The Bible

 

Luke 11

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1 And it came to pass, as He was praying in a certain place, when He had ceased, one of His disciples said to Him, Lord, teach us to pray, as John also taught his disciples.

2 And He said to them, When you pray, say, Our Father, who art in the heavens, hallowed be Thy name. Thy kingdom come; Thy will be·​·done, as in heaven, so upon the earth.

3 Give us our daily bread according·​·to the day*.

4 And forgive* us our sins, for we also forgive everyone who is·​·a·​·debtor to us. And lead us not into temptation, but deliver us from evil*.

5 And He said to them, Which of you shall have a friend, and shall go to him at midnight, and say to him, friend, lend me three loaves;

6 for a friend of mine in his journey has come to me, and I have not anything to set·​·before him.

7 And·​·he from inside, answering, shall say, Make me not labor; the door is already shut, and my little·​·children are with me in bed; I cannot stand·​·up and give thee.

8 I say to you, Though he will not rise and give him because he is his friend, yet because of his importunity he will stand·​·up and give him as·​·many·​·as he needs.

9 And·​·I say to·​·you, Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to·​·you.

10 For everyone who asks receives; and he who seeks finds; and to him who knocks it shall be opened.

11 And if a son shall ask bread of any of·​·you who is a father, will he give him a stone? And if he shall ask for a fish, instead·​·of a fish will he give him a serpent?

12 Or if he shall ask an egg, will he give him a scorpion?

13 If you then, being wicked, know how to give good gifts to your children, how·​·much more shall the Father who is of heaven give the Holy Spirit to them who ask Him?

14 And He was casting·​·out a demon, and it was mute; and it came·​·to·​·pass, when the demon had come·​·out, the mute spoke; and the crowds marveled.

15 But some of them said, He casts·​·out demons by Beelzebub* the ruler of the demons.

16 And others, tempting Him, sought of Him a sign from heaven.

17 But He, seeing their thoughts, said to them, Every kingdom divided against itself is made·​·desolate, and a house divided against a house falls.

18 And if· Satan ·also be divided against himself, how shall his kingdom stand? because you say that I cast out demons by Beelzebub.

19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges.

20 But if I by the finger of God cast out demons, certainly the kingdom of God has come to you.

21 When the strong one, fully·​·armed, guards his·​·own dwelling, his belongings are in peace;

22 but when a stronger than he comes·​·upon him and overcomes him, he takes·​·away all· his ·armor on which he trusted, and distributes his spoils.

23 He who is not with Me is against Me; and he who gathers not with Me scatters.

24 When the unclean spirit has come·​·out of a man, he passes through waterless places seeking rest; and finding not, he says, I will return to my house from·​·which I came·​·out;

25 and when he comes, he finds it swept and adorned.

26 Then he goes and takes seven other spirits more wicked than himself, and entering in, they dwell there; and the last things of that man become worse than the first.

27 And it came to pass as He said these things, a certain woman from the crowd, lifting·​·up her voice, said to Him, Happy is the womb that bore Thee, and the breasts at which Thou hast nursed.

28 But He said, Rather, happy are they who hear the Word of God and guard it.

29 And when the crowds congregated, He began to say, This is a wicked generation; it seeks a sign, and a sign shall not be given to it except the sign of Jonah the prophet.

30 For as Jonah was a sign to the Ninevites, so also shall the Son of Man be to this generation.

31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them; for she came from the uttermost·​·parts of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here.

32 The men of Nineveh shall stand·​·up in judgment with this generation, and shall condemn it; for they repented at the preaching of Jonah, and behold, more than Jonah is here.

33 And no·​·one having kindled a lamp puts it in a secret place, neither under a bushel, but on a lampstand, that they who go·​·in may look·​·at the light.

34 The lamp of the body is the eye; therefore when thine eye is single,* thy whole body also is illuminated; but when it is evil, thy body also is dark;

35 take heed, therefore, that the light that is in thee be not darkness.

36 If then thy whole body be illuminated, having no part dark, the whole shall be illuminated as when a lamp by its bright·​·shining gives· thee ·light.

37 And as He spoke, a certain Pharisee besought Him to dine with him; and He went in, and reclined.

38 But the Pharisee, seeing, marveled that He had not first washed·​·thoroughly before dinner.

39 And the Lord said to him, Now do you Pharisees make·​·clean the outside of the cup and of the platter, but your inside is·​·filled with extortion and wickedness.

40 Senseless ones! Did not He who made that which is outside make that which is inside also?

41 Nevertheless give the things that are·​·within for alms, and behold, all things are clean to you.

42 But woe to·​·you, Pharisees, because you tithe mint and rue and every herb, and pass·​·by the judgment and the love of God; these·​·things you ought to have done, and not to have left those·​·also undone.

43 Woe to·​·you, Pharisees, because you love the first·​·seats in the synagogues, and greetings in the markets.

44 Woe to·​·you, scribes and Pharisees, hypocrites! For you are as sepulchers that appear not, and the men who walk over them and know not.

45 And one of the lawyers answering said to Him, Teacher, in saying these·​·things Thou insultest us also.

46 But He said, Woe to·​·you, lawyers, also, because you burden men with burdens difficult·​·to·​·bear, and you yourselves touch not the burdens with one of your fingers.

47 Woe to·​·you because you build the sepulchers of the prophets, and your fathers killed them.

48 Then you bear witness to and have good·​·pleasure in the works of your fathers, for they indeed killed them, and you build their sepulchers.

49 By this also the wisdom of God said, I will send·​·out to them prophets and apostles, and some of them they shall kill and persecute,

50 that the blood of all the prophets poured·​·out from the founding of the world may be required of this generation,

51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the house*. Yes, I say to you, it shall be required of this generation.

52 Woe to·​·you, lawyers, because you have taken·​·away the key of knowledge; you entered not in yourselves, and those who were entering in you have forbidden.

53 And as He said these things to them, the scribes and the Pharisees began to urge Him frightfully, and to provoke Him to speak of many things,

54 lying in wait for Him, and seeking to catch something out of His mouth that they might accuse Him.

   


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

From Swedenborg's Works

 

Arcana Coelestia #2009

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2009. That 'no longer will your name be called Abram' means that He will cast off the human, and that 'your name will be Abraham' means that He will put on the Divine, is clear from the meaning of 'name', also from the meaning of 'Abram', and after that of 'Abraham'. When the phrase 'your name will be' is used in the Word it means the nature of, that is, what a person's nature is going to be like, as is clear from what has been brought forward in Volume One, in 144, 145, 1754. And since 'names means the nature of, a name includes everything in its entirety within that person, for in heaven no attention is paid to someone's name, but when anyone is referred to by name, or when a name is used, a mental picture of his nature comes up, that is, of all that is his, with him and in him. This is why 'name' in the Word means the nature of. To make this matter clearer to the understanding let further confirmatory quotations from the Word be introduced, such as in the Blessing in Moses,

Jehovah bless you and keep you; Jehovah make His face 1 shine upon you and be merciful to you; Jehovah lift up His face 1 upon you and give you peace.

So shall they put My name upon the sons of Israel. Numbers 6:24-27.

From this it is evident what 'name' and 'putting Jehovah's name upon the sons of Israel' means, namely that Jehovah blesses, keeps, enlightens, is merciful, and gives peace, and that such is Jehovah's or the Lord's nature.

[2] In the Ten Commandments,

You shall not take the name of Jehovah your God in vain, for Jehovah will not hold him guiltless who has taken His name in vain. Exodus 20:7; Deuteronomy 5:11.

Here taking God's name in vain does not mean His name but every single thing deriving from Him, and so every single thing belonging to the worship of Him, which must not be treated with disdain, still less be blasphemed and defiled by what is filthy. In the Lord's Prayer,

Hallowed be Your name. Your kingdom come, Your will be done, as in heaven so on earth. Luke 11:2.

Nor in this instance is 'name' used to mean name but all things that belong to love and faith, for these are God's, or the Lord's, and derive from Him. Since the latter are holy, the Lord's kingdom comes, and His will is done on earth as it is in heaven, when they are upheld as being holy.

[3] That 'name' means such things is clear from all the places in the Old Testament Word and in the New where the word 'name' is used, as in Isaiah,

You will say on that day, Confess Jehovah, call on His name, make His deeds known among the peoples, make mention that His name is exalted. Isaiah 12:4.

Here 'calling on the name of Jehovah' and 'making mention that it is exalted' does not in any way mean making the name itself an object of worship, or believing that Jehovah is called on by the mere uttering of His name, but by knowing His nature, and so every single thing that derives from Him. In the same prophet,

Therefore in the Urim give honour to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

Here 'in the Urim give honour to Jehovah' means worship based on the holy things of love, 'in the isles of the sea to the name of Jehovah, the God of Israel' worship based on the holy things of faith.

[4] In the same prophet,

Jehovah our God, in You alone will we make mention of Your name. Isaiah 26:13.

And in the same prophet,

I will stir up one from the north, and he will come, from the rising of the sun he will call on My name. Isaiah 41:25.

Here 'making mention of' and 'calling on the name of Jehovah' is worshipping from the goods of love and the truths of faith. Those 'from the north' are people outside the Church who do not know the name of Jehovah but who do nevertheless call on His name when they are leading charitable lives one with another and venerate some deity as the Creator of the universe, for it is the worship and what constitutes it, not the name, that calling on Jehovah entails. That the Lord is also present with gentiles, see 932, 1032, 1059.

[5] In the same prophet,

The nations will see your righteousness and all the kings your glory; and you will be called by a new name which the mouth of Jehovah will announce. Isaiah 62:2.

Here 'you will be called by a new name' stands for becoming a different person, that is to say, as a result of being created anew or regenerated, and so stands for becoming such. In Micah,

All the peoples walk each in the name of its god, but we will walk in the name of Jehovah our God for ever and eternally. Micah 4:5.

'Walking in the name of its god' clearly stands for worship that is profane, while 'walking in the name of Jehovah' stands for true worship. In Malachi,

From the rising of the sun and even to its setting, great is My name among the nations; and in every place incense is offered to My name, and a pure minchah, for great is My name among the nations. Malachi 1:11.

Here 'name' is not used to mean the name but the worship; and this worship is the essential nature of Jehovah or the Lord, from which He wills to be adored.

[6] In Moses,

The place which Jehovah your God chooses out of all the tribes to put His name there, and to make His name dwell there, to that place shall you bring all that I am commanding you. Deuteronomy 12:5, 11, 14; 16:2, 6, 11.

Here also 'putting His name' and 'making His name dwell there' do not mean the name but the worship, and so Jehovah's or the Lord's essential nature from which He is to be worshipped. His nature consists in the good of love and the truth of faith, it being with those who are governed by such good and truth that Jehovah's name dwells. In Jeremiah,

Go to My place which is in Shiloh where I made My name dwell at first. Jeremiah 7:12.

Here similarly 'name' stands for worship, and so for doctrine concerning true faith. It may become clear to anyone that Jehovah does not dwell with somebody who merely knows and utters His name, for without any conception and recognition of His essential nature, and without any belief in it, the name by itself is a mere verbal expression. From this it is evident that the word 'name' means the nature of, and the knowledge of that nature.

[7] In Moses,

At that time Jehovah set apart the tribe of Levi to serve Him and to bless in His name. Deuteronomy 10:8.

Here 'blessing in the name of Jehovah' is doing so not by means of the name but by means of those qualities associated with the name of Jehovah which have been referred to above. In Jeremiah,

This is His name which they will call Him, Jehovah our righteousness. Jeremiah 23:6.

Here 'name' stands for the righteousness which is the essential nature of the Lord, to whom these words refer. In Isaiah,

Jehovah called Me from the womb, from My mother's body 2 He made mention of My name. Isaiah 49:1.

These words too refer to the Lord. 'Making mention of His name' is informing about His essential nature.

[8] That 'name' means the nature of is plainer still in John's Revelation,

You have a few names in Sardis, who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments and I will not blot his name out of the book of life; and I will confess his name before My father and before the angels. He who conquers I will write on him the name of God, and the name of the city of My God, the New Jerusalem which comes down out of heaven from My God, and My new name. Revelation 3:4-5, 12.

Here it is quite clear that name does not mean the name but the essential nature of him who conquers. 'The name in the book of life' is nothing else. Nor is 'confessing his name before My Father', and 'writing on him the name of God and of the city, and a new name'. The same applies elsewhere to the names which are said to have been written in the book of life and in heaven, Revelation 13:8; 17:8; Luke 10:20.

[9] In heaven one person is always recognized from another by his nature or character, which is expressed in the sense of the letter as 'the name', as may also become clear to anyone from the fact that on earth the mention of anybody's name presents to another a mental picture of his nature or character by which he is known and distinguished from anyone else. In the next life those mental pictures survive but names perish. More especially is this so with angels. This is why in the internal sense 'name' means the essential nature of, or the knowledge of that nature. In the same book,

On the head of Him who sat on the white horse were many jewels. He has a name written which no one knows but He Himself. He was clad in a garment dipped in blood, and His name is called The Word of God. Revelation 19:12-13.

Here it is stated openly that His 'name' is The Word of God, thus the essential nature of Him who sat on the white horse.

[10] The fact that the name of Jehovah means the knowledge of His nature, that is to say, it means every good of love and every truth of faith, is quite clear from these words spoken by the Lord,

Righteous Father, I have known You, and these too have known that You have sent Me, for I made known to them Your name, and I will make it known that the love with which You have loved Me may be in them, and I in them. John 17:25-26.

[11] And that the name of God or of the Lord means the whole doctrine of faith concerning love and charity, which is meant by 'believing in His name', is clear from these words in the same gospel,

As many as received Him, to them He gave power to be sons of God, to those believing in His name. John 1:12.

If you ask anything in My name, I will do it. If you love Me, keep My commandments. John 14:13-15.

Whatever you ask the Father in My name He may give it to you. These things I command you, that you love one another. John 15:16-17.

In Matthew,

Where two or three are gathered together in My name, there am I in the midst of them. Matthew 18:20.

Here 'being gathered together in the Lord's name' means those who possess the doctrine of faith concerning love and charity, and so who are governed by love and charity.

[12] In the same gospel,

You will be hated by all nations for My name's sake. Matthew 10:22; 24:9-10; Mark 13:13.

Here 'for My name's sake' clearly stands for doctrine's sake. The fact that a name itself is of no avail, only that which the name embodies, that is to say, everything constituting charity and faith, is quite clear from the following in Matthew,

Did we not prophesy through Your name, and cast out demons through Your name, and do many mighty works in Your name? And then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

From this it is clear that people who make worship consist in a name, as Jews do in the name of Jehovah and Christians in the name of the Lord, are not on that account worthier than any others, for the name is of no avail. But they are worthier when their characters conform to what He has commanded; and this is the meaning of 'believing in His name'. And when they say that there is salvation in no other name than the Lord's they mean in no other doctrine, that is, in none other than mutual love, which is the true doctrine of faith, and so in none other than the Lord since all love comes from Him alone, and all faith from that love.

Footnotes:

1. literally, faces

2. literally, viscera

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