The Bible

Matthew 6:24-34 : Seek Ye First the Kingdom of God

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24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

27 Which of you by taking thought can add one cubit unto his stature?

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

Study the Inner Meaning

Commentary on this chapter:

Stories:

Explanation(s) or references from Swedenborg's works:

Arcana Coelestia 1, 1749, 1839, 2357, 3069, 3875, 5449 ...

Divine Providence 18, 233

Doctrine of Life 28

Heaven and Hell 64, 281

True Christian Religion 383, 416, 536

The New Jerusalem and its Heavenly Doctrine 144

Show references from Swedenborg's unpublished works


Commentary

Worrying About the Future

By Rev. Brian W. Keith

A little boy, hands clasped tightly and eye squinched shut, says his prayers.

Consider the simple faith expressed in this psalm to the Lord. A confidence that evil will be punished and that good will always prevail. The future is bright. There is no need to worry.

We might assume that the author was an idealistic youth - one who has never experienced pain or disappointment. Yet this psalm did not come from any naive child. It was written by a very old man, a man who had known incredible hardships. It is a psalm of David.

Think of David. Although from a shepherd he became king, he also knew hardship. As a youth he had to flee for his life from the jealous Saul. He felt the grief over being responsible for the death of his infant son. Later, as king, he saw his children rape and kill one another. He was forced to flee Jerusalem for his life, because his own son Absalom had rebelled. Then he regained his throne at the cost of his beloved Absalom's life.

David experienced intense pain. Yet he could advise us not to worry about those who do evil. All we need do is trust in the Lord and do good. Indeed, he claims that those who commit their way to the Lord will have everything they need, even if it be but a little in comparison with those who are evil. There is nothing in the future to fear. The good will be rewarded for their efforts.

Comparing this psalm with David's life, we may think that he had an unrealistic view of providence. But consider a similar teaching from the doctrines of the New Church: "When the Lord is present with someone, he leads him, and provides that all things which happen, whether sad or joyful, befall him for good; this is the Divine providence" (Arcana Coelestia 6303). Whatever happens - being promoted or fired, realizing our dreams or having them dashed - all result in good!

A difficult idea to accept - in large part because it seems like the Lord thereby is just manipulating us, causing evil to come into our lives.

But such is not the case. The Lord would never make anything bad happen. And He would prefer that we never suffer any pain. His providence is a gentle leading which causes good things to happen, and tolerates evil things. However He permits us to hurt ourselves and He allows others to cause us pain. Not as punishment, but as the result of free choices by individuals and groups.

One of the greatest stumbling blocks to sensing mercy in His providence is that when we feel pain or worry about serious problems we think that is all there is in life. We cannot see beyond the suffering, the hurt. But while we are occupied with worry, the Lord is already looking ahead - to what can come from the experience, to how He can lead us to grow in spite of the difficulty. For the Lord's view is eternal. He sees hope when we see none. He leads to happiness when we feel hurt.

The apparently random and purposeless events in life are described in the Heavenly Doctrines with pebbles. The Lord allows a person "to go here and there, so that the moments of his life appear like scattered pebbles. But the Lord then sees whether he fills up that space between them; He sees what is lacking and where; and then, continually, what is next in order, after a hundred or a thousand years" (Spiritual Experiences 4692[m]). The Lord's sight and providence encompasses eons of time. He sees all we are, and all we might become. He then gradually provides for it - not immediately, but over the course of an eternal lifetime. Whatever happens, whatever decisions we make, or whatever others do to us - the Lord eventually turns everything to good.

Unfortunately, our view is seldom as long. We cannot see how things will turn out in twenty, much less two thousand years. And when we are suffering our sight is even more limited. So we worry about what will happen. We may try to trust in His guidance, but we are more likely to feel abandoned by the Lord. Whatever He might be doing is both invisible and insensible to us.

In such a frame of mind we might wish we could see the future, be certain of how things will work out. If we were assured of the specific outcome, or knew exactly which path were the best to follow, we could really trust in the Lord - have confidence in Him to lead us.

Yet, in this, as in all other things, the Lord knows us better than we know ourselves. He does not hide the workings of providence from us as a test of our trust, or a puzzle for us to sort out. The Divine does not tease us. But the Lord is fully aware that if we were to know the future, or if we received the "right" answers to our specific questions by a voice out of heaven, we would wind up destroying ourselves.

Imagine what we would feel like if someone predicted every last thing that we would experience for the 24 hours. At first we would disbelieve, but what if the predictions started coming true? It would be disturbing, to say the least. And would we not begin to feel restricted, and try to prevent the predictions from coming true?

We value our freedom, our sense of self. We will protect it at all costs. When we are forced to do something, or if we are pressured into one course of action, do we not rebel, wanting to act against that pressure?

Such resistance is not adolescent or infantile reaction to authority. It stems from our inner freedom of thought. For us to be human beings we need to think things out for ourselves and then act in freedom. Whatever choices we make determine the kind of person we become - and whether our choices are good or bad, at least they make us who we choose to be, not who someone else forces us to be.

Yet, when we are confused or suffering, we have a tremendous yearning to see something of the potential the Lord sees for us and those we love. Unfortunately, if we were able to glimpse it, we would probably work against it. A paradox which can be frustrating and lead us to worry about the future.

It would be much better if we could just let go and trust the Lord to make the best of whatever we do. That is what the angels do. They have no memory of past events from their earthly life to trouble them. Nor do they have any desire to know what is to come. For they are content in the present. Imagine if we could be so fully engaged in our present activities, dealing with what we can do rather than what is beyond our power, that we had no time to worry about the future! It is a goal worth striving for.

But for now, we tend to worry. We tend to worry about our jobs, our health, our children, the international situation, our spiritual state. It can on go on and on. Certainly some amount of thoughtful consideration is important. We are meant to make plans for the future - use good judgment to provide for our families. And we can delight in looking forward to continued productivity or happier times. But planning and worrying about what might or might not occur can become excessive.

The Psalms admonish us: "Cease from anger, and forsake wrath; do not fret - it only causes harm" (37:8). Do not worry, it only causes pain. Thinking too much of the future can lead us to forget that the Lord's providence is silently guiding us. The doctrines of the New Church point out that, "a longing to know the future is innate with most people; but this longing derives its origin from the love of evil" (Psalm 179).

Anxiety about the future stems from a lack of confidence that the Lord can lead us to happiness. Since He works invisibly, we can think that we are the only ones who have any direct influence upon what happens. It is a subtle trust in self, and denial that the Lord can be relied upon. Certainly it appears as if we have to do all the work, but it is not the reality. For we could not have created ourselves. We can't even make ourselves happy!

So the Heavenly Doctrines describe the Lord's providence "as when one walks in thick forests, the exit out of which he does not know; but when he finds it, he attributes the discovery to himself, whereas providence meantime is as one who stands in a tower, sees the wanderings of such a person, and leads him without his knowing it to the place of exit" (Spiritual Experiences 4393). The Lord is in the tower, inspiring our thoughts, motivating our actions so that we can be led from darkness into light.

But His guiding can only be effective when we cooperate. We have to search for ways out of the forest. The Lord gave us the ability to think so we would use it. If we sit back and ponder our situation, how hopeless it may seem, little is accomplished. Can we add one cubit to our height by worrying about it? We also need to act. If we stand around and complain about how lost we are, or how unfair life is, it is very difficult for the Lord to lead us anywhere. He will not drag us out of our forests against our wills.

It is as the Psalm said: "Trust in the Lord and do good." Such simple advice, but so true! We cannot alter the past, but we can do something in the present, enabling the Lord to create a happy future.

There will still be times of selfishness where we long to know how things could possibly work out, and there will still be things happening to us which are not pleasant. We cannot control life. But we can avoid being defeated by it. We have been given the knowledge of how the Lord operates to bring about happiness in the long term. We have been given the freedom to act with reason. We have the basis for trusting in Him.

Let us then listen to the Psalm, not worrying about the future, not worrying about what is or what might be. Let us do the good that we can, and leave the rest to the Lord. After all, He should be able to do a much better job than we. Let us commit our ways to the Lord, trusting in Him, and He can give us the heavenly desires of our hearts.

(References: Arcana Coelestia 6303; Divine Providence 176; Spiritual Experiences 2178, 4393, 4692)

From Swedenborg's Works

Apocalypse Explained #847

Apocalypse Explained (Tansley translation)

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847. And his number is six hundred and sixty-six. That this signifies that nevertheless its quality is that of all the falsities and all the evils therefrom in their whole extent, is evident from the signification of number, as denoting the quality of faith separated from life; and from the signification of six hundred and sixty-six, as denoting the falsities and the evils therefrom in the aggregate. The reason why these things are signified by that number is, that six signifies all, and is said of truths and the goods therefrom; and, in the opposite sense, of falsities and the evils therefrom. For that number is composed of the numbers two and three multiplied by each other. The number two is predicated of goods and, in the opposite sense, of evils; and the number three, of truths and, in the opposite sense, of falsities. And a compound number signifies the same as the simple numbers of which it is compounded. This then is why six signifies all the truths and all the goods therefrom in their whole extent; and in the opposite sense, all the falsities and all the evils therefrom in their whole extent. In order that all these may be signified to the full that number is tripled; and the number 666 arises by triplication. For what is threefold signifies the idea of what is total and full from beginning to end; in this case, therefore, it denotes that absolutely nothing of truth and good remained.

(References: Revelation 13:18)


[2] That every number in the Word signifies something pertaining to a thing or state, and that the quality thereof is determined by the numbers which are affixed, may be seen above (n. 203, 429, 574, 841). That the greater and compound numbers signify the same as the smaller and simple ones from which they arise by multiplication (n. 430). For example, the number six hundred and sixty-six signifies the same as six, and six the same as three and two from which they arise by multiplication. That three signifies what is full, complete, and comprehensive, from beginning to end, and is used of truths and falsities, see above (n. 532); and that two is similarly used of goods and evils (n. 532, at the end). The signification of six is the same as twelve; because twelve arises from the multiplication of three by four; and four, like two, is used of goods and also of evils.

Now from all this it is evident that the number six hundred sixty and six, which is said to be the number of a man, and to count which is said to be the mark of intelligence, signifies the nature of faith separated from good works - that it is composed of every kind of falsity, and of all evils therefrom, in the aggregate. When it is said to be the mark of intelligence to count that number, this does not signify that it is intelligence to know or find out the signification of that number, but that it is intelligence to inquire into and see the falsities and evils which constitute the nature of faith separated from life.

(References: The Apocalypse Explained 203, 429, 430, 532, 574, 841)


[3] That the nature of that faith is such in respect to falsities, will be seen in what presently follows. The reason why it is also such in respect to evils is, that when good works are set aside - as is the case when it is believed that they contribute nothing at all to justification and salvation - it follows that in their place there are evil works; for a man must be either in goods or in evils. He cannot be in both at the same time; this is meant by these words of the Lord:

"No one can serve two masters; either he will hate the one, and love the other. Ye cannot serve God and mammon" (Matt. vi. 24).

Hence it is, that all evils in the aggregate follow from the faith which sets aside good works, which are the goods of life.

Besides, all religion has life as its end; for it teaches what evils are to be shunned, and what goods that are to be done. A religion that has not life as its end cannot be called a religion; one, therefore, which teaches that works are of no account, but faith alone. Where this is taught, are not all the evils of life allowed so far as the civil laws do not forbid and restrain them? - for faith alone covers over, remits, and takes them away. That this is the case is evident from this, that it is said, that faith alone justifies the life; and yet this doctrine teaches that a man is not saved by any good of life; and also that he may be saved by this faith even at the last hour of death; also that he is justified at the very moment that he receives this faith; and other things of a similar nature, which absolutely persuade him that life is not the purpose of that religion. And if religion has not life for its end, it follows that the rein is given to evils of every kind.

(References: Matthew 6:24)


[4] That all falsities in the aggregate exist with those who hold that faith both as to doctrine and life, is evident from this, that the faith which alone is said to be justifying and saving is this, that the Father sent the Son to reconcile the human race to Himself by the passion of the cross, and thus take away damnation. But the nature of this faith, and what there is of truth or untruth in it, was shown above. And every one may see that in such a faith there is nothing but thought, and nothing of life; for it is said, "If we believe this with trust and confidence, that is, acknowledge it in thought, we shall be saved."

If there is salvation in this faith alone, what need then is there to know the meaning of love to the Lord, charity towards the neighbour, the life of man, the goods and evils of life, remission of sins, reformation and regeneration? Are not all these things that faith alone? If it is asked, what is remission of sins, is it not replied, faith alone? If it is asked, what is charity towards the neighbour, is it not said, faith alone? If it is asked, what is the church, is it not replied, faith alone? And so in other cases. It is therefore evident that this faith alone has absorbed, and, like a dragon, swallowed up all the goods and truths of the Word, and, consequently, of the church, which nevertheless are innumerable, and by means of which the angels have all their intelligence and wisdom, and men full salvation.

Because by this faith alone they have banished all the truths and goods of the church, it follows that falsities and the evils therefrom occupy their place, and, as a consequence, the church is devastated. Indeed, by using this truth, that a man of himself cannot do good which is good, all the truths and goods of the church are set aside, as if it were consequently lawful for a man to cease doing them, because, if not good, they are rather damnable than saving. It is also wonderful that by one truth perversely misunderstood, all the truths and goods of the church in their whole extent have come to be rejected.

These are the things signified in the spiritual sense by the number of the beast - six hundred and sixty-six.

CHAPTER XIV.

1. AND I saw, and, lo, the Lamb standing on mount Zion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

2. And I heard a voice out of heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps.

3. And they sang, as it were, a new song before the throne, and before the four animals, and the elders; and no man could learn the song, but the hundred forty and four thousand, redeemed from the earth.

4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and unto the Lamb.

5. And in their mouth was found no guile; for they are without blemish before the throne of God.

6. And I saw another angel flying in the midst of heaven, having the eternal gospel to proclaim unto them that dwell on the earth, and unto every nation, and kindred, and tongue, and people,

7. Saying, with a loud voice, Fear God, and give glory unto him; for the hour of his judgment is come; and worship him who made heaven, and earth, and the sea, and the fountains of waters.

8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

9. And the third angel followed them, saying with a great voice, If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand,

10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and sulphur before the holy angels, and before the Lamb:

11. And the smoke of their torment ascendeth unto ages of ages; and they shall not rest day and night, who worship the beast and his image, and whosoever receiveth the mark of his name.

12. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead who die in the Lord from henceforth yea, saith the Spirit, that they may rest from their labours; for their works follow with them.

14. And I saw, and behold a white cloud, and on the cloud one sat like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle.

15. And another angel went out from the temple, crying with a loud voice to him who sat upon the cloud, Thrust in thy sickle, and reap; for the hour is come for thee to reap; for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in his sickle upon the earth; and the earth was reaped.

17. And another angel went out from the temple which is in heaven, he also having a sharp sickle.

18. And another angel went out from the altar, having power over fire; and cried with a great cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the vineyard of the earth; for her grapes are fully ripe.

19. And the angel thrust in his sickle into the earth, and gathered the vintage of the clusters of the earth, and cast it into the great winepress of the wrath of God.

20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the bridles of the horses, from a thousand and six hundred furlongs.

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