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Matthew 6

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1 TAKE heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.

2 Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward.

3 But when thou dost alms, let not thy left hand know what thy right hand doth.

4 That thy alms may be in secret, and thy Father who seeth in secret will repay thee.

5 And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.

6 But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee.

7 And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard.

8 Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him.

9 Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name.

10 Thy kingdom come. Thy will be done on earth as it is in heaven.

11 Give us this day our supersubstantial bread.

12 And forgive us our debts, as we also forgive our debtors.

13 And lead us not into temptation. But deliver us from evil. Amen.

14 For if you will forgive men their offences, your heavenly Father will forgive you also your offences.

15 But if you will not forgive men, neither will your Father forgive you your offences.

16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward.

17 But thou, when thou fastest anoint thy head, and wash thy face;

18 That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.

19 Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal.

20 But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.

21 For where thy treasure is, there is thy heart also.

22 The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome.

23 But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be!

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.

25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?

26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?

27 And which of you by taking thought, can add to his stature by one cubit?

28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.

29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.

30 And if the grass of the field, which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?

31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?

32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.

33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.

34 Be not therefore solicitous for to morrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof.

   

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Exploring the Meaning of Matthew 6

Napsal(a) Ray and Star Silverman

A man praying at a Japanese Shintō shrine, by Kalandrakas ([http://www.flickr.com/people/86251769@N00 カランドラカス]) from Kanagawa, Japan

Chapter 6.


Putting God First


1. “Take heed that you do not do your alms in front of men, to be observed by them; otherwise you have no reward with your Father that [is] in the heavens.

2. Therefore when thou doest alms, do not sound a trumpet in front of thee, just as the hypocrites do, in the synagogues and in the lanes, so that they may be glorified by men. Amen I say to you, They have their reward.

3. But when thou doest alms, let not thy left hand know what thy right hand does,

4. So that thine alms may be in secret, and thy Father that looks in secret shall repay thee Himself in what is manifest.

5. And when thou prayest, thou shalt not be just as the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, so that they may appear unto men. Amen I say unto you that they have their reward.

6. But thou, when thou prayest, enter into thy bedroom, and when thou hast shut thy door, pray to thy Father that [is] in secret, and thy Father that looks in secret shall repay thee in what is manifest.

7. And when you pray, do not speak on and on, just as the gentiles, for they think that they shall be heard by their many words.

8. Therefore be ye not like them; for your Father knows what things you need before you ask Him.

9. In this way, therefore, you should pray: Our Father, who [art] in the heavens, hallowed be Thy name;

10. Thy kingdom come; Thy will be done, as in heaven so upon the earth.

11. Give us this day our daily bread.

12. And forgive us our debts, as we also forgive our debtors.

13. And lead us not into temptation, but deliver us from evil; for Thine is the kingdom, and the power, and the glory, forever. Amen.

14. For if you forgive men their trespasses, your heavenly Father will also forgive you.

15. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.”


The focus of the preceding series of teachings was upon love towards the neighbor. This love should be so widespread as to extend beyond the borders of the family, beyond the borders of the neighborhood and even beyond the borders of a particular religious group. It should flow out towards all humanity, shining like the sun, equally and impartially on both the evil and the good, falling like the rain on the just and the unjust — in the same way as God’s love shines on everyone, in the same way that God’s wisdom comes down like rain everywhere. In other words, the goodness (represented by the sun) and truth (represented by rain) that flows in from God should extend outward towards the whole human race.

In this next chapter, however, there is a shift in focus. Whereas the preceding series of teachings focused our attention on the neighbor, the present series of teachings focuses our attention on God — the true source of all good works. Good works are, of course, necessary, but they must be done in the right spirit. Therefore, Jesus says, “Take heed that you do not do your charitable deeds before men, to be seen by them, otherwise you have no reward from your Father in heaven” (6:1).

Jesus is now halfway through His sermon, still sitting on the mountain. He has been instructing His disciples in the scriptures so that they might be rightly understood. But an accurate understanding of the scriptures is not enough. Even to do what they teach is not enough. If these works are to be done in the right spirit, they are not to be done for the sake of honor, reputation or personal gain. It is for this reason that Jesus now says, “When you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may be glorified by men. Truly, I say to you, they have their reward” (6:2).

Jesus is here referring to the shallow, temporary reward of being esteemed by others. While there is nothing wrong with doing things that might evoke gratitude, praise, and admiration, that is not the kind of “reward’ that a person pursuing perfection seeks. Rather, people who desire to continually perfect their spirit do not seek the praise and admiration of others; instead, they seek only to do the Lord’s will, knowing that the rewards for this kind of effort — inner peace, quiet joy, and blessed assurance — are given in secret. Therefore, Jesus says, “When you do a charitable deed, do not let your left hand know what your right hand is doing. In this way, your charitable deeds will be done in secret, and Your father who sees in secret shall recompense you Himself in what is manifest” (6:2-3). 1

As Jesus continues His valuable lesson in putting God first — not self-glory and material gain — He provides instruction on how to communicate with God. First of all, speech with God should be in done in private, and not for the purpose of obtaining public praise: “When you pray, go into your inner room and shut the door . . . and your Father who sees in secret shall recompense you Himself in what is manifest” (6:6).

The “inner room,” which is sometimes translated as “closet,” “chamber,” or “bedroom” is ταμεῖόν (tameion) which also means “secret chamber.” If we take this literally, it seems to be speaking about a quiet place for uninterrupted prayer. While this is good, practical advice, the word choice also suggests the interiors of the human mind — our “inner room.” It’s about going within, removing oneself from all sensual distractions and material cares while attempting to enter into quiet communion with God.

When we “shut the door,” we leave behind the cares of the world, along with all ego concerns. We still our minds, focusing exclusively on our relationship with God and God’s relationship with us. As it is written through the prophet, Isaiah, “Thou wilt keep him in perfect peace, whose mind is stayed on thee” (Isaiah 26:3).

As Jesus continues His instruction how to connect with God, He teaches that prayers should not be filled with “vain repetitions” (6:7), nor is it necessary to use many words. As an illustration, Jesus gives an example of a simple prayer, which begins, as all prayers should, with a direct address to God who is the Father of us all — our Father. This simple phrase is to remind us that we are all brothers and sisters of the same heavenly Father.

The implications are powerful and profound. It serves to remind us that we do not worship an invisible, distant tyrant, but a loving Father with whom we have a deep, intimate personal relationship. All of this, and so much more, is included in the opening words of this illustrative prayer: “Our Father, in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done” (6:10).

The prayer begins in this way to help us focus on what is essential — our love and worship of God, especially the importance of doing His will. After this invocation, the prayer is filled with expressions that involve the neighbor — frequently repeating the words “us” and “our”: give us this day our daily bread; forgive us our debts as we forgive our debtors; lead us not into temptation; deliver us from evil. In other words, this pray involves both self and others. But the prayer ends as it begins, with a clear focus on God: “For Thine is the kingdom, and the power and the glory forever” (6:12-13).

In the next verse Jesus returns to one of the central themes of the prayer: forgiveness. To ensure that His listeners do not miss this important point, He makes it quite clear that forgiving others cannot be separated from God’s forgiveness towards us: “If you forgive men their trespasses, your heavenly Father will also forgive you” (6:14). This is not to be understood as though God were in any way holding back His forgiveness until we do our part. Instead, it means that when we do good to others, we open the way to experience the forgiveness that is constantly flowing in from God.

But Jesus is also clear that the reverse is equally true: “If you do not forgive men their trespasses, neither will your Father forgive your trespasses” (6:15). In other words, to the extent that we forgive others, we experience God’s forgiveness. And to the extent that we do not forgive others, we close ourselves off to the blessings that God yearns to give us. The choice is always ours. Therefore, Jesus teaches us to ask God for forgiveness, Forgive us our trespasses, we pray, so that we may receive forgiveness; in turn, as we become filled with God’s forgiveness, we can offer forgiveness to others: “Forgive us our trespasses” we pray, “so that we may forgive those who trespass against us.”


It all begins in God.



Dealing with Despair


16. “And when you fast, be not just as the hypocrites, of a sad face, for they spoil their faces, so that they may appear to men to fast. Amen I say to you, that they have their reward.

17. But thou, when thou fastest, anoint thy head, and wash thy face,

18. So that thou appear not to men to fast, but to thy Father that [is] in secret; and thy Father that looks on in secret shall repay thee in what is manifest.”


The focus on God continues as Jesus now turns His attention to another spiritual practice: fasting. “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting” (6:16). Once again, the literal instructions are quite clear. Just as Jesus warns against doing good deeds to be admired or praying in public in order to be seen as pious, He similarly warns against hypocritical fasting. This spiritual practice should not be used as a way of appearing righteous in the eyes of others. Nor should it be used to demonstrate to the Lord how deeply we are grieving, or the depth of our despair, in hopes that He will come to our aid.

The idea that we must “prove” to the Lord that we are truly suffering in order to get His attention and deserve His pity is an old idea. The ancient Israelites believed that tearing one’s clothes, wrapping one’s self in sackcloth, rolling in ashes, and fasting were some of the many ways of “afflicting one’s soul.” These practices included not only outward demonstrations of inner anguish, but also external shows of repentance, performed in the hope that God would take notice. In a graphic episode from the Hebrew scriptures, King Ahab is told that destruction is about to come upon him because of his wickedness. When Ahab heard this, “he tore his clothes, put sackcloth upon his flesh, fasted, and went about dejectedly” (1 Kings 21:27). Ahab’s show of suffering and sadness seemed to work. The passage goes on to say, “And the word of the Lord came to Elijah saying, see how Ahab humbles himself before Me? Because he humbles himself before Me, I will not bring the evil in his days” (1 Kings 21:28). 2

But Jesus counters this idea, teaching that there is a better way to deal with suffering. He knows that suffering arises during those times when we feel spiritual deprivation — an absence of good and truth in our life. During these periods of mental distress, there is a tendency to go about dejected, sad, gloomy, feeling abandoned by God. There seems to be no spiritual nourishment at hand. What we may not realize is that we are in the midst of a spiritual temptation — our soul is hungering and thirsting for the Lord’s goodness and truth. 3

Jesus offers the antidote: “When you fast,” He says, “anoint your head and wash your face so that you do not appear to men to be fasting” (6:17). This is good practical advice; it does no good to go about spreading gloom and despair. But Jesus’ words contain a more interior message. Throughout the scriptures, “oil” is a symbol of God’s love, and “water” is a symbol of God’s truth. Spiritually speaking, then, Jesus is giving sound advice for what to do in times of despair: “Anoint your head with the oil of God’s love,” He says, “and wash your face with the truth of God’s wisdom.”

Jesus’ advice works on both the natural and spiritual levels. Going about with a cheerful attitude, even in difficult times, is not just a matter of maintaining a stiff upper lip or pretending to be happy. With God’s love in our hearts and God’s truth in our minds, we will not appear to be fasting. However difficult the struggle may be, we will be sustained from within: “And your Father who sees in secret will recompense thee in what is manifest” (6:18). Even though the external situation does not change, God can work the inner miracle of bringing comfort when we are feeling despair, hope when we are feeling hopeless, and encouragement when we are feeling dejected.

Throughout this section, Jesus makes it clear that these secret rewards are always available to us whenever we turn to the Lord, opening ourselves to His love and seeking His wisdom. Whether we are doing charitable deeds, engaging in prayer, or going through a time of despair, if we turn to the Lord, feelings of inner peace, quiet joy, and blessed assurance are sure to arise. This is how the Lord, “who sees in secret,” rewards us openly.


Treasures in Heaven


19. “Treasure not up for yourselves treasures on earth, where moth and rust spoil, and where thieves dig through and steal;

20. But treasure up for yourselves treasures in heaven, where neither moth nor rust spoil, and where thieves do not dig through nor steal.

21. For where your treasure is, there will your heart be also.

22. The lamp of the body is the eye; if therefore thine eye be single, thy whole body shall be illuminated;

23. But if thine eye be wicked, thy whole body shall be dark; if therefore the light in thee is darkness, how great [is] the darkness!”


As the Sermon on the Mount continues, Jesus reinforces the importance of focusing on the things of heaven, placing them above the things of earth: “Do not lay up for yourselves treasures on earth” (6:19) says Jesus. Instead, “lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal” (6:20). We are to value the things of heaven above the things of the earth, for the things of the earth will pass away, but the treasures of heaven — the wisdom we receive from the Word, and the spiritual qualities we cultivate as we live according to that wisdom — will abide forever. “The grass withers, the flower fades, but the Word of God endures forever” (Isaiah 40:8).

The Word of God, and the heavenly wisdom that we can receive through it, is indeed a great treasure; it sharpens our spiritual vision, and enlightens our mind: “If therefore your eye is good, your whole body will be full of light” (6:22). A proper understanding of

God’s Word shows us that everything that happens can be turned to good, no matter how contrary to our will it may seem at the moment.

However, if we do not choose to store up for ourselves the treasures of heavenly wisdom, or develop heavenly qualities, our outlook on life will be tainted by the darker concerns of our lower self: “If your eye is bad, your whole body will be full of darkness” (6:23). Jesus therefore warns us about the consequences of seeing all things in terms of our selfish desires, for in doing so, we cast ourselves into darkness and misery. His warning is stated in no uncertain terms: “How great is that darkness!” (6:23)

Jesus is here distinguishing between earthy rewards and heavenly rewards. Every temporal, material reward — everything that rusts, everything that moths can destroy or thieves break in and steal — will pass away. But heavenly rewards can never be lost; they are eternal. The joy we once felt in selflessly helping someone can never be taken from us; the satisfaction of a job well done can become an enduring memory; the sense of being truly loved by a kindly grandparent — these are all heavenly treasures that nothing on earth can cause to rust, that moths cannot eat, and that thieves cannot steal. They will be with us forever. Even when memory fades, these treasures will still be there.

It is for this reason that Jesus urges us to focus primarily on the things of heaven: the Lord, the Word, and a life of service. This should be our “master”; everything else should be secondary. As Jesus puts it, “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to one and despise the other. You cannot serve God and mammon” (6:24) 4

Absorption in materialism and the desire for wealth (“mammon”) can prevent us from experiencing the finer blessings of heaven. We cannot say that we love the things of heaven and the things of the world equally. Trying to do so would be like trying to look upwards with one eye and downwards with the other! 5 We must put our love of heaven above our love of the world.

It should be noted, however, that it is not wealth or riches in themselves that are to be despised and hated, but rather the love of them as ends in themselves. Whenever our primary focus is on ourselves, on our own happiness, our own security, significance and comfort, we are serving self rather than God.

It is, of course, not wrong to provide for ourselves and for our families. The caution, however, is to make sure that our desire to achieve reasonable comfort and security in our own lives does not become a driving passion and chief concern. Nor should it compete with our love for God and our love for heaven. To the extent that worldly ambition rules over us, we become slaves, and mammon becomes our master. Jesus is teaching that there is a better way. While the things of this world have their charms and delights, rewards and satisfactions, they must always be subordinated to the things of heaven. There is no other way. We cannot serve God and mammon. That’s why Jesus urges us to lay up for ourselves “treasures in heaven.”


Be Not Anxious


24. “No one can serve two lords, for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.

25. On account of this I say to you, Be not anxious for your soul, what you shall eat and what you shall drink; nor for your body, what you shall put on. Is not the soul more than food, and the body [more] than clothing?

26. Look intently at the birds of the sky; for they sow not, neither do they reap, nor gather into barns, and your heavenly Father feeds them. Are you not of more value than they?

27. And which of you by being anxious can add one cubit to his stature?

28. And why are you anxious about clothing? Consider the lilies of the field, how they grow; they labor not, neither do they spin;

29. But I say to you that even Solomon in all his glory was not arrayed as one of these.”

30. And if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, [shall He] not much more [clothe] you, [O ye] of little faith?

31. Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, with what shall we be arrayed?

32. For all these things do the nations seek; for your Heavenly Father knows that you need all these things.

33. But seek ye first the kingdom of God, and His justice, and all these things shall be added to you.

34. Therefore do not be anxious for tomorrow; for tomorrow shall be anxious for the things of itself. Sufficient for the day [is] the evil of it.

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Jesus concludes this segment of His teachings with the words, “Be not anxious.” This is often translated as “Do not worry” or “Take no thought,” but the Greek word used in this case is μεριμνάω (merimnaō) which means “to overly care,” “to be greatly concerned,” and “to be pulled apart.” In the light of Jesus’ teaching that we cannot serve God and mammon, we cannot let our worldly cares or worldly ambitions pull us apart or separate us from our love for God. 6

This is sound advice. However, if we take Jesus’ words too literally, it can sound like an all or nothing situation. What will happen to us if we choose to serve God, regardless of the outcome? Will we have enough to eat? Will we have enough to drink? Will we be able to provide clothing and shelter for our families? Jesus anticipates these concerns when He says, “Do not be anxious about your life, what you will eat or what you will drink; nor about your body, what you will put on” (6:25).

Really? Does Jesus really mean that? Is Jesus saying that we should let go of all concern about our earthly needs? Should we not worry at all about whether or not we can pay the rent, or put food on the table? Doesn’t this sound a little irresponsible? What does Jesus really mean by these statements?

Depending on how we read these statements, Jesus’ words can strike us as being the most alarming or the most comforting words ever spoken. It is alarming to think that we are called to give up all concern for acquiring the things that are essential for our very survival — food, drink, clothing and shelter. What will become of us? Our instinct for self-preservation naturally rebels against this idea.

On the other hand, we have other instincts — higher, nobler instincts. These include an intuitive sense that God loves us, desires our happiness, and will provide for our every need. Jesus, in fact, is speaking about this higher instinct when He says, “Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they?” (6:26). When understood in this way, Jesus’ exhortation to not be anxious is one of great comfort. “Which of you by being anxious can add one cubit to his stature?” (6:27).

The words of comfort and reassurance continue: “So why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these” (6:28-29). Jesus then repeats the dominant refrain of this lesson: “Do not be anxious.” Do not ask questions like, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” Your heavenly Father knows that you need all these things (6:31-32).

Jesus then reinforces the idea that has been central throughout this part of his discourse: a single-minded focus on God must be paramount in our minds, above and beyond everything else: “Seek first the kingdom of God and His righteousness,” He says. And then, He immediately reassures us with these words of comfort: “and all these things shall be added to you” (6:33).

It’s reassuring to know that “all these things shall be added.” But we would be mistaken, to assume that God wants us to abandon all interest in this world, neglect ourselves and our families, seeking only the kingdom of God. Jesus is not preaching reckless abandonment and irresponsibility. Rather, He is teaching about priorities; He is teaching us what must be supreme in our lives compared to what must be of secondary importance.

Notice that Jesus does not say to seek only the kingdom of God; he says to seek first the kingdom of God. The exhortation to seek first the kingdom of God implies order and subordination, not exclusivity or total abandonment. A true believer will of course love God and the neighbor (including oneself), but devotion to God will always come first. A true believer will love both heaven and the things of the world, but devotion to the things of heaven will always take precedence over the things of the world. 7 A true believer will therefore be a responsible citizen, helping those less fortunate, caring for children, and providing for the elderly, but in all of this there will be a constant, quiet inner trust in God. Such a person will go about the business of everyday life, calmly and honestly, unshaken by setbacks, and content with all things whether they appear to be to one’s immediate advantage or not. Such a person remains focused on God, even while taking care of worldly matters.

A true believer knows that God is always providing, moment to moment, whether we are aware of it or not. A true believer trusts in God and has a deep understanding of what Jesus means when He says, “Be not anxious about tomorrow, for tomorrow shall be anxious about its own things” (6:34). 8

The certain knowledge that God is continually providing for us should inspire us to do all we can for others, knowing that God is doing all He can for us. Our job is to meet the challenges of each day with courage and equanimity, trusting in God, and making sure that our lives are led according to His will. There will be new challenges each day, but as long as we rest content in God, we can make it through anything, day by day. As Jesus puts it, “Sufficient for the day is its own evil” (6:34).

In the light of this lesson, then, we should continue to care, continue to provide, continue to be good householders, but not let anything “pull us apart” (merimnaō), pull us away, or separate us from God. In brief, in whatever we do, we need to remember Jesus’ words of comfort, “be not anxious.”

Poznámky pod čarou:

1. In the NKJV we read, “He shall reward you openly.” However, the KV reads, “He shall recompense thee Himself in what is manifest.” The implication of the KV translation is that the “reward” we receive from God will not be “open” for all to see, or “open” in terms of material gain, but rather will become “manifest” through the more interior, invisible (and therefore “secret”) feelings of peace, joy, and blessedness.

2. See also Jeremiah 6:26: “O daughter of my people, put on sackcloth and roll in ashes; mourn as for an only son with bitter wailing.”

3Apocalypse Explained 730[41]: “All these temptations of the Lord are signified by the temptations in the wilderness forty days and forty nights, since the ‘wilderness’ signifies a state of temptations, and ‘forty days and forty nights’ the whole duration of these. No more was written respecting these in the gospels because no more was revealed respecting them; nevertheless, in the prophets, and especially in the psalms of David, they are described at length. ‘The beasts’ with which the Lord is said to have been, signify the infernal societies; and ‘fasting’ signifies here such affliction as there is in the combats of temptation.”

4. The term “Mammon” is an Aramaic word for “riches” or “wealth.” However, it also conveys the idea of a false god, an idol that people worship. As such it represents the slavish pursuit of wealth and riches even to the point where this passion becomes a desire that controls us and rules us. As a result, our gaze remains fixed on the things of the world rather than on the things of heaven. In Paradise Lost, John Milton personifies this idea. He writes, “Mammon led them on — Mammon, the least erected spirit that fell from Heaven; for even in Heaven his looks and thoughts were always downward bent, admiring more the riches of heaven's pavement, trodden gold, than anything divine or holy” (from Paradise Lost, Book 1, lines 678-690; slightly modernized).

5Apocalypse Explained 409[7]: “The words ‘No servant can serve two masters’ … must be understood as referring to those who desire to love the Lord and themselves equally, or heaven and the world equally. These are like those who wish to look with one eye upwards, and with the other downwards, that is, with one eye to heaven, and with the other to hell, and thus to hang between the two; and yet there must be a predominance of one of these loves over the other; and where there is a predominance, that which opposes will be hated and despised when it offers opposition. For the love of self and of the world is the opposite of love to the Lord and love towards the neighbor. For this reason, those who are in the heavenly love would rather die or be deprived of honors and wealth in the world than be drawn away by them from the Lord and from heaven; for this [love to the Lord and to the neighbor] they regard as the all, because it is eternal, but the former [love of worldly riches] as relatively nothing, because it comes to an end with life in the world.”

6. See also Paul’s letter to the Romans: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? …. I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:35).

7Arcana Coelestia 9184: “The external person has no taste for anything except things of the world and of self, that is, the delights that arise from gain and important positions. But when the internal has been opened through regeneration … the order is turned around, that is, what has been occupying the first place is now put in the last. When this happens the Lord draws towards Himself all aspects of life within a person, so that they face upwards. Then those things that are the Lord's and heaven’s are seen by the person as priorities, and the Lord Himself as the priority of all priorities … When the order of life in a person is like this, gain and important positions are a blessing; but if that order is turned around, they are a curse. The truth that all things are a blessing when heavenly order exists in a person is the Lord's teaching in Matthew, ‘Seek first the kingdom of heaven and its righteousness, and all these things will be added to you.’”

8Arcana Coelestia 8478[1-2]: “ ‘Seek ye first the kingdom of the heavens, and His righteousness; then shall all these things shall be added to you; therefore be ye not anxious for the morrow, for the morrow will take care of the things of itself’ (Matthew 6:25, 28, 31-34) … The person who looks at the subject no deeper than from the sense of the letter may believe that all care for the morrow is to be cast aside, and thus that the necessaries of life are to be awaited daily from heaven. But when a person looks at the subject deeper than from the letter, as for instance when one looks at it from the internal sense, it can be known what is meant by ‘care for the morrow.’ It does not mean the care of procuring for oneself food and raiment, and even resources for the time to come; for it is not contrary to order for anyone to be provident for himself and his own. But those have care for the morrow who are not content with their lot; who do not trust in the Divine, but in themselves; and who have regard for only worldly and earthly things, and not for heavenly things. With such there universally reigns anxiety about things to come … Such are they who have care for the morrow. Very different is the case with those who trust in the Divine. These, notwithstanding they have care for the morrow, still have it not, because they do not think of the morrow with solicitude, still less with anxiety. Unruffled is their spirit whether they obtain the objects of their desire, or not; and they do not grieve over the loss of them, being content with their lot. If they become rich, they do not set their hearts on riches; if they are raised to honors, they do not regard themselves as more worthy than others; if they become poor, they are not made sad; if their circumstances are mean, they are not dejected. They know that for those who trust in the Divine all things advance toward a happy state to eternity, and that whatever befalls them in time is still conducive thereto.”

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Apocalypse Explained # 409

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409. And every servant, and every freeman, signifies the natural man and the spiritual man. This is evident from the signification of "servant," as meaning the natural man (of which presently); and from the signification of "freeman," as meaning the spiritual man. The spiritual man is meant by "freeman" and the natural man by "servant" because the spiritual man is led by the Lord from heaven, and to be led by the Lord is freedom; while the natural man obeys and serves the spiritual, for it executes what the spiritual man wills and thinks. "Servant" is mentioned in many passages in the Word; and one who does not know that in these "servant" means what does service and effects the things the spiritual man wills and thinks, might suppose that "servant" there means one who is in servitude, thus he might understand it in its ordinary sense, but it will be plain from the passages in the Word that will presently be cited that it means what does service and effects. When "servant" is mentioned in the Word in this sense, the natural man is meant by it, which is "a servant" in the same sense as the body is a servant to its soul.

As what does service and effects is meant by "servant," so "servant" is predicated not only of the natural man in its relation to the spiritual, but also of men who perform service for others and of the angels who execute God's commands, yea, of the Lord Himself as to His Divine Human when He was in the world; it is also predicated of truths from good, because good acts and produces effects by means of truths, and truths perform the service to good which good wills and loves, and so forth. Moreover, "servant" is predicated of the natural man with regard to obedience and effect, although with the regenerate the natural man is just as free as the spiritual, for they act as one, like principal and instrumental; and yet the natural man, in relation to the spiritual, is called "a servant," because, as was said, the natural man is of service to the spiritual in producing effects. But with those with whom the spiritual man is closed and the natural man only open, the whole man in a general sense is a servant, although in appearance it is like a freeman; for the exterior natural man is subservient to the evils and falsities which the interior wills and thinks, and is thus led by hell, and to be led by hell is to be altogether a servant, and after death such a man also becomes altogether a servant and vile slave in hell; for after death the delights of everyone's life are changed into things that correspond, and the delights of evil are changed into servitude and into loathsome things (See in the work on Heaven and Hell 485-490). In this sense also "servant" is mentioned in the Word. But here it shall be shown especially that "servant" means what is of service and what effects, and this in every respect.

[2] That "servant" means what is of service and effects is plainly evident from this, that the Lord in relation to His Divine Human is called "servant" and "minister," as in the following passages. In Isaiah:

Behold My servant, on whom I lean, My chosen, in whom My soul is well pleased; I have given My spirit upon Him. [He shall bring forth judgment to the nations]. Who is blind but My servant? or deaf as My angel that I send? Who is blind as He that is perfect, and blind as My 1 servant? (Isaiah 42:1, 19).

This is said of the Lord, who is treated of in the whole of this chapter, and the Lord in respect to His Divine Human is here called "a servant," because He served his Father by doing His will, as He frequently declares; and this means that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. Therefore by "My servant on whom I lean," and by "My chosen, in whom My soul is well pleased," the Divine Human is meant; and this is called "a servant" from the Divine truth by which it produced effects, and "chosen" from the Divine good. That it was by means of the Divine truth which belonged to Him that the Lord produced effects is meant by "I have given My spirit upon Him, He shall bring forth judgment to the nations;" "the spirit of Jehovah" meaning the Divine truth, and "to bring forth judgment to the nations" meaning to instruct. He is called "blind" and "deaf" because the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking, thus leading away from evils, and leading to good; therefore He does not chastise and punish, like one who sees and perceives. This is meant by "who is blind but My servant? or deaf as My angel?" He is called "blind" and hence "a servant" from the Divine truth, and "deaf" and hence "an angel" from the Divine good; for "blindness" has reference to the understanding and thence to the perception, and "deafness" to the perception and thence to the will; it is therefore here meant that He as it were does not see, although He possesses the Divine truth from which He understands all things, and that He does not will according to what He perceives, although He has the Divine good, from which He is able to effect all things.

[3] In the same:

He shall see out of the labor of His soul, He shall be satisfied; by His knowledge My just servant shall justify many, in that He hath borne their iniquities (Isaiah 53:11).

This, too is said of the Lord, of whom the whole chapter evidently treats, and indeed of His Divine Human. His combats with the hells and His subjugation of them are signified by "the labor of His soul," and "He hath borne their iniquities;" "bearing their iniquities" means not that He transferred them unto Himself, but that He admitted into Himself evils from the hells that He might subdue them; this therefore is what is meant by "bearing iniquities." The consequent salvation of those who are in spiritual faith, which is the faith of charity, is meant by the words, "by His knowledge My just servant shall justify many;" "knowledge" signifying Divine truth, and thence Divine wisdom and intelligence, and "many" signifying all who receive; for "many" in the Word is predicated of truths, but "great" of good, therefore "many" means all who are in truths from good from the Lord.

It is said that "He shall justify" these, because "to justify" signifies to save by Divine good, and from Divine good He is also called "just." Because the Lord accomplished and effected these things by His Divine Human, He is called "the servant of Jehovah;" this makes clear that Jehovah calls His Divine Human "His servant," because of its serving and effecting.

[4] In the same:

Behold My servant shall act prudently, He shall be exalted, and lifted up, and made exceeding high (Isaiah 52:13).

This, too is said of the Lord, whose Divine Human is called "a servant," for the same reason as was mentioned just above; the glorification of His Human is meant by "He shall be exalted, and lifted up, and made exceeding high." In the same:

Ye are My witnesses, and My servant whom I have chosen; that ye may know and believe Me (Isaiah 43:10).

Here, too, "servant" means the Lord in respect to His Divine Human. That the Lord Himself calls Himself "a minister" from serving is clear in the Gospels:

Whosoever will become great among you must be your minister, and whosoever will be first must be your servant, as the Son of man came not to be ministered unto but to minister (Matthew 20:25-28; Mark 10:42-44; Luke 22:27).

This may be seen explained in the work on Heaven and Hell 218). And in Luke:

Blessed are the servants whom the Lord when He cometh shall find watching; verily I say unto you, that He will gird Himself, and make them to recline to meat, and drawing near He will minister to them (Luke 12:37).

[5] Since "David" in the Word means the Lord in respect to Divine truth, and Divine truth serves, so David also, where the Lord is meant by him, is in many places called "a servant," as in Ezekiel:

I Jehovah will be their God, and My servant David a prince in the midst of them (Ezekiel 34:24).

In the same:

My servant David shall be king over them, that they all may have one shepherd (Ezekiel 37:24).

This was said of David after his times, when he was never again to be raised up to be a prince in the midst of them, or a king over them. In Isaiah:

For I will defend this city to save it for Mine own sake, and for My servant David's sake (Isaiah 37:35).

In David:

I 2 have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed. I have found David My servant; with the oil of My holiness have I anointed him (Psalms 89:3-4, 20).

The whole of this Psalm treats of the Lord, who is here meant by "David." In the same:

He chose David His servant; from following the ewes giving suck He brought him to feed Jacob His people, and Israel His inheritance; and he fed them in the integrity of his heart, and guided them by the intelligence of his hands (Psalms 78:70-72);

and elsewhere. That the Lord in respect to Divine truth is meant by "David" in the Word, may be seen above (n. 205), and in the passages there cited. The Lord is also called "a servant" in the Word where He is meant by "Israel." As in Isaiah:

Thou art My servant, O Israel, in whom I will be made glorious. It is a light thing that thou shouldst be My servant to raise up the tribes of Jacob, and to lead back the preserved of Israel; but I have given thee for a light to the nations, that thou mayest be My salvation unto the end of the earth (Isaiah 49:3, 6).

(That in the highest sense the Lord is meant by "Israel," see Arcana Coelestia 4286; and that "the Stone of Israel," means the Lord in respect to Divine truth, n. 6426.)

[6] Since the Lord in respect to Divine truth is called in the Word "a servant" from serving, so those who are in Divine truth from the Lord and thereby serve others are there called "servants," as the prophets are in these passages. In Jeremiah:

Jehovah sent unto you all His servants the prophets (Jeremiah 25:4).

In Amos:

He hath revealed His secret unto His servants the prophets (Amos 3:7).

In Daniel:

He hath set [His laws] before us 3 by the hand of His servants the prophets (Daniel 9:10).

So too:

Moses is called The servant of Jehovah (Malachi 4:4).

And also Isaiah, in his prophecy (Isaiah 20:3; 50:10).

For "prophets" in the Word signify the doctrine of Divine truth, thus Divine truth in respect to doctrine (See Arcana Coelestia 2534, 7269). So again, David calls himself "a servant of Jehovah," as in the following passages:

I rejoice in Thy statutes; I do not forget Thy word. [Deal well with Thy servant.] Thy servant doth meditate in Thy statutes. Thou hast done good to Thy servant, O Jehovah, according to Thy word. Deal with Thy servant according to Thy mercy, and teach me Thy statutes. I am Thy servant, cause me to discern, that I may know Thy testimonies. Make Thy faces to shine upon Thy servant, and teach Me Thy statutes. I have gone astray like a lost sheep; seek Thy servant (Psalms 119:16-17, 23, 65, 124-125, 135, 176).

In the same:

Keep my soul, for I am holy; save Thy servant, for I trust 4 in Thee. Gladden the soul of Thy servant; for unto Thee, O Lord, do I lift up My soul. Give strength unto Thy servant, and save the son of Thy handmaid (Psalms 86:2, 4, 16; and elsewhere, as Psalms 27:9; 31:16; 35:27; 116:16; Luke 1:69).

Since the Lord in respect to Divine truth is meant by "David" in the above cited passages, and thus "David," in like manner as the prophets, means Divine truth, so "servant" in these passages also means in the spiritual sense, what is of service. One who is ignorant of the spiritual sense of the Word might believe that not only David but also others who are spoken of in the Word, called themselves "servants," for the reason that all are servants of God; but still wherever "servants" are mentioned in the Word, what is of service and effect is meant in the spiritual sense. For this reason too:

Nebuchadnezzar king of Babylon is called the servant of Jehovah (Jeremiah 25:9; 43:10).

But in a particular sense, "servant" and "servants" in the Word mean those who receive Divine truth and who teach it, since Divine truth is what serves, and by means of it Divine good produces effects. For this reason "servants" and "chosen" are frequently mentioned together, "servants" meaning those who receive Divine truth and who teach, and "chosen" those who receive Divine good and who lead, as in Isaiah:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; that My chosen may possess it, and My servants may dwell there (Isaiah 65:9).

In the same:

Thou, Israel, art My servant, and Jacob, whom I have chosen (Isaiah 41:8).

In the same:

Hear, O Jacob, My servant; Israel, whom I have chosen. Fear not, O Jacob, My servant, and thou Jeshurun, whom I have chosen (Isaiah 44:1-2

(That those are called "chosen" who are in the life of charity, see Arcana Coelestia n. 3755 near the end, 3900.)

[7] Now as "servants" have reference in the Word to what is of service and effects, consequently to such as serve and produce effects, therefore the natural man is called "a servant," since this serves the spiritual in effecting what it wills; and for this reason the spiritual man is also called "a freeman" and "master." This, too, is meant by "servant" and "master" in Luke:

No servant can serve two masters; for either he will hate the one and love the other, or else he will prefer the one and despise the other. Ye cannot serve God and mammon (Luke 16:13).

This must be understood as referring, not to servants in the world, for such can serve two masters, and yet not hate and despise one of them, but to servants in a spiritual sense, who are such as desire to love the Lord and themselves equally, or heaven and the world equally. These are like those who wish to look with one eye upwards, and with the other downwards, that is, with one eye to heaven, and with the other to hell, and thus to hang between the two; and yet there must be a predominance of one of these loves over the other; and where there is a predominance, that which opposes will be hated and despised when it offers opposition. For the love of self and of the world is the opposite of love to the Lord and love towards the neighbor. For this reason, those who are in the heavenly love would rather die or be deprived of honors and wealth in the world than be drawn away by them from the Lord and from heaven; for this they regard as the all, because it is eternal, but the former as relatively nothing, because it comes to an end with life in the world. On the other hand, however, those who love themselves and the world above all things, regard the Lord and heaven as relatively of no account, and even deny them, and so far as they see that they are opposed to self and the world they hate them; this becomes clearly manifest with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is open, and the external or natural man serves it; then the latter is a servant because it serves, and the former is a master because it exercises its will; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man is open; and when the latter is open and the former closed, the man loves the one master, namely, himself and the world, and hates the other, namely, the Lord and heaven. To this I am able to bear witness from experience; for all who have lived for self and the world, and not, as they ought, for God and heaven, in the other life hate the Lord and persecute those who are His, however in the world they may have talked about heaven and also about the Lord. From this it can be seen how impossible it is to serve two masters. That these words of the Lord must be understood spiritually is clear from the Lord's own words; for He says, "Ye cannot serve God and mammon. "

[8] In Matthew:

The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord (Matthew 10:24, 26).

This in the most general sense means that man must not make himself equal to the Lord, and that it is sufficient for him that all that he has he has from the Lord, and then the disciple is as the Teacher, and the servant as the Lord, for then the Lord is in him, and causes him to will good and to think truth. The term "disciple" is used in reference to good and "servant" in reference to truth. It is similar in a particular sense, namely, with each individual who is led by the Lord, the external or natural man with him is "a disciple" and "a servant," and the internal and spiritual man is "a teacher" and "a lord." When the external or natural man serves the internal or spiritual by obeying and carrying into effect, then it also is "as its teacher" and "as its lord," for they act as one, as is said of the principal cause and the instrumental, that they act as one cause. This particular sense coincides with the most general in this, that when the spiritual and natural man act as one, the Lord Himself acts, for the spiritual man does nothing of itself, but what it does comes solely from the Lord; so far, indeed, as the spiritual man has been opened (for this opens into heaven), so far man acts not of himself but from the Lord; this spiritual man is the spiritual man in its proper sense.

[9] In John:

Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and have never yet been in bondage to any man; how sayest Thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, everyone that committeth sin is a servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son therefore make you free ye shall be free indeed (John 8:32-36).

This means that to be led by the Lord is freedom, and to be led by hell is slavery; "the truth that makes free" means Divine truth which is from the Lord, for he who receives this in doctrine and in life is free, because he is made spiritual and is led by the Lord; therefore it is also added, "the Son abideth in the house forever; if the Son make you free ye shall be free indeed," "Son" meaning the Lord, and also truth (See above 63, 151, 166), and "to abide in the house" meaning to abide in heaven. That to be led by hell is slavery is taught by these words, "everyone that committeth sin is a servant of sin," "sin" is hell because it is from hell.

[10] That to receive Divine truth from the Lord in doctrine and in life is to be free the Lord teaches also in John:

Ye are My friends if ye do whatsoever I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth; I rather call you friends, for all things that I have heard from My Father I have made known unto you. Ye have not chosen Me, but I have chosen you and appointed you that ye may go and bring forth fruit, and that your fruit may abide (John 15:14-16).

"Friends" here mean the free, "friends" being contrasted with "servants." That those who receive the Divine truth in doctrine and life from the Lord are not "servants," but are "friends" or freemen, is taught by these words, "if ye do whatsoever I command you, no longer do I call you servants, but friends;" likewise by these words, "all things that I have heard from My Father I have made known unto you, that ye may go and bring forth fruit;" "to command" and "to make known" pertain to doctrine, and "to bring forth fruit" pertains to life. That these are from the Lord is thus taught, "ye have not chosen Me, but I have chosen you and appointed you." Something nearly similar was represented by the Hebrew servants who were sent away free in the seventh year and in the year of Jubilee (who are treated of in Exodus 21:2, 3;Leviticus 25:39-41; Deuteronomy 15:12; Jeremiah 34:9. Concerning these see Arcana Coelestia 8973-9005.)

From what has been thus far set forth it can be seen that those are called "servants" in the Word who serve and bring into effect, and that therefore "servant" means the natural man, because this serves its spiritual man by bringing into effect what it wills and thinks; also that those are called "freemen" who act from the love of truth and good, thus who act from the Lord, from whom is the love of truth and good. Moreover, "servants" in the Word mean also those who are led by self and the world, and thence by evils and falsities, consequently who are led by the natural man and not at the same time by the spiritual. But respecting these servants, the Lord willing, it shall be told elsewhere.

Poznámky pod čarou:

1. The photolithograph has "My," but Hebrew has "of Jehovah," as also found in AC 2159.

2. The photolithograph has "He hath made," but Hebrew has "I have made," as also in AE 205, 608, 684, 701, etc.

3. The photolithograph has "you;" for Hebrew "us."

4. The photolithograph has "for I trust;" Hebrew "that trusteth."

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