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Matthew 9

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1 And stepping into a ship, He crossed·​·over, and came into His·​·own city.

2 And, behold, they brought·​·to Him one sick·​·of·​·the·​·palsy cast·​·down upon a bed; and Jesus, seeing their faith, said to the sick·​·of·​·the·​·palsy, Child, have·​·confidence, thy sins have been forgiven thee*.

3 And, behold, some of the scribes said in themselves, This man blasphemes.

4 And Jesus, seeing their thoughts, said, Why do you think wickedness in your hearts?

5 For which is easier, to say, Thy sins have been forgiven thee, or to say, Rise up and walk?

6 But that you may know that the Son of Man has authority on the earth to forgive sins—then He says to the one sick·​·of·​·the·​·palsy, Arise, take·​·up thy bed, and go to thy house.

7 And arising he went·​·away to his house.

8 And the crowds seeing, marveled, and glorified God, who gives such authority to men.

9 And Jesus, passing·​·by thence, saw a man sitting at the receipt·​·of·​·tribute*, called Matthew; and He says to him, Follow Me; and standing·​·up, he followed Him.

10 And it came·​·to·​·pass, as He sat in the house, that behold, many publicans and sinners came and sat·​·with Jesus and His disciples.

11 And when the Pharisees saw, they said to His disciples, Why does your Teacher eat with publicans and sinners?

12 But Jesus hearing, said to them, They who have·​·strength have no need of a physician, but they who have an illness do.

13 But go ye and learn what it means, I desire mercy, and not sacrifice*; for I have not come to call the just, but sinners, to repentance.

14 Then the disciples of John came to Him, saying, Why do we and the Pharisees fast often, but Thy disciples fast not?

15 And Jesus said to them, Can the sons of the bride-chamber mourn so long as the Bridegroom is with them? But the days will come when the Bridegroom shall be taken away from them, and then shall they fast.

16 And no one puts a piece of unshrunk* fabric upon an old garment; for that· which ·fills·​·in takes from the garment, and the rip becomes worse.

17 Neither do they put young wine into old bottles*, otherwise the bottles are·​·torn, and the wine is spilled, and the bottles perish; but they put young wine into new bottles, and both are preserved.

18 While He spoke these things to them, behold, a ruler coming worshiped Him, saying, My daughter is now dead; but come, lay thy hand upon her, and she shall live.

19 And Jesus arising followed him, and His disciples.

20 And behold, a woman who was diseased with an issue of blood for twelve years, coming from behind, touched the hem of His garment;

21 for she said in herself, If I may only touch His garment, I shall be healed*.

22 And Jesus turning and seeing her, said, Have·​·confidence, daughter, thy faith has saved thee; and the woman was healed from that hour.

23 And Jesus coming into the house of the ruler, and seeing the flute·​·players, and the crowd making·​·an·​·uproar,

24 says to them, Depart; for the damsel is· not ·dead, but sleeps; and they laughed·​·at Him.

25 But when the crowd was cast out, entering in He took hold of her hand, and the damsel arose.

26 And this fame went·​·out into that whole land.

27 And Jesus passing·​·by thence, two blind men followed Him, crying and saying, Have mercy on us, Son of David.

28 And when He had come to the house, the blind men came to Him, and Jesus says to them, Do you believe that I am able to do this? They say to Him, Yes, Lord.

29 Then He touched their eyes, saying, According to your faith be it unto you.

30 And their eyes were opened, and Jesus admonished them, saying, See that you let no·​·one know.

31 But going·​·out they spread· His ·fame in that whole land.

32 And as they went out, behold they brought·​·to Him a man dumb, demon-possessed.

33 And when the demon was cast out, the dumb spoke, and the crowds marveled, saying that it never so appeared in Israel.

34 But the Pharisees said, In the prince of demons He casts out demons.

35 And Jesus went·​·around all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease and every malady in the people.

36 And seeing the crowds, He was moved·​·with·​·compassion* concerning them, because they were faint and thrown·​·down, as sheep not having a shepherd.

37 Then He says to His disciples, The harvest is indeed much, but the workers are few.

38 Entreat ye, therefore, the Lord of the harvest, so·​·that He will send·​·out workers into His harvest.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Apocalypse Explained # 1154

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1154. Beasts of burden and sheep signifies profaned worship from truths and goods that are from a spiritual-natural origin. This is evident from the signification of "beasts of burden," as being the truths that look to charity (of which presently); also from the signification of "sheep," as being the goods of charity, as can be seen from all the passages in the Word where they are mentioned. (As in the following: Matthew 7:15; 9:36; 10:5, 6, 16; 12:10-12; 15:21-29; 18:12, 13; 25:31-41; 26:31; Mark 6:34; 14:27; John 10:1-18, 26-31; 21:15-17 and by passages in the prophets.) In these passages sheep signify those who are in the good of charity, therefore in an abstract sense, "sheep" signify the goods of charity. But "beasts of burden" signify the truths that look to the goods of charity, and as asses are especially meant, and these were used for riding and carrying burdens, things pertaining to use and to instruction were signified.

As in Isaiah:

They carry their wealth upon the shoulder of beasts of burden (Isaiah 30:6).

Wealth here signifies knowledges.

And in Luke:

The Samaritan set the man wounded by the robbers on his own beast of burden (Luke 10:34).

"To set him on his own beast of burden" signifies to instruct him according to his ability (See n. 375, 376, 444), where this is explained. What "beasts of burden" signify when asses are meant may be seen (n. 31, 140). It is said that "beasts of burden and sheep" signify truths and goods from a spiritual-natural origin, because such goods and truths are meant as are in those who are in the Lord's external church, and thus in the first or lowest heaven. These are natural, and yet they receive the spiritual, and are therefore called spiritual-natural. But here, as elsewhere, profaned worship from such truths and goods is meant.

(Continuation respecting the Athanasian Faith)

[2] The operation of the Divine providence, man not knowing it, may be illustrated by two comparisons. It is like a gardener collecting the seeds of shrubs, fruit trees, and flowers of all kinds, and providing himself with spades, rakes, and other tools for working the land, and then fertilizing his garden, digging it, dividing it into beds, putting in the seeds, and smoothing the surface. All these things man must do as if of himself. But it is the Lord who causes the seeds to take root, to spring forth out of the earth, to shoot forth into leaves, and then into blossoms, and finally to yield new seeds for the benefit of the gardener. Again, it is like a man about to build a house, who provides himself with the necessary materials, as timber, rafters, stones, mortar, and other things. But afterwards the Lord builds the house from foundation to roof exactly adapted to the man, though the man does not know it. From this it follows, that unless a man provides the necessary things for a garden or a house, he will have no garden with the benefit of its fruits, and no house and thence no habitation.

[3] So it is with reformation. The things that man must provide himself with are the knowledges of truth and good from the Word, from the doctrine of the church, from the world, and by his own labor. The Lord does everything else while man is ignorant of it. But it is to be known, that all things necessary to planting a garden or building a house, which, as has been said, are the knowledges of truth and good, are nothing but the materials, and have no life in them until man does them or lives according to them as if of himself. When that is done the Lord enters and vivifies and builds, that is, reforms. Such a garden, or such a house is man's understanding, for therein is his wisdom, which derives from love all that it is.

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