifying God, and all the people seeing, gave praise to God.

Chapter XVIII. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSE 2. There was a certain judge in a certain city, who feared not God, and revered not man. The fear of God in general signifies worship, as is evident from the above verse, where not fearing God denotes not worshiping Him. AC 2826.

Mention is made in the above verse of fearing God, and revering man, because to fear signifies to revere in a superior degree. AE 696.

Verse 8. When the Son of man comes shall He find faith on the earth; that is, when Truth Divine shall he revealed from heaven, that it will not be believed; the Son of man also in this passage denotes the Lord as to Truth Divine, or Truth Divine proceeding from the Lord; the coming of the Lord is the revelation of Truth Divine at the end of the Church. AC 9807.

Faith separate from charity is no faith, inasmuch as charity is the life of faith, is its soul, and its essence; and where there is no faith in consequence of there being no charity, there is no Church; wherefore the Lord says, When the Son of Man comes, shall He find faith on the earth. Doc. Faith. 69.

That the end of the Church is when there is no longer any faith within the Church, is known from the Word, but it has not yet been known, that there is not any faith if there be no charity; wherefore it may be expedient to say something on the subject. That at the end of the Church there is no faith, is predicted by the Lord in these words, "When the Son of Man comet h shall He find faith on the earth;" and likewise at that time there is no charity, in these words, "In the consummation of the age iniquity shall be multiplied, and the charity of many shall grow cold; and this gospel shall be preached in the whole orb of earths," Matt 24:12, 14. The consummation of the age is the last time of the Church; in that chapter is described by the Lord the successively decreasing state of the Church as to love and faith, but it is described there by mere correspondences; wherefore the things which are there predicted by the Lord cannot be understood, unless the spiritual sense corresponding to each be known, wherefore it has been given me by the Lord to explain all things which were said in that chapter, and some which were said in the following chapter, concerning the consummation of the age, His coming, the successive vastation of the Church, and the last judgement. It is commonly supposed that so long as the doctrinals of the Church are believed, there is faith, thus that faith is a principle belonging to those who believe; nevertheless merely to believe is not faith, since faith consists in willing and doing what is believed. When the doctrinals of the Church, therefore, are only believed, they are not in the life of man, but only in his memory, and thence in the thought of the external man, nor do they enter into his life until they enter into his will and thence into his actions; in this case they first gain a place in the spirit of man, for the spirit of man, the life of which is the very essential life of man, is formed from his will, and so far from the thought as this latter proceeds from the will. The memory of man and the thought thence derived is only an introductory court. Whether we speak of the will or the love, it is the same thing, inasmuch as every one loves what he wills, and wills what he loves; the will also is the receptacle of love, whilst the understanding, the property of which is to think, is the receptacle of faith. Man may know, may think and understand many things, but if they are not in accord with his will or love, he rejects them from himself, when being left to himself alone, he meditates from his own will, or from his own love, on which account he rejects them also after the life of the body, when he lives in the spirit; for that alone remains in the spirit of man, which has entered into his will or love, as was said just above; all other things after death are viewed as strangers, which, because they are not of his love, he casts out of the house, and likewise holds in aversion. The case is otherwise if man not only believes the doctrines of the Church, which are derived from the Word, but also wills and does them, for in this case faith is produced, inasmuch as faith is the affection of truth derived from willing what is true, because it is true; for to will what is true because it is true, is the very spiritual principle of man, being abstracted from the natural principle, which consists in willing what is true, not for the sake of truth, but for the sake of self-glory, reputation and gain; for truth considered abstractedly from such things is spiritual, because in its essence it is Divine; wherefore to will what is true because it is true, is also to acknowledge and to love what is Divine. Last Judgement, 35, 36.

The Lord says, when the Son of man comes shall he find faith on the earth, that is, when Divine Truth shall be revealed from heaven, it will not be believed; the Son of man also in this passage is the Lord as to Truth Divine; the coming of the Lord is the revelation of Truth Divine in the end of the Church. AE 63.

That at this day it is not believed in Christendom, that the Lord is one with the Father, and hence the God of heaven and God of earth, is understood by the Lord's words in Luke, "When the Son of man comes, shall He find faith on the earth." AE 815.

Verses 9 to 14. Whatsoever man produces from himself cannot be good, because it is from himself, who is an impure and most unclean fountain, from which it is impossible that any good can come forth, for he is always thinking of merit and his own righteousness, some still more, because they despise others in comparison with themselves, as the Lord teaches, Luke 18:9-14, others in other ways. Man's own lusts mix themselves, so that what he does appears outwardly as if it was good, and still inwardly it is filthy; wherefore the good, which a man does in this state, is not the good of faith; the case is similar with the truth which he thinks, and which, although it be most true, still, so long as it is from his own proprium, there is indeed in it the truth of faith, but not the good of faith. All truth, to the intent that it may be the truth of faith, must have in it the good of faith from the Lord, in which case it first becomes good and true. AC 874.

The nature and quality of the Jewish nation is manifest from several things, which the Lord Himself spoke in parables, and which, in the internal historical sense, were said of that nation; as in the parable concerning those who despise others in comparison with themselves, Luke 18:10-14. AC 4314.

By Gad are also signified those who place the all of salvation in works alone, as the Pharisee, of whom the Lord says in the parable, "The Pharisee standing by himself prayed thus, God I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this publican; I fast twice in the week, I give tithe of all that I possess;" thus he regarded external things as the most essential truths; persons of this quality are also in the Lord's kingdom, but in the threshold; wherefore the Lord says, "I say to you, the Publican went down to his house justified rather than the Pharisee," intimating thus that the Pharisee also went down justified, because he had done works in obedience to the commandment. AC 6405.

It is said that by the mouth of the beast speaking great things, is signified doctrine, and thence instruction, preaching, and reasoning, destroying the goods of the Word, wherefore it shall be shown by what it destroys, and that it is principally by this, that it teaches that faith without good works justifies and saves, confirming this dogma by the following reasoning, that no one can do good from himself, and that the good which man does from himself must of necessity be meritorious; this likewise it endeavours to establish from the Word, especially from the Pharisee and Publican praying in the Temple, where it is said, that the latter was justified merely by saying, God be merciful to me a sinner; and that,the Pharisee was not justified, who said, "that he was not an extortioner, unjust and an adulterer like other men, and that he fasted twice in a week, and gave tithe of all that he possessed;" and likewise from these words of the Lord, "Does the Lord thank that servant, because he did the things that were commanded him? I conceive not. So likewise you, when you have done all things that were commanded you, say we are unprofitable servants; we have done that which was our duty to do," Luke 17:9, 10. But they who conclude from these passages that there is nothing of justification and salvation in good works, but in faith alone, are in a very great error, for they do not know what good works are; for there are works which are done from man, and these are not good; there are also works which are done from the Lord by man, and these are good; nevertheless both appear alike in the external form, but in the internal they are altogether dissimilar. The works which the Pharisee recounted were works from himself, and hence also were meritorious; in like manner the works which the servants did from command, which nevertheless were called useless. AE 794.

Verses 15, 16, 17. But they brought to Him infants, &c. A little one, or a little child, in the Word signifies innocence, and also charity, for true innocence is not given without charity, neither true charity without innocence. There are three degrees of innocence, which in the Word are distinguished by sucklings, infants and little children; and whereas true innocence cannot be given without true love and charity, therefore also by the same, namely by sucklings, infants and little children, are signified three degrees of love, which are tender love as of a suckling towards a mother or a nurse; love as of an infant towards parents; and charity as of a little child towards an instructor; as in Isaiah, "The wolf shall dwell together with the lamb, and the leopard shall lie down with the kid; and the calf and young lion and fat cattle together; and a little child shall lead them," Is 11:6, where a lamb, a kid, and a calf, denote the three degrees of innocence and of love; the wolf, the leopard, the young lion denote the opposites; the little child.denotes charity. And in Jeremiah, "You do a great evil against your souls, by your cutting off man and wife, infant and suckling horn the midst of Judah, so that what is left makes for you no remains," Jer 44:7; where man and wife denote the intellectual things of truth and the voluntary things of truth; infant and suckling denote the first degrees of love. That an infant and little child denote innocence and charity is very manifest from the Lord's words in Luke, "They brought infants to Jesus, that He might touch them, who said, suffer the little ones to come to Me and forbid them not, for of such is the kingdom of God: Verily I say to you, whoever does not receive the kingdom of God as a child, shall not enter into it." The Lord himself is called a little one or a little child, Isaiah 9:5, because he is innocence itself, and love itself; and he is there called Wonderful, Counsellor, God, Hero, Father of Eternity, the Prince of Peace. AC 430.

In the heavens the case is this, the inmost or third heaven consists of those who are in innocence, for they are principled in love to the Lord, and since the Lord is innocence itself, therefore the inhabitants of that heaven, who are principled in love to Him, are in innocence, who, although they are the wisest of all in the heavens, still appear to others as infants; it is from this ground, and likewise from the consideration that infants are in innocence, that by infants in the Word is signified innocence. Inasmuch as the inmost principle of the heavens is innocence, therefore that principle must be interiorly the principle of all who are in the heavens; the case herein is like that of things successive to things coexistent, or of those things which are distinct from each other by degrees to those which exist from them, for every thing, which exists simultaneously, arises from things successive; when the former things exist from the latter, they place themselves in the same order, in which they were before distinguished by degrees; as for the sake of illustration; end, cause, and effect, are things successive and distinct from each other; when these exist together, they place themselves in the same order, namely end in the inmost, next to it the cause, and lastly the effect; the effect is coexisting, since unless a cause be in it, and in the cause an end, there is no effect, for if you remove cause from effect, you destroy effect, and the more so if you remove end from cause, for the end proposed gives birth to the cause, as the cause gives birth to effect. So likewise it is in the spiritual world, since as end, cause, and effect are distinct from each other, so in the spiritual world, charity towards the neighbour, and works of charity, are distinct from each other; when these three become one, or exist together, the first must be in the second, and the second in the third; as in works of charity, unless charity grounded in affection or the heart be interiorly in them, they are not works of charity, and unless love to God be interiorly in charity, it is not charity; wherefore if you take away what is interior, what is exterior perishes, for what is exterior exists and subsists from its interior principles in order. This is the case with innocence, which makes one with love to the Lord, so that unless it be inwardly in charity, it is not charity, consequently unless charity, in which is innocence, be inwardly in works of charity, they are not works of charity. Hence it is that innocence must be an interior principle belonging to all who are in the heavens. That this is the case, and that by infants is signified innocence, is manifest from Mark, "Jesus said to the disciples, suffer infants to come to Me, and forbid them not, for of such is the kingdom of God. Verily I say to you, whoever shall not receive the kingdom of God as an infant, shall not enter into it. Wherefore taking them up into His arms, He put his hand upon them and blessed them," Mark 10:14, 15, 16. Luke 18:15, 16, 17, Matt 18:3; that by infants in this passage is signified innocence, may be manifest, because innocence appertains to infants, and because innocences in heaven appear as infants. That no one can enter into heaven, unless he has something of innocence, see AC 4797. Moreover infants suffer themselves to be ruled by angels, who are innocences, and do not as yet act from the proprium, like adults, who role themselves by virtue of their own judgement and their own will, That infants suffer themselves to he ruled by those angels, is manifest from the Lord's words in Matthew, "See that you despise not one of these little ones: for I say to you, that their angels in the heavens do always see the face of My Father," Matt 18:10; no one can see the face of God, except from innocence. In the following passages also by infants is signified innocence, "Out of the mouths of infants and sucklings You have perfected praise," Matt 21:16: Psalm 8:3. Again in Matthew, "You have hid these things from the wise and intelligent, and revealed them to infants," Matt 11:25, Luke 10:21; for the innocence, which is signified by infants, is wisdom itself, inasmuch as genuine innocence dwells in wisdom, AC 2305, 2306, 4797; hence it is said, that out of the mouth of infants and sucklings You have perfected praise, also that such things were revealed to infants. So in Isaiah, "The cow and the bear shall feed, their young shall lie down together, and the suckling shall play on the hole of the viper," Is 11:6, 7, speaking of the Lord's kingdom, and specifically of a state of peace and innocence there. Suckling denotes innocence; that nothing of evil can befall those who are in innocence, is signified by the suckling playing on the hole of the viper. But as to what concerns the innocence of infants, it is only external, but not internal, and since it is not internal, it cannot be conjoined with any wisdom; but the innocence of the angels, especially of those of the third heaven, is internal, and thus conjoined with wisdom, AC 2805, 2306, 3495, 4563, 4797. Man also is so created, that when he grows old, and becomes as an infant, in this case the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and thus as a true infant he passes into the other life. AC 5608.

No one can profane what he is ignorant of as to its quality and existence. This is the reason why more of the Gentiles are saved than of the Christians, which the Lord also says in Luke 13:23, 28, 29, 30, besides that their infants are all of the Lord's kingdom, Matt 18:10, 14. Luke 18:16. AC 1059.

On the subject of innocence I have had much discourse with the angels, and have been informed that innocence is the esse of all good, and hence that good is only so far good as innocence is in it, consequently that wisdom is only so far wisdom as it partakes of innocence, in like manner love, charity, and faith; and that hence it is that no one can enter into heaven unless he have innocence; and that this is what is meant by the Lord, when he says, "Suffer infants to come to Me, and forbid them not, for of such is the kingdom of the heavens: Verily I say to you, whoever shall not receive the kingdom of the heavens as an infant shall not enter into it," Mark 10:14, 15; Luke 18:17. By infants in this passage, as likewise in other parts of the Word, are meant the innocent; a state of innocence is also described by the Lord, Matt 6:24-35, but by mere correspondences. The reason why good is good so far as innocence is in it is, because all good is from the Lord, and innocence consists in being led by the Lord. I have also been informed, that truth cannot be conjoined to good, and good to truth, but by means of innocence; hence also it is, that an angel is not an angel of heaven, unless innocence be in him; for heaven is not in any one until truth be conjoined to good in Him, whence the conjunction of truth and of good is called the heavenly marriage, and the heavenly marriage is heaven. I have been further informed, that love truly conjugial derives its existence from innocence, because from the conjunction of good and of truth, in which the two minds, namely of the husband and wife, are principled, which conjunction, when it descends, is presented under an aspect of conjugial love; for conjugial partners, like their minds, love each other mutually, and hence is the sport as of infancy and of innocence in conjugial love. Inasmuch as innocence is the very esse itself of good with the angels of heaven, it is evident that the Divine good proceeding from the Lord is innocence itself, for it is this good which flows into the angels, and affects their inmost principles, arranging and adapting them to receive all the good of heaven; the case is similar in regard to infants, whose interiors by the transflux of innocence from the Lord are not only formed, but are also continually adapted and arranged to receive the good of celestial love, inasmuch as the good of innocence acts from an inmost ground, being, as was said, the esse of all good. From these considerations it may be manifest that all innocence is from the Lord. Hence it is that the Lord in the Word is called a Lamb, for a Lamb signifies innocence. Inasmuch as innocence is the inmost principle in every good of heaven, therefore also it so affects the mind, that he who is sensible of it, as is the case when an angel of the inmost heaven approaches, seems to himself to be no longer master of his own judgement, and hence to be affected with such delight, and as it were to be taken out of himself, that every worldly delight appears to be nothing respectively; I speak this from apperception.

All who are in the good of innocence are affected with innocence, and so far as they are in that good, so far they are affected. But they who are not in the good of innocence are not affected with it; wherefore all they who are in hell are altogether opposed to innocence; neither do they know what innocence is; yea, they are of such a quality, that so far as one is innocent, so far they burn with a desire to do him mischief; hence it is, that they cannot endure the sight of infants, and as soon as they see them, they are inflamed with a cruel desire of hurting them. Hence it was made evident that the proprium of man, and consequently the love of self, is opposed to innocence, for all who are in hell are in such proprium and thence in the love of self. HH 281, 282, 283. See also AC 5236, and CL 414.

Verses 18 to 23. And a certain ruler asked Him, saying, Good Master, what shall I do to inherit eternal life, &c. In a foregoing article it was said concerning works, that works done from man are not good, but only such as are done from the Lord with man. But that works may be done from the Lord and not from man, two things are necessary, first, that the Divine [principle] of the Lord be acknowledged, and also that He be acknowledged to be the God of heaven and earth, even as to his Human [principle], and that from Him is all good which is good. Secondly, that man live according to the precepts of the decalogue, by abstaining from those evils which are there forbidden; as from the worship of other gods, from profanation of the name of God, from theft, from adultery, from murder, from false witness, from the craving of what belongs to others. These two things are requisite to the intent that the works which are done by man, may be good. The reason is, because all good comes from the Lord alone, and because the Lord cannot enter into man and lead him, so long as those evils are not removed as sins, for they are infernal, yea, they are hell with man; and unless hell be removed, the Lord cannot enter and open heaven. These things are also understood by the Lord's words to the rich man, Matt 19:16-22. Mark 10:19-21. Luke 18:18

to 23, who asked Him concerning eternal life, and said from his youth he had kept the precepts of the decalogue, of whom it is said that; the Lord loved him, and taught him, that one thing was wanting, that he should sell all that he had, taking up the cross. By selling all that he had is signified that he should quit his religions principles, which were traditions, for he was a Jew, and likewise that he should leave his property, which consisted in his loving himself and the world more than God, thus in leading himself; and by following the Lord is signified to acknowledge Him alone, and to be led by Him, wherefore also the Lord said, why call you Me good? none is good but God alone; by taking up his cross is signified to fight against the evils and the falses which are from the proprium, AE 934.

That man cannot even think what is good, nor will what is good, consequently cannot do what is good, except from the Lord, is manifest to every one from the doctrine of faith, for the Lord says in Matthew, "He who sows the good seed is the Son of man," Matt 13:37. Neither can good come but from the very fountain itself, which is only one, as He also says," There is none good but one God," Luke 18:19. Nevertheless, when the Lord raises into life, or regenerates man, He permits at first that he should so suppose, for man, at that time, cannot conceive otherwise, nor can he otherwise be led to believe, and afterwards to perceive, that all good and truth is from the Lord alone. AC 39.

Jesus said to the young ruler, yet lack you one thing; sell all that you have and distribute to the poor, and you shall have treasure in heaven, and come, follow Me" By those words in the internal sense is meant that all things proper to himself, which are nothing but evils and falses, ought to be alienated, for those things are all that he has, and that in such case he would receive goods and truth from the Lord, which are treasure in heaven. AC 5886.

Chapter XVIII. Translator's Notes and Observations.

VERSE 11. The Pharisee standing by himself prayed thus. In the common version of the New Testament this passage is rendered, the Pharisee stood and prayed thus with himself, by which rendering, the words, with himself, are separated from their connection with standing, and applied to prayer, so that it appears as if the Pharisee was said to pray with himself, without any reference whatever to his standing with [or by] himself,whereas there is every reason to conclude, both from the original Greek, and also from the proper sense and meaning of the passage, that the words, by himself, were intended to apply exclusively to the act of standing.For the original Greek is thus expressed; O' Pharisios satheis oros eauton tauta oroseucheto, which is literally, The Pharisee standing with [or by] himself prayed these things [or thus]. The proper sense and meaning of the passage too requires, that the words should be read in this order, and that thus with [or by] himself should be connected with the act of standing. For standing is a bodily act, figurative and consequently expressive of a mental one, and when applied in the Sacred Scriptures, is used to denote a state of intellect, or of understanding, as fixed or decided in its purposes. When therefore to this act is added the striking character, by himself, the significant language evidently marks an intellect, or understanding, full of all that self-sufficiency, arrogance, and self-dependence, which is in perfect accord with the proud Pharisee to whom it is applied. This interpretation of the passage receives no small confirmation from what is afterwards said of the publican, at verse 13, where we read of his standing also, but not with [or by] himself,but a far off, to denote his humility and self-distrust, under a sense of his great distance from the Divine source of all goodness and truth.

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