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Matthew 16

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1 And the Pharisees and Sadducees having come, tempting, did question him, to shew to them a sign from the heaven,

2 and he answering said to them, `Evening having come, ye say, Fair weather, for the heaven is red,

3 and at morning, Foul weather to-day, for the heaven is red -- gloomy; hypocrites, the face of the heavens indeed ye do know to discern, but the signs of the times ye are not able!

4 `A generation evil and adulterous doth seek a sign, and a sign shall not be given to it, except the sign of Jonah the prophet;' and having left them he went away.

5 And his disciples having come to the other side, forgot to take loaves,

6 and Jesus said to them, `Beware, and take heed of the leaven of the Pharisees and Sadducees;'

7 and they were reasoning in themselves, saying, `Because we took no loaves.'

8 And Jesus having known, said to them, `Why reason ye in yourselves, ye of little faith, because ye took no loaves?

9 do ye not yet understand, nor remember the five loaves of the five thousand, and how many hand-baskets ye took up?

10 nor the seven loaves of the four thousand, and how many baskets ye took up?

11 how do ye not understand that I did not speak to you of bread -- to take heed of the leaven of the Pharisees and Sadducees?'

12 Then they understood that he did not say to take heed of the leaven of the bread, but of the teaching, of the Pharisees and Sadducees.

13 And Jesus, having come to the parts of Cesarea Philippi, was asking his disciples, saying, `Who do men say me to be -- the Son of Man?'

14 and they said, `Some, John the Baptist, and others, Elijah, and others, Jeremiah, or one of the prophets.'

15 He saith to them, `And ye -- who do ye say me to be?'

16 and Simon Peter answering said, `Thou art the Christ, the Son of the living God.'

17 And Jesus answering said to him, `Happy art thou, Simon Bar-Jona, because flesh and blood did not reveal [it] to thee, but my Father who is in the heavens.

18 `And I also say to thee, that thou art a rock, and upon this rock I will build my assembly, and gates of Hades shall not prevail against it;

19 and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.'

20 Then did he charge his disciples that they may say to no one that he is Jesus the Christ.

21 From that time began Jesus to shew to his disciples that it is necessary for him to go away to Jerusalem, and to suffer many things from the elders, and chief priests, and scribes, and to be put to death, and the third day to rise.

22 And having taken him aside, Peter began to rebuke him, saying, `Be kind to thyself, sir; this shall not be to thee;'

23 and he having turned, said to Peter, `Get thee behind me, adversary! thou art a stumbling-block to me, for thou dost not mind the things of God, but the things of men.'

24 Then said Jesus to his disciples, `If any one doth will to come after me, let him disown himself, and take up his cross, and follow me,

25 for whoever may will to save his life, shall lose it, and whoever may lose his life for my sake shall find it,

26 for what is a man profited if he may gain the whole world, but of his life suffer loss? or what shall a man give as an exchange for his life?

27 `For, the Son of Man is about to come in the glory of his Father, with his messengers, and then he will reward each, according to his work.

28 Verily I say to you, there are certain of those standing here who shall not taste of death till they may see the Son of Man coming in his reign.'

   

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Arcana Coelestia # 10331

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10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.

[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.

[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.

[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.

[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,

The Son of Man will repay everyone according to his deeds. Matthew 16:27.

In Jeremiah,

I will requite them according to their work and according to the deed of their hands. Jeremiah 25:14.

In the same prophet,

... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jeremiah 32:19.

In the same prophet,

Turn back each of you from his evil way, and cause your works to be good. Jeremiah 35:15.

In Hosea,

I will punish his ways 1 , and requite him for his works. Hosea 4:9.

In Zechariah,

Jehovah deals with us according to our ways and according to our works. Zechariah 1:6.

In John,

I will give to you each according to his works. Revelation 2:23.

In the same book,

They were judged every one according to their works. Revelation 20:13, 15.

In the same book,

Behold, I am coming, and My reward with Me, to give to everyone according to his works. Revelation 22:12.

By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.

[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.

[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37, 46. Of them it is said that they will shine forth like the sun in heaven, Matthew 13:43; and in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Daniel 12:3.

'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.

Poznámky pod čarou:

1. literally, I will visit upon his ways

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