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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 # 9184

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9184. 'He shall surely endow her to be his wife' means a token of consent on his side to a rightful joining together. This is clear from the meaning of 'a dowry' and 'endowing' as a token of consent, dealt with in 4456; and from the meaning of 'to be a wife' as to establish a rightful joining together, for taking a woman to be his wife means being rightfully joined to her. In the spiritual sense a wrongful joining together exists when truth is joined to an affection that springs from a delight in gain or from a delight in the attainment of important positions; this kind of affection is present in people if they learn the Church's truths for the sake of those delights. Yet that joining together does no harm to those who later on are regenerated by the Lord, since those affections remain with them, but become subordinate to and serve an affection for truth learned for the sake of the good that belongs to useful service and to life. Those earlier affections occupy the last place, though they were seen previously to occupy the first. For when a person is being regenerated the order of his life is turned around, and in this way a wrongful joining together is turned into a rightful one.

[2] The reason why this change in a person can come about is that the truths of faith enter by way of hearing, thus through the external man, and the external man has no taste for anything except things of the world and of self, that is, delights that arise from gain and important positions. But when the internal man has been opened through regeneration, good flows in from the Lord by way of the internal man, and that good adopts and joins to itself the truths of faith which have entered through the external man. The more they are joined together, the more 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 ends, and the Lord Himself as the end of all ends, while the former things, the delights that go with gain and important positions, are seen as means to that end. It is well known that the means have their life solely from the end in view, and without that end have no life. Thus when the delights that go with gain and important positions have become the means the life they have is the life that comes from heaven, that is, from the Lord by way of heaven, the end for the sake of which they exist being the Lord. When the order of life in a person is like this, gain and important positions are a blessing to him; but if that order is turned around they are a curse to him. 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. Matthew 6:33.

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