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Mark Chapter 10

verses 2—10. And the Pharisees having come to Him, asked Him, Is it lawful for a man to put away his wife? tempting Him, &c.—All the laws of what is true and right flow from celestial principles, or from the order of life from the celestial man, for the whole heaven is a celestial Man, inasmuch as the Lord alone is the Celestial Man, and is the All in all, even to the minutest things, of heaven and of the celestial Man, whence they are called celestial. Inasmuch as every law of what is true and right descends from celestial principles, or from the order of life in the celestial man, the law of marriages principally descends from that source; the celestial marriage is that from which, and according to which, all marriages on earth ought to be contracted, its quality being such, that there is one Lord and one heaven, or one church, the head of which is the Lord; hence comes the law of marriages, that there should be one man and one wife, and when this is the case, they represent the celestial marriage, and are a type of the celestial man. This law was not only revealed to the men of the most ancient church, but was also inscribed on their internal man, wherefore a man at that time had only one wife, and constituted one house; but when their posterity ceased to be internal men, and became external, they then married more wives than one. Inasmuch as the men of the most ancient church, in their marriages, represented the celestial marriage, conjugial love was to them a kind of heaven and heavenly happiness; but when the church declined, they no longer perceived happiness in conjugial love, but in gratification derived from more wives than one, which is of the external man; this is called by the Lord "hardness of heart," on account of which it was allowed them by Moses to marry several wives, as the Lord Himself teaches, where He says,—"For the hardness of your hearts Moses wrote for you this precept, but from the beginning of creation God made them male and female; on this account shall a man leave his father and mother, and shall cleave to his wife; and they two shall be one flesh: wherefore they are no longer two, but one flesh. What therefore God has joined together, let not man put to pieces." (Mark 10:5-9.) AC 162.

That the Jewish nation had not any conjugial principle, whether understood in a spiritual or in a natural sense, is very manifest from this consideration, that they were permitted to marry several wives; for where there is a conjugial principle, understood in a spiritual sense, that is, where the Good and the Truth of the church are, consequently where the church is, this is in no wise permitted; for a genuine conjugial principle is in no case given except with those with whom the church or kingdom of the Lord is, and with these only between two, AC 1907, 2740, 3246. Marriage between two, who are in genuine conjugial love, corresponds to the heavenly marriage, that is, to the conjunction of Good and Truth, the husband corresponding to good, and the wife to the truth of that good; also when they are in genuine conjugial love, they are in that marriage; therefore where the church is, there it is never permitted to marry more wives than one; but whereas there was no church amongst the posterity of Jacob, but only the representative or type of a church, or the external of the church without its internal, AC 4307, 4500, therefore with that posterity it was permitted. And, moreover, the marriage of one husband with several wives would present in heaven the idea, or image, as if one Good might be conjoined with several Truths which are not in accord with each other, and thus that Good was none, for good becomes none in consequence of truths not agreeing together, since Good derives its quality from truths, and their agreement with each other. It would also present an image as if the church was not one, but several, and these distinct amongst themselves, according to the truths of faith, or according to doctrinals, when yet it is one where Good is its essential, and this essential is qualified and as it were modified by truths. The church is an image of heaven, for it is the Lord's kingdom on earth; heaven is distinguished into many general societies, and into lesser ones subordinate to the general ones, but still they are one by virtue of Good, the Truths of faith being there according to good congruously; for they regard Good, and are derived from it. If heaven was distinct according to the truths of faith, and not according to good, there would be no heaven, since there would be nothing of unanimity, for one principle of life, or one soul, could not be in its inhabitants from the Lord; this is only given in the principle of Good, that is, in love to the Lord, and in love towards the neighbour; for love conjoins all, and when the love of what is good and true is in each, then there is a common principle which is from the Lord, thus the Lord, who conjoins all. The love of what is good and true, is what is called "love towards the neighbour," for the neighbour is one who is principled in good, and the truth thence derived, and in the abstract sense Good itself and its Truth. From these considerations, it may be manifest why marriage within the church must be between one husband and one wife; and why it was permitted to the posterity of Jacob to marry several wives; and that the reason of this was, because there was no church among them, and consequently the representative of a church could not be instituted by marriages, because they were in principles contrary to conjugial love. AC 4837.

Good and Truth, conjoined with an angel and a man, are not two but one, since in this case good is of truth and truth of good. This conjunction is as when man thinks what he wills and wills what he thinks, in which case thought and will make one, thus one mind; for thought forms, or exhibits in form, that which the will wills, and the will gives it delight. Hence also it is, that two conjugial partners in heaven are not called two, but one angel. This likewise is what is meant by these words of the Lord:—" Have you not read, that He who made [them] from the beginning, made them male and female, and said, For this reason a man shall leave father and mother, and shall cleave to his wife: and they two shall be one flesh? wherefore they are no longer two, but one flesh. Wherefore what God has joined together, let not man separate; all do not comprehend this word, but they to whom it is given." (Matt 19:4, 5, 6, 11; Mark 10:6-9; Gen 2:24) In this passage is described the heavenly marriage in which the angels are, and at the same time the marriage of Good and Truth; and by "man not separating what God has joined together," is meant that good ought not to be separated from truth. HH 372.

That the verses from 2 to 10 of this chapter contain interior arcana, may be manifest from what the Lord says, that "all do not apprehend these words, but they to whom it is given." The interior arcana, contained in what is here said by the Lord, is little apprehended by men, but is apprehended by all the angels in heaven. The reason is, because the latter perceive those words of the Lord spiritually, and the arcana contained in them are spiritual, being to this effect,—in the heavens there are marriages equally as on earth, but in the heavens marriages are made of like with like, for the man [vir] is born to act from understanding, but the woman from affection; and understanding with men is the understanding of Truth and Good, and affection with women is the affection of Truth and Good; and whereas all understanding derives life from affection, therefore they are there united together, as the affection, which is of the will, is united with correspondent thought, which is of the understanding; for understanding with every one is various, as the truths are various from which it is formed. In general there are celestial truths, there are spiritual truths, there are moral truths, there are civil truths, yea, there are natural truths, and of every truth there are innumerable species and varieties; and whereas it hence comes to pass that the understanding of one person is in no case like that of another, nor the affection of one like the affection of another, therefore to the intent that understanding and affection may nevertheless act in unity, they are so united in heaven, that the correspondent affection, which is of the woman, is conjoined with a correspondent understanding, which is of the man; hence it is that each has life from the correspondence, full of love. Inasmuch as two various affections cannot correspond to one understanding, hence in heaven it is in no case given, nor can be given, that one man shall have more wives than one. From these considerations it may be seen and concluded, what is also spiritually meant by the above words of the Lord, as what by a "man leaving father and mother, and cleaving to his wife," and becoming "one flesh," namely, that a man shall leave what is evil and false, which appertains to him in a religious view, and which defiles his understanding, thus which he has from his father and mother, and that his understanding, separated from them, shall be conjoined with a correspondent affection, which is of the wife, whence two become one affection of Truth and of Good. This is meant by the one flesh, in which the two shall be, for "flesh" in the spiritual sense signifies the good which is of love or affection. "Wherefore they are no longer two, but one flesh," signifies that thus the understanding of good and truth, and the affection of good and truth, are not two, but one, in like manner as will and understanding indeed are two, but still one,—in like manner also as truth and good,— likewise faith and charity, which indeed are two, but still one, namely, when truth is of good and good is of truth, also when faith is of charity and charity is of faith; hence likewise conjugial love is derived. The reason why Moses, on account of "hardness of heart, permitted them to put away a wife for every cause," was, because the Israelites and Jews were natural and not spiritual, and they who are merely natural, are hard of heart, because they are not in any conjugial love, but in lascivious love, such as is that of adultery. The reason why "whoever shall put away a wife except for fornication, and shall marry another, committed] adultery," is, because "fornication" signifies what is false; and with the woman, the affection of what is evil and false, thus an affection which in no sort agrees with the understanding of truth and good; and hence heaven and the church altogether perish with man, for when interior conjunction, which is that of minds [mentes] and of minds [animi], is annulled, marriage is dissolved. The reason why he who "marries her who is put away," also "commits adultery," is, because by her that is put away, on account of fornication, is meant the affection of what is evil and false, as above, which is not to be united with any understanding of Truth and Good; for hence the understanding is perverted, and also becomes an understanding of what is false and evil, and the conjunction of what is false and evil is spiritual adultery, as the conjunction of what is True and Good is spiritual marriage. AE 710.

Verse 5. And Jesus answering, said to them, For the hardness of your heart, he [Moses] wrote you this precept.—It appears from this passage, and especially from Divine command to Moses, to "hew him out two tables like the former," (Exod 34:1.) that the external of the Word, of the church, and of worship, was accommodated to the Jewish nation, and would therefore have been different if that nation had been of a different quality. For the sake of that nation, therefore, it was permitted to marry several wives, which was a thing altogether unknown in ancient times; and also to put away their wives for various causes. Hence laws were enacted concerning such marriages and divorces, which otherwise would not have entered the external of the Word; therefore this external is called by the Lord [the external] of Moses, and is said to be granted on account of the "hardness of their heart." AC 10603.

As to "hardness of heart," what it is, see above, chap. 3:5, Exposition.

Verses 6, 7, 8. But from the beginning of creation, God made them male and female. On this account a man shall leave his father and mother, and shall cleave to his wife; and they two shall be one flesh; so that they are no longer two, but one flesh.—These words are not only to be understood naturally, but also spiritually, and if they are not also understood spiritually, no one knows what is signified by the "male and female," or the husband and wife, being "no longer two, but one flesh," as is likewise said. (Gen 2:24.) By "male and female," in the spiritual sense, is here signified, as above, Truth and Good, consequently also the doctrine of Truth, which is the doctrine of life, and the life of truth, which is the life of doctrine. These must not be two but one, since truth does not become truth with man without the good of life, nor does good become good with any one without the truth of doctrine, for good does not become spiritual good except by truths, and spiritual good is real good, but not natural good without it. When they are one, then truth is of good, and good is of truth; this one is meant by "one flesh." The case is similar with doctrine and life; these likewise make one man of the church, when doctrine is conjoined to life, and life to doctrine in him, for doctrine teaches how he ought to live, and to do or act, and life lives the latter and does it. AR 725.

Verses 11, 12. And He says to them, Whosoever shall put away his wife, and marry another, commits adultery, &c.—Marriages are most holy, but adulteries are most profane. Those who take pleasures in adulteries and fornications no longer believe those things which belong to heaven and the church, because the love of adultery is derived from the marriage of the evil and false, which is infernal, AC 9961, 10175. The delights of marriage flow in from heaven, but the pleasures of adultery ascend from hell, AC 10174. When any one commits adultery on earth, heaven is closed against him, and he becomes, as to his spirit, infernal, and his life after death, is in hell. AC 2750.

What "adultery," in a spiritual sense, means, see above, chap. 8:38, Exposition.

Verses 13—17. And they brought to Him little children, that He should touch them.—The selfhood [proprium] of man, as was said, is nothing but evil, and when it is presented to the sight it is most deformed; but when charity and innocence from the Lord are insinuated into this selfhood, it appears good and beautiful, according to what was said above, AC 154. Charity and innocence are the virtues, which not only excuse this selfhood, or what is evil and false in man, but as it were abolish it, as every one may see in the case of infants, who, whilst they love each other and their parents, and whilst at the same time the infantile principle of innocence shines forth, in this case their evil ami false principles not only disappear, but are even pleasing; hence it may be known that no one can be admitted into heaven unless he has somewhat of innocence, agreeably to what the Lord said, —" Suffer the little children to come to Me, and forbid them not; for of such is the kingdom of God. Verily I say to you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter into it. And, taking them up in His arms, putting His hands upon them, He blessed them." (Mark 10:14-16.) AC 164.

That he should touch them. — For the signification of "touching," see above, chap. 1:41, Exposition.

The reason why interior principles are signified by "infants," and likewise by "little children," is, because by the former and the latter is signified innocence, and innocence is the inmost principle. For 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 they, who are in heaven, inasmuch as they are principled in love to Him, are in innocence, and although they are the wisest of all in heaven, still they appear to others as infants; hence it is, and likewise from this 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 the interior principle, belonging to all who are in the heavens, must be innocence; the case herein is like that of things successive, in regard to things co-existing, or of those things which are distinct from others by degrees, in regard to those things which exist from them; for every thing which exists in connection with other things, originates in things successive. When the former exist from the latter, they place themselves in the same order in which they were before they were distinguished by degrees; as, for the sake of illustration,—end, cause, and effect, are things successive and distinct from each other, and when these exist together they place themselves in the same order, namely, the end the inmost, next the cause, and lastly the effect. The effect is co-existing, and unless the cause be in it, and in the cause the end, it is not an effect, for if you remove the cause from the effect, you destroy the effect, and more so, if you remove the end from the cause; for from the end the cause derives that quality which makes it a cause, and from the cause the effect derives that quality which makes it an effect. So likewise it is in the spiritual world; as end, cause, and effect are distinct from each other, in like manner in the spiritual world, love to the Lord, charity towards a neighbour, and works of charity are distinct; 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 that which 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, since innocence makes one with love to the Lord, so that unless it be interiorly in charity, it is not charity; consequently, unless charity, in which there is innocence, be inwardly in works of charity, they are not works of charity; hence it is, that with all who are in the heavens there must interiorly be innocence. That this is the case, and that by "infants" is signified innocence is manifest in Mark,—"Jesus said to the disciples, Suffer little children to come to Me, and forbid them not; for of such is the kingdom of God. Verily I say to you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter into it; and taking them up into His arms, He laid His hand upon them, and blessed them." (Mark 10:14, 15, 16; Luke 18:15, 16, 17; Matt 18:3.) That by "little children" is here signified innocence may be manifest, because with little children there is innocence, and because innocencies in heaven appear as little children; that no one can enter into heaven unless he have something of innocence may be seen, AC 4797; and, moreover, little children suffer themselves to be governed by angels, who are innocencies, and are not as yet under the influence of selfhood, like adults, who govern themselves from their own judgement and their own will. That infants suffer themselves to be governed 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 behold 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, as in Matthew,— "Out of the mouth of infants and sucklings You have perfected praise." (Matt 21:16; Psalm 8:3.) Again in the same Evangelist,—" You have hid these things from the wise and intelligent, and have revealed them to infants;" (Matt 11:25; Luke 10:21.) for innocence, which is signified by "infants," is essential wisdom, inasmuch as genuine innocence dwells in wisdom, AC 2305, 2306, 4797; hence it is said, that "out of the mouth of infants and sucklings there was perfected praise;" also that such things are "revealed to infants." But in regard to the innocence of infants, it is only external, but not internal, and since it is not internal, it cannot be conjoined with any wisdom; whereas the innocence of angels, especially of those of the third heaven, is internal innocence, and thus is conjoined with wisdom, AC 2305, 2306. 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. See also AC 3519, 9301.

Verse 15. Verily I say to you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter into it.—Innocence is the essence of every good, for good is only so far good as innocence is in it; whereas wisdom is of life, and thence of good, it follows that wisdom is only so far wisdom as it partakes of innocence. The like is true of love, charity, and faith. Hence it is that no one can enter heaven unless he has innocence, which is meant by these words of the Lord:—" Verily I say to you, Whosoever shall not receive the kingdom of God as an infant or little child, he shall not enter therein." (Mark 10:14, 15; Luke 18:16, 17.) By "infants" or "little children," in these passages, as also in other parts of the Word, are meant those who are in innocence. The reason why good is [really] good only so far as innocence is in it, is, because all good is from the Lord, and innocence is to be led of the Lord. C.S.L. 414. See also AC 1453, 6013.

Verses 17—24. And when He was gone forth into the way, one came running, and kneeling to Him, asked Him, Good Teacher, what shall I do that I may inherit eternal life? &c. It is said that "Jesus loved him," and this because he said that he "had kept the commandments from his youth;" but whereas three things were wanting, namely, that he had not removed his heart from riches, that he had not fought against cravings, and that he had not yet acknowledged the Lord to be God, therefore the Lord said that he should "sell all that he had," by which is meant, that he should remove his heart from riches; that he should "take up his cross," by which is meant, that he should fight against cravings; and that he should "follow Him," by which is meant, that he should acknowledge the Lord to be God. The Lord spoke these words, as all others, by correspondences, see the "Doctrine concerning the Sacred Scripture," SS 17; for no one can shun evils as sins unless he acknowledge the Lord, and come to Him, and unless he fights against evils, and thus removes cravings. DLife 66.

Verse 19. You know the commandments, Do not commit adultery, &c.—There are two tables upon which the precepts of the Decalogue are written, one for the Lord, the other for man. What the first table contains, is, that a plurality of gods is not to be worshiped, but only One. What the second table contains, is, that evils are not to be committed; wherefore when a man worships the One God, and does not commit evils, a conjunction with God is effected. For in proportion as a man desists from evils, that is, does the work of repentance, in the same proportion he is accepted of God, and does good from Him. But who now is this one God? [For on a right idea of this one God, as said in the preface to this work, the "Apocalypse Revealed," is founded both heaven and the church.] A trine or triune God is not one God, when by trinity or triunity three Persons are understood. But He whose trinity or triunity is one Person, the same is the One God, and this God is the Lord [Jesus Christ]. Enter into whatever intricacies of thought you will, yet you will never be able to extricate yourself, and make out that God is one, unless He is also one Person. That this is the case, the whole Word teaches, as well the Old Testament and Prophets as the New Testament and Evangelists, as may be clearly seen in the "Doctrine of the New Jerusalem concerning the Lord." AR 490. See also AE 894, 934. AC 2634, 7089.

Verses 20, 22. All these things have I kept from my youth. But he, being sad at that saying, went away grieved, &c.— If the commandments are not kept, or if evils are not removed because they are sins, all things which man thinks, speaks, wills, and does, are not good nor true before God, however they may appear as good and true before the world. The reason is, because they are not from the Lord, but from man, for it is the love of man, and of the world, from which they are derived, and which is in them. Most people at this day believe that they shall come into heaven if they have faith, live piously, and do some good works; and yet they do not hold evils in aversion on account of their being sins, whence they either commit them, or believe them to be allowable, and they that believe them to be allowable, commit them when opportunity is given; but let them know that their faith is not faith, that their piety is not piety, and their good works are not good, for they flow from the impurities which lie inwardly concealed in man, the externals deriving all their quality from, the internals; for the Lord says—"You blind Pharisee, cleanse first the inside of the cup and platter, that the outside may be clean also." (Matt 23:26.)

From these considerations it may now appear, that if a man could fulfill all things of the law, if he should give much to the poor, if he should do good to the fatherless and the widow, nay, if he should also give bread to the hungry and drink to the thirsty, gather the sojourners and clothe the naked, visit the sick and them that are bound in prison, if he should preach the Gospel strenuously and convert the Gentiles, frequent temples and hear preachings with devotion, attend the sacrament of the Supper frequently and be instant in prayer, with other things of a like nature, and his internal is not purified from hatred and revenge, from craftiness and malice, from insincerity and injustice, from the filthy delight of adultery, from the love of self and the love of rule thence derived, and the pride of self-derived intelligence, from contempt of others in comparison with himself, and from all other evils and the falses thence derived, still all those works are hypocritical, and are from the man himself, and not from the Lord. But, on the other hand, those same works, when the internal is purified, are all good, because they are from the Lord with man, who cannot do otherwise than perform such things, because he is in the love and faith of doing them.

In the above words, by "following the Lord," and "taking up the cross," similar things are signified as above, namely, to acknowledge the Divinity of the Lord, and the Lord to be God of heaven and earth, for without that acknowledgement no one can abstain from evils, and do good, unless from himself, and unless it be meritorious. The good, which is good in itself, and not meritorious good, is only from the Lord, wherefore unless the Lord be acknowledged, and that all good is from Him, no one can be saved. But before any one can do what is good from the Lord, he must undergo temptations; the reason is, because by temptations the internal of man is opened, by which man is conjoined to heaven. Now, whereas no one can do the commandments without the Lord, therefore the Lord said—"Yet lack you one thing: sell all that you have, and follow Me, taking up the cross;" that is, that he should acknowledge the Lord, and undergo temptations. By "selling all that he had, and giving to the poor," is signified, in the spiritual sense, that he should alienate from himself and reject the things of self, thus that he should deny himself; and by "giving to the poor," in the spiritual sense, is signified the doing works of charity. AE 893.

Verse 21. One thing you lack: go, sell whatever you have, &c.—Hereby is understood, in a spiritual sense, that he should reject the falses which were of the Jewish doctrines [and traditions], and should receive the doctrine of Truth from the Lord, and that he should undergo assault and temptations from falsities; wherefore they are mistaken who believe that they who desire to follow the Lord should sell all their [earthly] goods or property, and suffer [literally] the "cross." AE 122

Verses 23, 24. And Jesus looking round about, says to His disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at His words, &c.—Some have supposed from what is said in these verses that the "rich" find a difficulty in entering into heaven, and that the "poor" enter easily, because they are poor, inasmuch as it is said,—" Blessed are the poor, because theirs is the kingdom of the heavens;" (Luke 6:20, 21.) but they who know anything concerning the spiritual sense of the Word think otherwise, for they know that heaven is appointed for all who live the life of faith and of love, whether they be rich or poor. From much discourse and life with the angels, it has been given to know for certain that the rich come into heaven as easily as the poor, and that man is not excluded from heaven because he abounds in many things, neither is he received into heaven because he is in poverty. There are in heaven both rich and poor, and more rich than poor in its greater glory and happiness. HH 357. See the subject more fully discussed, HH 358—365.

Verse 25. 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.—By the "rich man" spoken of in this verse are meant the rich, in each sense, both natural and spiritual; the "rich" in a natural sense are they who abound in wealth, and place their hearts in wealth; but in a spiritual sense, the "rich" are they who abound in knowledges and sciences, for these are spiritual riches, and who are willing to introduce themselves thereby, from their own proper intelligence, into the things of heaven and the church; and since this is contrary to Divine order, it is said, that "it is easier for a camel to pass through the eye of a needle;" for, in the spiritual sense, by a "camel" are signified the principles of knowledge and of science in general; and by "the eye of a needle," spiritual truth. That such things are meant by a camel and the eye of a needle is not known at this day, because heretofore the science has not been opened which teaches what is signified in the spiritual sense by those things which are said in the literal sense in the Word; for in singular the things of the Word, there is a spiritual sense, and also a natural sense, since the Word, to the intent that there might be conjunction of heaven with the world, or of angels with men, after that immediate conjunction had ceased, was written by mere correspondences of natural things with spiritual. HH 365.

That "camels" signify common [or general] scientifics, is manifest from other passages in the Word where they are named, as in Isaiah,—" What is prophetic of the beasts of the south: in the land of trouble and anguish, the young lion and the old lion from them, the viper and fiery flying serpent; they carry their riches upon the shoulders of young asses, and their treasures on the back of camels, they are not profitable to the people: and Egypt shall help in vain, and to no purpose;" (Is 30:6, 7.) where "the beasts of the south" denote those who are in the light of knowledges, or in knowledges, but in the life of evil; to "carry their riches on the shoulders of young asses," denotes the knowledges belonging to the natural principle: that a young ass denotes rational truth, see AC 2781; "their treasures on the back of camels," denotes the knowledges belonging to the natural principle; the "back of camels" is the natural principle; the "camels" themselves denote the common [or general] scientifics which are in that principle; the "treasures" are the knowledges which they hold precious. The reason why "Egypt will help in vain, and to no purpose," is, because the sciences are of no use to them; that "Egypt" denotes science, may be seen, AC 1164, 1165, 1186. That by "camels" here are not meant camels, is evident, for it is said, that "the young lion and the old lion carry their treasures on the back of camels;" every one may see that some arcanum of the church is hereby signified. Again in the same Prophet,—"What is prophetic of the wilderness of the sea. Thus says the Lord, Go, set a watchman, he shall declare what he has seen; and he saw a chariot, a pair of horses, a chariot of an ass, a chariot of a camel, and he hearkened a hearkening: he answered and said, Babylon is fallen, is fallen;" (Is 21:6, 7, 9.) where the "wilderness of the sea" denotes the vanity of sciences which are not for use; the "chariot of an ass" denotes a heap of particular scientifics; the "chariot of a camel" denotes a heap of common [or general] scientifics, which are in the natural man; the vain reasonings belonging to those who are signified by "Babylon," are what are thus described. Again in the same Prophet,—" Your heart shall dilate itself, because the multitude of the sea shall be converted to you; the riches of the Gentiles shall come to you; the abundance of camels shall cover you; the dromedaries of Media and Epha, all these shall come from Sheba, they shall carry gold and frankincense, and shall proclaim the praises of Jehovah;" (Is 60:5, 6.) speaking of the Lord, and of the Divine celestial and spiritual things, in His natural principle; the "multitude of the sea" denotes an immense store of natural truths; the "riches of the Gentiles," an immense store of natural good; the "abundance of camels," an abundance of common [or general] scientifics; "gold" and "frankincense" denote goods and truths, which are "the praises of Jehovah;" "from Sheba" denotes from the celestial things of love and faith, see AC 113, 117, 1171. By "the queen of Sheba coming to Solomon at Jerusalem with exceeding great wealth, with camels carrying spices, and very much gold, and precious stones," (1 Kings 10:1, 2.) was represented the wisdom and intelligence which were added to the Lord, who in the internal sense is here Solomon; the "camels bearing spices, gold, and precious stones," denote those things which are of wisdom and intelligence in the natural man. From these passages it may be manifest that by "camels," in the internal sense of the Word, are signified common [or general] scientifics, which are of the natural man. Scientifics are common [or general] which comprehend in them several particulars, and in these singular ones, and form in general the natural man, as to his intellectual part. AC 3048.

Verses 28—31. And Peter began to say to Him, Lo, we have forsaken all things, and have followed You, And Jesus answering said, Verily I say to you, 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's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the age to come eternal life, &c.— Who cannot see, that father, mother, wife, children, brethren, and sisters, together with house and lands, are not here meant, but only such things as are of man himself, and are called his own, for these a man must leave and hate, if he is willing to worship the Lord, and to be His disciple, and to receive a hundred-fold, and to inherit eternal life. The things belonging to man [or proper to him], are the things of his love, and thence of this life into which he was born, and consequently they are evil and false principles of every kind; and since they are of his love and life, therefore it is said, that he ought also to "hate his own soul;" these evil and false principles are signified by "father and mother, wife, children, brothers, and sisters;" for all things which are of man's love and life, or which are of the affection and thence of the thought, or which are of the will and thence of his understanding, are formed and joined together, like generations descending from one father and mother, and are likewise distinguished as into families and houses; the love of self, and the consequent love of the world, are their father and mother, and the lusts thence derived, together with their evil and false principles, are the children, who are brethren and sisters. That these things are meant may be very manifest from this consideration, that the Lord does not will that any one should hate father and mother, or wife, or children, or brothers, or sisters, because this would be to act contrary to the spiritual love implanted in every one from heaven, which is the love of parents towards their children, and of children towards their parents; also contrary to conjugial love, which is that of a husband towards a wife, and of a wife towards a husband; likewise contrary to mutual love, which is that of brothers and sisters amongst each other; yea, the Lord teaches that even enemies are not to be hated, but loved. From these considerations it is evident, that by the names of those who are related by consanguinity, affinity, and kindred, in the Word, are meant those who are related by consanguinity, affinity, and kindred in a spiritual sense. AE 724.

He who is not acquainted 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, and lands; but they are such things as appertain to man, being proper to him, which he must leave, and in the place thereof will receive spiritual and celestial things, which are of the Lord; and this by temptations, which are meant by "persecutions." Every one may see, that if he "leaves a mother," he is not to receive mothers, in like manner neither is he to receive brothers and sisters. AC 4843.

Verse 30. Brethren and sisters, &c.—All in the other life are consociated together according to affections, and those who are thus consociated, constitute a fraternity; not that they call each other brethren, but that they are brethren by conjunction. Essential Goodness and Truth, in the other life, make that which on earth is called consanguinity and relationship, or affinity, wherefore they correspond. For goods and truths, considered in themselves, do not acknowledge any other Father than the Lord, inasmuch as they are from Him alone. Hence all are in a brotherhood, or fraternity, who are in goods and truths. Nevertheless, there are degrees according to the quality of goods and truths; these degrees are signified in the Word by brethren, sisters, sons-in-law, daughters-in-law, grandsons, granddaughters, and by several names of families. But on earth they are so named in respect to common parents, however they differ as to affections; whereas, in the other life that brotherhood and relationship are dissipated, and every one comes into other brotherhoods, unless on earth they have been principled in like good. In the beginning, indeed, they generally meet together, but in a short time they are disjoined, for [worldly] gain in that life does not consociate, but, as was said, affection, the quality whereof then appears as in clear day, even the quality of the affection which one has had towards another. And as this is the case, and as affection draws every one to his own society, therefore they are dissociated who have been of different inclinations. Then also all brotherhood and all friendship, which was grounded merely in the external man, is obliterated with both parties, and only the brotherhood and friendship of the internal man remains. AC 4121.

Works done by [or from] man are not good, but only those which are done by [or from] the Lord, attendant on man; but to the intent that works may be done by [or from] the Lord, and not by [or from] man, two things are necessary,—First, That the Lord's Divinity be acknowledged, and likewise that He is God of heaven and earth, even as to His Humanity, and that all good, which is good, is from Him. Secondly, That man should live according to the precepts of the Decalogue, by abstaining from the evils which are there forbidden, as from the worship of other gods, from profaning the name of God, from theft, from adultery, from murder, from false witness, from coveting the possessions and property of 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 so as to abide with man and lead him, so long as those evils are not removed as sins, since they are infernal,— yea, are hell with man; and unless hell be removed, the Lord cannot enter and open heaven. These things are also meant by the Lord's words to the rich man, (Matt 19:16-22; Mark 10:17-22; Luke 18:18-25.) who questioned Him concerning eternal life, and said that "from his youth he had kept the commandments," [or precepts of the Decalogue] whom the Lord is said to have loved, and to have taught, that "one thing was wanting to him," 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 religious tenets, which were traditions, for he was a Jew, and likewise, that he should quit the things proper to himself, consisting in the love of himself and the world more than God, thus in leading himself; and by "following the Lord," is signified to acknowledge Him only, and to be led by Him; wherefore also the Lord said—" Why call you Me good? there is none good but God alone." By "taking up his cross," is signified to fight against evils and false principles, which are from selfhood. AE 934.

Verse 31. But many that are first shall be last, and the last first,—The faith of charity does not belong to those who place merit in their actions, for thus they are willing to be saved, not from the Lord's justice, but from their own. That in them there is no faith of charity, that is, no charity, is manifest from these considerations, that they prefer themselves to others; thus they regard themselves, not others, only so far as others are serviceable to them, and such as are not willing to be serviceable, they either despise or hate; thus by self-love they dissociate, and never join in society, in consequence of which they destroy what is celestial, namely, mutual love, which is the support of heaven, for in it heaven itself, and all its consociation and unanimity, subsist and consist. For whatever destroys unanimity in the other life, this is contrary to the order of heaven itself, and thus conspires to the destruction of the whole; such are they who place merit in their actions, and claim to themselves justice. Of these there are multitudes in the other life, whose faces occasionally shine like torches, but from false fire, which proceeds from self-justification, yet they are cold; they seem occasionally to run about and confirm self-merit from the literal sense of the Word, hating the truths which are of the internal sense, AC 1877; their sphere is full of self-respect, thus destructive of all ideas which do not regard them as a kind of deity;—the combined sphere of several of them is so distracting, that there is nothing in it but what is unfriendly and hostile, for every one when he is desiring the same thing, namely, that he may be served, murders another [who stands in his way] in his heart. Some of them are amongst those who say that they have laboured in the Lord's vineyard, when yet at the same time they have continually had in view their own preeminence, glory, and honours, also their gain, and thus that they might become "greatest in heaven,"—yea, that they might be served by the angels, in heart despising others in comparison with themselves; thus void of mutual love, in which heaven consists, but full of self-love, in which they make heaven to consist, not knowing what heaven is, concerning whom, see AC 450, 451, 452, 1594, 1679. These are amongst those who wish to be "the first," but who become "the last;" (Matt 19:30; xxi.16; Mark 10:31.) and who say that they have "prophesied in the Lord's name," and have done many virtuous actions, but of whom it is said,—" I know you not." (Matt. vii. 22, 23.) It is otherwise with those who, from simplicity of heart, have conceived that they merited heaven, and have lived in charity. These have regarded the meriting heaven as a promise of heaven, and easily acknowledge it to be of the Divine Mercy; for a life of charity has this along with it, charity itself loving all that is true. AC 2027.

Verses 33, 34. The Son of Man will be delivered to the chief Priests and the Scribes, &c.—He who knows in what respect the Lord is called the "Son of God," and in what the "Son of Man," possesses a key to many arcana of the Word; for the Lord at one time calls Himself the Son, at another, the Son of God, and again, at another, the Son of Man; always using the epithet which is appropriate to the subject of His discourse. When His Divinity, His unity with the Father, His divine power, faith in Him, and life from Him, are treated of, He then calls Himself "the Son," and "the Son of God;" as in John 5:17-26, and elsewhere. But where His passion, the judgement, His coming, and, in general, redemption, salvation, reformation, and regeneration, are treated of, He calls Himself "the Son of Man;" the reason is, because He is then spoken of as the Word. The Lord is designated by various names in the Word of the Old Testament, being there named Jehovah, Jah, the Lord, God, the Lord Jehovih, Zebaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai,* the Rock; as also the Creator, Former, Saviour, and Redeemer; that name being always applied which is appropriate to the occasions on which it is used. Similar distinctions are made in the Word of the New Testament, where the Lord is called Jesus, Christ, the Lord, God, the Son of God, the Son of Man, the Prophet, and the Lamb, with other names: which are never applied indiscriminately, but that is adopted which is suitable to the subject.

• * This name does not occur in the authorized version of the English Bible, being there always translated the Almighty; the learned, however, are much divided about its exact meaning.

Having shown in what respect the Lord is called the Son of God, we will now explain in what respect He is called the Son of Man. He is called the "Son of Man" when His passion, the judgement, or His coming is treated of; and, in general, where it relates to redemption, salvation, reformation, or regeneration. The reason is, because the Lord is the Son of Man as to the Word; and it is as to the Word that He suffers, judges, comes into the world, redeems, saves, reforms, and regenerates. This shall be now shown in what follows:—

I. That the Lord is called the Son of Man when the Passion is treated of, is evident from the following passages:—Jesus said to the disciples, "Behold, we go up to Jerusalem; and the Son of Man shall be delivered to the chief Priests and to the Scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles: and they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him: and the third day He shall rise again." (Mark 10:33, 34.) So, likewise, in other places where He foretels His passion, as Matt 20:18, 19; Mark 8:31; Luke 9:22. Jesus said,— "Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners." (Matt 26:45.)

II. That the Lord is called the Son of Man when Judgement is treated of, is clear from these passages:—" When the Son of Man shall come in His glory, then shall He sit on the throne of His glory; and He shall set the sheep on His right hand, but the goats on the left." (Matt 25:31, 33.) "When the Son of Man shall sit on the throne of His glory, you shall also sit upon twelve thrones, judging the twelve tribes of Israel." (Matt 19:28.) "The Son of Man shall come in the glory of His Father, and He shall reward every man according to his works." (Matt 16:27.) "Watch you, therefore, that you may be accounted worthy to stand before the Son of Man." (Luke xxi, 36.) "In such an hour as you think not, the Son of Man comes." (Matt 24:44; Luke 12:40.) "For the Father judges no man, but has committed all judgement to the Son; because He is the Son of Man." (John 5:22, 27.) The reason why the Lord thus calls Himself the "Son of Man" when judgement is treated of, is, because all judgement is executed according to the Divine Truth, which is in the Word. That it is this which judges every one, the Lord Himself declares in John,—" If any man hear My words, and believe not, I judge him not; for I came not to judge the world: the Word that I have spoken, the same shall judge him in the last day." (John 12:47, 48.)

3. That the Lord is called the Son of Man where His coming is treated of, is plain from the following passages:— The disciples said to Jesus,—" What shall be the sign of Thy coming, and of the consummation of the age?" in answer to which inquiry, the Lord foretold the successive states of the church down to the period of its end; of which He says— " Then shall appear the sign of the Son of Man. And they shall see the Son of Man coming in the clouds of heaven, with power and great glory." (Matt 24:3, 30; Mark 13:26; Luke 21:27.) By the "consummation of the age," is meant the last time of the church; by the "coming of the Son of Man in the clouds of heaven with glory," is signified the opening of the Word, with a manifestation that it treats of the Lord alone.

That the Lord is called the Son of Man where Redemption, Salvation, Reformation, and Regeneration are treated of, appears from the following passages:—" The Son of Man came to give His life a ransom for many." (Matt 20:28; Mark 10:45.) "The Son of Man is not come to destroy men's lives, but to save them." (Luke 9:56.) "The Son of Man is come to seek and to save that which was lost." (Luke 19:10.) "He that sows the good seed is the Son of Man." (Matt 13:37.) Salvation and redemption are here treated of; and, as the Lord effects these by means of the Word, therefore He calls Himself the "Son of Man." The Lord says, that "the Son of Man has power to forgive sins;" (Mark 2:10; Luke 5:24.) that is, to save. Also, that "the Son of Man is Lord even of the Sabbath;" (Matt 12:8; Mark 2:28; Luke 6:5.) because He is the Word, which is what He there teaches.

That because the Son of Man signifies the Lord as to the Word, the same title was also given to the Prophets,—The title, "Son of Man," was given to the prophets, because they represented the Lord as to the Word, and thence signified the doctrine of the church derived from the Word.

From all that has been advanced, then, it is evident that the Lord is called the "Son of God" with respect to the Divine Human, and the "Son of Man" with respect to the Word. D. Lord. 22—28. See chap. viii. 38, Exposition.

Verses 35—37. And James and John, the sons of Zebedee, came to Him, saying, Teacher, we are willing [desirous] that You should, do for us whatever we ask. And He said to them, What will you that I should do for you? They said to Him, Grant to us that we may sit, one on Your right hand, and the other on Your left hand, in Your glory.—The doctrinals of the ancient church, which was after the flood, were for the most part external representatives and significatives, in which were stored up internal truths; the members of that church, for the most part, were in holy worship when in externals, and if any one in the beginning had said to them that those representatives and significatives were not the essentials of Divine worship, but that those essentials were the spiritual and celestial things which were represented and signified, they would altogether have rejected the idea, and would thus have become no church. This would have been still more the case with the Jewish church, so that if any one had told them that rituals derived their sanctity from the Divine things of the Lord which are in them, they would not have acknowledged it. Such also was man when the Lord came into the world, and still more corporeal, especially they who were of the church; this is very evident from the disciples themselves, who were continually attendant on the Lord, and heard so many things concerning His kingdom; nevertheless they could not as yet perceive interior truths, for they could not form any notion of the Lord, than (as the Jews at this day conceive regarding the Messiah whom they expect), that He would exalt that people to dominion and glory above all nations in the universe; and although they heard so many things from the Lord concerning the heavenly kingdom, still they could not but think that the heavenly kingdom would be like an earthly kingdom, and that God the Father would be supreme there, and after Him the Son, and next to them the twelve, and thus they should reign in order; wherefore also James and John asked that "one might sit on His right hand, and the other on the left," (Mark 10:35-37.) and the rest of the disciples were indignant because these two were desirous to be greater than they; (Mark 10:41; Matt 20:24.) wherefore also the Lord, after having taught them what it was to be "greatest in heaven," (Matt 20:25-28; Mark 10:42-45.) still spoke to them according to their conceit, namely, that they should "sit upon twelve thrones, and judge the twelve tribes of Israel." (Luke 22:24, 30; Matt 19:28.) If they had been told that by disciples are not meant disciples, but all those who are in the good of love and of faith, AC 3354, 3488; also that in the kingdom of the Lord there are not thrones, nor principalities, nor governments, as in the world, and that they could not even judge the smallest particular respecting any man, AC 2129, 2553, they would have rejected the Word, and leaving the Lord, would have gone every one about his business. The reason why the Lord so spoke was, that they might receive what He said, and thereby be introduced into internal truths; for in those external truths which the Lord spoke, were stored up and concealed internal truths, which are opened in time, and when they are opened, the former external truths are dissipated, and serve only as objects or mediums of thinking about internal truths. AC 3857.

As to what further concerns those who seek recompense for the works they perform, it is to be noted, that they are never contented, but that they are indignant if they are not rewarded more than others, and they mourn and find fault if they see others more blessed than themselves; neither do they make blessedness to consist in internal blessedness, but in external, namely, that they may become eminent, and have dominion, and be served by the angels, so as to be above the angels, consequently princes and great ones in heaven, when yet heavenly blessedness consists, not in being willing to have dominion, nor in being served by others, but in being willing to "serve others," and in being "the least," as the Lord teaches where He says,—"You know that they who are appointed to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But it shall not be so amongst you: but whoever wills to be great among you, shall be your minister: and whoever of you wills to be the first, shall be the servant of all. For even the Son of Man came not to be ministered to, but to minister." (Mark 10:42-46.) And that heaven is the portion of those who do good without a view to "recompense," the Lord thus teaches in Luke,—" For whoever exalts himself shall be abased, and he that humbles himself shall be exalted. When you make a dinner or supper, call not your friends, nor your brethren, neither your kinsmen nor rich neighbours; lest they also bid you again, and a recompense be made you. But when you make a feast, call the poor, the halt, the lame, the blind: and you shall be blessed; for they cannot recompense you, but you shall be recompensed at the resurrection of the just." (Luke 14:11-14.) "Recompense at the resurrection of the just," is internal happiness, resulting from doing good without remuneration, which they receive from the Lord when they perform uses; and they who love to serve without recompense, are given to preside over more noble uses, and actually become greater and more powerful than others, in proportion as they have a greater love to serve. They who do good works for the sake of recompense, say also, because they have learnt it from the Word, that they are "willing to be the least" in heaven; but in this case they think, by so saying, to become great, thus they have still the same end in view. But they who do good without a view to recompense, do not actually think of eminence, but only of serving. See what has been said and shown above concerning merit grounded in works; also of what quality they are in another life, who seek to establish such merit, and that they appear to cut wood, and to mow grass, AC 1110, 1111, 4943; in what manner they are represented, AC 1774, 2027; that they who have done good with a view to themselves and from a love of the world, receive nothing of recompense for that good in the other life, AC 1835; that they who place merit in works, interpret the Word according to the letter in favour of themselves, and that they ridicule its interior contents, AC 1774, 1877; that true charity is void of every idea of merit, AC 2340, 2373, 2400, 3816; that they who separate faith from charity, make the works which they do meritorious, AC 2373; that all who enter into heaven, strip themselves of selfhood and merit, AC 4007; that in the beginning of reformation an idea is cherished with many persons that they do good of themselves, and that by that good they merit heaven, but in proportion as they are regenerated, they put off this idea, AC 4175. AC 6393.

From the love by which any one is influenced in spiritual combat, it may be known what his faith is, since if this be any other love than love towards his neighbour, and towards the Lord's kingdom, he does not fight from a principle of faith, that is, he does not believe in Jehovah, but in that which he loves; for the love itself, in favour of which he fights, is his faith; as for example,—he who fights from the love that he may become greatest in heaven, does not believe in Jehovah, but rather in himself, for to desire to "become greatest" is to desire to rule others; thus he fights for rule in like manner in other cases; wherefore from the love itself, by which he is influenced in spiritual combat, it may be known what his faith is; but the Lord, in all His temptation-combats, never fought from the love of self, or for Himself, but for all in the universe; consequently, not that He might be greatest in heaven, for this is contrary to Divine Love, hardly that He might be least, only that all others might become something and be saved, as He Himself likewise says in Mark,—" Whosoever will be great among you, shall be your minister; and whoever of you will be the first, shall be your servant. For even the Son of Man came not to be ministered to, but to minister, and give His soul a ransom for many;" (Mark 10:43-45.) this love, or this faith, is that from which the Lord fought. AC 1812.

Verses 38, 39. But Jesus said to them, You know not what you ask: can you drink of the cup which I drink of? and be baptized with the baptism that I am baptized with? &c.—By "drinking of the cup which the Lord drinks of," the like is signified as by the cross above spoken of, namely, the undergoing temptations; and by "the baptism by which the Lord was baptized," is signified to be regenerated by temptations; but the difference between "the cup which the Lord drank of," and "the cup which they were to drink of," is like the difference between the Lord's temptations and the temptations of men; for the Lord's temptations were most grievous, and against all the hells, since the Lord brought into subjection all the hells by temptations admitted into Himself, whereas the temptations of men are against the evil and false principles which appertain to them from the hells, in which temptations the Lord fights, and not man, except against some sorrows. The like is the difference between "the baptism with which the Lord is baptized," and "the baptism with which men will be baptized," being like the difference between glorification and regeneration; for the Lord by temptations glorified His Humanity through His own proper power, whereas men are regenerated, not from their own proper power, but by the Lord; for by "baptism" is signified to be regenerated by temptations, but by "the Lord's baptism," to glorify His Humanity by temptation. That by "baptism" is signified regeneration and likewise temptation, may be seen in the "Doctrine of the New Jerusalem," NJHD 187—193. And that the Lord glorified His Humanity and made it Divine, as He regenerates man, and makes him spiritual, see "Arcana Coelestia," AC 1725, 1729, 1733, 3318, 3381, 3382, 4286. AE 893.

Verse 40. But to sit on My right hand and on My left hand, is not Mine to give, except to those for whom it is prepared.—By the "right hand" of the Lord is signified the good of celestial love, which is the good of love to the Lord; and by the "left hand" is signified the good of spiritual love, which is the good of neighbourly love; hence likewise all things which are on the right side of man correspond to celestial good, and those on the left to spiritual good; for all things belonging to man correspond to heaven. They who are principled in those goods are meant by "sitting on the right and left hand" of the Lord, in Mark,—"To sit on My right hand and on My left hand, is not Mine to give, but [or except] to those for whom it is prepared." (Mark 10:40.) To "give to those for whom it is prepared," signifies to give, from mercy, to those who are in the good of life and of faith, AC 9305; thus who are in celestial good and in spiritual good. AC 9511.

Verse 45. For even the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many.—The celestial principle of love consists in not being willing to be its own, but the property of all, so that it is willing to give to others all things which it has, this being the very essence of celestial love; the Lord, inasmuch as He is love itself, or the essence and life of the love of all in the heavens, is willing to give to mankind all things which He has, which is signified by the Lord's words,—" The Son of Man came to give His soul a ransom for many." Hence it is manifest that name and glory, in the internal sense, have a meaning altogether different from what they have in the external sense; wherefore all in heaven who are desirous to become great and greatest are rejected, because it is contrary to the essence and life of celestial love, which is from the Lord; hence also it is that nothing is more contrary to celestial love than the love of self. AC 1419.

By "giving His soul a ransom for many," is signified that they might be vindicated and delivered from hell; for the passion of the cross was the last combat and plenary victory by which the Lord subdued the hells, and by which He glorified His Humanity, see "Doctrine of the New Jerusalem," NJHD 293—297, and 300—306. AE 328.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter X.

verse 40. But to sit on My right hand and on My left hand, is not Mine to give, but [or except to those] for whom it is prepared.—In the common version of the New Testament there is an interpolation in this passage, which is not to be found in the original Greek, and which, on that account, is properly enough printed in italics, namely, "It shall be given to them," so that the whole verse runs thus:—" To sit on My right hand and on My left hand, is not Mine to give, but it shall be given to them for whom it is prepared." But it deserves to be considered, that, according to this interpolation, the Lord is made to say what He does not say, namely, that "to sit on His right hand and on His left hand, is not His to give," whereas He only declares that it "is not His to give, but [or except] to the prepared." The power, therefore, of dispensing future rewards belongs of right to Him, in agreement with His own declaration; (John 17:2.) but then He dispenses only according to the laws of His own order, which laws require that there be a suitable preparation on the part of those who are to receive.

Verse 42. But jesus calling them to Him, says to them, You know that they who are appointed to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. — The Lord here speaks in reference to the heavenly marriage, when He distinguishes between "those who are appointed to rule over the Gentiles," and those whom He calls "their great ones," ascribing to the former the exercise of lordship, and to the latter the exercise of authority. A similar distinction is made in the subsequent verses (43, 44), between him that is willing to be great, and him that is willing to be first, also between being a minister and a servant, which distinction cannot be understood, unless it be interpreted according to the eternal distinction existing between the two principles, the good and the true, and also between the recipients of those principles, the will and the understanding.