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Matthew 13

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1 On that day Jesus went out of the house and was seated by the seaside.

2 And great numbers of people came together to him, so that he got into a boat; and the people took up their position by the sea.

3 And he gave them teaching in the form of a story, saying, A man went out to put seed in the earth;

4 And while he did so, some seeds were dropped by the wayside, and the birds came and took them for food:

5 And some of the seed went among the stones, where it had not much earth, and straight away it came up because the earth was not deep:

6 And when the sun was high, it was burned; and because it had no root it became dry and dead.

7 And some seeds went among thorns, and the thorns came up and they had no room for growth:

8 And some, falling on good earth, gave fruit, some a hundred, some sixty, some thirty times as much.

9 He who has ears, let him give ear.

10 And the disciples came and said to him, Why do you say things to them in the form of stories?

11 And he said to them in answer, To you is given the knowledge of the secrets of the kingdom of heaven, but to them it is not given.

12 Because whoever has, to him will be given, and he will have more; but from him who has not, even what he has will be taken away.

13 For this reason I put things into the form of stories; because they see without seeing, and give ear without hearing, and the sense is not clear to them.

14 And for them the words of Isaiah have come true, Though you give ear, you will not get knowledge; and seeing, you will see, but the sense will not be clear to you:

15 For the heart of this people has become fat and their ears are slow in hearing and their eyes are shut; for fear that they might see with their eyes and give hearing with their ears and become wise in their hearts and be turned again to me, so that I might make them well.

16 But a blessing be on your eyes, because they see; and on your ears, because they are open.

17 For truly, I say to you that prophets and upright men had a desire to see the things which you see, and saw them not; and to have knowledge of the words which have come to your ears, and they had it not.

18 Give ear, then, to the story of the man who put the seed in the earth.

19 When the word of the kingdom comes to anyone, and the sense of it is not clear to him, then the Evil One comes, and quickly takes away that which was put in his heart. He is the seed dropped by the wayside.

20 And that which went on the stones, this is he who, hearing the word, straight away takes it with joy;

21 But having no root in himself, he goes on for a time; and when trouble comes or pain, because of the word, he quickly becomes full of doubts.

22 And that which was dropped among the thorns, this is he who has the word; and the cares of this life, and the deceits of wealth, put a stop to the growth of the word and it gives no fruit.

23 And the seed which was put in good earth, this is he who gives ear to the word, and gets the sense of it; who gives fruit, some a hundred, some sixty, some thirty times as much.

24 And he gave them another story, saying, The kingdom of heaven is like a man who put good seed in his field:

25 But while men were sleeping, one who had hate for him came and put evil seeds among the grain, and went away.

26 But when the green stem came up and gave fruit, the evil plants were seen at the same time.

27 And the servants of the master of the house came and said to him, Sir, did you not put good seed in your field? how then has it evil plants?

28 And he said, Someone has done this in hate. And the servants say to him, Is it your pleasure that we go and take them up?

29 But he says, No, for fear that by chance while you take up the evil plants, you may be rooting up the grain with them.

30 Let them come up together till the getting in of the grain; and then I will say to the workers, Take up first the evil plants, and put them together for burning: but put the grain into my store-house.

31 He put another story before them, saying, The kingdom of heaven is like a grain of mustard seed which a man took and put in his field:

32 Which is smaller than all seeds; but when it has come up it is greater than the plants, and becomes a tree, so that the birds of heaven come and make their resting-places in its branches.

33 Another story he gave to them: The kingdom of heaven is like leaven, which a woman took, and put in three measures of meal, till it was all leavened.

34 All these things Jesus said to the people in the form of stories; and without a story he said nothing to them:

35 That it might come true which was said by the prophet, Opening my mouth, I will give out stories; I will give knowledge of things kept secret from before all time.

36 Then he went away from the people, and went into the house; and his disciples came to him, saying, Make clear to us the story of the evil plants in the field.

37 And he made answer and said, He who puts the good seed in the earth is the Son of man;

38 And the field is the world; and the good seed is the sons of the kingdom; and the evil seeds are the sons of the Evil One;

39 And he who put them in the earth is Satan; and the getting in of the grain is the end of the world; and those who get it in are the angels.

40 As then the evil plants are got together and burned with fire, so will it be in the end of the world.

41 The Son of man will send out his angels, and they will take out of his kingdom everything which is a cause of error, and all those who do wrong,

42 And will put them into the fire; there will be weeping and cries of sorrow.

43 Then will the upright be shining as the sun in the kingdom of their Father. He who has ears, let him give ear.

44 The kingdom of heaven is like a secret store of wealth in a field, which a man came across and put back again; and in his joy he goes and gives all he has, to get that field.

45 Again, the kingdom of heaven is like a trader searching for beautiful jewels.

46 And having come across one jewel of great price, he went and gave all he had in exchange for it.

47 Again, the kingdom of heaven is like a net, which was put into the sea and took in every sort of fish:

48 When it was full, they took it up on the sands; and seated there they put the good into vessels, but the bad they put away.

49 So will it be in the end of the world: the angels will come and take out the bad from the good,

50 And will put them into the fire: there will be weeping and cries of sorrow.

51 Are all these things now clear to you? They say to him, Yes.

52 And he said to them, For this reason every scribe who has become a disciple of the kingdom of heaven is like the owner of a house, who gives out from his store things new and old.

53 And when Jesus had come to the end of these stories he went away from there.

54 And coming into his country, he gave them teaching in their Synagogue, so that they were greatly surprised and said, Where did this man get this wisdom and these works of power?

55 Is not this the woodworker's son? is not his mother named Mary? and his brothers James and Joseph and Simon and Judas?

56 And his sisters, are they not all with us? from where, then, has he all these things?

57 And they were bitter against him. But Jesus said to them, A prophet is nowhere without honour but in his country and among his family.

58 And the works of power which he did there were small in number because they had no faith.

   

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The New Jerusalem and its Heavenly Doctrine # 172

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172. Of the Profane and Profanation, spoken of above at (n. 169).

Profanation is a commixture of good and evil, as also of truth and falsity in man (n. 6348). None can profane goods and truths, or the holy things of the church and the Word, except those who first acknowledge, believe, and still more live according to them, and afterwards recede from and do not believe, and who live to themselves and the world (n. 593, 1008, 1010, 1059, 3398-3399, 3898, 4289, 4601, 8394, 10287). He who believes truths in his childhood, and afterwards does not believe them, profanes lightly; but he who confirms truths in himself and after that denies them, profanes grievously (n. 6959, 6963, 6971). They who believe truths, and live evilly, commit profanation; as also they who do not believe truths and live holily (n. 8882). If man, after repentance of heart, relapses to his former evils, he profanes, and then his latter state is worse than his former (n. 8394). Those in the Christian world who defile the holy things of the Word by unclean thoughts and discourses, profane (n. 4050, 5390). There are various kinds of profanation (n. 10287).

They who do not acknowledge holy things cannot profane them, still less they who do not know them (n. 1008, 1010, 1059, 9188, 10287). They who are within the church, can profane holy things, but not they who are out of it (n. 2051). The Gentiles, because out of the church, and who do not have the Word, cannot profane (n. 1327-1328, 2051, 9021). Neither can the Jews profane the holy interior things of the Word and the church, because they do not acknowledge them (n. 6963). Therefore interior truths were not revealed to the Jews, for if they had been revealed and acknowledged, they would have profaned them (n. 3398, 3479, 6963). Profanation is meant by the words of the Lord above quoted at n. 169:

When the unclean spirit goes out of a man, he walks through dry places, seeking rest, but finding none; then he saith, I will return into my house from whence I went out; and when he comes and finds it empty, and swept, and garnished, then he goes away, and takes to himself seven other spirits worse than himself, and entering in they dwell there, and the latter things of the man become worse than the first (Matt. 12:43-45).

"The unclean spirit going out of a man," signifies the repentance of him who is in evil; his "walking through dry places and not finding rest" signifies that to such a person, a life of good is of that quality; "the house" into which he returned, and which he found empty, swept, and garnished, signifies the man himself, and his will, as being without good. "The seven spirits" which he took to himself and with whom he returned, signify evil conjoined to good; "his state then being worse than his former," signifies profanation. This is the internal sense of these words, for the Lord spoke by correspondences. The same thing is meant by the words of the Lord to the man whom He healed in the Pool of Bethesda:

Behold, thou art made whole; sin no more, lest a worse thing come unto thee (John 5:14).

Also by these words of the Lord:

He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them (John 12:40).

"To be converted and healed," signifies to profane, which takes place when truth and good are acknowledged, and afterwards rejected, which would have been the case if the Jews had been converted and healed.

The lot of profaners in the other life is the worst of all, because the good and truth which they have acknowledged remain, and also the evil and falsity; and because they cohere, a tearing asunder of the life takes place (n. 571, 582, 6348). The greatest care is therefore taken by the Lord, to prevent profanation (n. 2426, 10287). Therefore man is withheld from acknowledgment and faith, if he cannot remain therein to the end of life (n. 3398, 3402). On this account also man is rather kept in ignorance, and in external worship (n. 301-303, 1327-1328). The Lord also stores up the goods and truths which man has received by acknowledgment, in his interiors (n. 6595).

Lest interior truths should be profaned, they are not revealed before the church is at its end (n. 3398-3399). Wherefore the Lord came into the world, and opened interior truths, when the church was wholly vastated (n. 3398). See what is adduced on this subject in the work on The Last Judgment and Babylon Destroyed (n. 73, 74).

In the Word "Babel" signifies the profanation of good, and "Chaldea," the profanation of truth (n. 1182, 1283, 1295, 1304, 1306-1308, 1321-1322, 1326). These profanations correspond to the prohibited degrees, or foul adulteries, spoken of in the Word (n. 6348). Profanation was represented in the Israelitish and Jewish church by eating blood, wherefore this was so severely prohibited (n. 1003).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 1182

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1182. 'Babel, Erech, Accad, and Calneh, in the land of Shinar' means that these types of worship existed in those areas, and that at the same time these same nations mean types of worship themselves, whose external features appear holy but whose interiors are unholy. This is clear from the meaning of 'Babel' and of 'the land of Shinar'. In the Word much reference is made to Babel, and wherever it occurs it means such worship, that is to say, worship whose exteriors look holy but whose interiors are unholy. But since Babel is the subject in the next chapter it will be shown there that Babel means such things, and also that such worship in the beginning was not as unholy as it became subsequently. For the real nature of external worship is determined entirely by its interiors. The more undefiled the interiors are, the more undefiled is the external worship, but the more foul the interiors the more foul the external worship. And the more unholy the interiors are, the more unholy is the external worship. To put it briefly, the more love of the world and self-love exist in someone with whom external worship exists, the less life and holiness his worship has within it. The more hatred towards the neighbour there is present within his self-love and love of the world, the more unholiness his worship has within it. The more wickedness there is present within his hatred, the more unholiness still his worship has within it. And the more deceit that wickedness contains, the more unholiness still his worship has within it. These types of love and these forms of evil are the interior features of the external worship meant by 'Babel', which is dealt with in the next chapter.

  
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Thanks to the Swedenborg Society for the permission to use this translation.