The Bible

 

John 8

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1 Jesus went unto the mount of Olives.

2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

4 They say unto him, Master, this woman was taken in adultery, in the very act.

5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

8 And again he stooped down, and wrote on the ground.

9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.

10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?

11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.

14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.

15 Ye judge after the flesh; I judge no man.

16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.

17 It is also written in your law, that the testimony of two men is true.

18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.

19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.

20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.

23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

27 They understood not that he spake to them of the Father.

28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

30 As he spake these words, many believed on him.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;

32 And ye shall know the truth, and the truth shall make you free.

33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

35 And the servant abideth not in the house for ever: but the Son abideth ever.

36 If the Son therefore shall make you free, ye shall be free indeed.

37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

43 Why do ye not understand my speech? even because ye cannot hear my word.

44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

45 And because I tell you the truth, ye believe me not.

46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

50 And I seek not mine own glory: there is one that seeketh and judgeth.

51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.

57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

58 Jesus said unto them, Verily,verily, I say unto you, Before Abraham was, I am.

59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

   

From Swedenborg's Works

 

Apocalypse Revealed #417

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417. To this I will append the following account:

I saw in the spiritual world two flocks, one a flock of goats, and the other a flock of sheep. I wondered who they were, since I knew that animals seen in the spiritual world are not really animals, but are correspondent forms of the affections and consequent thoughts of the local inhabitants. Therefore I drew nearer, and as I approached, the likenesses of animals disappeared, and instead of them I saw people. It also became clear that those who formed the flock of goats were people who had confirmed themselves in the doctrine of justification by faith alone, and that those who formed the flock of sheep were people who believed that charity and faith are inseparable, as goodness and truth are inseparable.

[2] I then spoke with those who had looked like goats, and I said, "Why are you gathered together like this?"

They were mostly clergy, who vaunted themselves on account of their reputation for learning, because they knew the arcana of justification by faith alone. They said they had assembled to convene a council, because they had heard that the saying of Paul in Romans 3:28, that "a person is justified by faith apart from the deeds of the law," was not rightly understood, since by deeds of the law Paul meant the deeds prescribed by Mosaic law, which existed for Jews.

"We see this clearly," they said, "also from Paul's words to Peter, whom he rebuked for Judaizing, even though Peter knew that no one is justified by the works of the law (Galatians 2:14-16). Moreover, Paul distinguishes between the law of faith and the law of works, 1 and between Jews and gentiles, 2 or between circumcision and uncircumcision; 3 and by circumcision he means Judaism, as he does everywhere else. He also then concludes with these words: 'Do we then abolish the law by faith? Not at all. Rather we establish the law.' He says all of this in one series of verses, in Romans 3:27-31.

"In addition, he says as well in the preceding chapter, 'not the hearers of the law will be justified in the sight of God, but the doers of the law will be justified' (Romans 2:13). Furthermore, that God will render to each one according to his deeds (Romans 2:6). And still further, 'We must all appear before the judgment seat of the Christ, that each one may give an account of the things done in the body..., whether good or evil' (2 Corinthians 5:10). Not to mention many other statements in Paul's writing, which make it apparent that Paul rejected faith apart from good works, just as much as James (James 2:17-26).

[3] "That Paul meant the deeds prescribed by Mosaic law, which existed for Jews - this we have further confirmed from the fact that all the statutes for the Jews in the books of Moses are called the Law, being thus works prescribed by the Law, which we see to be so from the following statements:

This is the law of the grain offering. (Leviticus 6:14ff.)

This is the law of the trespass offering... (Leviticus 7:1, 7)

This is the law of the sacrifice of peace offerings... (Leviticus 7:11ff.)

This is the law of the burnt offering, the grain offering, the sin offering and trespass offering, the consecrations, and the sacrifice of the peace offerings... (Leviticus 7:37)

This is the law regarding animals and birds... (Leviticus 11:46f.)

This is the law regarding her who gives birth, to a son or a daughter. (Leviticus 12:7)

This is the law regarding a leprous plague... (Leviticus 13:59, cf. 14:2, 14:32, 14:54, 14:57)

This is the law regarding one suffering a discharge of fluid... (Leviticus 15:32)

This is the law regarding jealousness... (Numbers 5:29-30)

This is the law for the Nazirite... (Numbers 6:13, 21)

This is the law (regarding cleanness). (Numbers 19:14)

This is... the law (regarding the red heifer). (Numbers 19:2)

(The law for a king.) (Deuteronomy 17:15-19)

"In fact," the speakers said, "the whole five books of Moses are called the Book of the Law, in Deuteronomy 31:9, 11-12, 26, and elsewhere."

To this they added also that they saw in Paul that the law in the Ten Commandments ought to be lived, and that it is fulfilled by charity, which is love for the neighbor (Romans 13:8-10), thus not by faith alone.

They said that this was why they had come together.

[4] In order not to disturb them, however, I withdrew, and at a distance then they looked again like goats, sometimes like ones lying down, and sometimes like ones standing, but turned away from the flock of sheep. They looked like goats lying down when they were deliberating, and like ones standing when they drew conclusions.

But I kept my eyes on their horns, and I was surprised to see that the horns on their foreheads appeared sometimes as though extending forward and upward, and sometimes curving back to the rear, and finally to be completely turned backward. At that they suddenly all turned then to face the flock of sheep, though they looked like goats.

I went over to them again, therefore, and asked what was happening now. They said they had concluded that faith alone produces the goods of charity called good works, as a tree produces fruit.

But then we heard a clap of thunder and saw a flash of lightning from above; and presently an angel appeared, standing between the two flocks, who cried out to the flock of sheep, "Do not listen to them! They have not abandoned their earlier faith, which teaches that God the Father took pity for the sake of the Son. That faith is not faith in the Lord. Nor is faith a tree. Rather a person is a tree. Only repent and turn to the Lord, and you will have faith. Before then faith is not faith having any life in it."

The goats with their horns turned backward then tried to approach the sheep, but the angel standing between them divided the sheep into two groups and said to those on the left, "Attach yourselves to the goats. But I tell you that a wolf is going to come that will carry them off, and you with them."

[5] However, after the two groups of sheep had been separated, and those on the left heard the angel's warning, they looked at each other and said, "Let's confer with our former comrades."

So then the group on the left addressed the one on the right, saying, "Why did you leave your pastors? Are not faith and charity inseparable, as a tree and its fruit are inseparable? For a tree continues on through the branch into the fruit. Take away anything from the branch that flows by an unbroken connection into the fruit, and will not the fruit perish? Ask our priests if that is not the case."

So then they asked, and the priests looked around at the rest, who winked to tell them to speak well. And after that they replied that such was the case. "Faith is preserved by its fruits," they said. But they would not say that faith is contained in the fruits.

[6] At that one of the priests among the sheep on the right rose and said, "They replied to you that such is the case, but still they tell their own flock that it is not the case, as they think otherwise."

The group on the right asked, therefore, how those priests think then. "Do they not teach as they think?"

"No," the priest replied. "They think that every good of charity that is called a good work, that a person does for his salvation or for the sake of eternal life, is not good but evil, because by the work the person is trying of himself to save himself, claiming for himself the righteousness and merit of Him who is the only Savior. And this is the case, they think, with every good work in which a person is conscious of his own will. Consequently among themselves they call good works done by a person of himself not blessings but curses, saying that they merit hell rather than heaven."

[7] However, those of the group on the left said, "You are telling lies about them. Do they not clearly in our presence preach charity and its works, which they call works of faith?"

But the priest replied, "You do not understand their preaching. Only a clergyman who is present pays attention and understands. They think only of moral charity and its civic and political goods, which they call goods of faith, but which are absolutely not. For an atheist can do the same things in the same way and give them the same appearance. Therefore they unanimously say that no one is saved by any works, but by faith alone.

"But let us illustrate this with analogies. They say that an apple tree produces apples; however, if a person does good deeds for his salvation, as the tree does apples by an unbroken connection, then the apples are rotten inside and full of worms. They say, too, that a grapevine produces grapes; but if a person were to produce spiritual goods as a grapevine does grapes, he would produce wild grapes."

[8] At that those of the group on the left asked in response, "What then is the nature of their goods of charity or good works, which are the fruits of faith?"

The priest replied that they are unseen, being within a person from the Holy Spirit, of which the person is totally unaware.

Responding, they said, "If a person is totally unaware of them, there must at least be some connection. Otherwise how can they be called works of faith? Perhaps those unfelt goods are then insinuated into the person's volitional works by some mediating influx, as by some affecting, influencing, inspiring, prodding or spurring of the will, by a silent perception in the thought and a resulting admonition, contrition, and thus conscience, and so by an impulse, an obedience to the Ten Commandments and the Word, either as a little child or as a wise adult, or by some other means like these."

But the priest replied, "No, they are not. Even if their proponents say that it comes about by such means because good works come about by faith, still they sew these up in their sermons with words whose result is to deny that they originate from faith. Some of them still teach such means, but as signs of faith, and not as its bonds with charity."

Some of those on the left nevertheless conceived of a connection by means of the Word, and they said, "Is there not thus a connection, that a person acts voluntarily in accord with the Word?"

But the priest replied, "That's not what they think. Rather they think it is formed simply by hearing the Word, thus not by understanding the Word, lest something enter perceptibly through the intellect into a person's thought and will. For they assert that everything in a person's volitional makeup is merit-seeking, and that in spiritual matters a person cannot undertake, will, think, understand, believe, do or cooperate in anything any more than a log.

"Still, however, the case is different with the influx of the Holy Spirit through faith into the discourses of preachers, because these are actions of the mouth and not actions of the body, and because by faith a person acts with God, but by charity with men."

[9] But when one of those on the left heard that a connection is formed simply by hearing the Word and not by understanding the Word, he said irately, "Is it then by an understanding of the Word gained from the Holy Spirit only, when a person in church turns away or sits as deaf as a post, or when he sleeps, or gained simply from some exhalation from the Word, the book? What could be more absurd?"

After that a man from the group on the right, who excelled the rest in judgment, asked to be heard, and speaking said, "I heard someone say, 'I have planted a vineyard. Now I will drink wine till I am drunk.' But someone else said, 'Will you drink wine from your glass with your right hand?' And the first one said, 'No. I will drink it from an unseen glass with an unseen hand.' So the second one said, 'Then you surely won't get drunk!'"

Then the same man said, "Only listen to me, please. I say to you, drink wine from the Word understood. Do you not know that the Lord embodies the Word? Does the Word not come from the Lord? Is He not therefore present in it? If then you do good in obedience to the Word, do you not do it from the Lord, in obedience to His utterance and will? And if you then look to the Lord, He Himself also will lead you and do the good, and do it through you, so that you do it as though of yourself. Who can say, if he does something for a king, in obedience to his utterance and will, 'I do this of myself, in compliance with my own utterance or command, by my own will?'"

Following that the priest turned to the clergy and said, "Ministers of God, do not lead the flock astray!"

[10] Hearing this, a large majority of the group on the left went back and joined the group on the right. Some of the clergy also then said, "We have heard something we have not heard before. We are pastors. We will not abandon the sheep." And they went back with them and said, "That man spoke a true word. Who can say, if he acts in obedience to the Word, thus from the Lord, in obedience to His utterance and will, 'I do this of myself'? Who says, if he does something for a king, in obedience to his utterance and will, 'I am doing this of myself'?

"We see now the Divine providence in why the conjunction of faith and works acknowledged by the ecclesiastical body has not been found. It could not be found, because it cannot be imparted; for that faith is not faith in the Lord who embodies the Word, and so is not a faith derived from the Word."

But the rest of the priests went away, and waving their caps they cried, "Faith alone, faith alone! It will yet survive!"

Footnotes:

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.