Matthew 13

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1 εν G1722 P EP δε G1161 CONJ τη G3588 T-DSF ημερα G2250 N-DSF εκεινη G1565 D-DSF εξελθων G1831 G5631 V-2AAP-NSM ο G3588 T-NSM ιησους G2424 N-NSM απο G575 P EP της G3588 T-GSF οικιας G3614 N-GSF εκαθητο G2521 G5711 V-INI-3S παρα G3844 P EP την G3588 T-ASF θαλασσαν G2281 N-ASF

2 και G2532 CONJ συνηχθησαν G4863 G5681 V-API-3P προς G4314 P EP αυτον G846 P-ASM οχλοι G3793 N-NPM πολλοι G4183 A-NPM ωστε G5620 CONJ αυτον G846 P-ASM εις G1519 P EP το G3588 T-ASN πλοιον G4143 N-ASN εμβαντα G1684 G5631 V-2AAP-ASM καθησθαι G2521 G5738 V-PNN και G2532 CONJ πας G3956 A-NSM ο G3588 T-NSM οχλος G3793 N-NSM επι G1909 P EP τον G3588 T-ASM αιγιαλον G123 N-ASM ειστηκει G2476 G5715 V-LAI-3S

3 και G2532 CONJ ελαλησεν G2980 G5656 V-AAI-3S αυτοις G846 P-DPM πολλα G4183 A-APN εν G1722 P EP παραβολαις G3850 N-DPF λεγων G3004 G5723 V-PAP-NSM ιδου G2400 G5628 V-2AAM-2S εξηλθεν G1831 G5627 V-2AAI-3S ο G3588 T-NSM σπειρων G4687 G5723 V-PAP-NSM του G3588 T-GSM σπειρειν G4687 G5721 V-PAN

4 και G2532 CONJ εν G1722 P EP τω G3588 T-DSN σπειρειν G4687 G5721 V-PAN αυτον G846 P-ASM α G3739 -NPN μεν G3303 P T επεσεν G4098 G5627 V-2AAI-3S παρα G3844 P EP την G3588 T-ASF οδον G3598 N-ASF και G2532 CONJ ηλθεν G2064 G5627 V-2AAI-3S τα G3588 T-NPN πετεινα G4071 N-NPN και G2532 CONJ κατεφαγεν G2719 G5627 V-2AAI-3S αυτα G846 P-APN

5 αλλα G243 A-NPN δε G1161 CONJ επεσεν G4098 G5627 V-2AAI-3S επι G1909 P EP τα G3588 T-APN πετρωδη G4075 A-APN οπου G3699 ADV ουκ G3756 P T-N ειχεν G2192 G5707 V-IAI-3S γην G1093 N-ASF πολλην G4183 A-ASF και G2532 CONJ ευθεως G2112 ADV εξανετειλεν G1816 G5656 V-AAI-3S δια G1223 P EP το G3588 T-ASN μη G3361 P T-N εχειν G2192 G5721 V-PAN βαθος G899 N-ASN γης G1093 N-GSF

6 ηλιου G2246 N-GSM δε G1161 CONJ ανατειλαντος G393 G5660 V-AAP-GSM εκαυματισθη G2739 G5681 V-API-3S και G2532 CONJ δια G1223 P EP το G3588 T-ASN μη G3361 P T-N εχειν G2192 G5721 V-PAN ριζαν G4491 N-ASF εξηρανθη G3583 G5681 V-API-3S

7 αλλα G243 A-NPN δε G1161 CONJ επεσεν G4098 G5627 V-2AAI-3S επι G1909 P EP τας G3588 T-APF ακανθας G173 N-APF και G2532 CONJ ανεβησαν G305 G5627 V-2AAI-3P αι G3588 T-NPF ακανθαι G173 N-NPF και G2532 CONJ απεπνιξαν G638 G5656 V-AAI-3P αυτα G846 P-APN

8 αλλα G243 A-NPN δε G1161 CONJ επεσεν G4098 G5627 V-2AAI-3S επι G1909 P EP την G3588 T-ASF γην G1093 N-ASF την G3588 T-ASF καλην G2570 A-ASF και G2532 CONJ εδιδου G1325 G5707 V-IAI-3S καρπον G2590 N-ASM ο G3739 -ASN μεν G3303 P T εκατον G1540 A-NUI ο G3739 -ASN δε G1161 CONJ εξηκοντα G1835 A-NUI ο G3739 -ASN δε G1161 CONJ τριακοντα G5144 A-NUI

9 ο G3588 T-NSM εχων G2192 G5723 V-PAP-NSM ωτα G3775 N-APN ακουειν G191 G5721 V-PAN ακουετω G191 G5720 V-PAM-3S

10 και G2532 CONJ προσελθοντες G4334 G5631 V-2AAP-NPM οι G3588 T-NPM μαθηται G3101 N-NPM ειπον G2036 G5627 V-2AAI-3P αυτω G846 P-DSM δια G1223 P EP τι G5101 I-ASN εν G1722 P EP παραβολαις G3850 N-DPF λαλεις G2980 G5719 V-PAI-2S αυτοις G846 P-DPM

11 ο G3588 T-NSM δε G1161 CONJ αποκριθεις G611 G5679 V-AOP-NSM ειπεν G2036 G5627 V-2AAI-3S αυτοις G846 P-DPM οτι G3754 CONJ υμιν G5213 P-2DP δεδοται G1325 G5769 V- PI-3S γνωναι G1097 G5629 V-2AAN τα G3588 T-APN μυστηρια G3466 N-APN της G3588 T-GSF βασιλειας G932 N-GSF των G3588 T-GPM ουρανων G3772 N-GPM εκεινοις G1565 D-DPM δε G1161 CONJ ου G3756 P T-N δεδοται G1325 G5769 V- PI-3S

12 οστις G3748 -NSM γαρ G1063 CONJ εχει G2192 G5719 V-PAI-3S δοθησεται G1325 G5701 V-FPI-3S αυτω G846 P-DSM και G2532 CONJ περισσευθησεται G4052 G5701 V-FPI-3S οστις G3748 -NSM δε G1161 CONJ ουκ G3756 P T-N εχει G2192 G5719 V-PAI-3S και G2532 CONJ ο G3739 -ASN εχει G2192 G5719 V-PAI-3S αρθησεται G142 G5701 V-FPI-3S απ G575 P EP αυτου G846 P-GSM

13 δια G1223 P EP τουτο G5124 D-ASN εν G1722 P EP παραβολαις G3850 N-DPF αυτοις G846 P-DPM λαλω G2980 G5719 V-PAI-1S οτι G3754 CONJ βλεποντες G991 G5723 V-PAP-NPM ου G3756 P T-N βλεπουσιν G991 G5719 V-PAI-3P και G2532 CONJ ακουοντες G191 G5723 V-PAP-NPM ουκ G3756 P T-N ακουουσιν G191 G5719 V-PAI-3P ουδε G3761 ADV συνιουσιν G4920 G5719 V-PAI-3P

14 και G2532 CONJ αναπληρουται G378 G5743 V-PPI-3S επ G1909 P EP αυτοις G846 P-DPM η G3588 T-NSF προφητεια G4394 N-NSF ησαιου G2268 N-GSM η G3588 T-NSF λεγουσα G3004 G5723 V-PAP-NSF ακοη G189 N-DSF ακουσετε G191 G5692 V-FAI-2P και G2532 CONJ ου G3756 P T-N μη G3361 P T-N συνητε G4920 G5655 V-2AXS-2P και G2532 CONJ βλεποντες G991 G5723 V-PAP-NPM βλεψετε G991 G5692 V-FAI-2P και G2532 CONJ ου G3756 P T-N μη G3361 P T-N ιδητε G1492 G5632 V-2AAS-2P

15 επαχυνθη G3975 G5681 V-API-3S γαρ G1063 CONJ η G3588 T-NSF καρδια G2588 N-NSF του G3588 T-GSM λαου G2992 N-GSM τουτου G5127 D-GSM και G2532 CONJ τοις G3588 T-DPN ωσιν G3775 N-DPN βαρεως G917 ADV ηκουσαν G191 G5656 V-AAI-3P και G2532 CONJ τους G3588 T-APM οφθαλμους G3788 N-APM αυτων G846 P-GPM εκαμμυσαν G2576 G5656 V-AAI-3P μηποτε G3379 ADV ιδωσιν G1492 G5632 V-2AAS-3P τοις G3588 T-DPM οφθαλμοις G3788 N-DPM και G2532 CONJ τοις G3588 T-DPN ωσιν G3775 N-DPN ακουσωσιν G191 G5661 V-AAS-3P και G2532 CONJ τη G3588 T-DSF καρδια G2588 N-DSF συνωσιν G4920 G5632 V-2AAS-3P και G2532 CONJ επιστρεψωσιν G1994 G5661 V-AAS-3P και G2532 CONJ ιασωμαι G2390 G5667 V-ADS-1S αυτους G846 P-APM

16 υμων G5216 P-2GP δε G1161 CONJ μακαριοι G3107 A-NPM οι G3588 T-NPM οφθαλμοι G3788 N-NPM οτι G3754 CONJ βλεπουσιν G991 G5719 V-PAI-3P και G2532 CONJ τα G3588 T-NPN ωτα G3775 N-NPN υμων G5216 P-2GP οτι G3754 CONJ ακουει G191 G5719 V-PAI-3S

17 αμην G281 HEB γαρ G1063 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP οτι G3754 CONJ πολλοι G4183 A-NPM προφηται G4396 N-NPM και G2532 CONJ δικαιοι G1342 A-NPM επεθυμησαν G1937 G5656 V-AAI-3P ιδειν G1492 G5629 V-2AAN α G3739 -APN βλεπετε G991 G5719 V-PAI-2P και G2532 CONJ ουκ G3756 P T-N ειδον G1492 G5627 V-2AAI-3P και G2532 CONJ ακουσαι G191 G5658 V-AAN α G3739 -APN ακουετε G191 G5719 V-PAI-2P και G2532 CONJ ουκ G3756 P T-N ηκουσαν G191 G5656 V-AAI-3P

18 υμεις G5210 P-2NP ουν G3767 CONJ ακουσατε G191 G5657 V-AAM-2P την G3588 T-ASF παραβολην G3850 N-ASF του G3588 T-GSM σπειροντος G4687 G5723 V-PAP-GSM

19 παντος G3956 A-GSM ακουοντος G191 G5723 V-PAP-GSM τον G3588 T-ASM λογον G3056 N-ASM της G3588 T-GSF βασιλειας G932 N-GSF και G2532 CONJ μη G3361 P T-N συνιεντος G4920 G5723 V-PAP-GSM ερχεται G2064 G5736 V-PNI-3S ο G3588 T-NSM πονηρος G4190 A-NSM και G2532 CONJ αρπαζει G726 G5719 V-PAI-3S το G3588 T-ASN εσπαρμενον G4687 G5772 V- PP-ASN εν G1722 P EP τη G3588 T-DSF καρδια G2588 N-DSF αυτου G846 P-GSM ουτος G3778 D-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM παρα G3844 P EP την G3588 T-ASF οδον G3598 N-ASF σπαρεις G4687 G5651 V-2APP-NSM

20 ο G3588 T-NSM δε G1161 CONJ επι G1909 P EP τα G3588 T-APN πετρωδη G4075 A-APN σπαρεις G4687 G5651 V-2APP-NSM ουτος G3778 D-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM τον G3588 T-ASM λογον G3056 N-ASM ακουων G191 G5723 V-PAP-NSM και G2532 CONJ ευθυς G2117 ADV μετα G3326 P EP χαρας G5479 N-GSF λαμβανων G2983 G5723 V-PAP-NSM αυτον G846 P-ASM

21 ουκ G3756 P T-N εχει G2192 G5719 V-PAI-3S δε G1161 CONJ ριζαν G4491 N-ASF εν G1722 P EP εαυτω G1438 F-3DSM αλλα G235 CONJ προσκαιρος G4340 A-NSM εστιν G2076 G5748 V-PXI-3S γενομενης G1096 G5637 V-2ADP-GSF δε G1161 CONJ θλιψεως G2347 N-GSF η G2228 P T διωγμου G1375 N-GSM δια G1223 P EP τον G3588 T-ASM λογον G3056 N-ASM ευθυς G2117 ADV σκανδαλιζεται G4624 G5743 V-PPI-3S

22 ο G3588 T-NSM δε G1161 CONJ εις G1519 P EP τας G3588 T-APF ακανθας G173 N-APF σπαρεις G4687 G5651 V-2APP-NSM ουτος G3778 D-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM τον G3588 T-ASM λογον G3056 N-ASM ακουων G191 G5723 V-PAP-NSM και G2532 CONJ η G3588 T-NSF μεριμνα G3308 N-NSF του G3588 T-GSM αιωνος G165 N-GSM τουτου G5127 D-GSM και G2532 CONJ η G3588 T-NSF απατη G539 N-NSF του G3588 T-GSM πλουτου G4149 N-GSM συμπνιγει G4846 G5719 V-PAI-3S τον G3588 T-ASM λογον G3056 N-ASM και G2532 CONJ ακαρπος G175 A-NSM γινεται G1096 G5736 V-PNI-3S

23 ο G3588 T-NSM δε G1161 CONJ επι G1909 P EP την G3588 T-ASF γην G1093 N-ASF την G3588 T-ASF καλην G2570 A-ASF σπαρεις G4687 G5651 V-2APP-NSM ουτος G3778 D-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM τον G3588 T-ASM λογον G3056 N-ASM ακουων G191 G5723 V-PAP-NSM και G2532 CONJ συνιων G4920 G5723 V-PAP-NSM ος G3739 -NSM δη G1211 P T καρποφορει G2592 G5719 V-PAI-3S και G2532 CONJ ποιει G4160 G5719 V-PAI-3S ο G3739 -NSN μεν G3303 P T εκατον G1540 A-NUI ο G3739 -NSN δε G1161 CONJ εξηκοντα G1835 A-NUI ο G3739 -NSN δε G1161 CONJ τριακοντα G5144 A-NUI

24 αλλην G243 A-ASF παραβολην G3850 N-ASF παρεθηκεν G3908 G5656 V-AAI-3S αυτοις G846 P-DPM λεγων G3004 G5723 V-PAP-NSM ωμοιωθη G3666 G5681 V-API-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM ανθρωπω G444 N-DSM {VA 1: σπειροντι G4687 G5723 V-PAP-DSM } {VA 2: σπειραντι G4687 G5660 V-AAP-DSM } καλον G2570 A-ASN σπερμα G4690 N-ASN εν G1722 P EP τω G3588 T-DSM αγρω G68 N-DSM αυτου G846 P-GSM

25 εν G1722 P EP δε G1161 CONJ τω G3588 T-DSM καθευδειν G2518 G5721 V-PAN τους G3588 T-APM ανθρωπους G444 N-APM ηλθεν G2064 G5627 V-2AAI-3S αυτου G846 P-GSM ο G3588 T-NSM εχθρος G2190 A-NSM και G2532 CONJ εσπειρεν G4687 G5656 V-AAI-3S ζιζανια G2215 N-APN ανα G303 P EP μεσον G3319 A-ASN του G3588 T-GSM σιτου G4621 N-GSM και G2532 CONJ απηλθεν G565 G5627 V-2AAI-3S

26 οτε G3753 ADV δε G1161 CONJ εβλαστησεν G985 G5656 V-AAI-3S ο G3588 T-NSM χορτος G5528 N-NSM και G2532 CONJ καρπον G2590 N-ASM εποιησεν G4160 G5656 V-AAI-3S τοτε G5119 ADV εφανη G5316 G5648 V-2API-3S και G2532 CONJ τα G3588 T-NPN ζιζανια G2215 N-NPN

27 προσελθοντες G4334 G5631 V-2AAP-NPM δε G1161 CONJ οι G3588 T-NPM δουλοι G1401 N-NPM του G3588 T-GSM οικοδεσποτου G3617 N-GSM ειπον G2036 G5627 V-2AAI-3P αυτω G846 P-DSM κυριε G2962 N-VSM ουχι G3780 P T-I καλον G2570 A-ASN σπερμα G4690 N-ASN εσπειρας G4687 G5656 V-AAI-2S εν G1722 P EP τω G3588 T-DSM σω G4674 S-2DSM αγρω G68 N-DSM ποθεν G4159 ADV-I ουν G3767 CONJ εχει G2192 G5719 V-PAI-3S τα G3588 T-APN ζιζανια G2215 N-APN

28 ο G3588 T-NSM δε G1161 CONJ εφη G5346 G5713 V-IXI-3S αυτοις G846 P-DPM εχθρος G2190 A-NSM ανθρωπος G444 N-NSM τουτο G5124 D-ASN εποιησεν G4160 G5656 V-AAI-3S οι G3588 T-NPM δε G1161 CONJ δουλοι G1401 N-NPM ειπον G2036 G5627 V-2AAI-3P αυτω G846 P-DSM θελεις G2309 G5719 V-PAI-2S ουν G3767 CONJ απελθοντες G565 G5631 V-2AAP-NPM συλλεξωμεν G4816 G5661 V-AAS-1P αυτα G846 P-APN

29 ο G3588 T-NSM δε G1161 CONJ εφη G5346 G5713 V-IXI-3S ου G3756 P T-N μηποτε G3379 ADV συλλεγοντες G4816 G5723 V-PAP-NPM τα G3588 T-APN ζιζανια G2215 N-APN εκριζωσητε G1610 G5661 V-AAS-2P αμα G260 ADV αυτοις G846 P-DPN τον G3588 T-ASM σιτον G4621 N-ASM

30 αφετε G863 G5628 V-2AAM-2P συναυξανεσθαι G4885 G5745 V-PPN αμφοτερα G297 A-APN μεχρι G3360 ADV του G3588 T-GSM θερισμου G2326 N-GSM και G2532 CONJ εν G1722 P EP τω G3588 T-DSM καιρω G2540 N-DSM του G3588 T-GSM θερισμου G2326 N-GSM ερω G2046 G5692 V-FAI-1S τοις G3588 T-DPM θερισταις G2327 N-DPM συλλεξατε G4816 G5657 V-AAM-2P πρωτον G4412 ADV τα G3588 T-APN ζιζανια G2215 N-APN και G2532 CONJ δησατε G1210 G5657 V-AAM-2P αυτα G846 P-APN εις G1519 P EP δεσμας G1197 N-APF προς G4314 P EP το G3588 T-ASN κατακαυσαι G2618 G5658 V-AAN αυτα G846 P-APN τον G3588 T-ASM δε G1161 CONJ σιτον G4621 N-ASM συναγαγετε G4863 G5628 V-2AAM-2P εις G1519 P EP την G3588 T-ASF αποθηκην G596 N-ASF μου G3450 P-1GS

31 αλλην G243 A-ASF παραβολην G3850 N-ASF παρεθηκεν G3908 G5656 V-AAI-3S αυτοις G846 P-DPM λεγων G3004 G5723 V-PAP-NSM ομοια G3664 A-NSF εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM κοκκω G2848 N-DSM σιναπεως G4615 N-GSN ον G3739 -ASM λαβων G2983 G5631 V-2AAP-NSM ανθρωπος G444 N-NSM εσπειρεν G4687 G5656 V-AAI-3S εν G1722 P EP τω G3588 T-DSM αγρω G68 N-DSM αυτου G846 P-GSM

32 ο G3739 -NSN μικροτερον G3398 A-NSN-C μεν G3303 P T εστιν G2076 G5748 V-PXI-3S παντων G3956 A-GPN των G3588 T-GPN σπερματων G4690 N-GPN οταν G3752 CONJ δε G1161 CONJ αυξηθη G837 G5686 V-APS-3S μειζον G3173 A-NSN-C των G3588 T-GPN λαχανων G3001 N-GPN εστιν G2076 G5748 V-PXI-3S και G2532 CONJ γινεται G1096 G5736 V-PNI-3S δενδρον G1186 N-NSN ωστε G5620 CONJ ελθειν G2064 G5629 V-2AAN τα G3588 T-APN πετεινα G4071 N-APN του G3588 T-GSM ουρανου G3772 N-GSM και G2532 CONJ κατασκηνουν G2681 G5721 V-PAN εν G1722 P EP τοις G3588 T-DPM κλαδοις G2798 N-DPM αυτου G846 P-GSN

33 αλλην G243 A-ASF παραβολην G3850 N-ASF ελαλησεν G2980 G5656 V-AAI-3S αυτοις G846 P-DPM ομοια G3664 A-NSF εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM ζυμη G2219 N-DSF ην G3739 -ASF λαβουσα G2983 G5631 V-2AAP-NSF γυνη G1135 N-NSF ενεκρυψεν G1470 G5656 V-AAI-3S εις G1519 P EP αλευρου G224 N-GSN σατα G4568 N-APN τρια G5140 A-APN εως G2193 CONJ ου G3739 -GSM εζυμωθη G2220 G5681 V-API-3S ολον G3650 A-ASN

34 ταυτα G5023 D-APN παντα G3956 A-APN ελαλησεν G2980 G5656 V-AAI-3S ο G3588 T-NSM ιησους G2424 N-NSM εν G1722 P EP παραβολαις G3850 N-DPF τοις G3588 T-DPM οχλοις G3793 N-DPM και G2532 CONJ χωρις G5565 ADV παραβολης G3850 N-GSF ουκ G3756 P T-N ελαλει G2980 G5707 V-IAI-3S αυτοις G846 P-DPM

35 οπως G3704 ADV πληρωθη G4137 G5686 V-APS-3S το G3588 T-NSN ρηθεν G4483 G5685 V-APP-NSN δια G1223 P EP του G3588 T-GSM προφητου G4396 N-GSM λεγοντος G3004 G5723 V-PAP-GSN ανοιξω G455 G5692 V-FAI-1S εν G1722 P EP παραβολαις G3850 N-DPF το G3588 T-ASN στομα G4750 N-ASN μου G3450 P-1GS ερευξομαι G2044 G5695 V-FDI-1S κεκρυμμενα G2928 G5772 V- PP-APN απο G575 P EP καταβολης G2602 N-GSF κοσμου G2889 N-GSM

36 τοτε G5119 ADV αφεις G863 G5631 V-2AAP-NSM τους G3588 T-APM οχλους G3793 N-APM ηλθεν G2064 G5627 V-2AAI-3S εις G1519 P EP την G3588 T-ASF οικιαν G3614 N-ASF ο G3588 T-NSM ιησους G2424 N-NSM και G2532 CONJ προσηλθον G4334 G5656 V-AAI-3P αυτω G846 P-DSM οι G3588 T-NPM μαθηται G3101 N-NPM αυτου G846 P-GSM λεγοντες G3004 G5723 V-PAP-NPM φρασον G5419 G5657 V-AAM-2S ημιν G2254 P-1DP την G3588 T-ASF παραβολην G3850 N-ASF των G3588 T-GPN ζιζανιων G2215 N-GPN του G3588 T-GSM αγρου G68 N-GSM

37 ο G3588 T-NSM δε G1161 CONJ αποκριθεις G611 G5679 V-AOP-NSM ειπεν G2036 G5627 V-2AAI-3S αυτοις G846 P-DPM ο G3588 T-NSM σπειρων G4687 G5723 V-PAP-NSM το G3588 T-ASN καλον G2570 A-ASN σπερμα G4690 N-ASN εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM υιος G5207 N-NSM του G3588 T-GSM ανθρωπου G444 N-GSM

38 ο G3588 T-NSM δε G1161 CONJ αγρος G68 N-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM κοσμος G2889 N-NSM το G3588 T-NSN δε G1161 CONJ καλον G2570 A-NSN σπερμα G4690 N-NSN ουτοι G3778 D-NPM εισιν G1526 G5748 V-PXI-3P οι G3588 T-NPM υιοι G5207 N-NPM της G3588 T-GSF βασιλειας G932 N-GSF τα G3588 T-NPN δε G1161 CONJ ζιζανια G2215 N-NPN εισιν G1526 G5748 V-PXI-3P οι G3588 T-NPM υιοι G5207 N-NPM του G3588 T-GSM πονηρου G4190 A-GSM

39 ο G3588 T-NSM δε G1161 CONJ εχθρος G2190 A-NSM ο G3588 T-NSM σπειρας G4687 G5660 V-AAP-NSM αυτα G846 P-APN εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM διαβολος G1228 A-NSM ο G3588 T-NSM δε G1161 CONJ θερισμος G2326 N-NSM συντελεια G4930 N-NSF του G3588 T-GSM αιωνος G165 N-GSM εστιν G2076 G5748 V-PXI-3S οι G3588 T-NPM δε G1161 CONJ θερισται G2327 N-NPM αγγελοι G32 N-NPM εισιν G1526 G5748 V-PXI-3P

40 ωσπερ G5618 ADV ουν G3767 CONJ συλλεγεται G4816 G5743 V-PPI-3S τα G3588 T-NPN ζιζανια G2215 N-NPN και G2532 CONJ πυρι G4442 N-DSN κατακαιεται G2618 G5743 V-PPI-3S ουτως G3779 ADV εσται G2071 G5704 V-FXI-3S εν G1722 P EP τη G3588 T-DSF συντελεια G4930 N-DSF του G3588 T-GSM αιωνος G165 N-GSM τουτου G5127 D-GSM

41 αποστελει G649 G5692 V-FAI-3S ο G3588 T-NSM υιος G5207 N-NSM του G3588 T-GSM ανθρωπου G444 N-GSM τους G3588 T-APM αγγελους G32 N-APM αυτου G846 P-GSM και G2532 CONJ συλλεξουσιν G4816 G5692 V-FAI-3P εκ G1537 P EP της G3588 T-GSF βασιλειας G932 N-GSF αυτου G846 P-GSM παντα G3956 A-APN τα G3588 T-APN σκανδαλα G4625 N-APN και G2532 CONJ τους G3588 T-APM ποιουντας G4160 G5723 V-PAP-APM την G3588 T-ASF ανομιαν G458 N-ASF

42 και G2532 CONJ βαλουσιν G906 G5692 V-FAI-3P αυτους G846 P-APM εις G1519 P EP την G3588 T-ASF καμινον G2575 N-ASF του G3588 T-GSN πυρος G4442 N-GSN εκει G1563 ADV εσται G2071 G5704 V-FXI-3S ο G3588 T-NSM κλαυθμος G2805 N-NSM και G2532 CONJ ο G3588 T-NSM βρυγμος G1030 N-NSM των G3588 T-GPM οδοντων G3599 N-GPM

43 τοτε G5119 ADV οι G3588 T-NPM δικαιοι G1342 A-NPM εκλαμψουσιν G1584 G5692 V-FAI-3P ως G5613 ADV ο G3588 T-NSM ηλιος G2246 N-NSM εν G1722 P EP τη G3588 T-DSF βασιλεια G932 N-DSF του G3588 T-GSM πατρος G3962 N-GSM αυτων G846 P-GPM ο G3588 T-NSM εχων G2192 G5723 V-PAP-NSM ωτα G3775 N-APN ακουειν G191 G5721 V-PAN ακουετω G191 G5720 V-PAM-3S

44 παλιν G3825 ADV ομοια G3664 A-NSF εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM θησαυρω G2344 N-DSM κεκρυμμενω G2928 G5772 V- PP-DSM εν G1722 P EP τω G3588 T-DSM αγρω G68 N-DSM ον G3739 -ASM ευρων G2147 G5631 V-2AAP-NSM ανθρωπος G444 N-NSM εκρυψεν G2928 G5656 V-AAI-3S και G2532 CONJ απο G575 P EP της G3588 T-GSF χαρας G5479 N-GSF αυτου G846 P-GSM υπαγει G5217 G5719 V-PAI-3S και G2532 CONJ παντα G3956 A-APN οσα G3745 K-APN εχει G2192 G5719 V-PAI-3S πωλει G4453 G5719 V-PAI-3S και G2532 CONJ αγοραζει G59 G5719 V-PAI-3S τον G3588 T-ASM αγρον G68 N-ASM εκεινον G1565 D-ASM

45 παλιν G3825 ADV ομοια G3664 A-NSF εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM ανθρωπω G444 N-DSM εμπορω G1713 N-DSM ζητουντι G2212 G5723 V-PAP-DSM καλους G2570 A-APM μαργαριτας G3135 N-APM

46 ος G3739 -NSM ευρων G2147 G5631 V-2AAP-NSM ενα G1520 A-ASM πολυτιμον G4186 A-ASM μαργαριτην G3135 N-ASM απελθων G565 G5631 V-2AAP-NSM πεπρακεν G4097 G5758 V- AI-3S παντα G3956 A-APN οσα G3745 K-APN ειχεν G2192 G5707 V-IAI-3S και G2532 CONJ ηγορασεν G59 G5656 V-AAI-3S αυτον G846 P-ASM

47 παλιν G3825 ADV ομοια G3664 A-NSF εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM σαγηνη G4522 N-DSF βληθειση G906 G5685 V-APP-DSF εις G1519 P EP την G3588 T-ASF θαλασσαν G2281 N-ASF και G2532 CONJ εκ G1537 P EP παντος G3956 A-GSN γενους G1085 N-GSN συναγαγουση G4863 G5631 V-2AAP-DSF

48 ην G3739 -ASF οτε G3753 ADV επληρωθη G4137 G5681 V-API-3S αναβιβασαντες G307 G5660 V-AAP-NPM επι G1909 P EP τον G3588 T-ASM αιγιαλον G123 N-ASM και G2532 CONJ καθισαντες G2523 G5660 V-AAP-NPM συνελεξαν G4816 G5656 V-AAI-3P τα G3588 T-APN καλα G2570 A-APN εις G1519 P EP αγγεια G30 N-APN τα G3588 T-APN δε G1161 CONJ σαπρα G4550 A-APN εξω G1854 ADV εβαλον G906 G5627 V-2AAI-3P

49 ουτως G3779 ADV εσται G2071 G5704 V-FXI-3S εν G1722 P EP τη G3588 T-DSF συντελεια G4930 N-DSF του G3588 T-GSM αιωνος G165 N-GSM εξελευσονται G1831 G5695 V-FDI-3P οι G3588 T-NPM αγγελοι G32 N-NPM και G2532 CONJ αφοριουσιν G873 G5692 V-FAI-3P-ATT τους G3588 T-APM πονηρους G4190 A-APM εκ G1537 P EP μεσου G3319 A-GSN των G3588 T-GPM δικαιων G1342 A-GPM

50 και G2532 CONJ βαλουσιν G906 G5692 V-FAI-3P αυτους G846 P-APM εις G1519 P EP την G3588 T-ASF καμινον G2575 N-ASF του G3588 T-GSN πυρος G4442 N-GSN εκει G1563 ADV εσται G2071 G5704 V-FXI-3S ο G3588 T-NSM κλαυθμος G2805 N-NSM και G2532 CONJ ο G3588 T-NSM βρυγμος G1030 N-NSM των G3588 T-GPM οδοντων G3599 N-GPM

51 λεγει G3004 G5719 V-PAI-3S αυτοις G846 P-DPM ο G3588 T-NSM ιησους G2424 N-NSM συνηκατε G4920 G5656 V-AAI-2P ταυτα G5023 D-APN παντα G3956 A-APN λεγουσιν G3004 G5719 V-PAI-3P αυτω G846 P-DSM ναι G3483 P T κυριε G2962 N-VSM

52 ο G3588 T-NSM δε G1161 CONJ ειπεν G2036 G5627 V-2AAI-3S αυτοις G846 P-DPM δια G1223 P EP τουτο G5124 D-ASN πας G3956 A-NSM γραμματευς G1122 N-NSM μαθητευθεις G3100 G5685 V-APP-NSM εις G1519 P EP την G3588 T-ASF βασιλειαν G932 N-ASF των G3588 T-GPM ουρανων G3772 N-GPM ομοιος G3664 A-NSM εστιν G2076 G5748 V-PXI-3S ανθρωπω G444 N-DSM οικοδεσποτη G3617 N-DSM οστις G3748 -NSM εκβαλλει G1544 G5719 V-PAI-3S εκ G1537 P EP του G3588 T-GSM θησαυρου G2344 N-GSM αυτου G846 P-GSM καινα G2537 A-APN και G2532 CONJ παλαια G3820 A-APN

53 και G2532 CONJ εγενετο G1096 G5633 V-2ADI-3S οτε G3753 ADV ετελεσεν G5055 G5656 V-AAI-3S ο G3588 T-NSM ιησους G2424 N-NSM τας G3588 T-APF παραβολας G3850 N-APF ταυτας G3778 D-APF μετηρεν G3332 G5656 V-AAI-3S εκειθεν G1564 ADV

54 και G2532 CONJ ελθων G2064 G5631 V-2AAP-NSM εις G1519 P EP την G3588 T-ASF πατριδα G3968 N-ASF αυτου G846 P-GSM εδιδασκεν G1321 G5707 V-IAI-3S αυτους G846 P-APM εν G1722 P EP τη G3588 T-DSF συναγωγη G4864 N-DSF αυτων G846 P-GPM ωστε G5620 CONJ εκπληττεσθαι G1605 G5745 V-PPN αυτους G846 P-APM και G2532 CONJ λεγειν G3004 G5721 V-PAN ποθεν G4159 ADV-I τουτω G5129 D-DSM η G3588 T-NSF σοφια G4678 N-NSF αυτη G3778 D-NSF και G2532 CONJ αι G3588 T-NPF δυναμεις G1411 N-NPF

55 ουχ G3756 P T-N ουτος G3778 D-NSM εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM του G3588 T-GSM τεκτονος G5045 N-GSM υιος G5207 N-NSM ουχι G3780 P T-I η G3588 T-NSF μητηρ G3384 N-NSF αυτου G846 P-GSM λεγεται G3004 G5743 V-PPI-3S μαριαμ G3137 N-P I και G2532 CONJ οι G3588 T-NPM αδελφοι G80 N-NPM αυτου G846 P-GSM ιακωβος G2385 N-NSM και G2532 CONJ ιωσης G2500 N-NSM και G2532 CONJ σιμων G4613 N-NSM και G2532 CONJ ιουδας G2455 N-NSM

56 και G2532 CONJ αι G3588 T-NPF αδελφαι G79 N-NPF αυτου G846 P-GSM ουχι G3780 P T-I πασαι G3956 A-NPF προς G4314 P EP ημας G2248 P-1AP εισιν G1526 G5748 V-PXI-3P ποθεν G4159 ADV-I ουν G3767 CONJ τουτω G5129 D-DSM ταυτα G5023 D-NPN παντα G3956 A-NPN

57 και G2532 CONJ εσκανδαλιζοντο G4624 G5712 V-IPI-3P εν G1722 P EP αυτω G846 P-DSM ο G3588 T-NSM δε G1161 CONJ ιησους G2424 N-NSM ειπεν G2036 G5627 V-2AAI-3S αυτοις G846 P-DPM ουκ G3756 P T-N εστιν G2076 G5748 V-PXI-3S προφητης G4396 N-NSM ατιμος G820 A-NSM ει G1487 COND μη G3361 P T-N εν G1722 P EP τη G3588 T-DSF πατριδι G3968 N-DSF αυτου G846 P-GSM και G2532 CONJ εν G1722 P EP τη G3588 T-DSF οικια G3614 N-DSF αυτου G846 P-GSM

58 και G2532 CONJ ουκ G3756 P T-N εποιησεν G4160 G5656 V-AAI-3S εκει G1563 ADV δυναμεις G1411 N-APF πολλας G4183 A-APF δια G1223 P EP την G3588 T-ASF απιστιαν G570 N-ASF αυτων G846 P-GPM

  


Exploring the Meaning of Matthew 13      

Napsal(a) Rev. Dr. Ray Silverman

Chapter 13. Parables of Regeneration

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1. And in that same day, Jesus, going out from the house, sat by the sea.

2. And many crowds gathered together to Him, so that stepping into a ship, He sat; and all the crowds stood on the shore.
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This episode begins with the words, “On the same day” (13:1). It is still the Sabbath, and Jesus is still active; this time, however, instead of healing the multitudes, He is preaching to them: “And great multitudes were gathered together to Him, so that He got into a boat and sat: and the whole multitude stood on the shore” (13:2).

The previous episode, spiritually seen, was about the importance of regeneration. In this next episode, Jesus tells seven parables which describe the process He has called “the sign of the prophet Jonah.” The seven parables describe the only true miracle we should seek — the miracle of regeneration. This is a miracle that we can both understand and be a part of, for this is the miracle whereby we are changed from natural beings into spiritual beings.

Jesus reveals the details of this miracle in seven seamlessly connected parables about this process. 1

The Sower: The First Parable of Regeneration

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3. And He spoke to them many [things] in parables, saying, “Behold, there went out a sower to sow;

4. And in his sowing, some [seeds] indeed fell along the way, and the birds came, and devoured them.

5. And other [seeds] fell on rocky [places], where it had not much earth, and straightway it sprang up, on account of not having depth of earth;

6. And when the sun rose, it was scorched; and because it had no root, it withered away.

7. And others fell among thorns, and the thorns sprang up, and choked them.

8. But others fell on the good earth, and gave fruit, indeed some a hundred, and some sixty, and some thirty.

9. He that has ears to hear, let him hear.”

10. And the disciples coming, said to Him, “Why speakest Thou to them in parables?”

11. And He answering said to them, “Because to you it is given to know the mysteries of the kingdom of the heavens; but to them it is not given.

12. For whoever has, to him shall be given, and he shall have abundance; but whoever has not, even what he has shall be taken away from him.

13. On this account I speak to them in parables, because seeing they do not see, and hearing they do not hear, neither do they understand.

14. And in them is fulfilled the prophecy of Isaiah, who says, ‘By hearing you shall hear and shall not understand, and looking you shall look and shall not see.

15. For the heart of this people has become gross, and with [their] ears they hear heavily, and their eyes have they closed, lest [at any time] they should see with the eyes, and hear with the ears, and understand with the heart, and be converted, and I should heal them.’

16. But happy [are] your eyes, because they see, and your ears, because they hear.

17. For amen I say to you that many prophets and just [men] have longed to see what you look upon, and have not seen, and to hear what you hear, and have not heard.

18. Hear ye therefore the parable of the sower.

19. When anyone hears the Word of the kingdom, and understands not, the wicked [one] comes, and seizes upon what was sown in his heart; this is he that was sown along the way.

20. And that which was sown upon rocky [places] is he that hears the Word, and straightway with joy receives it.

21. And he has not root in himself, but is temporary; and when affliction or persecution comes because of the Word, he is straightway caused to stumble.

22. And that which is sown among thorns is he that hears the Word; and the anxieties of this age, and the deceitfulness of riches choke the Word, and it becomes unfruitful.

23. And that sown upon the good earth is he that hears the Word, and understands, who also bears fruit, and does, indeed some a hundred, and some sixty, and some thirty.”
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The regeneration process begins in the same way that life begins: a seed is sown in fertile ground. As Jesus says, “Behold, a sower went out to sow” (13:1). The sower who goes forth to sow is God, and the seeds that He scatters are the truths of His Word. Now sometimes these seeds fall by the wayside and birds devour them before they can take root. This is what happens when people have no understanding of the Word. Even the seeds that would tend to take root are snatched away quickly by the “birds” — our flights of imaginative fantasy in which we invent distorted, self-serving notions of what the Word is really teaching.

And then there are the seeds that fall on stony places. Though there is little depth of earth, these seeds take root and spring up quickly. But when the sun comes out, they easily get scorched and wither away. These are compared to those times when we initially understand the Word, and are excited about our new insights. But when trials and temptations come, we cannot bear the heat. We have not taken these new teachings to heart. And so, lacking depth of root, we are not able to endure the heat of our trials. Our faith dries up and withers away.

Other seeds fall among thorns. When the thorns grow up, the new plant is smothered and choked. This represents the times when we get caught up in the cares of the world and the accumulation of riches. These materialistic concerns pile up until we are totally pre-occupied with earthly life, caring little for heaven. The cares of the world have choked out the possibility of our beginning a new life.

However, there are some seeds that fall on good ground. These represent what happens when we hear the Word, understand it, and do it. These are the seeds that “fell into good ground and brought forth fruit” (13:8).

Often regarded as ‘the parable of all parables,” this simple story is about the first step in the regeneration process. The “Sower,” who is the Lord plants seeds of goodness and truth in us. Do we take care of this seed, nurturing and cultivating it? Do we regularly water it with truth? Do we regularly expose it to the warm sunlight of loving acts of kindness? And, most importantly, have we received it in the good ground of a humble heart? If so, we have taken the first step on the journey of our spiritual development.

Wheat and Tares: The Second Parable of Regeneration

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24. Another parable He set before them, saying, “The kingdom of the heavens is likened to a man sowing good seed in his field.

25. And while the men slept, his enemy came, and sowed tares in the midst of the wheat, and went [his way].

26. And when the blade sprouted, and bore fruit, then appeared also the tares.

27. And the servants of the householder, coming, said to him, ‘Lord, didst thou not sow good seed in thy field? whence then has it the tares?’

28. But he declared to them, ‘A man, an enemy, has done this.’ And the servants said to him,’Willest thou then that we go and collect them?’

29. But he declared, ‘No, lest while you collect the tares, you root up the wheat together with them.

30. Let both grow together even to the harvest, and in the time of the harvest I will say to the reapers, First collect the tares, and bind them into bundles to burn them up; but gather the wheat into my barn.’”
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Jesus then proceeds to relate a second parable. While the first parable in the series emphasizes the sowing of good seed by God, this second parable emphasizes the sowing of evil seed by the enemy. Good seeds produce wheat that will be gathered together and put into barns; evil seeds will produce tares that will be gathered together and burnt (13:24-30). We should note that Jesus does not immediately explain this parable. At the simplest level, the well-disposed among the multitudes might take it to mean that people receive both good seeds and evil seeds — good ideas and bad ideas. They might also take it to mean that good ideas will lead to good results; bad ideas will lead to bad results.

This would be enough for those who were not yet capable of greater understanding, but the disciples want to know more. “Explain to us the parable of the tares of the field,” they say (13:36). And so Jesus proceeds to tell them, “He who sows the good seed is the Son of Man” (13:37). By this time there can be no confusion in the minds of the disciples. He has been with them long enough, and spoken often enough about “the Son of Man,” that they know He is referring to Himself. Jesus has already said, “The Son of Man has nowhere to lay His head” (8:20); “The Son of Man has power on earth to forgive sins” (9:6); “The Son of Man came eating and drinking and they say look a glutton and a winebibber, a friend of tax collectors and sinners” (11:19); and then, most tellingly, “The Son of Man is Lord even of the Sabbath” (12:8).

To the disciples, then, it is quite clear that “He who sows the good seed” is Jesus the Divine Preacher. It is Jesus Himself who sows the seeds of truth in people’s hearts. He then adds, “The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age” (13:38-40).

Jesus now refers to “The Son of Man” again: “The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those that practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth” (13:41-42). It should be noted that greater and greater power is attributed to the Son of Man throughout this gospel. At first He has “nowhere to lay His head”; then He has “power on earth to forgive sins,” and now, in this episode, He has power even over the angels: “The Son of Man will send out His angels.” This is another dramatic step forward as Jesus gradually unveils His true nature.

In the same way that Jesus gradually reveals His Divine identity, He also gradually opens the inner meaning of His Word. At this more interior level, Jesus unveils wonderful truths about the process of regeneration — truths that are essential if we are to undergo the inevitable combats of temptation and be regenerated.

As we take a closer look at this process, the first thing to be noted is that God alone sows the good seed — heavenly truths. But false ideas that spring from our own inherited evils and selfish interests immediately invade our mind. This is the “enemy” who sows tares among the wheat. We are now in “spiritual equilibrium,” a state in which we can choose between heavenly emotions and true thoughts on one side, and self-centered concerns and false thoughts on the other.

It is also interesting to note that the enemy planted tares (evil desires and false thoughts) “while they slept.” This is another reminder to remain spiritually alert and to allow no openings for the enemy to enter. It is a call to reflect on what might cause us to “fall asleep” to the presence of the Lord in our life and to increase our vigilance keeping the tares out of our garden.

The Mustard Seed: The Third Parable of Regeneration

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31. Another parable set He before them, saying, “The kingdom of the heavens is like a grain of mustard seed, which a man taking, sowed in his field,

32. Which indeed is the least of all seeds; but when it is grown, it is greater than [the] herb, and becomes a tree, so that the birds of the heaven come, and nest in its branches.”
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The next parable in the series speaks of the third step in the regenerative process. Jesus says, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches” (13:31-32). In this parable Jesus gives a beautiful picture of how good seed proliferates, producing more and more seeds. Good ideas generate more good ideas. A little bit of truth can go a long way.

In this context, the mustard seed represents the small amount of goodness and truth in each of us as we begin the process of spiritual development. It is considered “small” because we still believe that the good things we think and do are from ourselves. Initially, God allows us to think in this way because it produces an affection for learning truth and doing good — even though it may be for self-serving purposes. We enjoy the feelings of merit associated with learning what is true and doing what is good. We believe that we are both wise and good, and we like it when people notice. This is simply how it is in the early stages of regeneration. It is a normal and natural part of the process. 2

As more good is done and more truth is acquired, the tree continues to grow taller and taller. Gradually the person is touched by higher and higher truths as well as more interior affections: “The birds of the heavens nest in its branches” (13:32). 3

All this represents the proliferation and multiplication of truth and as we continue to evolve spiritually. We are rising higher and higher on the tree that was once just a tiny mustard seed. And yet, we still cling to the belief that these higher truths and more interior affections originate within us. There is still something of self-love and personal glory that must be identified and removed. This leads to the next step in the regeneration process.

Leavened Bread: The Fourth Parable of Regeneration

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33. Another parable spoke He to them: “The kingdom of the heavens is like leaven, which a woman taking hid in three satas of meal, till the whole was leavened.”

34. All these things Jesus spoke to the crowds in parables; and without a parable spoke He not unto them,

35. That it might be fulfilled what was declared by the prophet, saying, “I will open my mouth in parables; I will pour forth things which have been hidden from the founding of the world.”

36. Then leaving the crowds, Jesus came into the house, and His disciples came to Him, saying, “Explain to us the parable of the tares of the field.”

37. And He answering them, said unto them, “He that sows the good seed is the Son of Man;

38. And the field is the world; and the good seed, they are the sons of the kingdom; and the tares are the sons of the wicked;

39. And the enemy that sows them is the Devil; and the harvest is the consummation of the age; and the reapers are the angels.

40. Therefore just as the tares are collected and burnt up by the fire, so shall it be in the consummation of this age.

41. The Son of Man shall send out His angels, and they shall collect out of His kingdom all offenses, and those that do iniquity,

42. And shall cast them into the furnace of the fire, where there shall be weeping and gnashing of teeth.

43. Then shall the just give forth brightness as the sun in the kingdom of their Father. He that has ears to hear, let him hear.”
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Jesus now gives the fourth parable in the series, saying that “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened” (13:33). The people listening to Jesus do not understood everything that He means by this brief parable, but they probably get the general idea — that heaven is a place where things keep on getting better and better. Just as good ideas generate more good ideas, good things continue to expand like warm bread rising.

At a more interior level, the parable of the leavened bread speaks about the necessity and inevitability of temptation for all those who are willing to be regenerated. The truth that we have acquired (parables of the sower, wheat and tares, and mustard seed) must be tried in the fires of temptation in order to learn that without God we can do nothing. This is the fourth step in the process of our spiritual development.

In this context, “leaven” represents false ideas which attack the true ideas that are with us from God. As these false ideas collide with true ones, a fermentation process begins, representative of the temptation combats we now undergo. In the process of fermentation, the activated yeast causes unpleasant gases to be released. This, in turn, causes the bread to rise. Eventually the gases are driven off, leaving a beautiful, delicious loaf of leavened bread, ready to be eaten. The yeast remains in the loaf, but it gradually becomes less and less active. Meanwhile, it has served an important purpose.

Similarly, the struggles of temptation bring us to the point where we see and understand that we can do nothing that is truly good from ourselves. Self-interest, self-concern and self-will all must be driven off, like unpleasant gases, leaving behind only the desire to do good because it is good, without any need for praise, recognition or recompense. This is because we are beginning to understand that all good is from God, and nothing from ourselves. This is the purpose of temptation, to reduce us to such sanity that we honestly believe we merit nothing. 4 The ego concerns that have been driving us, especially the need to be acknowledged, recognized, esteemed or rewarded for what we do become less and less active, like yeast in risen bread.

When we come into this state, we are ready to serve others without thought of reward. This is the beginning of a new state of life. The mustard seed becoming a tree whose branches are filled with birds is an image of the proliferation and multiplication of truth in our life — a necessary and important stage in our regeneration. But in the parable of the leavened bread, as the bread rises and becomes fuller and fuller, we see an image of growing goodness as the life of charity and useful service becomes our essential focus. Like bread, which nourishes and supports life, we become life-givers to others.

Most importantly, we acknowledge that the highest thoughts we think, the inmost affections we feel, and the benevolent acts of service we perform all have their origin in God. Because we understand that God is working through us, we have no desire to seek credit for our “good works.” We are like “a risen loaf of bread” — warm, nutritious, and ready to provide nourishment for others.

Treasure Hidden in a Field: The Fifth Parable of Regeneration

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44. “Again, the kingdom of the heavens is like treasure hidden in the field, which a man finding, he hides, and from the joy of it goes and sells all that he has, and buys that field.”
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In this new state of life we search the Word for truths that will help us serve others more fully. As we search the Word, with love in our hearts and the uses of life in mind, we find hidden treasures: “Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field” (13:44).

It should be noted that the man in the parable purchases the whole field: “For joy he goes and sells all that he has and buys that field.”

This is what happens to us when the Word comes alive, and we see it for the rare and wonderful treasure that it is. We are no longer satisfied with a small portion of the field. Our hunger for truth increases in direct proportion to our desire to be a useful human being. As a result, we love to learn more and more; we desire a greater and greater understanding of the whole field — not just a part of it. And in so doing we keep discovering new treasures — wonderful truths that will assist us in the process of regeneration, truths that will help us love God more completely, and serve others more fully.

The Pearl of Great Price: The Sixth Parable of Regeneration

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45. “Again, the kingdom of the heavens is like a man, a merchant, seeking goodly pearls;

46. Who, finding one very precious pearl, went away, [and] sold all that he had, and bought it.”
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As we continue to search the Word, we find the greatest of all treasures; it is the one pearl, exceedingly precious, called “the pearl of great price. As it is written, “And when he had found one pearl of great price, he went and sold all that he had and bought it” (13:45).

The pearl of great price is a true knowledge of God, and the beginning point for a true understanding God’s Word. When the true nature of God is known, every story, every parable — even every jot in God’s Word — takes on new meaning, revealing the infinite love and tender mercy of God. This precious pearl is the revelation of God’s true nature — a Divinely Human God who cares for each and every person as a loving parent cares for a child. This knowledge is the most precious knowledge we could ever discover. Therefore, among all the treasures to be found in the Lord’s Word, this is the most valuable truth of all. That’s why it’s called the “pearl of great price.” 5

There are, of course, many pearls of wisdom in the Lord’s Word. There are many “treasures in the field.” But the pearl of great price is the greatest treasure of all because it shows us the inner beauty of every other pearl. Guided by a proper understanding of God, we learn how to “dig up” precious treasures that had lain hidden in the good ground of the literal sense of the Word; we come to see the wonders contained within every story. Just as the twelve gates to heaven are made of a single substance — pearl — a true knowledge of God is the gateway to an understanding of all other truths in the Word. As our understanding grows, we see how all the other pearls are connected, how they are perfectly arranged, and how every pearl has its own special place in God’s Word. Just as the soul orders and arranges the many organs, systems, and cells of the body, a right understanding of God’s true nature reveals the perfect order of the Word. 6

The way we see God becomes, therefore, a touchstone, not only for the way we see the Word, but also for the way we see life. The tendency to see God as angry and vengeful can too easily lead into justifying our own angry vengeful behavior. The tendency to see God as rigid and unforgiving unless we appease His wrath with sacrifices, can too easily lead to justifying our own tendencies to be demanding and unforgiving — unless we are appeased with smooth words and ego-pleasing acts. 7

However, once we have a true understanding of God’s nature, we will no longer be led astray by teachings that lead us to believe that God is angry, or wrathful, and unforgiving, demanding a sacrifice in order for us to get back into His good graces. This is the kind of wrong thinking that led the ancient Israelites into the belief that God’s wrath could only be appeased through a human sacrifice. The idea that an infinitely loving God could be angry, or even look upon His children with disfavor, is unacceptable to human reason. This is because God is goodness itself, love itself, mercy itself, and forgiveness itself. It is not in His nature to look at any of His children with anger, or even with a furrowed brow. All He asks is that we keep His commandments, believing that He gives us the power to do so. In doing this, we open the way to receive the heavenly blessings that He makes available to us at all times, and in every moment. 8

The pearl of great price, then, is a true understanding of God and of God’s love for us. It is the realization that our life is directly from the Lord who loves us with an unimaginable love. Not only is our life directly from the Lord; the Lord is our life. Without the Lord in our life — specifically the goodness and truth that we receive from Him — we would have no life at all. Although our hearts would continue to beat and our lungs would continue to breathe, we would be spiritually dead.

Therefore, knowledge about God, and more specifically, knowledge about how God has manifested His love for us through Jesus, is surely the “pearl of great price.” Once we gain this priceless knowledge, we are filled with gratitude. Like the merchant in the parable, we become perfectly willing sell all that we have; we become perfectly willing to surrender all selfish desires, and, in exchange, receive the fullness of God’s life and all the blessings it contains. 9

The Dragnet: The Seventh Parable of Regeneration

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47. “Again, the kingdom of the heavens is like a seine cast into the sea, and gathering of every kind;

48. Which, when it was full, they brought [it] up to the shore, and sitting down, collected the good into vessels, and cast out the bad.

49. So shall it be in the consummation of the age; the angels shall come forth, and shall separate the wicked from the midst of the just,

50. And shall cast them into the furnace of the fire, where there shall be weeping and gnashing of teeth.”

51. Jesus says to them, “Have you understood all these things?” They say unto Him, “Yes, Lord.”

52. And He says unto them, “On account of this, every scribe instructed for the kingdom of the heavens is like a man, and a householder, who puts forth out of his treasure [things] new and old.”
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This brings us to the final parable in this series. Jesus says, “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth” (13:47-50). 10

In this seventh and final parable, the “dragnet cast into the sea” describes what happens within each of us after death. Most of us are a mixture of good and evil, truth and falsity, noble aspirations and selfish desires. All this is described by the dragnet which is cast into the sea and brought to shore, filled with “some of every kind.” However, if our heart is in the right place, and if we sincerely desire to learn what is true and do what is right, our false beliefs and misguided desires can do us no permanent harm. God’s gentle leading does not end at death.

Instead, we continue on, fully human, but without material bodies. Depending on the decisions we made while on earth, we continue to learn, grow, and become the finest version of ourselves. Angel instructors guide and teach us as we continue to be prepared for heaven. They help us to gradually discard the false ideas and vain ambitions that we held onto (because we didn’t know any better). And they teach us new truths that we can use as vessels to receive God’s goodness as we continue to learn more about heavenly life.

Eventually, there will be a final separation of that which is good in us from that which is evil. At that point, evil and false things will be separated and removed far from our consciousness, while all that which is good and true in us will become a part of our essential nature. This is the final stage in the process of spiritual development. It is a process that begins on earth and continues throughout all eternity. While we will never be regenerated to the point where we can say, “Now, I am perfect,” we continue to move closer and closer to perfection forever. 11

As Jesus concludes this series of parables, He says to His disciples, “Have you understood all these things?” (13:47). At this point, their simple, sincere response is sufficient. They say, “Yes, Lord.” Jesus does not question their response or examine them on their understanding. Instead, He speaks to them as though they are now well-instructed scribes, saying, “Every scribe instructed about the kingdom of heaven is like a man, and a householder who puts forth out of his treasure things new and old” (13:52).

Biblical scholars mostly agree that this refers to the Hebrew scriptures (“old”) and the teachings of Jesus (“new”). But it could also refer to the letter of sacred scripture (“old”) and the spirit of sacred scripture which is continually new as the Lord reveals increasingly more interior truths. When the new and the old are seen as one, these teachings contain incredible power — power given to guide, protect, and bless us as we continue to grow and evolve forever. 12

“Where did this Man get this wisdom?”

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53. And it came to pass, when Jesus had finished these parables, He passed thence.

54. And coming into His own country, He taught them in their synagogue, so that they wondered, and said, “Whence has this [Man] this wisdom, and [these] powers?

55. Is not this the carpenter’s son? Is not His mother called Mary? And His brothers, James, and Joses, and Simon, and Judas?

56. And His sisters, are they not all with us? whence then has this [Man] all these things?”

57. And they were offended in Him; but Jesus said unto them, “A prophet is not without honor, except in his own country, and in his own house.”

58. And He did not many [works of] power there, because of their unbelief.
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When Jesus gave the seven parables of regeneration, He spoke to a receptive audience. But in the next episode things change. He goes home to Nazareth to confront an audience that is far less receptive. In fact, they are doubtful, skeptical, even hostile.

The scene is a synagogue in His own country. He has entered the synagogue in an attempt to instruct them, but they are not open to His teaching. They see nothing of His divinity and cannot imagine that His wisdom and power comes from heaven. Instead,

they say, “Where did this man get this wisdom and these mighty works”? (13:54). Their question is not posed from a state of respectful awe. Rather, it is said contemptuously, for we read that they are “offended” (13:57). They still see Him as the carpenter’s son, the son of Mary, and one of five brothers.

The contrast between the receptivity of the disciples, with their simple, “Yes, Lord,” and the rejection at Nazareth is striking. In a previous episode, Jesus told the religious leaders that “a prophet greater than Jonah” is in their midst, as well as a man of wisdom “greater than Solomon” (12:42). Though Jesus is indeed a prophet greater than Jonah, He also understands that “a prophet is not without honor except in his own country and in his own house” (13:57). And because of this “He did not do many mighty works there because of their unbelief” (13:58).

The story of Jesus’ rejection in Nazareth speaks to each of us about the subtle ways that we too may reject Him. In our early reading of God’s Word, the literal stories may delight us in a childlike way, but we may never go any further than regarding them as stories for children. We do not see that each and every story of the Word is a parable that can be opened to eternity, and that the Word of God is a field filled with hidden treasures. We may simply regard it as a book for children, delightful perhaps, but not Divine. This is to regard it merely as a book about a “carpenter’s son” and to see Jesus as merely the son of Mary. The tendency to explain away the holiness of the Word leaves us in a position where we can derive little inspiration from its teachings or from Jesus’ message. And so, God can do no mighty works in us because of our unbelief. 13

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Footnotes:

1. HD 203: “All regeneration is effected by the Lord, through the truths of faith, and a life according to them.”

2Arcana Coelestia 4145:2: “Every person who is being regenerated is first in mediate good, in order that it may serve for introducing genuine goods and truths; but after it has served this use, this good is separated, and the person is brought to good which flows in more directly. Thus, the person who is being regenerated is perfected by degrees. For example: a person who is being regenerated believes at first that the good which is thought and done is from oneself, and therefore is deserving of merit. This is because the person does not yet know, or comprehend, that good can flow in from some other source, nor that it can be otherwise than that a person should be recompensed, because it has been done from oneself. Unless at first a person believed this, the person would never do any good. But by this means people are initiated not only into the affection of doing what is good, but also into knowledge concerning good and also into knowledge concerning merit. When people are led in this manner into the affection of doing good, they then begin to think differently and to believe differently. Namely, they begin to think and believe that good flows in from the Lord, and that by the good which they do from their own they merit nothing. At last when they are in the affection of willing and doing what is good, they altogether reject self-merit, and even have an aversion for it, and are affected with good from good. When a person is in this state, good flows in directly.”

3. Most translations say, “birds of the air” or “birds of the sky,” but Swedenborg translates this as “birds of the heavens” because of the correspondence with higher thoughts. The Greek word translated as “air” or “sky” is οὐρανοῦ (ouranou) which can be translated as “air,” “sky,” or “heaven.” Birds that fly high above the earth, often have keener sight and broader vision. Because of their “bird’s-eye vision,” they often correspond to the human capacity for higher thoughts. See Arcana Coelestia 5149:3: “By ‘birds’ are meant things of the understanding such as thoughts, ideas, reasonings, principles, consequently truths or falsities…. ‘The birds of the heavens’ that dwelt in the branches of the tree signify truths.”

4Arcana Coelestia 2273:2: “The temptations in which people overcome are attended with a belief that all others are more worthy than themselves, and that one is infernal rather than heavenly; for while in temptations such ideas are presented to a person. If after temptations people come into thoughts contrary to these . . . similar temptations must be undergone, and sometimes more grievous ones, until people are reduced to such sanity that they believe they have merited nothing.”

5True Christian Religion 184: “The Divine Trinity is like the pearl of great price; but when it is divided into Persons, it is like a pearl divided into three parts, which is thereby completely and irretrievably ruined.” See also True Christian Religion 163: “These three, the Father, the Son, and the Holy Spirit, are three essential components of one God. They are one the way our soul, our body, and the things we do are one.”

6Apocalypse Revealed 916: “The knowledge of the Lord is the universal of all things of doctrine and thence of all things of the church; from it all worship derives its life and soul, for the Lord is the all in all of heaven and the church, and thence in all things of worship. The reason why the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good from the Word, is because there is a connection of all spiritual truths, and if you will believe it, their connection is like the connection of all the members, viscera, and organs of the body. Wherefore as the soul contains all these in their order and connection …the ‘one precious pearl’ is the acknowledgment and knowledge of the Lord.”

7True Christian Religion 163: “A right idea of God is in the church like the sanctuary and altar in the temple, and like the crown on the head and scepter in the hand of a king, sitting upon his throne. On this doctrine depends the whole body of theology, like a chain upon its first link; and, if you will believe it, one’s place in heaven is according to one’s idea of God, for it is a kind of touchstone by which gold and silver, that is, the nature of good and truth in a person, are tested.”

8True Christian Religion 56: “As God wills only what is good, He can do nothing but what is good…. [Therefore] it can be seen how deluded those are who think, and still more those who believe, and still more those who teach, that God can damn anyone, curse anyone, send anyone to hell, predestine any soul to eternal death, avenge wrongs, be angry, or punish. He cannot even turn Himself away from man, nor look upon him with a stern countenance. These and like things are contrary to His essence; and what is contrary to His essence is contrary to His very Self.”

9Apocalypse Explained 1044:3: “The ‘one precious pearl’ means the knowledge respecting the Lord and His Divine. The words, ‘He sold all that he had and bought it’ signify to reject what is one’s own [proprium] in order to receive life from the Lord.”

10. Jesus is speaking in “the language of parable.” The phrase “fiery furnace” refers to the fiery heat of self-centeredness; the phrase “gnashing of teeth” refers to the inordinate need to be right, and the violent arguments that follow. See Heaven and Hell 573: “Since hellfire means all the craving to do evil that flows from love for oneself, that same fire also means the kind of torment that occurs in the hells. This is because the impulses that arise from that love are urges to wound people who do not offer respect and deference and reverence. To the extent that rage takes charge, and the hatred and vengefulness that come from rage, people are driven to attack others viciously. When this impulse is inherent in everyone in a community where there are no external restraints, no fears of the law or of loss of reputation or position or profit or life, everyone attacks everyone else out of sheer malice…. These acts of savagery and torture are what are meant by hellfire, because they are the results of their obsessions”

11. For a full and comprehensive description of this stage, see Heaven and Hell, Part II: “The World of Spirits and Man’s State after Death,” 429-535. In this section of the book Swedenborg describes the World of Spirits as a temporary abode between heaven and hell. It is here where good people have the opportunity to rid themselves of the false notions that prevented them from being all they could be. Because they are good, they love truth and are therefore easily prepared for heaven by angel instructors. Evil people, on the other hand, refuse all instruction, believing that they already know what’s best. They eventually put aside their hypocritical masks and become who they truly are, taking their places in a world where everyone else thinks they know what is best — a world filled with argumentation and strife. In biblical language, this incessant disagreement and discord is called “wailing and gnashing of teeth.” It’s not a punishment; it’s just what some choose as a way of life.

12. DeVerbo 20: “All the holiness of the Word is in its literal sense, and there is no holiness in the spiritual sense without the literal sense. This would be like a house without a foundation … like a human body with no skin … like wine with no vessel to hold it…. All the power of Divine truth lies in the literal sense of the Word; the spiritual sense without the literal sense has no power, but the literal sense containing the spiritual sense has power.”

13. When Swedenborg interviewed some devils from hell, he asked them what they thought about the Ten Commandments. Here is a portion of that conversation, from Conjugial Love 521:5: “After that I turned the conversation to more serious matters, and I asked whether they ever considered that adultery is a sin. ‘What is sin?’ they replied. ‘We do not know what it is.’ I asked whether they ever remembered that adultery is against the sixth commandment of the Decalogue. They replied, ‘What is the Decalogue? Is it not the catechism? What does that children’s booklet have to do with men like us?’”

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Exploring the Meaning of Matthew 13      

Napsal(a) Rev. Dr. Ray Silverman

Chapter 13. Parables of Regeneration

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1. And in that same day, Jesus, going out from the house, sat by the sea.

2. And many crowds gathered together to Him, so that stepping into a ship, He sat; and all the crowds stood on the shore.
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This episode begins with the words, “On the same day” (13:1). It is still the Sabbath, and Jesus is still active; this time, however, instead of healing the multitudes, He is preaching to them: “And great multitudes were gathered together to Him, so that He got into a boat and sat: and the whole multitude stood on the shore” (13:2).

The previous episode, spiritually seen, was about the importance of regeneration. In this next episode, Jesus tells seven parables which describe the process He has called “the sign of the prophet Jonah.” The seven parables describe the only true miracle we should seek — the miracle of regeneration. This is a miracle that we can both understand and be a part of, for this is the miracle whereby we are changed from natural beings into spiritual beings.

Jesus reveals the details of this miracle in seven seamlessly connected parables about this process. 1

The Sower: The First Parable of Regeneration

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3. And He spoke to them many [things] in parables, saying, “Behold, there went out a sower to sow;

4. And in his sowing, some [seeds] indeed fell along the way, and the birds came, and devoured them.

5. And other [seeds] fell on rocky [places], where it had not much earth, and straightway it sprang up, on account of not having depth of earth;

6. And when the sun rose, it was scorched; and because it had no root, it withered away.

7. And others fell among thorns, and the thorns sprang up, and choked them.

8. But others fell on the good earth, and gave fruit, indeed some a hundred, and some sixty, and some thirty.

9. He that has ears to hear, let him hear.”

10. And the disciples coming, said to Him, “Why speakest Thou to them in parables?”

11. And He answering said to them, “Because to you it is given to know the mysteries of the kingdom of the heavens; but to them it is not given.

12. For whoever has, to him shall be given, and he shall have abundance; but whoever has not, even what he has shall be taken away from him.

13. On this account I speak to them in parables, because seeing they do not see, and hearing they do not hear, neither do they understand.

14. And in them is fulfilled the prophecy of Isaiah, who says, ‘By hearing you shall hear and shall not understand, and looking you shall look and shall not see.

15. For the heart of this people has become gross, and with [their] ears they hear heavily, and their eyes have they closed, lest [at any time] they should see with the eyes, and hear with the ears, and understand with the heart, and be converted, and I should heal them.’

16. But happy [are] your eyes, because they see, and your ears, because they hear.

17. For amen I say to you that many prophets and just [men] have longed to see what you look upon, and have not seen, and to hear what you hear, and have not heard.

18. Hear ye therefore the parable of the sower.

19. When anyone hears the Word of the kingdom, and understands not, the wicked [one] comes, and seizes upon what was sown in his heart; this is he that was sown along the way.

20. And that which was sown upon rocky [places] is he that hears the Word, and straightway with joy receives it.

21. And he has not root in himself, but is temporary; and when affliction or persecution comes because of the Word, he is straightway caused to stumble.

22. And that which is sown among thorns is he that hears the Word; and the anxieties of this age, and the deceitfulness of riches choke the Word, and it becomes unfruitful.

23. And that sown upon the good earth is he that hears the Word, and understands, who also bears fruit, and does, indeed some a hundred, and some sixty, and some thirty.”
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The regeneration process begins in the same way that life begins: a seed is sown in fertile ground. As Jesus says, “Behold, a sower went out to sow” (13:1). The sower who goes forth to sow is God, and the seeds that He scatters are the truths of His Word. Now sometimes these seeds fall by the wayside and birds devour them before they can take root. This is what happens when people have no understanding of the Word. Even the seeds that would tend to take root are snatched away quickly by the “birds” — our flights of imaginative fantasy in which we invent distorted, self-serving notions of what the Word is really teaching.

And then there are the seeds that fall on stony places. Though there is little depth of earth, these seeds take root and spring up quickly. But when the sun comes out, they easily get scorched and wither away. These are compared to those times when we initially understand the Word, and are excited about our new insights. But when trials and temptations come, we cannot bear the heat. We have not taken these new teachings to heart. And so, lacking depth of root, we are not able to endure the heat of our trials. Our faith dries up and withers away.

Other seeds fall among thorns. When the thorns grow up, the new plant is smothered and choked. This represents the times when we get caught up in the cares of the world and the accumulation of riches. These materialistic concerns pile up until we are totally pre-occupied with earthly life, caring little for heaven. The cares of the world have choked out the possibility of our beginning a new life.

However, there are some seeds that fall on good ground. These represent what happens when we hear the Word, understand it, and do it. These are the seeds that “fell into good ground and brought forth fruit” (13:8).

Often regarded as ‘the parable of all parables,” this simple story is about the first step in the regeneration process. The “Sower,” who is the Lord plants seeds of goodness and truth in us. Do we take care of this seed, nurturing and cultivating it? Do we regularly water it with truth? Do we regularly expose it to the warm sunlight of loving acts of kindness? And, most importantly, have we received it in the good ground of a humble heart? If so, we have taken the first step on the journey of our spiritual development.

Wheat and Tares: The Second Parable of Regeneration

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24. Another parable He set before them, saying, “The kingdom of the heavens is likened to a man sowing good seed in his field.

25. And while the men slept, his enemy came, and sowed tares in the midst of the wheat, and went [his way].

26. And when the blade sprouted, and bore fruit, then appeared also the tares.

27. And the servants of the householder, coming, said to him, ‘Lord, didst thou not sow good seed in thy field? whence then has it the tares?’

28. But he declared to them, ‘A man, an enemy, has done this.’ And the servants said to him,’Willest thou then that we go and collect them?’

29. But he declared, ‘No, lest while you collect the tares, you root up the wheat together with them.

30. Let both grow together even to the harvest, and in the time of the harvest I will say to the reapers, First collect the tares, and bind them into bundles to burn them up; but gather the wheat into my barn.’”
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Jesus then proceeds to relate a second parable. While the first parable in the series emphasizes the sowing of good seed by God, this second parable emphasizes the sowing of evil seed by the enemy. Good seeds produce wheat that will be gathered together and put into barns; evil seeds will produce tares that will be gathered together and burnt (13:24-30). We should note that Jesus does not immediately explain this parable. At the simplest level, the well-disposed among the multitudes might take it to mean that people receive both good seeds and evil seeds — good ideas and bad ideas. They might also take it to mean that good ideas will lead to good results; bad ideas will lead to bad results.

This would be enough for those who were not yet capable of greater understanding, but the disciples want to know more. “Explain to us the parable of the tares of the field,” they say (13:36). And so Jesus proceeds to tell them, “He who sows the good seed is the Son of Man” (13:37). By this time there can be no confusion in the minds of the disciples. He has been with them long enough, and spoken often enough about “the Son of Man,” that they know He is referring to Himself. Jesus has already said, “The Son of Man has nowhere to lay His head” (8:20); “The Son of Man has power on earth to forgive sins” (9:6); “The Son of Man came eating and drinking and they say look a glutton and a winebibber, a friend of tax collectors and sinners” (11:19); and then, most tellingly, “The Son of Man is Lord even of the Sabbath” (12:8).

To the disciples, then, it is quite clear that “He who sows the good seed” is Jesus the Divine Preacher. It is Jesus Himself who sows the seeds of truth in people’s hearts. He then adds, “The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age” (13:38-40).

Jesus now refers to “The Son of Man” again: “The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those that practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth” (13:41-42). It should be noted that greater and greater power is attributed to the Son of Man throughout this gospel. At first He has “nowhere to lay His head”; then He has “power on earth to forgive sins,” and now, in this episode, He has power even over the angels: “The Son of Man will send out His angels.” This is another dramatic step forward as Jesus gradually unveils His true nature.

In the same way that Jesus gradually reveals His Divine identity, He also gradually opens the inner meaning of His Word. At this more interior level, Jesus unveils wonderful truths about the process of regeneration — truths that are essential if we are to undergo the inevitable combats of temptation and be regenerated.

As we take a closer look at this process, the first thing to be noted is that God alone sows the good seed — heavenly truths. But false ideas that spring from our own inherited evils and selfish interests immediately invade our mind. This is the “enemy” who sows tares among the wheat. We are now in “spiritual equilibrium,” a state in which we can choose between heavenly emotions and true thoughts on one side, and self-centered concerns and false thoughts on the other.

It is also interesting to note that the enemy planted tares (evil desires and false thoughts) “while they slept.” This is another reminder to remain spiritually alert and to allow no openings for the enemy to enter. It is a call to reflect on what might cause us to “fall asleep” to the presence of the Lord in our life and to increase our vigilance keeping the tares out of our garden.

The Mustard Seed: The Third Parable of Regeneration

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31. Another parable set He before them, saying, “The kingdom of the heavens is like a grain of mustard seed, which a man taking, sowed in his field,

32. Which indeed is the least of all seeds; but when it is grown, it is greater than [the] herb, and becomes a tree, so that the birds of the heaven come, and nest in its branches.”
---

The next parable in the series speaks of the third step in the regenerative process. Jesus says, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches” (13:31-32). In this parable Jesus gives a beautiful picture of how good seed proliferates, producing more and more seeds. Good ideas generate more good ideas. A little bit of truth can go a long way.

In this context, the mustard seed represents the small amount of goodness and truth in each of us as we begin the process of spiritual development. It is considered “small” because we still believe that the good things we think and do are from ourselves. Initially, God allows us to think in this way because it produces an affection for learning truth and doing good — even though it may be for self-serving purposes. We enjoy the feelings of merit associated with learning what is true and doing what is good. We believe that we are both wise and good, and we like it when people notice. This is simply how it is in the early stages of regeneration. It is a normal and natural part of the process. 2

As more good is done and more truth is acquired, the tree continues to grow taller and taller. Gradually the person is touched by higher and higher truths as well as more interior affections: “The birds of the heavens nest in its branches” (13:32). 3

All this represents the proliferation and multiplication of truth and as we continue to evolve spiritually. We are rising higher and higher on the tree that was once just a tiny mustard seed. And yet, we still cling to the belief that these higher truths and more interior affections originate within us. There is still something of self-love and personal glory that must be identified and removed. This leads to the next step in the regeneration process.

Leavened Bread: The Fourth Parable of Regeneration

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33. Another parable spoke He to them: “The kingdom of the heavens is like leaven, which a woman taking hid in three satas of meal, till the whole was leavened.”

34. All these things Jesus spoke to the crowds in parables; and without a parable spoke He not unto them,

35. That it might be fulfilled what was declared by the prophet, saying, “I will open my mouth in parables; I will pour forth things which have been hidden from the founding of the world.”

36. Then leaving the crowds, Jesus came into the house, and His disciples came to Him, saying, “Explain to us the parable of the tares of the field.”

37. And He answering them, said unto them, “He that sows the good seed is the Son of Man;

38. And the field is the world; and the good seed, they are the sons of the kingdom; and the tares are the sons of the wicked;

39. And the enemy that sows them is the Devil; and the harvest is the consummation of the age; and the reapers are the angels.

40. Therefore just as the tares are collected and burnt up by the fire, so shall it be in the consummation of this age.

41. The Son of Man shall send out His angels, and they shall collect out of His kingdom all offenses, and those that do iniquity,

42. And shall cast them into the furnace of the fire, where there shall be weeping and gnashing of teeth.

43. Then shall the just give forth brightness as the sun in the kingdom of their Father. He that has ears to hear, let him hear.”
---

Jesus now gives the fourth parable in the series, saying that “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened” (13:33). The people listening to Jesus do not understood everything that He means by this brief parable, but they probably get the general idea — that heaven is a place where things keep on getting better and better. Just as good ideas generate more good ideas, good things continue to expand like warm bread rising.

At a more interior level, the parable of the leavened bread speaks about the necessity and inevitability of temptation for all those who are willing to be regenerated. The truth that we have acquired (parables of the sower, wheat and tares, and mustard seed) must be tried in the fires of temptation in order to learn that without God we can do nothing. This is the fourth step in the process of our spiritual development.

In this context, “leaven” represents false ideas which attack the true ideas that are with us from God. As these false ideas collide with true ones, a fermentation process begins, representative of the temptation combats we now undergo. In the process of fermentation, the activated yeast causes unpleasant gases to be released. This, in turn, causes the bread to rise. Eventually the gases are driven off, leaving a beautiful, delicious loaf of leavened bread, ready to be eaten. The yeast remains in the loaf, but it gradually becomes less and less active. Meanwhile, it has served an important purpose.

Similarly, the struggles of temptation bring us to the point where we see and understand that we can do nothing that is truly good from ourselves. Self-interest, self-concern and self-will all must be driven off, like unpleasant gases, leaving behind only the desire to do good because it is good, without any need for praise, recognition or recompense. This is because we are beginning to understand that all good is from God, and nothing from ourselves. This is the purpose of temptation, to reduce us to such sanity that we honestly believe we merit nothing. 4 The ego concerns that have been driving us, especially the need to be acknowledged, recognized, esteemed or rewarded for what we do become less and less active, like yeast in risen bread.

When we come into this state, we are ready to serve others without thought of reward. This is the beginning of a new state of life. The mustard seed becoming a tree whose branches are filled with birds is an image of the proliferation and multiplication of truth in our life — a necessary and important stage in our regeneration. But in the parable of the leavened bread, as the bread rises and becomes fuller and fuller, we see an image of growing goodness as the life of charity and useful service becomes our essential focus. Like bread, which nourishes and supports life, we become life-givers to others.

Most importantly, we acknowledge that the highest thoughts we think, the inmost affections we feel, and the benevolent acts of service we perform all have their origin in God. Because we understand that God is working through us, we have no desire to seek credit for our “good works.” We are like “a risen loaf of bread” — warm, nutritious, and ready to provide nourishment for others.

Treasure Hidden in a Field: The Fifth Parable of Regeneration

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44. “Again, the kingdom of the heavens is like treasure hidden in the field, which a man finding, he hides, and from the joy of it goes and sells all that he has, and buys that field.”
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In this new state of life we search the Word for truths that will help us serve others more fully. As we search the Word, with love in our hearts and the uses of life in mind, we find hidden treasures: “Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field” (13:44).

It should be noted that the man in the parable purchases the whole field: “For joy he goes and sells all that he has and buys that field.”

This is what happens to us when the Word comes alive, and we see it for the rare and wonderful treasure that it is. We are no longer satisfied with a small portion of the field. Our hunger for truth increases in direct proportion to our desire to be a useful human being. As a result, we love to learn more and more; we desire a greater and greater understanding of the whole field — not just a part of it. And in so doing we keep discovering new treasures — wonderful truths that will assist us in the process of regeneration, truths that will help us love God more completely, and serve others more fully.

The Pearl of Great Price: The Sixth Parable of Regeneration

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45. “Again, the kingdom of the heavens is like a man, a merchant, seeking goodly pearls;

46. Who, finding one very precious pearl, went away, [and] sold all that he had, and bought it.”
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As we continue to search the Word, we find the greatest of all treasures; it is the one pearl, exceedingly precious, called “the pearl of great price. As it is written, “And when he had found one pearl of great price, he went and sold all that he had and bought it” (13:45).

The pearl of great price is a true knowledge of God, and the beginning point for a true understanding God’s Word. When the true nature of God is known, every story, every parable — even every jot in God’s Word — takes on new meaning, revealing the infinite love and tender mercy of God. This precious pearl is the revelation of God’s true nature — a Divinely Human God who cares for each and every person as a loving parent cares for a child. This knowledge is the most precious knowledge we could ever discover. Therefore, among all the treasures to be found in the Lord’s Word, this is the most valuable truth of all. That’s why it’s called the “pearl of great price.” 5

There are, of course, many pearls of wisdom in the Lord’s Word. There are many “treasures in the field.” But the pearl of great price is the greatest treasure of all because it shows us the inner beauty of every other pearl. Guided by a proper understanding of God, we learn how to “dig up” precious treasures that had lain hidden in the good ground of the literal sense of the Word; we come to see the wonders contained within every story. Just as the twelve gates to heaven are made of a single substance — pearl — a true knowledge of God is the gateway to an understanding of all other truths in the Word. As our understanding grows, we see how all the other pearls are connected, how they are perfectly arranged, and how every pearl has its own special place in God’s Word. Just as the soul orders and arranges the many organs, systems, and cells of the body, a right understanding of God’s true nature reveals the perfect order of the Word. 6

The way we see God becomes, therefore, a touchstone, not only for the way we see the Word, but also for the way we see life. The tendency to see God as angry and vengeful can too easily lead into justifying our own angry vengeful behavior. The tendency to see God as rigid and unforgiving unless we appease His wrath with sacrifices, can too easily lead to justifying our own tendencies to be demanding and unforgiving — unless we are appeased with smooth words and ego-pleasing acts. 7

However, once we have a true understanding of God’s nature, we will no longer be led astray by teachings that lead us to believe that God is angry, or wrathful, and unforgiving, demanding a sacrifice in order for us to get back into His good graces. This is the kind of wrong thinking that led the ancient Israelites into the belief that God’s wrath could only be appeased through a human sacrifice. The idea that an infinitely loving God could be angry, or even look upon His children with disfavor, is unacceptable to human reason. This is because God is goodness itself, love itself, mercy itself, and forgiveness itself. It is not in His nature to look at any of His children with anger, or even with a furrowed brow. All He asks is that we keep His commandments, believing that He gives us the power to do so. In doing this, we open the way to receive the heavenly blessings that He makes available to us at all times, and in every moment. 8

The pearl of great price, then, is a true understanding of God and of God’s love for us. It is the realization that our life is directly from the Lord who loves us with an unimaginable love. Not only is our life directly from the Lord; the Lord is our life. Without the Lord in our life — specifically the goodness and truth that we receive from Him — we would have no life at all. Although our hearts would continue to beat and our lungs would continue to breathe, we would be spiritually dead.

Therefore, knowledge about God, and more specifically, knowledge about how God has manifested His love for us through Jesus, is surely the “pearl of great price.” Once we gain this priceless knowledge, we are filled with gratitude. Like the merchant in the parable, we become perfectly willing sell all that we have; we become perfectly willing to surrender all selfish desires, and, in exchange, receive the fullness of God’s life and all the blessings it contains. 9

The Dragnet: The Seventh Parable of Regeneration

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47. “Again, the kingdom of the heavens is like a seine cast into the sea, and gathering of every kind;

48. Which, when it was full, they brought [it] up to the shore, and sitting down, collected the good into vessels, and cast out the bad.

49. So shall it be in the consummation of the age; the angels shall come forth, and shall separate the wicked from the midst of the just,

50. And shall cast them into the furnace of the fire, where there shall be weeping and gnashing of teeth.”

51. Jesus says to them, “Have you understood all these things?” They say unto Him, “Yes, Lord.”

52. And He says unto them, “On account of this, every scribe instructed for the kingdom of the heavens is like a man, and a householder, who puts forth out of his treasure [things] new and old.”
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This brings us to the final parable in this series. Jesus says, “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth” (13:47-50). 10

In this seventh and final parable, the “dragnet cast into the sea” describes what happens within each of us after death. Most of us are a mixture of good and evil, truth and falsity, noble aspirations and selfish desires. All this is described by the dragnet which is cast into the sea and brought to shore, filled with “some of every kind.” However, if our heart is in the right place, and if we sincerely desire to learn what is true and do what is right, our false beliefs and misguided desires can do us no permanent harm. God’s gentle leading does not end at death.

Instead, we continue on, fully human, but without material bodies. Depending on the decisions we made while on earth, we continue to learn, grow, and become the finest version of ourselves. Angel instructors guide and teach us as we continue to be prepared for heaven. They help us to gradually discard the false ideas and vain ambitions that we held onto (because we didn’t know any better). And they teach us new truths that we can use as vessels to receive God’s goodness as we continue to learn more about heavenly life.

Eventually, there will be a final separation of that which is good in us from that which is evil. At that point, evil and false things will be separated and removed far from our consciousness, while all that which is good and true in us will become a part of our essential nature. This is the final stage in the process of spiritual development. It is a process that begins on earth and continues throughout all eternity. While we will never be regenerated to the point where we can say, “Now, I am perfect,” we continue to move closer and closer to perfection forever. 11

As Jesus concludes this series of parables, He says to His disciples, “Have you understood all these things?” (13:47). At this point, their simple, sincere response is sufficient. They say, “Yes, Lord.” Jesus does not question their response or examine them on their understanding. Instead, He speaks to them as though they are now well-instructed scribes, saying, “Every scribe instructed about the kingdom of heaven is like a man, and a householder who puts forth out of his treasure things new and old” (13:52).

Biblical scholars mostly agree that this refers to the Hebrew scriptures (“old”) and the teachings of Jesus (“new”). But it could also refer to the letter of sacred scripture (“old”) and the spirit of sacred scripture which is continually new as the Lord reveals increasingly more interior truths. When the new and the old are seen as one, these teachings contain incredible power — power given to guide, protect, and bless us as we continue to grow and evolve forever. 12

“Where did this Man get this wisdom?”

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53. And it came to pass, when Jesus had finished these parables, He passed thence.

54. And coming into His own country, He taught them in their synagogue, so that they wondered, and said, “Whence has this [Man] this wisdom, and [these] powers?

55. Is not this the carpenter’s son? Is not His mother called Mary? And His brothers, James, and Joses, and Simon, and Judas?

56. And His sisters, are they not all with us? whence then has this [Man] all these things?”

57. And they were offended in Him; but Jesus said unto them, “A prophet is not without honor, except in his own country, and in his own house.”

58. And He did not many [works of] power there, because of their unbelief.
---

When Jesus gave the seven parables of regeneration, He spoke to a receptive audience. But in the next episode things change. He goes home to Nazareth to confront an audience that is far less receptive. In fact, they are doubtful, skeptical, even hostile.

The scene is a synagogue in His own country. He has entered the synagogue in an attempt to instruct them, but they are not open to His teaching. They see nothing of His divinity and cannot imagine that His wisdom and power comes from heaven. Instead,

they say, “Where did this man get this wisdom and these mighty works”? (13:54). Their question is not posed from a state of respectful awe. Rather, it is said contemptuously, for we read that they are “offended” (13:57). They still see Him as the carpenter’s son, the son of Mary, and one of five brothers.

The contrast between the receptivity of the disciples, with their simple, “Yes, Lord,” and the rejection at Nazareth is striking. In a previous episode, Jesus told the religious leaders that “a prophet greater than Jonah” is in their midst, as well as a man of wisdom “greater than Solomon” (12:42). Though Jesus is indeed a prophet greater than Jonah, He also understands that “a prophet is not without honor except in his own country and in his own house” (13:57). And because of this “He did not do many mighty works there because of their unbelief” (13:58).

The story of Jesus’ rejection in Nazareth speaks to each of us about the subtle ways that we too may reject Him. In our early reading of God’s Word, the literal stories may delight us in a childlike way, but we may never go any further than regarding them as stories for children. We do not see that each and every story of the Word is a parable that can be opened to eternity, and that the Word of God is a field filled with hidden treasures. We may simply regard it as a book for children, delightful perhaps, but not Divine. This is to regard it merely as a book about a “carpenter’s son” and to see Jesus as merely the son of Mary. The tendency to explain away the holiness of the Word leaves us in a position where we can derive little inspiration from its teachings or from Jesus’ message. And so, God can do no mighty works in us because of our unbelief. 13

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Footnotes:

1. HD 203: “All regeneration is effected by the Lord, through the truths of faith, and a life according to them.” 2. Arcana Coelestia 4145:2: “Every person who is being regenerated is first in mediate good, in order that it may serve for introducing genuine goods and truths; but after it has served this use, this good is separated, and the person is brought to good which flows in more directly. Thus, the person who is being regenerated is perfected by degrees. For example: a person who is being regenerated believes at first that the good which is thought and done is from oneself, and therefore is deserving of merit. This is because the person does not yet know, or comprehend, that good can flow in from some other source, nor that it can be otherwise than that a person should be recompensed, because it has been done from oneself. Unless at first a person believed this, the person would never do any good. But by this means people are initiated not only into the affection of doing what is good, but also into knowledge concerning good and also into knowledge concerning merit. When people are led in this manner into the affection of doing good, they then begin to think differently and to believe differently. Namely, they begin to think and believe that good flows in from the Lord, and that by the good which they do from their own they merit nothing. At last when they are in the affection of willing and doing what is good, they altogether reject self-merit, and even have an aversion for it, and are affected with good from good. When a person is in this state, good flows in directly.”

3. Most translations say, “birds of the air” or “birds of the sky,” but Swedenborg translates this as “birds of the heavens” because of the correspondence with higher thoughts. The Greek word translated as “air” or “sky” is οὐρανοῦ (ouranou) which can be translated as “air,” “sky,” or “heaven.” Birds that fly high above the earth, often have keener sight and broader vision. Because of their “bird’s-eye vision,” they often correspond to the human capacity for higher thoughts. See Arcana Coelestia 5149:3: “By ‘birds’ are meant things of the understanding such as thoughts, ideas, reasonings, principles, consequently truths or falsities…. ‘The birds of the heavens’ that dwelt in the branches of the tree signify truths.”

4. Arcana Coelestia 2273:2: “The temptations in which people overcome are attended with a belief that all others are more worthy than themselves, and that one is infernal rather than heavenly; for while in temptations such ideas are presented to a person. If after temptations people come into thoughts contrary to these . . . similar temptations must be undergone, and sometimes more grievous ones, until people are reduced to such sanity that they believe they have merited nothing.”

5. True Christian Religion 184: “The Divine Trinity is like the pearl of great price; but when it is divided into Persons, it is like a pearl divided into three parts, which is thereby completely and irretrievably ruined.” See also True Christian Religion 163: “These three, the Father, the Son, and the Holy Spirit, are three essential components of one God. They are one the way our soul, our body, and the things we do are one.”

6. Apocalypse Revealed 916: “The knowledge of the Lord is the universal of all things of doctrine and thence of all things of the church; from it all worship derives its life and soul, for the Lord is the all in all of heaven and the church, and thence in all things of worship. The reason why the acknowledgment and knowledge of the Lord conjoins into one all the knowledges of truth and good from the Word, is because there is a connection of all spiritual truths, and if you will believe it, their connection is like the connection of all the members, viscera, and organs of the body. Wherefore as the soul contains all these in their order and connection …the ‘one precious pearl’ is the acknowledgment and knowledge of the Lord.”

7. True Christian Religion 163: “A right idea of God is in the church like the sanctuary and altar in the temple, and like the crown on the head and scepter in the hand of a king, sitting upon his throne. On this doctrine depends the whole body of theology, like a chain upon its first link; and, if you will believe it, one’s place in heaven is according to one’s idea of God, for it is a kind of touchstone by which gold and silver, that is, the nature of good and truth in a person, are tested.”

8. True Christian Religion 56: “As God wills only what is good, He can do nothing but what is good…. [Therefore] it can be seen how deluded those are who think, and still more those who believe, and still more those who teach, that God can damn anyone, curse anyone, send anyone to hell, predestine any soul to eternal death, avenge wrongs, be angry, or punish. He cannot even turn Himself away from man, nor look upon him with a stern countenance. These and like things are contrary to His essence; and what is contrary to His essence is contrary to His very Self.”

9. Apocalypse Explained 1044:3: “The ‘one precious pearl’ means the knowledge respecting the Lord and His Divine. The words, ‘He sold all that he had and bought it’ signify to reject what is one’s own [proprium] in order to receive life from the Lord.”

10. Jesus is speaking in “the language of parable.” The phrase “fiery furnace” refers to the fiery heat of self-centeredness; the phrase “gnashing of teeth” refers to the inordinate need to be right, and the violent arguments that follow. See Heaven and Hell 573: “Since hellfire means all the craving to do evil that flows from love for oneself, that same fire also means the kind of torment that occurs in the hells. This is because the impulses that arise from that love are urges to wound people who do not offer respect and deference and reverence. To the extent that rage takes charge, and the hatred and vengefulness that come from rage, people are driven to attack others viciously. When this impulse is inherent in everyone in a community where there are no external restraints, no fears of the law or of loss of reputation or position or profit or life, everyone attacks everyone else out of sheer malice…. These acts of savagery and torture are what are meant by hellfire, because they are the results of their obsessions”

11. For a full and comprehensive description of this stage, see Heaven and Hell, Part II: “The World of Spirits and Man’s State after Death,” 429-535. In this section of the book Swedenborg describes the World of Spirits as a temporary abode between heaven and hell. It is here where good people have the opportunity to rid themselves of the false notions that prevented them from being all they could be. Because they are good, they love truth and are therefore easily prepared for heaven by angel instructors. Evil people, on the other hand, refuse all instruction, believing that they already know what’s best. They eventually put aside their hypocritical masks and become who they truly are, taking their places in a world where everyone else thinks they know what is best — a world filled with argumentation and strife. In biblical language, this incessant disagreement and discord is called “wailing and gnashing of teeth.” It’s not a punishment; it’s just what some choose as a way of life. 12. DeVerbo 20: “All the holiness of the Word is in its literal sense, and there is no holiness in the spiritual sense without the literal sense. This would be like a house without a foundation … like a human body with no skin … like wine with no vessel to hold it…. All the power of Divine truth lies in the literal sense of the Word; the spiritual sense without the literal sense has no power, but the literal sense containing the spiritual sense has power.” 13. When Swedenborg interviewed some devils from hell, he asked them what they thought about the Ten Commandments. Here is a portion of that conversation, from Conjugial Love 521:5: “After that I turned the conversation to more serious matters, and I asked whether they ever considered that adultery is a sin. ‘What is sin?’ they replied. ‘We do not know what it is.’ I asked whether they ever remembered that adultery is against the sixth commandment of the Decalogue. They replied, ‘What is the Decalogue? Is it not the catechism? What does that children’s booklet have to do with men like us?’”

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Apocalypse Revealed 647


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 29, 39, 48, 55, 264, 302, 612, ...

Apocalypse Revealed 8, 20, 87, 158, 206, 315, 373, ...

Divine Providence 17, 25, 227, 231, 260, 278

Doctrine of the Lord 15, 27

Doctrine of the Sacred Scripture 29, 60

Doctrine of Life 2, 90

Heaven and Hell 122, 348, 349, 353, 570, 575

The Last Judgement 70

The Last Judgement (Continuation) 10

True Christian Religion 7, 38, 96, 129, 211, 232, 290, ...


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 31, 47, 48, 63, 108, 112, 120, ...

Divine Love 17, 20

Spiritual Experiences 5222

Spiritual Experiences (Interim Diary) 4637

Marriage 7, 38, 96

Scriptural Confirmations 4, 14, 33, 87

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It's a fundamental question of the Christian faith: should Jesus's teachings be taken literally? What does Jesus himself say about it? We explore how and why Jesus spoke in earthly terms in order to convey spiritual ideas.

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 A Sower Went Out to Sow
Worship Talk | Ages over 18

 Becoming Good Ground
Worship Talk | Ages over 15

 Birds in the Word
Sunday School Lesson | Ages 9 - 12

 Deeper Meaning to the Bible
Worship Talk | Ages over 18

 Heaven Is Like a Dragnet
Coloring Page | Ages 7 - 14

 Heaven Is Like a Dragnet with Quote
Coloring Page | Ages 7 - 14

 Heaven Is Like a Mustard Seed
Coloring Page | Ages 7 - 14

 Heaven Is Like a Mustard Seed with Quote
Coloring Page | Ages 7 - 14

 Heaven Is Like Leaven
Coloring Page | Ages 7 - 14

 Heaven Is Like Leaven with Quote
Coloring Page | Ages 7 - 14

 Kingdom of Heaven is Like Treasure
Coloring Page | Ages 7 - 14

 Kingdom of Heaven is Like Treasure with Quote
Coloring Page | Ages 7 - 14

 Kingdom of Heaven Like a Dragnet
Make a net filled with fish to picture the way the Lord wants to gather us all into heaven.
Project | Ages 7 - 14

 Kingdom of Heaven Matching Cards
Match each picture card with a card supplying a quote from the New Testament and another card summarizing the spiritual meaning.
Activity | Ages 11 - 17

 Kingdom of Heaven Mural
Make a mural of pictures showing the various ways the Lord describes the kingdom of heaven. Each of these parables tells us something different about what we can do to prepare for life in heaven.
Project | Ages 7 - 14

 Kingdom of Heaven Parables - Cards to Hand Out
Activity | Ages 11 - 17

 Kingdom of Heaven (talk about picture)
This color picture illustrates seven kingdom of heaven parables given in Matthew 13. A useful visual aid for younger children as you discuss these parables and how they help us follow the Lord.
Picture | Ages up to 14

 Memory Verse: Seeds of Truth
Activity | Ages 4 - 14

 Memory Verse: The Kingdom of Heaven
Activity | Ages 4 - 14

 Morality Rooted in Divine Law
Morality that has its roots in religion provides principles that will not yield to expediency.
Article | Ages over 18

 Overview of Five Parables of Heaven Levels A, B, C Ages 3-14
Overview of the Youth Journey Program Five Parables of Heaven featuring the parables of the Sower, Pearl of Great Price, Wise and Foolish Virgins, Workers in the Vineyard and The Great Supper. For ages 3-14, Levels A, B and C.
Sunday School Lesson | Ages 3 - 14

 Parable of the Sower
Coloring Page | Ages 7 - 14

 Parable of the Sower Collage
Use pebbles, seeds, thorns, etc. to make a collage to illustrate this parable.
Project | Ages 7 - 14

 Parable of the Sower Experiment
An experiment designed to simulate the planting conditions in the parable of the sower.
Project | Ages 7 - 14

 Parables About Heaven
Sunday School Lesson | Ages 9 - 12

 Parables of the Kingdom of Heaven
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 Pearl of Great Price
Coloring Page | Ages 7 - 14

 Pearl of Great Price with Quote
Coloring Page | Ages 7 - 14

 Prayers for Adults: Prayers for His Kingdom
Activity | Ages over 18

 Prayers for Children: Seeds of Truth
Activity | Ages 7 - 14

 Prayers for Teens: Kingdom of Heaven
Activity | Ages 15 - 17

 Prayers for Teens: Seeds of Truth
Activity | Ages 15 - 17

 Quotes: Seeds of Truth
Teaching Support | Ages over 15

 Quotes: The Kingdom of Heaven
Teaching Support | Ages over 15

 Receiving the Lord's Word
 What are some of the seeds of truth that you have found in the Lord’s Word? 
Activity | Ages over 15

 Tares Among the Wheat
Coloring Page | Ages 7 - 14

 Tares Among the Wheat with Quote
Coloring Page | Ages 7 - 14

 The Church
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Kingdom of Heaven
The way to build the kingdom of heaven within your mind and heart is to do the activities that are represented in these parables on a day-by-day basis
Worship Talk | Ages over 18

 The Kingdom of Heaven
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Kingdom of Heaven (3-5 years)
Project | Ages 4 - 6

 The Kingdom of Heaven (6-8 years)
Project | Ages 7 - 10

 The Kingdom of Heaven (9-11 years)
Project | Ages 11 - 14

 The Lord as the Sower
Make a picture of the Lord with His arms reaching out to give us seeds of truth.
Project | Ages 4 - 10

 The Lord Is Like a Sower
Worship Talk | Ages 7 - 14

 The Meaning of the Wheat and the Tares
Look at this list of possible interpretations of this parable and check all that you think apply.
Activity | Ages 11 - 17

 The Number Twelve in the Word Crossword Puzzle
Discover times when the number twelve appears throughout the Word.
Activity | Ages 9 - 13

 The Parable of the Sower
We must keep our minds clean and ready for new seeds, so that good things can grow there.
Worship Talk | Ages 4 - 6

 The Parable of the Sower
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Parable of the Sower
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 The Parable of the Sower and Your Life
Look at aspects of this parable and think about how they may apply to your life.
Activity | Ages 11 - 14

 The Parable of the Tares
"Good and evil uncomfortably coexisting is the reality of life. And this story describes how we are to deal with certain evils in our lives."
Worship Talk | Ages over 18

 The Pearl of Great Price
We can find something beautiful and precious if we are willing to work for it.
Worship Talk | Ages 7 - 14

 The Sower
Coloring Page | Ages 7 - 14

 The Sower - Level A
Complete lesson with activity choices on the parable of the sower: song and video to help act the story, a collage of seeds on different grounds, scripted story discussion, coloring page, and a memory verse. Sample from the Youth Journey Program Five Parables of Heaven, Level A, ages 3-6.
Sunday School Lesson | Ages 3 - 6

 The Sower - Level B
Complete lesson with activity choices on the parable of the sower: create a sower story bag, plant actual seeds, watch a song video, scripted story discussion, coloring page, and a memory verse. Sample from the Youth Journey Program Five Parables of Heaven, Level B, ages 7-10.
Sunday School Lesson | Ages 7 - 10

 The Sower - Level C
Complete lesson with activity choices on the parable of the sower: role play game comparing kinds of ground to kinds of listening, practice cultivating good spiritual ground, scripted story discussion, and a read-reflect-respond activity on having ears and a voice. Sample from the Youth Journey Program Five Parables of Heaven, Level C, ages 11-14.
Sunday School Lesson | Ages 11 - 14

 True Believer and Humble Servant
Worship Talk | Ages 7 - 14

 What Do Plants Need?
What happens if a plant does not have water, warmth, or light? Who provides these for plants and for us? These are just some of the ways that the Lord helps plants grow. 
Activity | Ages 4 - 10


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