"Repent ye; for the kingdom of heaven is at hand." Matthew 3:3

Additional readings: Isaiah 1:1-20

In the childhood of the human race, before men had departed from right ways of life, heaven was near to them. They could be led directly by the Lord, for their hearts and minds were open to him. Of this Golden Age of the human race it is written, "Man walked with God." But we have all read in the history of the human race as revealed in the Scripture the account of how many departed from the way of life and, following the devices of his own heart, closed his mind to the direct reception of goodness and truth from the Lord, until finally he reached a state in which all true knowledge of God and heaven was lost.

Then the Lord came to bring salvation to mankind, and preparation for His reception was made through John the Baptist, the messenger sent in fulfillment of a prophecy given centuries before. John’s message is our text: "Repent ye, for the kingdom of heaven is at hand." And when John was put to death, and the Lord began His active ministry in the world, the words of our text were also His first message. For He came to make clear the way of life, and wrong ideas held possession of the minds of men then, as they do of many minds today.

It is not by chance that this first message turns our thoughts to heaven. The purpose of our creation is that we may so live that we shall find our homes in heaven. Belief in heaven had been lost, along with the knowledge about it. And today belief in heaven is for the most part vague, and many think that eternal life does not mean personal existence in the spiritual world, but only the persistence of one’s influence in this world. Great men like Homer, Plato, Moses, Shakespeare, Gladstone, Lincoln, Pasteur, and many others perpetuate themselves in the influence they exert in the minds of living men. This, they say, is what is meant by immortality, by everlasting life. But we should realize that this type of everlasting life is open to the evil as well as to the good. A Diocletian may be remembered forever as well as the beloved Apostle. We need to know the truth that men and women, as individuals, live forever after death in the spiritual world.

But this is not the implication of the text which I have chosen for consideration this morning." The kingdom of heaven is at hand." We know that heaven is not in some remote part of the natural sky, that we cannot say, "Lo, here, or Lo, there" (Luke 17:21). But we are still apt to think of it as far away. We are also inclined to think of it as remote in time. We speak commonly of the "future" world. In the thought of some even, it lies at the indefinitely remote time, when they expect a general resurrection along with others; death is the gateway of heaven, but heaven still seems too distant to be of much practical and present interest.

But the truth is that heaven is far away neither in space nor in time. It is here, it is now, it is "at hand." We live in it now, or we may do so. It is a present reality, the most real and the most important element of the life we are now living. When we speak of heaven, and of living for heaven, we are not, as some charge, setting our hearts on something far away, and despising the real world in which we now are. If one lives for a far-off heaven — and no doubt some have lived so — he may be careless of this world’s joys and sorrows, of opportunities for usefulness, keeping his eyes fixed on some vision of the future. But we may live for heaven and still live thoroughly in the present. We ought to value heaven as the most real of present realities. The Gospel is true: "The kingdom of heaven is at hand."

We are taught in the New Church that heaven is essentially a state of human feeling, thought and life, a state in which love to the Lord and love to the neighbor are the ruling motives. We are taught that no outward paradise which could be made by human or by Divine skill would be a heaven if those affections were absent from the heart, that there is no real or lasting satisfaction except in the exercise of these affections. It follows that we can come into heaven in this world, and live in heaven while we live on earth, for we may learn here to love the Lord and one another, and to find our chief enjoyment in the exercise of these heavenly loves.

But this is an abstract way of speaking. Concretely, heaven is not merely a heavenly state in ourselves; it is the great world of human beings who are living in that state, those people in whose hearts are heavenly affections, whose minds are bright with spiritual light, and whose hands are busy with heavenly works. There are many such people in this world. There are countless more who have gone from the earth to the spiritual world, and are there living the same good life under freer and happier conditions. All these people are heaven.

When we have love to the Lord and the neighbor in ourselves, we are brought spiritually near to those in like affections, both of this world and of the spiritual world. It is not a figure of speech when we say that heaven is about us when we are in heavenly states. It is a literal and positive fact. Heaven is so really around us at such times that if it were granted to us, as it was to Elisha’s servant and to others in Bible days to have our spiritual eyes opened, we should see the angels who are our companions and the beautiful land in which they dwell. Among them we should see and recognize some who were dear to us on earth, who still love and help us, and there would be some whom we had not known before but who would from the first glance seem to us as old friends, because they have similar desires and thoughts. And we should recognize them as the source of our happiness.

The Lord created the world and all things in it. All things in the world were made for man to use and enjoy, from the very materials of the earth to all the myriad things of the vegetable and animal kingdoms, the beast of the field, the fowl of the air, and the fish of the sea. For man’s needs of food, clothing, shelter, for gratification of his senses, and the improvement of his mind these things were made. All these were created and given to man for blessings. But they are subject to one important condition: man must indeed labor to make these things of service to himself, but he must also use them in the service of others. Only so can he have any security or peace. The world of nature and of human beings is not for one man, or a few men, or a nation to control or exploit. Indeed we cannot rightly claim sovereignty over ourselves. We need the guidance of the Lord. And whatever under the Divine Providence we have been able to acquire, whether of material wealth, or of skill, or of learning, we did not acquire it by our unaided efforts. Our daily knowledge of the happenings in the world, our libraries, our schools are made possible by the labor of mind and body of other men and women, great or humble, living or dead. We depend on others and they on us, and life and security today, as always, depend upon the honesty and good will of the community in which we live.

Yet we should also realize that behind the labors and sufferings and the honesty and good will of men stands the Lord. Through His power alone man achieves progress. It is a law of the Divine Providence that man must act in freedom according to reason. This applies to the life of nations as well as to the life of individuals. But the Lord is present and operative always.

For infinitely wise and good reasons, the Lord does not draw the veil aside for us and allow us to see the heavenly world. Some argue that if only they could see heaven, they would believe in it. But to see that world as an outward, objective reality would destroy our freedom. We should be lured by its outward attractiveness, and it would be less possible for us to come into its true spirit.

When we are living in selfish and evil affections, we are in hell. Not only is hell within us at such times but it is also about us, not by a figure of speech, but actually. We are breathing its poisoned atmosphere and, if our eyes were opened, we should see the forms and faces of those who find their life in evil and who exult in influencing others to evil. Why, at least then, does the Lord not draw the veil aside and show us the terribleness of evil? The sight might for the moment frighten us, but we should be less able to shun evil freely because it is evil, and our power to escape permanently from it would be greatly lessened.

If we are tempted to question the Lord’s Providence in not revealing to us more openly the conditions of the good and evil in the spiritual world, we do well to remember His words, "They have Moses and the prophets, let them hear them….If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (Luke 16:29-31).

The Lord said, "Seek ye first the kingdom of God and His righteousness" (Matthew 6:33). We should seek those good things which endure forever, and should not sacrifice them for the sake of money or health or life itself. To acquire love to the Lord and to the neighbor is the only thing worth living for. Our business dealings should have as their motive the love of use, of service to others. The most necessary thing in making a home is having in it the sunshine of heaven. The only absolute requirement for our happiness as we go to and fro in the ways of the world is that heaven shall go with us. This is to live for heaven, and yet to live must fully in the present. This is the practical meaning of living for heaven.

It may be stated still more simply. Heaven is not heaven from locality, neither is it heaven from anything which belongs to the angels as their own. It is heaven from what is received from the Lord into the lives and hearts of the angels. To be near the Lord, not in place merely, but in heart, to feel the protection and peace of His presence is heaven. Heaven is being near to the Lord and keeping near to Him. There is no other heaven for men or angels.

"The kingdom of heaven is at hand." When John first spoke this message, the kingdom of heaven was in a special sense at hand, because the Lord had come to live with men and to make Himself accessible to them. A power to heal and bless went forth from the Lord during His life on earth. Men obsessed felt his saving power and sat at His feet clothed and in their right mind.

At the Transfiguration Peter said, "Lord, it is good for us to be here" (Matthew 17:4, Mark 9:5, Luke 9:33). In following the Lord, in hearing His Word and in doing His work, they were tasting of heaven. But we need to note that the mere physical nearness of the Lord did not make heaven. Some cried out with fear at His approach. It was not heaven to them. It was not heaven to those who followed Him to accuse and to betray Him. His presence was a blessing only to those who in some measure drew near to Him in spirit.

Even in the Lord’s coming on earth the kingdom of heaven was not forced on me. It was made accessible to them; it was brought within their reach.

It is brought within our reach. Just as there is no royal road to knowledge, there is no royal road to heaven. We must cease to do evil before we can learn to do well. Repentance, the willingness to recognize and acknowledge our faults and weaknesses and to struggle to overcome them opens the door. Heavenly life comes into the soul when selfish desires are replaced by kindly thoughts and the desire to serve. The Lord tell us to seek these heavenly virtues now, not for the sake of honor for ourselves, but that we may be really kind and helpful to others, that our lives may have something of the Lord’s love in them. Then we shall find that life here makes one with heavenly life, and that our Heavenly Father is the Source of happiness in both alike.

3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.

[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.

[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.

[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.

[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.

[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.