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Arcana Coelestia #9372

Arcana Coelestia (Potts translation)      

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)


[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)


[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)


[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Arcana Coelestia 9374, 9378, 9379, 9382, 9386, 9429, 9504, 9779, 9806, 9828, 9954, 10027, 10090, 10215, 10251, 10337, 10355, 10375, 10396, 10397, 10400, 10432, 10450, 10460, 10468, 10528, 10549, 10551, 10635, 10636, 10641, 10690


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Apocalypse Explained 19, 64, 66, 83, 130, 355, 375, 701, 710, 735, 746


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Arcana Coelestia #2813

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2813. And bound Isaac his son. That this signifies the state of the Divine rational thus about to undergo as to truth the last degrees of temptation, is evident from the signification of “binding,” and also of “Isaac his son.” That to “bind” is to put on the state for undergoing the last degrees of temptation, is evident from the fact that he who is in a state of temptation is no otherwise than as bound or chained. That “Isaac the son” is the Lord’s Divine rational, here as to truth, may be seen above (n. 2802, 2803). All the genuine rational consists of good and truth. The Lord’s Divine rational as to good could not suffer, or undergo temptations; for no genius or spirit inducing temptations can come near to Good Divine, as it is above all attempt at temptation. But Truth Divine bound was what could be tempted; for there are fallacies, and still more falsities, which break in upon and thus tempt it; for concerning Truth Divine some idea can be formed, but not concerning Good Divine except by those who have perception, and are celestial angels. It was Truth Divine which was no longer acknowledged when the Lord came into the world, and therefore it was that from which the Lord underwent and endured temptations. Truth Divine in the Lord is what is called the “Son of man,” but Good Divine is what is called the “Son of God.” Of the “Son of man” the Lord says many times that He was to suffer, but never of the Son of God. That He says this of the Son of man, or of Truth Divine, is evident in Matthew:

Behold we go up to Jerusalem, and the Son of man shall be delivered, unto the chief priests and scribes, and they shall condemn Him, and shall deliver Him unto the Gentiles to mock and to scourge, and to crucify (Matthew 20:18-19).

Jesus said to His disciples, Behold the hour is at hand, and the Son of man is delivered into the hands of sinners (Matthew 26:45).

In Mark:

Jesus began to teach them that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again (Mark 8:31).

It is written of the Son of man, that He shall suffer many things, and be set at nought. And the Son of man shall be delivered into the hands of men, and they shall kill Him; but when He is killed He shall rise again on the third day (Mark 9:12, 31).

Behold we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests and the scribes, and they shall condemn Him to death, and shall deliver Him unto the Gentiles, and they shall mock Him, and shall spit upon Him, and shall kill Him, and the third day He shall rise again (Mark 10:33-34).

The hour is come; behold the Son of man is betrayed into the hands of sinners (Mark 14:41).

In Luke:

The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day rise again (Luke 9:22, 44).

We go up to Jerusalem, where all the things that are written by the prophets concerning the Son of man shall be accomplished; He shall be delivered up unto the Gentiles, and shall be mocked, and shamefully entreated, and spit upon, and they shall scourge and kill Him, and the third day He shall rise again (Luke 18:31-33).

The angel said to the women, Remember what He spake unto you when He was yet in Galilee, saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again (Luke 24:6-7).

(References: Arcana Coelestia 2802-2803)


[2] In all these places by the “son of man” is meant the Lord as to Truth Divine, or as to the Word in its internal sense, which was rejected by the chief priests and scribes, was shamefully entreated, scourged, spit upon, and crucified, as may be clearly evident from the fact that the Jews applied and arrogated everything to themselves according to the letter, and were not willing to know anything about the spiritual sense of the Word, and about the heavenly kingdom, believing that the Messiah was to come to raise up their kingdom above all the kingdoms of the earth, as they also believe at this day. Hence it is manifest that it was Truth Divine which was rejected by them, shamefully treated, scourged, and crucified. Whether you say Truth Divine, or the Lord as to Truth Divine, it is the same; for the Lord is the Truth itself, as He is the Word itself (n. 2011, 2016, 2533 at the end).

[3] The Lord’s rising again on the third day also involves that Truth Divine, or the Word as to the internal sense, as it was understood by the Ancient Church, will be revived in the consummation of the age, which is also the “third day” (n. 1825, 2788); on which account it is said that the Son of man (that is, Truth Divine) will then appear (Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36).

[4] That the “Son of man” is the Lord as to Truth Divine, is evident from the passages adduced, and further from the following.

In Matthew:

He that soweth the good seed is the Son of man, the field is the world. In the consummation of the age the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend (Matthew 13:37, 41-42); where the “good seed” is the truth; the “world” is men; “He that soweth the seed” is the Son of man; and the “things that offend” are falsities.

In John:

The multitude said, We have heard out of the Law that the Christ abideth forever; and how sayest Thou that the Son of man must be lifted up? Who is this Son of man ? Jesus answered them, A little while is the Light with you; walk while ye have the Light, that darkness overtake you not; for he that walketh in the darkness knoweth not whither he goeth. While ye have the Light, believe in the Light, that ye may become the sons of Light (John 12:34-35); where, when they asked who the Son of man is, Jesus answered concerning the Light, which is the Truth, and that He is the Light or Truth in which they should believe. (As regards the Light which is from the Lord, and which is the Divine Truth, see above, n. 1053, 1521, 1529-1531, 1619-1632)

(References: John 12:34-36; Matthew 13:37-38, Matthew 13:40-42)


[5] But that the Son of God, or the Lord as to Good in His Human Divine could not be tempted, as was said above, this is manifest also from the Lord’s answer to the tempter, in the Evangelists:

The tempter said, If Thou art the Son of God cast Thyself down; for it is written, He shall give His angels charge concerning Thee, lest haply Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God (Matthew 4:6-7Luke 4:9-12).

(References: Genesis 22:9; John 12:34-36; Matthew 13:37-38, Matthew 13:40-42)

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Arcana Coelestia 2817, 2824, 3703, 3704, 3927, 4060, 4334, 4765, 4781, 4809, 5376, 6418, 7839, 8127, 8281, 8571, 8705, 8890, 8902, 8904, 8982, 9000, 9156, 9199, 9281, 9309, 9325, 9372, 9528, 9548, 9666, 9684, 9807, 10067, 10402, 10494, 10540, 10545

Heaven and Hell 86

The New Jerusalem and its Heavenly Doctrine 201, 302, 303, 310


References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 32, 242, 900


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Matthew 13:37-38

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37 He answered and said unto them, He that soweth the good seed is the Son of man;

38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

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Explanation of Matthew 13      

By Rev. John Clowes M.A.

Verses 1-9. From the knowledges of good and truth, and the doctrine thence derived, the Lord teaches that the reception of His Word is fourfold.

Verse 4. First, as it is received by those who have no concern about truth, being in fantasies and false persuasions which pervert it.

Verses 5, 6. Secondly, as it is received by those who have a concern about truth, but not for its own sake, thus not interiorly, therefore the truth perishes, being adulterated by the lusts of self-love.

Verse 7. Thirdly, as it is received by those who are in the cravings of evil, which suffocate the truth.

Verse 8. Fourthly, as it is received by those who from the Lord love the truths which are in the Word, and from Him do them.

Verse 9. Which fourfold reception of the Word ought to be well attended to, both as to doctrine and practice, by all who are of the church.

Verses 10, 11. Otherwise the Word will be understood only according to its literal or external sense, and not according to its spiritual and internal sense, which latter sense is revealed to those who are in the good of charity and the truth of faith from the Lord, but not to them, lest they should profane it.

Verse 12. They, therefore, who are in the good of charity and the truth of faith, are accepted in heaven, and become angels, every one according to the quality and quantity of intelligence and wisdom which he has acquired to himself in the world; whereas they, who are in falsities derived from evil, in the other life are deprived of all truths.

Verses 13, 14. For the same reason these latter believe only in the letter of the Word, because they have separated faith from life, and instruction from obedience, as had been predicted.

Verse 15. And this on account of their defiled loves, which infect both the will and the understanding, insomuch that it is dangerous for them to see the truth, and especially to receive it interiorly, because their unclean loves would falsify and profane it.

Verse 16. But it is otherwise with those who are in the goods of charity and the truths of faith from the Lord, because they understand, believe, obey, and live according to those truths.

Verse 17. For all who are in the truths of doctrine, and in the good of life agreeable thereto, love to understand and perceive the interior truths proceeding from the Lord, and which He opened when in the world.

Verses 18, 19. To them therefore it is given to perceive, that when the Word is received by those who have no concern about truth, it is immediately darkened and deprived of life by infernal spirits, so that it produces no effect on the life or love.

Verses 20, 21. And that when it is received by those who have a concern about truth, but not for its own sake, thus not interiorly, it excites indeed external delight, arising from external affection, but whereas it has no place in the will, it cannot stand in the assault of evils and falsities.

Verse 22. And when it is received by those who are in the cravings of evil, it is suffocated and rendered unfruitful by worldly anxieties and the lust of gain.

Verse 23. But that when it is received by those who from the Lord love the truths which are in the Word, it affects first the will, and thence the understanding, and thus the life, in each according to reception.

Verses 24, 25. For the Lord by His Word is willing to implant Truth Divine in all who are of the church, but whilst men lead a natural life, or the life of the world, then evils from hell secretly, or whilst they are ignorant, insinuate and implant falsities.

Verse 26. And when truths grow, and good is produced, falsities from evil are intermixed.

Verses 27, 28. Which being perceived by those who are in truths from good, they complain, and are instructed that those falsities are from evil in the natural man.

Verses 28, 29. And that they must not be separated nor ejected, until truths derived from good are increased, because in such case truth derived from good and its increase would also perish.

Verse 30. Therefore the separation of falsities derived from evil and their ejection cannot be effected, until it is the last state of the church, for then the falsities of evil are separated from the truths of good, and the falsities of evil are delivered to hell, and the truths of good are conjoined to heaven, or, what is the same thing, the men who are in them.

Verses 31, 32. For the church in man begins from a little spiritual good by truth, because at that time he thinks to do good from himself; but as truth is conjoining to love, it increases, and when it is conjoined, then things intellectual are multiplied in scientifics.

Verse 33. Nevertheless, this increase cannot have place but by spiritual combat, which is that of the false with truth, and of truth with the false; in which case the false being separated, truth is purified, being conjoined to charity, so that man acts no longer from the truth of faith, but from the good of charity.

Verses 34, 35, 36. That these processes of spiritual life lie concealed under the letter of the Word, and are not revealed to those who are in evils and falsities, but only to those who are in goods and truths.

Verses 37, 38. To whom it is given to perceive from the Lord, that all Divine Truth is from Him, that the church is every where, that Divine Truth is with those who are of the church, and that falsities are with those who are in evil.

Verse 39. Also that the evil have falsities from evil, which is from hell, and that at the last time and state of the church, Divine Truth separates.

Verses 40, 41, 42. And that on this occasion the Divine Truths from the Lord are about to remove those who hinder separation, and who live in evil, into hell, where they are in self-love, in hatred, and in revenge, and in every thing direful arising from evils and falsities.

Verse 43. When they who have acknowledged the Lord, and done His precepts, will live in heavenly loves, and in the joys thereof in heaven.

Verse 44. For these alienate the things of their own propriums, that they may procure to themselves the Divine Truth which is in the church of the Lord, and its doctrine, however obscure it may appear.

Verses 45, 46. They alienate also all things of self-love, that they may procure to themselves that Divine Truth more especially, which relates to the acknowledgement of the Lord.

Verses 47, 48. And that thus, at the time of the last judgement, goods and evils may be separated, and the goods be conjoined to their proper truths, and the evils to their proper falsities.

Verses 49, 50. At which time, they who have lived in the exercise of charity from the love of what is just and true, will be taken up in to heaven; and they who have lived in things contrary to charity, will be let down into hell.

Verse 51. That the men of the church ought to enquire diligently in themselves, whether they comprehend the above interior truths of heaven, so as to be in an affirmative principle concerning them.

Verse 52. In which case they will become images and likenesses of the Lord, possessing from Him internal goods and truths in external.

Verses 53, 54. When the Lord had thus taught interior goods and truths to those of His internal church, He applies Himself to those of the external church, who are in external or natural good and truth, and excites enquiry in them concerning Himself.

Verses 55, 56. But whereas they can see nothing in Him but His Human [principle], and not His Divine, they are perplexed about Him.

Verse 57. And also reject Him because the doctrine of spiritual good and truth cannot be received by those who are in mere natural good and truth.

Verse 58. Neither can such be fully regenerated, because they do not acknowledge the Lord's Divine Humanity.

From Swedenborg's Works

Explanations or references:

Arcana Coelestia 29, 39, 48, 264, 2015, 2813, 2848, ...

Apocalypse Revealed 20, 543, 565, 589, 645, 749, 948

Doctrine of the Lord 27

Doctrine of Life 90

The Last Judgement 70

The Last Judgement (Continuation) 10

True Christian Religion 606, 729


References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 31, 48, 63, 237, 373, 374, 397, ...

Scriptural Confirmations 4, 33

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  Stories and their meanings:



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The term "world" has both general and more specific meanings in the Bible, including the relatively literal sense of the natural, physical world. In more...

kingdom
In the most general sense, a kingdom in the Bible represents a church. In a more specific sense, a kingdom represents a church in regards...

tares
'Tares,' as in Matthew 13:30, signify evil and false principles.

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library at the New Church Vineyard website.


 A Sower Went Out to Sow
Worship Talk | Ages over 18

 Becoming Good Ground
Worship Talk | Ages over 15

 Birds in the Word
Sunday School Lesson | Ages 9 - 12

 Deeper Meaning to the Bible
Worship Talk | Ages over 18

 Heaven Is Like a Dragnet
Coloring Page | Ages 7 - 14

 Heaven Is Like a Dragnet with Quote
Coloring Page | Ages 7 - 14

 Heaven Is Like a Mustard Seed
Coloring Page | Ages 7 - 14

 Heaven Is Like a Mustard Seed with Quote
Coloring Page | Ages 7 - 14

 Heaven Is Like Leaven
Coloring Page | Ages 7 - 14

 Heaven Is Like Leaven with Quote
Coloring Page | Ages 7 - 14

 Kingdom of Heaven is Like Treasure
Coloring Page | Ages 7 - 14

 Kingdom of Heaven is Like Treasure with Quote
Coloring Page | Ages 7 - 14

 Kingdom of Heaven Like a Dragnet
Make a net filled with fish to picture the way the Lord wants to gather us all into heaven.
Project | Ages 7 - 14

 Kingdom of Heaven Matching Cards
Match each picture card with a card supplying a quote from the New Testament and another card summarizing the spiritual meaning.
Activity | Ages 11 - 17

 Kingdom of Heaven Mural
Make a mural of pictures showing the various ways the Lord describes the kingdom of heaven. Each of these parables tells us something different about what we can do to prepare for life in heaven.
Project | Ages 7 - 14

 Kingdom of Heaven Parables - Cards to Hand Out
Activity | Ages 11 - 17

 Kingdom of Heaven (talk about picture)
This color picture illustrates seven kingdom of heaven parables given in Matthew 13. A useful visual aid for younger children as you discuss these parables and how they help us follow the Lord.
Picture | Ages up to 14

 Memory Verse: Seeds of Truth
Activity | Ages 4 - 14

 Memory Verse: The Kingdom of Heaven
Activity | Ages 4 - 14

 Morality Rooted in Divine Law
Morality that has its roots in religion provides principles that will not yield to expediency.
Article | Ages over 18

 Overview of Five Parables of Heaven Levels A, B, C Ages 3-14
Overview of the Youth Journey Program Five Parables of Heaven featuring the parables of the Sower, Pearl of Great Price, Wise and Foolish Virgins, Workers in the Vineyard and The Great Supper. For ages 3-14, Levels A, B and C.
Sunday School Lesson | Ages 3 - 14

 Parable of the Sower
Coloring Page | Ages 7 - 14

 Parable of the Sower Collage
Use pebbles, seeds, thorns, etc. to make a collage to illustrate this parable.
Project | Ages 7 - 14

 Parable of the Sower Experiment
An experiment designed to simulate the planting conditions in the parable of the sower.
Project | Ages 7 - 14

 Parables About Heaven
Sunday School Lesson | Ages 9 - 12

 Parables of the Kingdom of Heaven
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 Pearl of Great Price
Coloring Page | Ages 7 - 14

 Pearl of Great Price with Quote
Coloring Page | Ages 7 - 14

 Prayers for Adults: Prayers for His Kingdom
Activity | Ages over 18

 Prayers for Children: Seeds of Truth
Activity | Ages 7 - 14

 Prayers for Teens: Kingdom of Heaven
Activity | Ages 15 - 17

 Prayers for Teens: Seeds of Truth
Activity | Ages 15 - 17

 Quotes: Seeds of Truth
Teaching Support | Ages over 15

 Quotes: The Kingdom of Heaven
Teaching Support | Ages over 15

 Receiving the Lord's Word
 What are some of the seeds of truth that you have found in the Lord’s Word? 
Activity | Ages over 15

 Tares Among the Wheat
Coloring Page | Ages 7 - 14

 Tares Among the Wheat with Quote
Coloring Page | Ages 7 - 14

 The Church
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Kingdom of Heaven
The way to build the kingdom of heaven within your mind and heart is to do the activities that are represented in these parables on a day-by-day basis
Worship Talk | Ages over 18

 The Kingdom of Heaven
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Kingdom of Heaven (3-5 years)
Project | Ages 4 - 6

 The Kingdom of Heaven (6-8 years)
Project | Ages 7 - 10

 The Kingdom of Heaven (9-11 years)
Project | Ages 11 - 14

 The Lord as the Sower
Make a picture of the Lord with His arms reaching out to give us seeds of truth.
Project | Ages 4 - 10

 The Lord Is Like a Sower
Worship Talk | Ages 7 - 14

 The Meaning of the Wheat and the Tares
Look at this list of possible interpretations of this parable and check all that you think apply.
Activity | Ages 11 - 17

 The Number Twelve in the Word Crossword Puzzle
Discover times when the number twelve appears throughout the Word.
Activity | Ages 9 - 13

 The Parable of the Sower
We must keep our minds clean and ready for new seeds, so that good things can grow there.
Worship Talk | Ages 4 - 6

 The Parable of the Sower
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 The Parable of the Sower
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 The Parable of the Sower and Your Life
Look at aspects of this parable and think about how they may apply to your life.
Activity | Ages 11 - 14

 The Parable of the Tares
"Good and evil uncomfortably coexisting is the reality of life. And this story describes how we are to deal with certain evils in our lives."
Worship Talk | Ages over 18

 The Pearl of Great Price
We can find something beautiful and precious if we are willing to work for it.
Worship Talk | Ages 7 - 14

 The Sower
Coloring Page | Ages 7 - 14

 The Sower - Level A
Complete lesson with activity choices on the parable of the sower: song and video to help act the story, a collage of seeds on different grounds, scripted story discussion, coloring page, and a memory verse. Sample from the Youth Journey Program Five Parables of Heaven, Level A, ages 3-6.
Sunday School Lesson | Ages 3 - 6

 The Sower - Level B
Complete lesson with activity choices on the parable of the sower: create a sower story bag, plant actual seeds, watch a song video, scripted story discussion, coloring page, and a memory verse. Sample from the Youth Journey Program Five Parables of Heaven, Level B, ages 7-10.
Sunday School Lesson | Ages 7 - 10

 The Sower - Level C
Complete lesson with activity choices on the parable of the sower: role play game comparing kinds of ground to kinds of listening, practice cultivating good spiritual ground, scripted story discussion, and a read-reflect-respond activity on having ears and a voice. Sample from the Youth Journey Program Five Parables of Heaven, Level C, ages 11-14.
Sunday School Lesson | Ages 11 - 14

 True Believer and Humble Servant
Worship Talk | Ages 7 - 14

 What Do Plants Need?
What happens if a plant does not have water, warmth, or light? Who provides these for plants and for us? These are just some of the ways that the Lord helps plants grow. 
Activity | Ages 4 - 10


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