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Matthaeus 6

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1 Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in cælis est.

2 Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam.

3 Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua :

4 ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.

5 Et cum oratis, non eritis sicut hypocritæ qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus : amen dico vobis, receperunt mercedem suam.

6 Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi.

7 Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur.

8 Nolite ergo assimilari eis : scit enim Pater vester, quid opus sit vobis, antequam petatis eum.

9 Sic ergo vos orabitis : Pater noster, qui es in cælis, sanctificetur nomen tuum.

10 Adveniat regnum tuum ; fiat voluntas tua, sicut in cælo et in terra.

11 Panem nostrum supersubstantialem da nobis hodie,

12 et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.

13 Et ne nos inducas in tentationem, sed libera nos a malo. Amen.

14 Si enim dimiseritis hominibus peccata eorum : dimittet et vobis Pater vester cælestis delicta vestra.

15 Si autem non dimiseritis hominibus : nec Pater vester dimittet vobis peccata vestra.

16 Cum autem jejunatis, nolite fieri sicut hypocritæ, tristes. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, quia receperunt mercedem suam.

17 Tu autem, cum jejunas, unge caput tuum, et faciem tuam lava,

18 ne videaris hominibus jejunans, sed Patri tuo, qui est in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi.

19 Nolite thesaurizare vobis thesauros in terra : ubi ærugo, et tinea demolitur : et ubi fures effodiunt, et furantur.

20 Thesaurizate autem vobis thesauros in cælo, ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur.

21 Ubi enim est thesaurus tuus, ibi est et cor tuum.

22 Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit.

23 Si autem oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt : ipsæ tenebræ quantæ erunt ?

24 Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonæ.

25 Ideo dico vobis, ne solliciti sitis animæ vestræ quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum ?

26 Respicite volatilia cæli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester cælestis pascit illa. Nonne vos magis pluris estis illis ?

27 Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum ?

28 Et de vestimento quid solliciti estis ? Considerate lilia agri quomodo crescunt : non laborant, neque nent.

29 Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis.

30 Si autem fœnum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicæ fidei ?

31 Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur ?

32 hæc enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis.

33 Quærite ergo primum regnum Dei, et justitiam ejus : et hæc omnia adjicientur vobis.

34 Nolite ergo solliciti esse in crastinum. Crastinus enim dies sollicitus erit sibi ipsi : sufficit diei malitia sua.

   

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Arcana Coelestia # 1285

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1285. That 'the whole earth was one lip' means that people everywhere held to the same doctrine in its general aspects is clear from the meaning in the Word of 'a lip', dealt with in the next paragraph. This verse, in these few words, describes the state of the Ancient Church as it had been, that is to say, it held to the same general doctrine. The next verse however describes how it began to be falsified and adulterated, and after that down to verse 9 how it became so utterly perverted that no internal worship existed any longer. Immediately after that the subject is the second Ancient Church begun by Eber, and at last the third Church which was the start of the Jewish Church. For after the Flood there were three consecutive Churches.

[2] In regard to what has been said of the first Ancient Church - that though so wide-spread throughout the world, its lip was nevertheless one and its words one, that is, it shared one doctrine in its general aspects and in its particular details; but for all that, the forms of worship, internal as well as external, were everywhere divergent, as shown in the previous chapter where each nation that is mentioned meant a divergent form of doctrine and of ritual - the situation is as follows: Heaven consists of countless communities. They all vary, and yet all are one, for all are led as one by the Lord; see what has appeared already in 457, 551, 684, 685, 690. A parallel exists in man, in that although internally his body has so many parts, which, like his other organs and limbs, have so many inner parts, each functioning differently from any other, yet all of them, every single one, are nevertheless controlled as one by one soul. A parallel also exists with the human body, which has different ways of exerting its strength and of moving. Nevertheless all are controlled by one motion of the heart and one of the lungs, and together make one. The reason they are able to function as one in this way is that in heaven there is one single influx which is received by everyone according to his own disposition. This influx is an influx of affections from the Lord, from His mercy and life. And although there is one influx only, everything nevertheless conforms and follows as one. And this comes about through the mutual love shared by those in heaven.

[3] Such was the situation with the first Ancient Church that although there were so many forms of internal and external worship, at the general level as many as there were nations, at the specific level as many as there were families making up nations, and at the particular level as many as there were people in the Church, they all nevertheless had 'one lip' and 'their words were one'; that is, they all shared one doctrine in general and in particular. Doctrine is one when all possess mutual love, or charity. Mutual love or charity causes things, though varied, to be one, for it makes one out of varied things. If all, no matter how many - even ten thousand times ten thousand - are governed by charity or mutual love, they have but one end in view, namely the common good, the Lord's kingdom, and the Lord Himself. Variations in matters of doctrine and in forms of worship are like the variations that exist with the physical senses and with the inner parts of man's body, which, as stated, all contribute to the perfection of the whole. Indeed the Lord flows in and works by way of charity though in different ways according to the disposition of each individual. And in so doing He arranges every single person into a proper order, on earth as in heaven. In this way the Lord's will is done, as He Himself teaches, 'on earth as it is in heaven'.

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

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