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Matthew 7

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1 μη G3361 P T-N κρινετε G2919 G5720 V-PAM-2P ινα G2443 CONJ μη G3361 P T-N κριθητε G2919 G5686 V-APS-2P

2 εν G1722 P EP ω G3739 -DSN γαρ G1063 CONJ κριματι G2917 N-DSN κρινετε G2919 G5719 V-PAI-2P κριθησεσθε G2919 G5701 V-FPI-2P και G2532 CONJ εν G1722 P EP ω G3739 -DSN μετρω G3358 N-DSN μετρειτε G3354 G5719 V-PAI-2P μετρηθησεται G3354 G5701 V-FPI-3S υμιν G5213 P-2DP

3 τι G5101 I-ASN δε G1161 CONJ βλεπεις G991 G5719 V-PAI-2S το G3588 T-ASN καρφος G2595 N-ASN το G3588 T-ASN εν G1722 P EP τω G3588 T-DSM οφθαλμω G3788 N-DSM του G3588 T-GSM αδελφου G80 N-GSM σου G4675 P-2GS την G3588 T-ASF δε G1161 CONJ εν G1722 P EP τω G3588 T-DSM σω G4674 S-2DSM οφθαλμω G3788 N-DSM δοκον G1385 N-ASF ου G3756 P T-N κατανοεις G2657 G5719 V-PAI-2S

4 η G2228 P T πως G4459 ADV-I ερεις G2046 G5692 V-FAI-2S τω G3588 T-DSM αδελφω G80 N-DSM σου G4675 P-2GS αφες G863 G5628 V-2AAM-2S εκβαλω G1544 G5632 V-2AAS-1S το G3588 T-ASN καρφος G2595 N-ASN εκ G1537 P EP του G3588 T-GSM οφθαλμου G3788 N-GSM σου G4675 P-2GS και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S η G3588 T-NSF δοκος G1385 N-NSF εν G1722 P EP τω G3588 T-DSM οφθαλμω G3788 N-DSM σου G4675 P-2GS

5 υποκριτα G5273 N-VSM εκβαλε G1544 G5628 V-2AAM-2S πρωτον G4412 ADV εκ G1537 P EP του G3588 T-GSM οφθαλμου G3788 N-GSM σου G4675 P-2GS την G3588 T-ASF δοκον G1385 N-ASF και G2532 CONJ τοτε G5119 ADV διαβλεψεις G1227 G5692 V-FAI-2S εκβαλειν G1544 G5629 V-2AAN το G3588 T-ASN καρφος G2595 N-ASN εκ G1537 P EP του G3588 T-GSM οφθαλμου G3788 N-GSM του G3588 T-GSM αδελφου G80 N-GSM σου G4675 P-2GS

6 μη G3361 P T-N δωτε G1325 G5632 V-2AAS-2P το G3588 T-ASN αγιον G40 A-ASN τοις G3588 T-DPM κυσιν G2965 N-DPM μηδε G3366 CONJ βαλητε G906 G5632 V-2AAS-2P τους G3588 T-APM μαργαριτας G3135 N-APM υμων G5216 P-2GP εμπροσθεν G1715 P EP των G3588 T-GPM χοιρων G5519 N-GPM μηποτε G3379 ADV καταπατησουσιν G2662 G5692 V-FAI-3P αυτους G846 P-APM εν G1722 P EP τοις G3588 T-DPM ποσιν G4228 N-DPM αυτων G846 P-GPM και G2532 CONJ στραφεντες G4762 G5651 V-2APP-NPM ρηξωσιν G4486 G5661 V-AAS-3P υμας G5209 P-2AP

7 αιτειτε G154 G5720 V-PAM-2P και G2532 CONJ δοθησεται G1325 G5701 V-FPI-3S υμιν G5213 P-2DP ζητειτε G2212 G5720 V-PAM-2P και G2532 CONJ ευρησετε G2147 G5692 V-FAI-2P κρουετε G2925 G5720 V-PAM-2P και G2532 CONJ ανοιγησεται G455 G5691 V-2FPI-3S υμιν G5213 P-2DP

8 πας G3956 A-NSM γαρ G1063 CONJ ο G3588 T-NSM αιτων G154 G5723 V-PAP-NSM λαμβανει G2983 G5719 V-PAI-3S και G2532 CONJ ο G3588 T-NSM ζητων G2212 G5723 V-PAP-NSM ευρισκει G2147 G5719 V-PAI-3S και G2532 CONJ τω G3588 T-DSM κρουοντι G2925 G5723 V-PAP-DSM ανοιγησεται G455 G5691 V-2FPI-3S

9 η G2228 P T τις G5101 I-NSM {VA 2: εστιν G2076 G5748 V-PXI-3S } εξ G1537 P EP υμων G5216 P-2GP ανθρωπος G444 N-NSM ον G3739 -ASM αιτησει G154 G5692 V-FAI-3S ο G3588 T-NSM υιος G5207 N-NSM αυτου G846 P-GSM αρτον G740 N-ASM μη G3361 P T-N λιθον G3037 N-ASM επιδωσει G1929 G5692 V-FAI-3S αυτω G846 P-DSM

10 η G2228 P T και G2532 CONJ ιχθυν G2486 N-ASM αιτησει G154 G5692 V-FAI-3S μη G3361 P T-N οφιν G3789 N-ASM επιδωσει G1929 G5692 V-FAI-3S αυτω G846 P-DSM

11 ει G1487 COND ουν G3767 CONJ υμεις G5210 P-2NP πονηροι G4190 A-NPM οντες G5607 G5752 V-PXP-NPM οιδατε G1492 G5758 V- AI-2P δοματα G1390 N-APN αγαθα G18 A-APN διδοναι G1325 G5721 V-PAN τοις G3588 T-DPN τεκνοις G5043 N-DPN υμων G5216 P-2GP ποσω G4214 Q-DSN μαλλον G3123 ADV ο G3588 T-NSM πατηρ G3962 N-NSM υμων G5216 P-2GP ο G3588 T-NSM εν G1722 P EP τοις G3588 T-DPM ουρανοις G3772 N-DPM δωσει G1325 G5692 V-FAI-3S αγαθα G18 A-APN τοις G3588 T-DPM αιτουσιν G154 G5723 V-PAP-DPM αυτον G846 P-ASM

12 παντα G3956 A-APN ουν G3767 CONJ οσα G3745 K-APN εαν G1437 COND θελητε G2309 G5725 V-PAS-2P ινα G2443 CONJ ποιωσιν G4160 G5725 V-PAS-3P υμιν G5213 P-2DP οι G3588 T-NPM ανθρωποι G444 N-NPM ουτως G3779 ADV και G2532 CONJ υμεις G5210 P-2NP ποιειτε G4160 G5720 V-PAM-2P αυτοις G846 P-DPM ουτος G3778 D-NSM γαρ G1063 CONJ εστιν G2076 G5748 V-PXI-3S ο G3588 T-NSM νομος G3551 N-NSM και G2532 CONJ οι G3588 T-NPM προφηται G4396 N-NPM

13 εισελθατε G1525 G5657 V-AAM-2P δια G1223 P EP της G3588 T-GSF στενης G4728 A-GSF πυλης G4439 N-GSF οτι G3754 CONJ πλατεια G4116 A-NSF {VA 2: η G3588 T-NSF πυλη G4439 N-NSF } και G2532 CONJ ευρυχωρος G2149 A-NSF η G3588 T-NSF οδος G3598 N-NSF η G3588 T-NSF απαγουσα G520 G5723 V-PAP-NSF εις G1519 P EP την G3588 T-ASF απωλειαν G684 N-ASF και G2532 CONJ πολλοι G4183 A-NPM εισιν G1526 G5748 V-PXI-3P οι G3588 T-NPM εισερχομενοι G1525 G5740 V-PNP-NPM δι G1223 P EP αυτης G846 P-GSF

14 {VA 1: οτι G3754 CONJ } {VA 2: τι G5101 I-NSN } στενη G4728 A-NSF η G3588 T-NSF πυλη G4439 N-NSF και G2532 CONJ τεθλιμμενη G2346 G5772 V- PP-NSF η G3588 T-NSF οδος G3598 N-NSF η G3588 T-NSF απαγουσα G520 G5723 V-PAP-NSF εις G1519 P EP την G3588 T-ASF ζωην G2222 N-ASF και G2532 CONJ ολιγοι G3641 A-NPM εισιν G1526 G5748 V-PXI-3P οι G3588 T-NPM ευρισκοντες G2147 G5723 V-PAP-NPM αυτην G846 P-ASF

15 προσεχετε G4337 G5720 V-PAM-2P απο G575 P EP των G3588 T-GPM ψευδοπροφητων G5578 N-GPM οιτινες G3748 -NPM ερχονται G2064 G5736 V-PNI-3P προς G4314 P EP υμας G5209 P-2AP εν G1722 P EP ενδυμασιν G1742 N-DPN προβατων G4263 N-GPN εσωθεν G2081 ADV δε G1161 CONJ εισιν G1526 G5748 V-PXI-3P λυκοι G3074 N-NPM αρπαγες G727 A-NPM

16 απο G575 P EP των G3588 T-GPM καρπων G2590 N-GPM αυτων G846 P-GPM επιγνωσεσθε G1921 G5695 V-FDI-2P αυτους G846 P-APM μητι G3385 P T-I συλλεγουσιν G4816 G5719 V-PAI-3P απο G575 P EP ακανθων G173 N-GPF σταφυλας G4718 N-APF η G2228 P T απο G575 P EP τριβολων G5146 N-GPM συκα G4810 N-APN

17 ουτως G3779 ADV παν G3956 A-NSN δενδρον G1186 N-NSN αγαθον G18 A-NSN καρπους G2590 N-APM καλους G2570 A-APM ποιει G4160 G5719 V-PAI-3S το G3588 T-NSN δε G1161 CONJ σαπρον G4550 A-NSN δενδρον G1186 N-NSN καρπους G2590 N-APM πονηρους G4190 A-APM ποιει G4160 G5719 V-PAI-3S

18 ου G3756 P T-N δυναται G1410 G5736 V-PNI-3S δενδρον G1186 N-NSN αγαθον G18 A-NSN καρπους G2590 N-APM πονηρους G4190 A-APM {VA 1: ενεγκειν G5342 G5629 V-2AAN } {VA 2: ποιειν G4160 G5721 V-PAN } ουδε G3761 ADV δενδρον G1186 N-NSN σαπρον G4550 A-NSN καρπους G2590 N-APM καλους G2570 A-APM ποιειν G4160 G5721 V-PAN

19 παν G3956 A-NSN δενδρον G1186 N-NSN μη G3361 P T-N ποιουν G4160 G5723 V-PAP-NSN καρπον G2590 N-ASM καλον G2570 A-ASM εκκοπτεται G1581 G5743 V-PPI-3S και G2532 CONJ εις G1519 P EP πυρ G4442 N-ASN βαλλεται G906 G5743 V-PPI-3S

20 αρα G686 P T γε G1065 P T απο G575 P EP των G3588 T-GPM καρπων G2590 N-GPM αυτων G846 P-GPM επιγνωσεσθε G1921 G5695 V-FDI-2P αυτους G846 P-APM

21 ου G3756 P T-N πας G3956 A-NSM ο G3588 T-NSM λεγων G3004 G5723 V-PAP-NSM μοι G3427 P-1DS κυριε G2962 N-VSM κυριε G2962 N-VSM εισελευσεται G1525 G5695 V-FDI-3S εις G1519 P EP την G3588 T-ASF βασιλειαν G932 N-ASF των G3588 T-GPM ουρανων G3772 N-GPM αλλ G235 CONJ ο G3588 T-NSM ποιων G4160 G5723 V-PAP-NSM το G3588 T-ASN θελημα G2307 N-ASN του G3588 T-GSM πατρος G3962 N-GSM μου G3450 P-1GS του G3588 T-GSM εν G1722 P EP τοις G3588 T-DPM ουρανοις G3772 N-DPM

22 πολλοι G4183 A-NPM ερουσιν G2046 G5692 V-FAI-3P μοι G3427 P-1DS εν G1722 P EP εκεινη G1565 D-DSF τη G3588 T-DSF ημερα G2250 N-DSF κυριε G2962 N-VSM κυριε G2962 N-VSM ου G3756 P T-N τω G3588 T-DSM σω G4674 S-2DSM ονοματι G3686 N-DSN επροφητευσαμεν G4395 G5656 V-AAI-1P και G2532 CONJ τω G3588 T-DSM σω G4674 S-2DSM ονοματι G3686 N-DSN δαιμονια G1140 N-APN εξεβαλομεν G1544 G5627 V-2AAI-1P και G2532 CONJ τω G3588 T-DSM σω G4674 S-2DSM ονοματι G3686 N-DSN δυναμεις G1411 N-APF πολλας G4183 A-APF εποιησαμεν G4160 G5656 V-AAI-1P

23 και G2532 CONJ τοτε G5119 ADV ομολογησω G3670 G5692 V-FAI-1S αυτοις G846 P-DPM οτι G3754 CONJ ουδεποτε G3763 ADV εγνων G1097 G5627 V-2AAI-1S υμας G5209 P-2AP αποχωρειτε G672 G5720 V-PAM-2P απ G575 P EP εμου G1700 P-1GS οι G3588 T-NPM εργαζομενοι G2038 G5740 V-PNP-NPM την G3588 T-ASF ανομιαν G458 N-ASF

24 πας G3956 A-NSM ουν G3767 CONJ οστις G3748 -NSM ακουει G191 G5719 V-PAI-3S μου G3450 P-1GS τους G3588 T-APM λογους G3056 N-APM {VA 1: [τουτους] G5128 D-APM } {VA 2: τουτους G5128 D-APM } και G2532 CONJ ποιει G4160 G5719 V-PAI-3S αυτους G846 P-APM ομοιωθησεται G3666 G5701 V-FPI-3S ανδρι G435 N-DSM φρονιμω G5429 A-DSM οστις G3748 -NSM ωκοδομησεν G3618 G5656 V-AAI-3S αυτου G846 P-GSM την G3588 T-ASF οικιαν G3614 N-ASF επι G1909 P EP την G3588 T-ASF πετραν G4073 N-ASF

25 και G2532 CONJ κατεβη G2597 G5627 V-2AAI-3S η G3588 T-NSF βροχη G1028 N-NSF και G2532 CONJ ηλθον G2064 G5627 V-2AAI-3P οι G3588 T-NPM ποταμοι G4215 N-NPM και G2532 CONJ επνευσαν G4154 G5656 V-AAI-3P οι G3588 T-NPM ανεμοι G417 N-NPM και G2532 CONJ προσεπεσαν G4363 G5656 V-AAI-3P τη G3588 T-DSF οικια G3614 N-DSF εκεινη G1565 D-DSF και G2532 CONJ ουκ G3756 P T-N επεσεν G4098 G5627 V-2AAI-3S τεθεμελιωτο G2311 G5718 V-LPI-3S γαρ G1063 CONJ επι G1909 P EP την G3588 T-ASF πετραν G4073 N-ASF

26 και G2532 CONJ πας G3956 A-NSM ο G3588 T-NSM ακουων G191 G5723 V-PAP-NSM μου G3450 P-1GS τους G3588 T-APM λογους G3056 N-APM τουτους G5128 D-APM και G2532 CONJ μη G3361 P T-N ποιων G4160 G5723 V-PAP-NSM αυτους G846 P-APM ομοιωθησεται G3666 G5701 V-FPI-3S ανδρι G435 N-DSM μωρω G3474 A-DSM οστις G3748 -NSM ωκοδομησεν G3618 G5656 V-AAI-3S αυτου G846 P-GSM την G3588 T-ASF οικιαν G3614 N-ASF επι G1909 P EP την G3588 T-ASF αμμον G285 N-ASF

27 και G2532 CONJ κατεβη G2597 G5627 V-2AAI-3S η G3588 T-NSF βροχη G1028 N-NSF και G2532 CONJ ηλθον G2064 G5627 V-2AAI-3P οι G3588 T-NPM ποταμοι G4215 N-NPM και G2532 CONJ επνευσαν G4154 G5656 V-AAI-3P οι G3588 T-NPM ανεμοι G417 N-NPM και G2532 CONJ προσεκοψαν G4350 G5656 V-AAI-3P τη G3588 T-DSF οικια G3614 N-DSF εκεινη G1565 D-DSF και G2532 CONJ επεσεν G4098 G5627 V-2AAI-3S και G2532 CONJ ην G2258 G5713 V-IXI-3S η G3588 T-NSF πτωσις G4431 N-NSF αυτης G846 P-GSF μεγαλη G3173 A-NSF

28 και G2532 CONJ εγενετο G1096 G5633 V-2ADI-3S οτε G3753 ADV ετελεσεν G5048 G5656 V-AAI-3S ο G3588 T-NSM ιησους G2424 N-NSM τους G3588 T-APM λογους G3056 N-APM τουτους G5128 D-APM εξεπλησσοντο G1605 G5712 V-IPI-3P οι G3588 T-NPM οχλοι G3793 N-NPM επι G1909 P EP τη G3588 T-DSF διδαχη G1322 N-DSF αυτου G846 P-GSM

29 ην G2258 G5713 V-IXI-3S γαρ G1063 CONJ διδασκων G1321 G5723 V-PAP-NSM αυτους G846 P-APM ως G5613 ADV εξουσιαν G1849 N-ASF εχων G2192 G5723 V-PAP-NSM και G2532 CONJ ουχ G3756 P T-N ως G5613 ADV οι G3588 T-NPM γραμματεις G1122 N-NPM αυτων G846 P-GPM

   

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Apocalypse Explained # 250

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250. And open the door, signifies reception in the heart or the life. This is evident from the signification of "opening the door," as being to admit, for "door" signifies admission (See above, n. 208); but here "opening the door" signifies reception in the heart or the life, for it follows, "I will come in to him." It is said, "if he open the door," as if man opened it, when yet it is the Lord Himself who opens, as was said and shown just above n. 248. It is so said, however, because it so appears to man, by reason of the freedom given him by the Lord. Moreover, in the sense of the letter of the Word many things are said according to appearances; but those appearances are put off in heaven, where the internal or spiritual sense of the Word is. The sense of the letter of the Word is in many places according to appearances, in order that it may serve as a basis for the spiritual sense; otherwise it would have no basis or foundation. That many things in the Word are said according to appearances can be seen from this, that it is said in the Word that evil is from God, that wrath, anger, and revenge pertain to God, and other like things; when yet God does evil to no one, nor does any anger or revenge pertain to Him; for He is good itself and love itself; but because such is the appearance when man does evil and is punished, it is so said in the sense of the letter; but still in the spiritual sense of the Word the meaning is different. So is it with this "if man open the door."

[2] It shall moreover be explained what is meant by "opening the door," when this is said to be done by man, as here. The Lord is always present with good and truth in man, and strives to open his spiritual mind; this is the door which the Lord wishes to open, and to endow man with heavenly love and faith; for He says, "I stand at the door and knock." But of this endeavor or this perpetual desire of the Lord man has no perception; for he supposes that he does good from himself, and that this endeavor or this wish is in himself. It is sufficient then for man to acknowledge from the doctrine of the church that all good is from God, and nothing thereof from man. This is not perceived by man, in order that there may be reception by man, and by reception appropriation, for otherwise man cannot be reformed.

[3] This shows how much in error those in the doctrine of faith alone are in saying and believing that it is faith and not the good of life that saves, that is, that man is justified by faith alone, thus excluding man's application to receive. They know that man must examine himself, must see and acknowledge his evils, not only those of his works but also those of thought and intention, and that he must afterwards abstain from them and shun them and lead a new life, which must be a life of good; and that unless he does this there is no forgiveness for him, but damnation. This the doctors and leaders of the church teach when they preach from the Word, and this they teach everyone who comes to the Holy Supper; this they then teach as if from faith; but as soon as they go back and look to their doctrine of justification by faith alone they no longer believe these things, but say that all are led from evil to good by God after they have received faith; and some of them, that they may connect their principles of falsity with truths, say that after they have been justified by faith they are led by God to examine themselves, to confess their sins before God, to abstain from them, and so on. This, however, takes place with no one who believes in justification by faith alone, but it does take place with those who live a life of charity. By that life man is conjoined with heaven, but no man is so by faith alone. He who is conjoined with heaven by a life of charity is led by the Lord to see his evils, both the evils of thought and the evils of will. Man sees evils from good, because evils are contrary to good. But he who believes in salvation by faith alone says in heart, "I have faith, since I believe the things that are said; nothing condemns me; I have been justified;" and one who so believes can in no way be led by the Lord to examine himself and to repent of evils. Thus do they teach truths before the people, who from this believe that living well and believing well are meant by being justified by faith, neither do they look any deeper into the arcana of their doctrine. These are the ones who are saved; but the former are the ones who are condemned. That they are condemned they themselves might see if they were willing, for they believe from doctrine that the goods of life, which are works, contribute nothing to salvation, but faith alone; when yet works are abstaining from evils and living a new life, without which there is condemnation.

[4] That such preachings as are not from the arcana of their doctrine, and also the prayers received in the church teach this, can be seen from what is read before all the people who come to the altar to enjoy the Sacrament of the Supper, which shall be quoted here in the vernacular in which they are written [in English], as follows:

The way and means to be received as worthy partakers of that holy table is, first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offenses to be such as are not only against God but also against your neighbors, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offenses at God's hand; for otherwise the receiving of the holy communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you full of iniquities, and bring you to destruction both of body and soul.

Judge therefore yourselves, that ye be not judged of the Lord; repent ye truly for your sins past; have a lively and steadfast faith in Christ our Savior; amend your lives, and be in perfect charity with all men.

Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to live a new life, following the commandments of God, and walking from henceforth in His holy ways, draw near with faith, and take this holy sacrament to your comfort; and make your humble confession to Almighty God.

[5] From this it can now be seen that the doctors and leaders of the church know, and yet do not know, that this way, and not the way of faith apart from this, is the way to heaven; they know when they pray and preach before the people what is here quoted; but they do not know when they teach from their doctrine. The former way they call practical religion, but the latter the Christian religion; the former they believe to be for the simple, but the latter for the wise. But I am able to affirm that those who live according to the doctrine of faith alone and of justification by faith have no spiritual faith at all, and after the life in this world they come into damnation. But those who live according to the doctrine drawn from the above exhortations have spiritual faith, and after the life in the world come into heaven. This also perfectly agrees with the faith received throughout the Christian world, called the Athanasian Faith, in which are these words respecting the Lord:

At whose coming all men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire: this is the catholic faith.

[6] That these things are in perfect agreement with the Word is evident from the following passages:

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 works (Matthew 16:27).

They that have done good shall go forth unto the resurrection of life, but they that have done evil unto the resurrection of damnation (John 5:28, 29).

Blessed are the dead who die in the Lord; yea, saith the Spirit, that they may rest from their labors; their works do follow them (Revelation 14:13).

I will give unto each one of you according to his works (Revelation 2:23).

I saw the dead, small and great, stand before God; and books were opened; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead who were in it, and death and hell gave up the dead that were in them, and they were judged everyone according to their works (Revelation 20:12, 13).

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

In what is written to the seven churches it is said to each, "I know thy works." Thus:

To the angel of the Ephesian church write, These things saith He that holdeth the seven stars in His right hand, I know thy works (Revelation 2:1, 2).

To the angel of the Church of the Smyrneans write, These things saith the First and the Last, I know thy works (Revelation 2:8, 9).

To the angel of the church in Pergamum write, These things saith He that hath the sword, I know thy works (Revelation 2:12, 13).

To the angel of the church in Thyatira write, These things saith the Son of God, I know thy works and charity (Revelation 2:18, 19).

To the angel of the church of Sardis write, These things saith He that hath the seven spirits of God, I know thy works (Revelation 3:1).

To the angel of the church in Philadelphia write, These things saith the Holy, the True, I know thy works (Revelation 3:7, 8).

To the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true Witness, I know thy works (Revelation 3:14, 15).

In Jeremiah:

Requite 1 them according to their work, and according to the doing of their hands (Jeremiah 25:14).

In the same:

Jehovah, whose eyes are open upon all the ways of men, to give every man according to his ways and according to the fruit of his doings (Jeremiah 32:19).

In Hosea:

And I will visit upon him his ways, and render his doings to him (Hosea 4:9).

In Zechariah:

Jehovah according to our ways and according to our doings doeth with us (Zechariah 1:6).

So in the following passages.

In John:

If ye know these things, blessed are ye if ye have done them (John 13:17).

In Luke:

Why call ye Me lord, and do not the things that I say (Luke 6:46).

In Matthew:

Whosoever doeth and teacheth, he shall be called great in the kingdom of the heavens (Matthew 5:19).

In the same:

Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of My Father who is in the heavens. Whosoever heareth My words and doeth them, I will liken him unto a prudent man. But whosoever heareth My words and doeth them not, I will liken him unto a foolish man (Matthew 7:19-27).

In the same:

He that was sown into the good earth, this is he that heareth the Word and understandeth, who beareth fruit and bringeth forth (Matthew 13:23).

These are they that were sown into the good earth who hear the Word and receive it, and bear fruit (Mark 4:20).

The seed that fell into the good earth are such as in a simple and good heart hear the Word, hold fast, and bring forth fruit (Luke 8:15).

When the Lord had said these things. He cried, saying, He that hath ears to hear let him hear (Matthew 13:9; Mark 4:9; Luke 8:8).

In Matthew:

Thou shalt love the Lord thy God with all thy heart and with all thy soul. This is the first and great commandment. The second is like unto this, Thou shalt love thy neighbor as thyself. On these two commandments hang the Law and the Prophets (Matthew 22:37-40).

"The Law and the Prophets" means the Word in its whole complex.

[7] That to love the Lord God is to obey His words or precepts He Himself teaches in John:

He that loveth Me keepeth My words; and My Father will love Him, and We will come unto him and make our abode with him. But he that loveth Me not keepeth not My words (John 14:21, 23-24).

Also in Matthew:

The Lord said to the goats who were on His left hand that they should go away into everlasting fire; and to the sheep who were on His right hand that they should go into eternal life (Matthew 25:31-46).

That "goats" are those who do not do the good things of charity, and "sheep" those who do, is clear from the words there; they both said that they did not know that doing good to the neighbor is doing it to the Lord; but they are taught at the day of judgment, if not before, that to do good is to love the Lord. "The five foolish virgins who had no oil in their lamps" also mean those who are in faith, and not in the good of charity; and "the five prudent virgins who had oil in their lamps" mean those who are in the good of charity also; for "lamp" signifies faith, and "oil" the good of charity:

It is said of them that the prudent virgins were admitted; but the others who said, Lord, Lord, open to us, received the answer, Verily, I say unto you, I know you not (Matthew 25:1-12).

That in the last time of the church there would be no faith in the Lord because no charity, was signified by:

Peter's denying the Lord thrice before the cock crew (Matthew 26:34, 69-74).

The like is signified by:

The Lord's saying to Peter, when Peter saw John following the Lord, What is that to thee, Peter? Follow thou Me, John; for Peter had said of John, What of this man? (John 21:21-22).

For "Peter" in a representative sense signifies faith, and "John" the good of charity; and because John signified the good of charity, therefore he reclined on the Lord's breast (John 21:20).

[8] That this good is what makes the church is signified by the Lord's words from the cross to John:

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

"Mother" and "woman" here mean the church; and "John" the good of charity, and thus these words signify that the church will be where there is the good of charity. (But these things may be seen more fully explained in the passages quoted inThe Doctrine of the New Jerusalem 122; moreover, that there is no faith where there is no charity, see in the small work on The Last Judgment 33-39; and that man after death is such as his life was in the world, and not such as his faith was, see in the work on Heaven and Hell 470-484; also what charity is, and what faith is in its essence, see The Doctrine of the New Jerusalem 84-122.)

[9] From what has now been presented let it be considered whether having faith is anything else than living it; and whether living it is not merely knowing and thinking, but also willing and doing; for faith is not in man when it is only in his knowing and thinking, but when it is also in his willing and doing. Faith in man is the faith of the life, but faith not yet in man is the faith of the memory and of thought therefrom. The faith of the life means believing in God; but believing those things that are from God, and not believing in God, is historical faith, which is not saving. Who that is a true priest and good pastor does not wish that men should live aright; and who does not know that the faith of knowledges, based on what another has said, is not the faith of the life, but historical faith?

[10] Faith of the life is the faith of charity, for charity is life. But even though this be so, still I foresee that those who have confirmed themselves in the doctrine of faith alone and of justification by faith will not recede from it, because they connect falsities with truths; for they teach truths when they teach from the Word, but falsities when they teach from doctrine; and they therefore confound these things by saying that the fruits of faith are the goods of life, and that these follow from faith, and yet that the goods of life contribute nothing to salvation, but that faith alone saves. Thus they both join and separate the two; and when they join the two they teach truths, but only before the people, who do not know that they are inverting things, and that they say these things of necessity, in order that their doctrine may cohere with the Word; but when they separate the two they teach falsities, for they say that faith saves, and not the goods of charity which are works, not knowing then that charity and faith act as one, and that charity is acting well and faith is believing well, and that believing well apart from acting well is impossible; thus that there can be no faith apart from charity; as also that charity is the esse of faith and its soul; consequently faith alone is faith without a soul, thus a dead faith; and as such faith is not faith, so justification by such faith is a thing of naught.

Poznámky pod čarou:

1. For "requite" the Hebrew has "I will requite."

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

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