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Matthew 14

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1 AT that time Herod the Tetrarch heard the fame of Jesus.

2 And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him.

3 For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife.

4 For John said to him: It is not lawful for thee to have her.

5 And having a mind to put him to death, he feared the people: because they esteemed him as a prophet.

6 But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod.

7 Whereupon he promised with an oath, to give her whatsoever she would ask of him.

8 But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist.

9 And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given.

10 And he sent, and beheaded John in the prison.

11 And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.

12 And his disciples came and took the body, and buried it, and came and told Jesus.

13 Which when Jesus had heard, he retired from thence by boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.

14 And he coming forth saw a great multitude, and had compassion on them, and healed their sick.

15 And when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now past: send away the multitudes, that going into the towns, they may buy themselves victuals.

16 But Jesus said to them, They have no need to go: give you them to eat.

17 They answered him: We have not here, but five loaves, and two fishes.

18 He said to them: Bring them hither to me.

19 And when he had commanded the multitudes to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes.

20 And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments.

21 And the number of them that did eat, was five thousand men, besides women and children.

22 And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.

23 And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone.

24 But the boat in the midst of the sea was tossed with the waves: for the wind was contrary.

25 And in the fourth watch of the night, he came to them walking upon the sea.

26 And they seeing him walk upon the sea, were troubled, saying: It is an apparition. And they cried out for fear.

27 And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not.

28 And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters.

29 And he said: Come. And Peter going down out of the boat, walked upon the water to Come to Jesus.

30 But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me.

31 And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt?

32 And when they were come up into the boat, the wind ceased.

33 And they that were in the boat came and adored him, saying: Indeed thou art the Son of God.

34 And having passed the water, they came into the country of Genesar.

35 And when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased.

36 And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.

   

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Exploring the Meaning of Matthew 14

Napsal(a) Ray and Star Silverman

{{en|Walking on Water}}

Chapter 14.


John the Baptist Beheaded


1. At that time Herod the tetrarch heard the report concerning Jesus;

2. And said unto his boys, “This is John the Baptist; he is risen from the dead, and therefore [these] powers work in him.”

3. For Herod, taking hold of John, bound him and put [him] in prison on account of Herodias, his brother Philip’s wife.

4. For John said to him, “It is not permitted for thee to have her.”

5. And [although] he willed to kill him, he feared the crowd, because they accounted him as a prophet.

6. But when Herod’s birthday was kept, the daughter of Herodias danced in the midst, and pleased Herod.

7. Whereupon he professed with an oath to give her whatever she should ask.

8. And she, being pressed by her mother, declared, “Give me here on a platter the head of John the Baptist.”

9. And the king was sorry, but for the oaths’ sake, and for [those] sitting with [him], he ordered [it] to be given.

10. And sending, he beheaded John in the prison.

11. And his head was brought on a platter, and given to the damsel, and she brought [it] to her mother.

12. And His disciples coming, took the body, and buried it, and came and reported [it] to Jesus.


The religious leaders are not the only ones who refuse to accept Jesus’ divinity. So does the Roman governor, Herod the tetrarch — also known as Herod Antipas. 1 Although he has heard the reports about Jesus, he does not believe that Jesus’ “mighty works” have any Divine origin. Instead, he has a theory of his own: “This is John the Baptist,” he says.” He is risen from the dead, and therefore these powers are at work in him” (14:2).

In the verses that follow, we discover why Herod Antipas believes that John the Baptist has “risen from the dead.” As it turns out, Herod Antipas is the son of “Herod the Great,” the Roman king who ordered the massacre of all the male children of Bethlehem, two years of age and younger (2:16). Historians inform us that Herod Antipas (Herod’s son) became so enamored with his brother’s wife, that he divorced his wife and married his sister-in-law. When John the Baptist confronted Herod about his adulterous affair with his brother’s wife, Herod did not take it well. John the Baptist, who did not mince words, let Herod know that his behavior was against the commandments. “It is not lawful for you to have her, said John the Baptist” (14:4).

The story of Herod Antipas, and his response to John’s criticism, represents those aspects of our lower nature that deeply resent any form of criticism — especially criticism that reveals our moral defects. Therefore, in response, Herod ordered that John the Baptist be taken into custody and sent to prison (see 4:12).

Years later, while continuing the illicit marriage to his sister-in-law, Herod has a new infatuation — his stepdaughter. As it is written, “When Herod’s birthday was celebrated, the daughter of Herodias danced before them and pleased Herod” (14:6). Numerous historians and artists describe Herodias’ daughter as a femme fatale, an enchantress who aroused Herod’s darker lusts.

While this may not be the nature of Herod’s stepdaughter, we do know that Herod is so taken with the young lady’s dancing, that he makes an oath, promising to give her anything she wants. The young lady accepts Herod’s offer, and, at her mother’s prompting, she says, “Give me John the Baptist’s head, here on a platter” (14:8). Herod grants her request, and promptly commands the beheading of John in his prison cell. As evidence that Herod’s command has been carried out, John’s head is brought to them on a platter, and given to the young girl who, in turn gives the head to her mother (see 14:10-12).

All of this, then, helps explain Herod’s response when he hears about Jesus’ miracles. “This is John the Baptist” he says, “risen from the dead.” Could it be that Herod, haunted by his terrible sins, believes that John the Baptist has come back from the dead to remind him of his wrongdoings? It could be, especially when this episode is seen in the light of the internal sense. As we have pointed out, John the Baptist represents the clear teachings of the letter of the Word. Similarly, there are times when we, too, might reject the clear and most direct teachings of the Word (John the Baptist). And yet, if we have any conscience at all, those clear teachings keep rising again in our minds with unavoidable truths such as, “You shall not murder,” “You shall not steal,” “You shall not lie,” and “You shall not commit adultery.”

Like the literal truths of the Word, which he represents, John had said to Herod in no uncertain terms, “It is not lawful for you to have her.” No amount of denial, whether it be imprisonment or beheading, can prevent John from rising again and again within us. The truths of the letter of the Word, because of their Divine origin, can never die.


Degeneration


The parables of regeneration, which immediately preceded this episode, dealt with the process of spiritual development. In the details of the story concerning the beheading of John the Baptist, however, we are given a representative picture of the successive stages by which a person de-generates, that is, casts oneself more and more deeply into the darkness of ignorance and the flames of self-indulgence. This process begins in the lusts of our lower nature. This is the part of us that longs for something which it should not have — in this case it is adultery. It not only rejects the teachings of the Word (putting John in prison), it even commands that those teachings be put to death (the beheading of John).

The only thing that temporarily holds us back is the fear of the multitudes. Therefore, we read, “Although Herod wanted to put John the Baptist to death, he feared the multitudes, because they counted him a prophet” (14:5). In this context, the multitudes represent aspects of goodness and truth that are implanted in every human heart — the part of us that senses the holiness of divine truth. This is the part of us that still respects the literal sense of the Word, especially the Ten Commandments. This is what is meant by the statement, “They counted him [John the Baptist] as a prophet.”

But the voice of the multitudes who consider John a prophet is no longer strong enough to restrain Herod. Although we read that “the king was sorry’ (14:9), he has taken that fatal plunge, and it is too late for him to turn back. He orders the murder of John the Baptist.

The degeneration of Herod’s spirit, as outlined in this episode, gives a remarkable picture of how sin can progress in our own lives. It begins when we decide to ignore the letter of the Word, denying its divinity. This is to imprison John the Baptist. He is still alive, but has little impact on our lives. But when his teachings come back to haunt us — especially the direct teachings of the Ten Commandments, the insatiable lusts of our darker side determine that John must be totally rejected and removed from our lives. John must die. The promptings of Herodias and the allurements of her daughter represent various stages of this degenerative process as they conspire to lure us into darker, more violent places. Eventually John is murdered and his head is brought in on a platter.

As this grim episode closes, we read that John’s disciples take the body away, bury it, and then go off to tell Jesus what happened to their beloved leader (14:12). John’s disciples, who take away his body and tenderly care for it, represent all those who care for the literal truths of the Word, even when others have disregarded, rejected, and even mutilated them. This is the part of us that knows that somehow the letter of the Word, no matter what people do to it, is worthy of our greatest respect.


Feeding the Five Thousand


13. And Jesus, hearing, departed thence in a ship into a deserted place by Himself; and the crowds hearing, followed Him on foot from the cities.

14. And Jesus going out saw a crowd of many, and was moved with compassion for them, and cured those of them that were ailing.

15. And when it was evening, His disciples came to Him saying, “The place is deserted, and the hour is already past; send away the crowds, that going into the villages, they may buy themselves food.”

16. But Jesus said to them, “They need not go away; give ye them to eat.”

17. And they say to Him, “We have nothing here except five loaves, and two fish.”

18. And He said, “Bring them hither to Me.”

19. And ordering the crowds to recline on the grass, and taking the five loaves and the two fish, looking up into heaven, He blessed, and breaking, gave the loaves to the disciples, and the disciples to the crowds.

20. And they did all eat, and were satisfied; and they took up the excess of the fragments, twelve baskets full.

21. And they that had eaten were about five thousand men, besides women and little children.


After hearing the news of John’s beheading, Jesus departs by boat to an isolated place to be by Himself. It appears that He needs time to grieve the loss of John the Baptist. But the multitudes follow Him, and do not give Him a chance to isolate Himself. Seeing the multitudes, He is moved with compassion for them and heals their sick (14:14). 2

This is a beautiful picture of Jesus’ divinity taking precedence over His humanity. Though He had every reason to mourn and spend some time alone, the needs of the multitude touch Him, and He is moved with compassion. There are times in our lives, too, when we feel the need to mourn some setback or disappointment, but at the same time we feel the call of service, and we are touched by the needs of others. Like Jesus, “we are moved with compassion.”

In the evening, the disciples come to Him and tell Him that it is time to send the multitudes away: “This is a deserted place and the hour is late,” they say. “Send the multitudes away, that they may go into the villages and buy themselves food” (14:15). While the disciples, who are still in training, show a lack of compassion towards the multitudes, Jesus’ shows great compassion towards them. The disciples want Jesus to send the multitudes away, but Jesus says, “They do not need to go away. You give them something to eat” (14:16).

The disciples must have been surprised and confused. There are more than five thousand people there, many of whom are poor, sick, and hungry. The disciples do not have enough food, not nearly enough to feed them all. In fact, they only have five loaves and two fish. But what are they to give them? And how are they going to feed them all?

Jesus understands their confusion. But He is not concerned because He has a greater plan in mind. “Bring them here to Me,” He says to the disciples, and they bring Him five loaves of bread and two fish. Whenever there is duality in the Word, such as in this case where we read of “bread” and “fish,” we can be sure that there is a deeper, more spiritual meaning. Most often, this kind of duality represents the two essential aspects of divinity: goodness (“bread”) and truth (“fish”). 3

The word “bread” is associated with goodness and love because of its warmth and softness — also because of the good earth out of which it grows; the word “fish” is associated with truth and intelligence because of its coldness and hard boniness — also because of the clear, cool water (also a symbol of truth) in which it swims. Taken together, the qualities of goodness (“bread”) and truth (“fish”) constitute the essence of God. In order to understand the inner meaning of this parable, and the many parables which follow, it is important that we understand these basic symbols. 4

Jesus then takes the five loaves and the two fish from the disciples, looks up to heaven, and blesses what the disciples have given Him. Spiritually, this speaks of the love and truth that we have as human beings. How could we ever have enough to feed the multiudes? We sometimes don’t even have enough love to meet the needs of our own family, or enough wisdom meet the challenges that each day brings to us. But if we bring whatever we have to God, acknowledging Him as the source of everything, He will bless our efforts and, amazingly, multiply whatever love and truth we have already been given. As a result, the multitudes in us and around us will be fed to overflowing. As it is written, “He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and the disciples took up twelve baskets of the fragments that remained” (14:19-20).

Seen in the light of the continuous internal sense, this wonderful miracle is really a continuation of the lessons taught in the parables of regeneration. God indeed plants good seed in the good ground of a receptive heart (13:23). This is the heart that acknowledges God as the source of all things; it is the heart which has discovered the “pearl of great price” (13:46). It is this acknowledgment that enables us to bear fruit and produce good works in our lives “some a hundredfold” (13:23). In the multiplication of the loaves and the fishes we see the miraculous manifestation of this truth.

Many people see and acknowledge the workings of the Divine in the proliferation of seed into abundant harvest, and in the way the rivers and oceans continually replenish themselves. It is truly a wonder of nature. But here Jesus works an even greater miracle, demonstrating what He can do for each of us spiritually. He can fill us with His love (bread) and inspire us with His truth (fish) as long as we come to Him, seeking His blessing on our efforts and His power to do whatever He has commanded — no matter how impossible it might seem.

This is the second time Jesus has demonstrated His power over the forces of nature. He did this previously when He calmed the waves and the sea — illustrating the calmness and peace He can bring to each of us. At that time, the disciples could only sit back and wonder (8:27). This time, however, they have a very different role. In fact, they take an active part in the miracle, for they are the ones who bring the bread and fish to Jesus, and they are the ones who feed the multitude. Through this beautiful story, Jesus shows us the vivid and vital role that we can play in the salvation of souls. We would all have abundant love to give and truth to share if only we would first go to God for His blessing.


A practical application


Jesus gives thanks before the distribution of food. It is as if He is saying. “Thank you for this miracle that is about to be performed.” We, too, can try saying “Thank you, Lord,” even before our request is granted. “Thanks, God, for bringing the children home safely” (even though they haven’t left yet). “Thank you, Lord, for how gracious everyone was at this meeting” (even though the meeting hasn’t started yet). It’s amazing what can happen when we begin in gratitude!


Walking on Water


22. And straightway Jesus compelled His disciples to enter into a ship, and to go before Him unto the other side, while He sent the crowds away.

23. And sending the crowds away, He went up into the mountain by Himself to pray, and when evening had come He was there alone.

24. And the ship was already in the midst of the sea, tossed [about] by the waves, for the wind was contrary.

25. And in the fourth watch of the night, Jesus went unto them, walking on the sea.

26. And the disciples, seeing Him walking on the sea, were disturbed, saying, “It is a phantom”; and they cried out from fear.

27. But straightway Jesus spoke to them, saying, “Have confidence; I am; be not afraid.”

28. And Peter answering Him said, “Lord, if Thou art, order me to come to Thee on the waters.”

29. And He said, “Come.”And Peter, stepping down from the ship, walked on the waters to come to Jesus.

30. But looking at the strong wind, he feared, and beginning to sink, he cried out, saying, “Lord, save me”

31. And straightway Jesus, stretching out [His] hand, took [hold] of him, and says to him, “[O thou] of little faith, why didst thou doubt?”

32. And when they stepped into the ship the wind grew still.

33. And they that were in the ship, coming, worshiped Him saying, “Truly, Thou art the Son of God.”


Jesus, the Master Teacher, is carefully training His disciples, equipping them for their ministries. The central lesson, of course, regardless of individual ministries, is to rely totally on Jesus, to see Him as the center of their lives, and to keep their eye on Him at all times. If there is any wavering, any thought that they can succeed without Him, they will falter and fail.

In this next episode, Jesus demonstrates this truth in a most graphic way. He takes them down to the sea and sends them off in a boat by themselves. Meanwhile He goes up into a mountain to pray and stays there until evening. During this time away from Jesus, the disciples get into difficulty: “The boat was now in the middle of the sea, tossed by the waves, for the wind was contrary” (14:24).

The last time that the disciples were gathered together in a boat, there was another storm, and a raging sea. At that time Jesus was with them in the boat, seemingly asleep. It represents those times of spiritual temptation when we feel as though the Lord is present but does not care about us. This time, however, He appears to be altogether absent, representing an even deeper state of temptation. But the truth is that God never sleeps, and is never absent. Despite all appearances to the contrary — especially in times of greatest travail — God is intimately present with each of us, secretly sustaining and supporting us in ways that we can neither see nor sense. 5

This spiritual truth is represented by Jesus walking across the water toward their tempest-tossed boat. It is the fourth watch of the night, sometime between three and six in the morning, and therefore still dark — at least so dark that they are not able to recognize Jesus. Instead, they think they see a ghost: “When the disciples saw Him walking on the sea, they were troubled, saying ‘It is a ghost.’ And they cried out with fear” (14:26). Nevertheless, Jesus seeks to comfort them, saying, “Be of good cheer. It is I; do not be afraid” (14:27). Peter is not so sure. He wants some proof that this really is Jesus and not a ghost. So he says, “Lord, if it is You, command me to come to You on the water” (14:28).

In the previous episode the disciples fed the multitudes. They took part in a wonderful miracle, but they had done nothing miraculous themselves. In fact, up to this point the disciples have done nothing amazing. Although Jesus has indeed commissioned them to go forth and proclaim the good news, there is no record of them performing any miracles. No healings. No miracles. No demons cast out. No one raised from the dead. But all this is about to change as Jesus says to Peter the simple word, “Come” (14:29).

And then it happens. Peter steps out of the boat and starts walking on the water towards Jesus — a true miracle (14:29). Here we have a beautiful picture of simple, trusting faith: Jesus says, “Come,” and Peter responds in faith. The first great miracle for the disciples has begun. Peter is actually walking on water. But as soon as Peter shifts his attention to the “boisterous wind,” he is filled with fear and begins to sink. As he sinks down into the sea, he cries out to Jesus, ‘Lord, save me’” (14:30). Jesus immediately stretches out His hand, catches Peter, and together they get into the boat.

There are times in our life when our attention is caught by “boisterous winds,” the noise and commotion caused by the daily demands and disturbing thoughts that sometimes crowd out the awareness of God’s inmost presence. These are the times when we cannot see clearly, times when we doubt whether God is with us. Like Peter, we are uncertain as to whether Jesus is really there. “Lord, if it is you … ” he says. True faith does not doubt God’s presence or His unconditional love. In true faith there are no “ifs” at all.

Nevertheless, in spite of our doubts, God invites us to come to Him, to step out of our comfort zones and trust exclusively in Him. In taking this step, we must keep our eyes on Jesus, looking neither to the right nor to the left, giving no thought to the boisterous winds that clamor for our attention. 6

Admittedly, we are not always successful. We sometimes find ourselves sinking into doubt and disbelief, dismay and despair, losing our way, getting off track. Even so, God is always there for us, with outstretched arms and a warm smile, saying: “O you of little faith. Why did you doubt?” (14:31). 7

A moment later, Jesus and Peter are together in the boat and all is well: “And when they got into the boat, the wind ceased” (14:32).

In an earlier episode when Jesus calmed the wind and sea, the disciples responded by saying, “Who can this be, that even the winds and the sea obey Him?” (8:27). This time, however, their response is very different. We read, “Then those who were in the boat came and worshipped Him, saying, ‘Truly You are the Son of God’” (14:33).

They have learned their lesson well. From now on, Jesus is to be the source and center of their life, and the object of their worship. In their eyes He is no longer “the Son of David, the Son of Abraham” (1:1). His divinity is beginning to shine through His humanity. Slowly and steadily He is revealing Himself as the Son of God.


The Faith of Gennesaret


34. And having crossed over, they came into the land of Gennesaret.

35. And the men of that place, knowing Him, sent out into that whole countryside, and brought to Him all that had an illness;

36. And implored Him, that they might only touch the hem of His garment, and as many as touched were saved.


As this chapter closes, Jesus and His disciples come to Gennesaret, a city on the northwestern shore of Galilee. Here they meet people who demonstrate a complete faith in Jesus’ power to heal — very much a contrast to the wavering faith of Peter to whom Jesus said, “O, you of little faith. Why did you doubt?”

Unlike Peter, who said “Lord if it is you,” the people of Gennesaret recognize Jesus immediately and bring to Him everyone who is sick (14:35). So strong is their faith that they believe that the sick can be made well merely by touching the hem of His garment. Such is the simplicity and greatness of their faith. “And as many as touched it were made perfectly well” (14:36).

This episode is similar to the one about the woman with an issue of blood who was healed when she touched the hem of Jesus’ garment (see 9:20). In the commentary for that episode it was pointed out that the phrase “the hem of His garment” represents the most external aspects of the Word — the literal sense. Just as clothing protects us from extremes of weather, the truths of the Word protect us from spiritual harm. So clothing, in general, signifies the strong, protecting quality of divine truth. We read in the Psalms, for example that “The Lord is clothed, He has girded Himself with strength” (Psalm 93:1). This refers to the power of the Lord’s divine truth. 8

To believe that the letter of the Word has Divine Power within it, and to use it in our lives, is to come into the protection of God, and be healed of our infirmities. This is the power of the Word, even in its most external form. When we read the Word, live according to its teachings, “touching them” and allowing them, in turn to touch our lives, we, like the people of Gennesaret, are made “perfectly well.”

This chapter, which begins with the beheading of John the Baptist, ends with the healing of “all who were ill” in the land of Gennesaret (14:36). The literal sense of the Word, despite Herod’s attempts to destroy it, still prevails. John the Baptist, representing the healing truths of the literal sense of the Word, lives on.

Poznámky pod čarou:

1. This is Herod Antipas, a Roman governor. He is the son of King Herod. the one who was determined to have Jesus murdered because the wise men called Him “King of the Jews” — a perceived threat to Herod’s power (See Matthew 2:2, 16). According to historians, Herodias left her husband — Herod’s brother — to enter into an adulterous affair with Herod. She also brought along her daughter from her first marriage.

2. The same expression is used earlier when Jesus sees the weary and scattered multitudes and is “moved with compassion” (9:36)

3Arcana Coelestia 3880[4]: “In the Word dual expressions commonly occur in which one has reference to what is celestial or good, the other to what is spiritual or true, so that the Divine marriage may exist in every individual part of the Word, and so a marriage of good and truth.” See also Arcana Coelestia 590: “Every idea comprising a person’s thought contains something from the understanding and something from the will, that is, something from his thinking and something from his love…. Therefore, in the prophets, especially in Isaiah, dual expressions for everything occur almost everywhere, the one embodying what is spiritual, the other what is celestial.”

4. Swedenborg does not use the term “symbol.” Instead he speaks about “correspondences,” which is actually a more accurate term. By “correspondences” he means that all things on earth have an exact correspondence with all things in heaven. Earthly bread, therefore is not a symbol of heavenly love; it corresponds to that love. Similarly, water corresponds to truth, because it has a corresponding function. On earth water quenches our natural thirst and cleanses our physical bodies. In heaven truth quenches our spiritual thirst and cleanses our souls. Swedenborg puts it like this: “The literal sense consists of such things as are in the world, but the spiritual sense consists of such things as are in heaven, and since the conjunction of heaven with the world is by means of correspondences, therefore the Word is given in such a way that every detail, even down to the least jot (iota) are in correspondence. In fact, the Word has been written by means of pure correspondences” (Heaven and Hell 114).

5True Christian Religion 126: “In temptation it looks as if a person is left alone, but this is not so, since God is then most closely present with a person, in the deepest recesses of a person’s spirit, secretly providing support.”

6. Swedenborg states that all can be saved as long as they believe in God and keep the commandments: “All human beings that are born, however many and of whatever religion, can be saved, provided only that they acknowledge God and live according to the commandments in the Decalogue” (Divine Providence 253). While Swedenborg acknowledges that God has provided a wide variety of religions, he also asserts that Christians must keep their focus on Jesus alone if they are to be saved: “No one from among Christians enters heaven unless he believes in the Lord God the Savior, and approaches Him alone” (True Christian Religion 107).

7True Christian Religion 787: “Because people are natural, they think naturally. And since conjunction with God must exist in thought, and thus a person’s affection, this is also the case when people think about God as a Person. Conjunction with an invisible God is like a conjunction of the eye's vision with the expanse of the universe, the limits of which are invisible. It is also like vision in mid-ocean, which reaches out into the air and upon the sea, and is lost. On the other hand, conjunction with a visible God, is like beholding a man in the air or on the sea spreading forth his hands and inviting to his arms. For all conjunction of God with people must be also a reciprocal conjunction of people with God; and no such reciprocation is possible except with a visible God.”

8Arcana Coelestia 9959: “Truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths.”

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Apocalypse Explained # 785

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785. Verse 3. And I saw one of his heads as if it had been wounded to death, signifies the discordance of their doctrinals with the Word, in which "love," "life," and "works," which do not at all agree with that religious principle, are so often mentioned. This is evident from the signification of the "heads" of that beast, as being the knowledge of the holy things of the Word which are falsified and adulterated (See above, n. 775). When the church and those of the church are treated of in the Word, "head" signifies intelligence and wisdom; and in the most universal sense the understanding of truth and the will of good. But as this treats of those who are not willing that the understanding should enter into the mysteries of faith, but who wish it to be held captive under obedience to their mysteries, and as these are described by "the dragon" and this his "beast," it follows that the "head" of this beast signifies knowledge [scientia]; for where the understanding does not see there is no intelligence, but in place of it knowledge. Moreover, intelligence cannot be predicated of those who are in falsities, but only knowledge (See about this in the New Jerusalem and its Heavenly Doctrine, n. 33). The above is evident also from the signification of "being wounded to death," as being in disagreement with the Word; for doctrine which disagrees with the Word is dead; and this death is what is signified by "being wounded to death."

[2] The discordance is that they separate the life of love, which is good works, from faith, and make faith alone justifying and saving, and they take away everything of justification and salvation from the life of love or from good works; and as loving and doing are mentioned in the Word in a thousand passages, and it is declared that man is to be judged according to his deeds and works, and as this does not agree with that religious principle, therefore this is what is signified by the death-stroke of the head of this beast. From this it can be seen that the words, "I saw one of the heads of the beast as if it had been wounded to death," signifies disagreement with the Word, in which "love," "life," and "works," which do not at all agree with that religious principle, are so often mentioned. That they do not agree is clearly evident from the fact that it is a dogma of that religion that faith alone, without the works of the law, justifies and saves, yea, that if anything of salvation be placed in works it is damnable, because of man's merit and what is his own [proprium] in them. For this reason many abstain from doing them, saying in their heart, Good works do not save me, and evil works do not damn me, because I have faith. From this principle they also assert that those are saved who about the hour of death declare with some confidence that they have faith, whatever their life may have been. But "deeds" and "works," also "doing" and "loving," are mentioned in the Word in a thousand passages, and as these disagree with that religious principle, therefore its dogmatists have devised means of conjoining them with faith. This, therefore, is the signification of the words "he saw one of the heads of the beast as if it had been wounded to death," and "the stroke of his death was healed, and the whole earth wondered after the beast." But how that stroke was healed, namely, by devised modes of conjunction, shall be said in the following article.

[3] In the first place, some passages shall here be quoted from the Word where "deeds," "works," "doing," and "working," are mentioned, that everyone may see the discordance that is here signified by "one of the heads wounded to death;" also that this stroke is wholly incurable unless man lives according to the precepts of the Word by doing them.

In Matthew:

Everyone that heareth My words and doeth them is like to a prudent man; but everyone that heareth My words and doeth them not is like to a foolish man (Matthew 7:24, 26).

In Luke:

Why call ye Me Lord, Lord, and do not the things that I say? Everyone who cometh to Me and heareth My words and doeth them is like a man that built a house upon a rock; but he that heareth and doeth not is like unto a man that built a house upon the ground without a foundation (Luke 6:46-49).

In Matthew:

He that was sown in good earth, this is he that heareth the Word and giveth heed, and who thence beareth fruit, and yieldeth some a hundred-fold, some sixty-fold, some thirty-fold (Matthew 13:23).

In the same:

Whosoever shall break the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whosoever doeth and teacheth them, he shall be called great in the kingdom of the heavens (Matthew 5:19).

In John:

Ye are My friends if ye do whatsoever I command you (John 15:14).

In the same:

If ye know these things happy are ye if ye do them (John 13:17).

In the same:

If ye love Me keep My commandments. He that hath My commandments and doeth them, he it is that loveth Me; and I will love him, and will manifest Myself unto him. And I 1 will come unto him and will make 2 My abode with him. But he that loveth Me not keepeth not My words (John 14:15, 21-24).

In Luke:

Jesus said, My mother and My brethren are those who hear My 3 word and do it (Luke 8:21).

In Matthew:

I was an hungered and ye gave Me to eat, I was thirsty and ye gave Me to drink, I was a sojourner, and ye took Me in, I was naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me. And to these the Lord said, Come, ye blessed, possess as inheritance the kingdom prepared for you from the foundation of the world. And to those who had not done these things He said, Depart from Me, ye cursed, into the eternal fire prepared for the devil and his angels (Matthew 25:31-46 the end).

In John:

My Father is the vinedresser; every branch that beareth not fruit He taketh away (John 15:1, 2).

In Luke:

Bring forth fruits worthy of repentance; every tree that bringeth not forth good fruit shall be hewn down and cast into the fire.

By their fruits ye shall know them (Luke 3:8, 9; Matthew 7:19, 20).

In John:

Herein is My Father glorified, that ye may bear much fruit and become My disciples (John 15:7, 8).

In Matthew:

The kingdom of God shall be taken away from them, and shall be given to a nation bringing forth the fruits thereof (Matthew 21:40-43).

In John:

He that doeth the truth cometh to the light, that his works may be made manifest that they have been wrought in God (John 3:21).

In the same:

We know that God heareth not sinners, but if anyone worship God and do His will, him He heareth (John 9:31).

In Matthew:

The Son of man shall come in the glory of His Father with His angels; and then He shall render unto everyone according to his deeds ( Matthew 16:27).

In John:

Then shall come forth they that have done goods into the resurrection of life, but they that have done evils into the resurrection of judgment (John 5:29).

In Revelation:

I will give unto you to everyone according to his works; he that overcometh and keepeth My works unto the end (Revelation 2:23, 26).

Their works shall follow them (John 14:13).

The dead were judged out of the things that were written in the books according to their works. And the dead were all judged according to their works (Revelation 20:12, 13).

Behold I come quickly; and My reward is with Me, to give unto everyone according to his works (Revelation 22:12).

Happy are they that do His commandments (Revelation 22:14).

He said to the angel of the church of Ephesus, I have against thee that thou hast left thy first charity; remember whence thou hast fallen, and do the first works; but if not, etc. (Revelation 2:4, 5).

It was said to the angel of the church in Smyrna, I know thy works; to the angel of the church in Pergamos, I know thy works; to the angel of the church in Thyatira, I know thy works; to the angel of the church in Sardis, I know thy works; and to the angel of the church in Philadelphia, I know thy works (Revelation 2:9, 13, 19; 3:1, 8).

These two chapters treat of the exploration and judgment of those seven churches as to what they are and will be from their works and according to their works.

[4] Also in the fifth, sixth, and seventh chapters of Matthew from their beginning to their end the Lord teaches good works, and what they must be, and that thence is heavenly happiness; likewise in the parables of the laborers in the vineyard, of the husbandmen and servants, of the traders to whom pounds [minae] were given and those to whom talents were given; of the fig-tree in the vineyard which was to be cut down if it bore no fruit; of the man wounded by robbers, to whom the Samaritan showed mercy, respecting whom the Lord asked the lawyer which of the three was a neighbor, who answered, "He that showed mercy," and Jesus said to him, "Go and do thou likewise;" of the ten virgins, of whom five had oil in their lamps and five had none, "oil in the lamps" signifying charity in faith; also in other passages.

[5] Moreover, the twelve disciples of the Lord represented the church in respect to all things of faith and charity in the complex; and of them, Peter, James, and John represented faith, charity, and good works in their order, Peter faith, James charity, and John good works; therefore the Lord said to Peter, when Peter saw John following the Lord:

What is that to thee, Peter? Follow thou Me, John; for Peter said of John, What of him? (John 21:21-22).

This signifies that those who do good works must follow the Lord. Because John represented the church in respect to good works, he reclined at the Lord's breast. That the church is with those who do good works is also signified by the Lord's words from the cross to John:

Jesus saw His mother, and spoke to the disciple whom He loved, who was standing by; and He said to His mother, Woman, behold thy son; and He said to that disciple, Behold thy mother; and from that hour that disciple took her unto himself (John 19:26-27).

This signifies that where good works are, there the church will be, for in the Word "woman," like as "mother," signifies the church. Thus much from the New Testament; there are yet more passages in the Old Testament, as where:

All are called blessed who keep and do the statutes, the judgments, and the commandments, and those cursed who do them not (as in Leviticus 18:5; 19:37; 20:8; 22:31-33; 26:3-4, 26:14, 26:16; Numbers 15:39-40; Deuteronomy 5:9-10; 6:25; 15:5; 17:19; 27:26 in a thousand other passages).

[6] Besides those passages in the Word where "deeds" and "doing" are mentioned there are also very many where "love" and "loving" are mentioned; and "loving" means the like as "doing," since he that loves does, for to love is to will, since everyone wills what he interiorly loves; and to will is to do, since everyone does that which he wills when he is able. Moreover, what is done is nothing but the will in act. Respecting love the Lord teaches in many passages (as in Matthew 5:43-48; 7:12; Luke 6:27-39, 6:43-49; 7:36-50 to the end; John 13:34, 35; 14:14-23; 15:9-19; 17:22-26; 21:15-23), and in brief in these words:

Thou shalt love the Lord thy God in thy whole heart and from thy whole soul; this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang the law and the prophets (Matthew 22:35-38, 40; Luke 10:27, 28; Deuteronomy 6:5).

"To love God above all things, and the neighbor as oneself," is to do His commandments (John 14:21-24); and "the law and the prophets" signify the Word in all things and in every particular. From all these passages cited from the Word it is fully evident that it is not faith separated from good works that saves, but faith from good works and with them. For he who does good works has faith, but he who does them not has no faith.

Poznámky pod čarou:

1. The photolithograph has "I will come," the Greek "we will make."

2. The photolithograph has "I will make," the Greek "we will make."

3. The photolithograph has "My," the Greek reads, "of God."

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