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Luke Chapter 13

1. THERE were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
2. And Jesus answering said to them, think you that these Galileans were sinners above all the Galileans, because they suffered such things?
3. I say to you, nay; but unless you repent, you shall all likewise perish.
4. Or those eighteen, on whom the tower in Siloam fell, and slew them, think you that they were debtors above all men that dwelt in Jerusalem?
5. I say to you, nay; but unless you repent, you shall all likewise perish.
6. But He spoke this parable, a certain [man] had a fig-tree planted in his vineyard, and he came seeking fruit on it, and did not find.
7. But he said to the dresser of the vineyard, behold, three years I come seeking fruit on this fig-tree, and do not find; cut it down; why cumbereth it the earth?
8. But he answering said to him, Lord, let it alone also this year, until I dig about it, and dung it;
9. And if it bear fruit, [well]; and if not, after that you may cut it down.
10. But He was teaching in one of the synagogues on the sabbath.
11. And behold, a woman having a spirit of infirmity eighteen years, and she was bowed together, and not able in any wise to lift up herself.
12. But Jesus seeing her, called, and said to her, woman, you are loosed from your infirmity.
13. And He laid hands on her, and immediately she was made straight, and glorified God.
14. But the ruler of the synagogue, being indignant that Jesus healed on the sabbath, answering said to the multitude, there are six days on which you ought to work, in them then come to be healed, and not on the sabbath day.
15. The Lord then answered him, and said, you hypocrite, does not every one of you on the sabbath loose his ox, or his ass, from the stall, and lead him away to drink.
16. But ought not this [woman], being a daughter of Abraham, whom satan has bouud, lo, these eighteen years, be loosed from this bond on the sabbath day?
17. And when He said these things, all His adversaries were ashamed; and all the multitude rejoiced at all the glorious things that were done by Him.
18. But He said, to what is the kingdom of God like? And to what shall I liken it?
19. It is like a grain of mustard seed, which a man taking cast into his garden, and it grew, and became a great tree, and the birds of heaven lodged in its branches.
20. And again he said, to what shall I liken the kingdom of God?
21. It is like leaven, which a woman taking hid in three measures of meal, till the whole was leavened.
22. And he went through the cities and villages teaching, and journeying to Jerusalem.
23. But a certain person said to him, Lord, are there few that be saved? And He said to them,
24. Strive to enter in through the straight gate, for many, I say to you, shall seek to enter in, and shall not be able.
25. When once the master of the house is risen, and has shut the door, and you begin to stand without, and to knock at the door, saying. Lord, Lord, open to us, and He answering will say to you, I know you not whence you are.
26. Then you shall begin to say, we have eaten in Your presence, and drunk, and You have taught in our streets.
27. And he shall say, I say to you, I know you not whence you are; depart from me all you workers of iniquity.
28. There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the Prophets, in the kingdom of God, and yourselves cast out.
29. And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God.
30. And behold, there are last who shall be first, and there are first who shall be last.
31. In that same day, certain Pharisees came, saying to him, go forth and depart hence, for Herod is desirous to kill you.
32. And he said to them, go say to that fox, behold, I cast out daemons, and perform cures today and tomorrow, and on the third [day] I shall be perfected.
33. Nevertheless I must go forth today and tomorrow, and the [day] following, because it is impossible for a Prophet to perish out of Jerusalem.
34. O Jerusalem, Jerusalem, you that kill the Prophets, and stone those that were sent to you, how often was I willing to have gathered your children together, as a hen gathers her brood under her wings, and you were not willing!
35. Behold, your house is left to you desolate; but verily I say to you, that you shall not see me until [the time] come when you shall say, blessed is he that comes in the name of the Lord.

Chapter XIII

OF

VERSES 6 to 10. But he spoke this parable, a certain [man] had a fig-tree planted in his vineyard, and he came seeking fruit on it, and did not find, &c. By the vineyard in which was a fig-tree, is signified the Church, consisting of those also who are in things external, for the Church of the Lord is both internal and external; the internal of the Church is charity and the faith thence derived, but the external of the Church is the good of life. Inasmuch as works of charity and of faith, which are the good of life, are of the natural man, and charity itself and the faith derived from it are of the spiritual man, hence by vineyard is signified the internal of the Church, and by fig-tree its external; to the Jewish nation appertained only the external of the Church, because they were in external representative worship, wherefore by the tree in this parable is meant the Church belonging to that nation; but whereas they were in external worship, and in no internal, for they were inwardly wicked, and whereas external worship without internal is no worship, and with the wicked is evil worship, therefore to them there did not appertain any natural good. On this account it is said, that for three years he did not find fruit, on the fig-tree, and that he bid the dresser of the vineyard to cut it down, by which is signified, that from beginning to end no natural good appertained to that nation. For by three years is signified a whole period, or the time from beginning to end, and by the fruit of the fig-tree is signified natural good; by natural good is meant spiritual natural good, or good in the natural principle from a spiritual origin; and whereas the Church, consisting of such as are not in natural good, as was the case with the Jewish nation, is not a Church, therefore also it is said why cumbereth it the earth, where earth denotes the Church: by the dresser of the vineyard saying, that it should still be left, and that he would dig about it, is signified that it should be left, and be instructed afterwards by the Christians, in the midst of whom they were; but whereas no reply was made to this, it is to be understood that the fig-tree would still produce no fruit, that is, that that nation would do no good which proceeds from any spiritual principle. This is signified by the fig-tree dried up, by reason that the Lord found no fruit in it, Matt 21:18, 19. AE 403.

The two states of exinanition and glorification are represented by various things in the universe; the reason is, because they are according to Divine order, and Divine order fills all and singular things, even to the most singular in the universe. The first state is represented with every man by the state of his infancy and childhood even to boyhood, adolescence and youth, which is a state of his humiliation before parents, and at the same time of obedience, and likewise of instruction from masters and ministers. But the second state is represented by the state of the same person when he becomes his own master and arbitrator, or the ruler of his own will and his own understanding, in which state he has power in his own house. The first state is thus represented by the state of a prince, or the son of a king, or of a duke, before he becomes a king or a duke; in like manner by the state of every citizen, before he becomes a magistrate; of every subject before he engages in any office; also of every candidate for holy orders, before he becomes a priest, and afterwards of this priest before he becomes a rector, and lastly of this rector before he becomes a bishop; also of every virgin before she becomes a wife, and of every maid-servant before she becomes a mistress; in general of every apprentice before he becomes a merchant, of every private soldier before he becomes a captain, and of every man-servant before he becomes a master. The first state of these persons is a state of servitude, and the second is a state of their own proper will and understanding. Those two states are represented also by various things in the animal kingdom, the first state by beasts and birds, so long as they remain with their mothers and fathers, whom they then continually follow, being nourished and led by them; and the second state when they leave their mothers and fathers, and provide for themselves; in like manner by worms, the first state is represented whilst they creep, and feed on leaves; the second when they put off their skins, and become butterflies. Those two states are also represented in the subjects of the vegetable kingdom, the first, whilst the vegetable springs up from a seed, and is adorned with boughs, branches and leaves, and the second whilst it brings forth fruits, and produces new seeds. This may be compared with the conjunction of truth and of good, since all things belonging to a tree correspond to truths, and fruits to goods. But the man who stops in the first state, and does not enter the second, is like a tree which bears only leaves, and not fruits, concerning which it is said in the Word, that it must be rooted up and cast into the fire, Matt 21:19, Luke 3:9; 13:6-10. John 15:5, 6, and he is like a servant, who is not willing to be free, concerning whom it was ordained, that he should be brought to the door post, and his ear should be bored through with an awl, Exod 21:6; servants are those who are not conjoined to the Lord, but freemen are those who are conjoined to him, for the Lord says, "If the Son make you free, you are truly free" John 8:8. TCR 106.

Verses 18, 19. But He said, to what is the kingdom of God like? And to what shall I liken it ? It is like a grain of mustard seed, which a man taking cast into his garden, and it grew, and became a great tree, and the birds of heaven lodged in its branches. No one, unless he knows what the quality of the Word is, can by any idea conceive that in singular the things contained in it there is infinity, that is, that it contains innumerable things, the source of which is inexhaustible even to the angels. Every thing therein may be likened to a seed, which from the ground can grow up into a great tree, and produce abundance of seeds, from which again similar trees may be produced, which together make a garden, and from the seeds of this garden, other gardens again, and so on ad infinitum. Such is the Word of the Lord in singular its parts, and such is principally the decalogue, for this, inasmuch as it teaches love to God, and love towards the neighbour, is a short complex of the whole Word. That such is the quality of the Word, the Lord also explains by similitude, where He says, The kingdom of God is like a grain of mustard seed, &c. Compare also Ezekiel 17:2-8. That such is the infinity of spiritual seeds, or of truths in the Word, may he manifest from angelic wisdom, which is all from the Word, and which increases with them to eternity, so that the wiser they are, the more clearly they see, that wisdom is without end, and perceive that they are only in its outer court, and that they cannot in the smallest degree reach the Divine Wisdom of the Lord, which they call an abyss. Now whereas the Word is from this abyss, because from the Lord, it is evident that there is a kind of infinity in all its contents. TCR 290.

By a tree from a grain of mustard seed is signified a man of the Church, and likewise the Church, commencing from a little spiritual good by truth, for if only a little spiritual good has taken root with man, it grows like seed in good ground; and whereas by a tree thence derived is signified a man of the Church, it follows that by the birds of heaven, which lodged in its branches, are signified the knowledges of truth, and the thoughts thence derived. That it is not a naked comparison every one may see, for what need is there of such comparisons in the Word, as of this in David, "Jehovah, who sends forth fountains into the rivers, they go amongst the mountains, they give drink to every wild beast of the field, the wild asses quench their thirst, the bird of the heavens dwell besides them, from amongst the branches they utter voices. The trees of Jehovah are saturated, the cedars of Lebanon which he has planted, where the birds build their nests, the stork, whose house is in the fir trees," Psalm 104:10, 11, 12, 16, 17; such things also would never have been mentioned in the divine Word, unless they were each of them correspondences of things spiritual and celestial, and thence holy; for otherwise of what use is it to know that rivers from fountains went amongst the mountains, that they gave drink to every wild beast of the field, that the wild asses thence quenched their thirst, and that near them the bird of the heavens dwelt, and uttered a voice among the branches, and that the stork dwelt in the fir trees? But when by fountains are meant the truths of the Word, by rivers the intelligence thence derived, by mountains the good things of love, by the wild beast of the field the affections of truth, by the wild asses the rational principle, and by the bird of the heavens thoughts from Divine Truths, in such case the Word is holy and Divine, otherwise it would be merely human. AE 1100.

That by birds or bird [avis] according to their species is signified every spiritual truth; by what flies [volucram], natural truth; by what is winged [alatum], sensual truth, is manifest from what was said and shown above concerning birds [or birds], AC 40. The most ancient people likened the thoughts of man to birds [or birds], because they are so in respect to things voluntary. Hence the Lord in the parable of the grain of mustard seed speaks of the birds of heaven dwelling in its branches. Inasmuch as the birds of heaven signify intellectual truth, thus thoughts, they also signify things contrary, as phantasies or falses, see Extract at chap. 8:5. AC 776.

Verses 20, 21. And again He said, to what shall I liken the kingdom of God? It i s like leaven, which a woman taking hid in three measures of meal, till the whole was leavened. The conjunction of good and truth with some persons is provided of the Lord by purification, which is effected by two methods, first by temptations, and secondly by fermentations. Spiritual temptations are combats against evils and falses, which exhale from hell, and affect; by them man is purified from evils and falses, and good is conjoined to truth, and truth to good, with him. Spiritual fermentations are effected by many methods, both in the heavens and in the earths; but in the world it is unknown what they are, and how they are effected. For there are evils, and together with them falses, which, being let into societies, produce effects similar to what is produced by fermenting substances put into meal and new wine, by which heterogeneous things are separated, and things homogeneous are conjoined, and all becomes pure and clear. These spiritual fermentations are what are meant by the above words of the Lord, "The kingdom of heaven is like leaven," &c. DP 25.

Verses 23, 28, 29, 30. But a certain person said to Him, Lord, are there few that be saved, &c. &c. In regard to the Lord's entering into a covenant, or conjoining Himself by charity with those who are out of the Church, and are called Gentiles, the case is this; the man of the Church supposes that all who are out of the Church, who are called Gentiles, are incapable of being saved, by reason that they have no knowledges of faith, and are consequently altogether ignorant of the Lord, insisting that without faith, and without the knowledge of the Lord, there is no salvation; thus they condemn all who are out of the Church; yea many are of such a quality, being attached to some particular doctrine, and even to what is heretical, that they suppose all who are out of that doctrine, or all who do not think as they do, are incapable of being saved; when yet the case is altogether otherwise. For the Lord has mercy towards all the human race, and is willing to save and draw to Himself all in the universe. The mercy of the Lord is infinite, neither does it suffer itself to be limited to those few who are within the Church, but extends itself to all in the universal orb of earths; for it is not a man's fault to be born out of the Church, and thus to be in ignorance of faith, neither is any one condemned for his ignorance in not having faith in the Lord. What man in his senses would presume to say, that the greatest part of the human race must perish in eternal death, because they are not born within Europe, the inhabitants of which are respectively few? And what man in his senses would presume to say that the Lord would suffer so large a multitude of men to be born, that they might eternally perish? For would not this be contrary to what is divine, and contrary to mercy? Moreover they who are out of the Church and are called Gentiles, live a much more moral life than they who are within the Church, and much more easily embrace the doctrine of a true faith, as may be still more manifest from souls in the other life, whither the worst of all come from the orb called Christian, hating their neighbour and the Lord with a deadly hatred; being adulterers more defiled than in the universal orb of earths; whereas great numbers of those who have worshiped idols are of such a temper that they abhor hatred and adultery, and are afraid of the Christians because they are of such a quality, and are desirous to torment every one. Yea the Gentiles are such that when they are informed by the angels concerning the truths of faith, and that the Lord rules the universe, they give willing attention, and are easily imbued with faith, and thus reject their idols. Wherefore the Gentiles, who have lived a moral life, and in mutual charity, and in innocence, are regenerated in the other life. Whilst they live in the world, the Lord is present with them in charity and innocence, for there is nothing of charity and innocence but from the Lord. The Lord likewise gifts them with conscience of what is right and good, according to their religious principles, and into that conscience insinuates innocence and charity, and when innocence and charity are in the conscience, then they easily suffer themselves to be imbued with the truth of faith grounded in good. This the Lord Himself declared in Luke, where it is written, "A certain one said to Jesus, Lord, are there few who shall be saved? He said to them, you shall see Abraham, Isaac and Jacob, and all the prophets in the kingdom of God, but yourselves cast out; and they shall come from the east and from the west, and from the north and south, and shall sit down in the kingdom of God; and behold there are last who shall he first, and there are first who shall be last," where by Abraham, Isaac, and Jacob are meant all who are in love, as was shown above. AC 1032.

That the Lord is present in charity with those who are out of the Church, and are called Gentiles, alike as with those who are within the Church, has been said above; yea he is more present; the reason is because there is not so thick a cloud in their intellectual part, as in general amongst those who are called Christians; for the Gentiles are ignorant of the Word, nor do they know what the Lord is, consequently they do not know what the truth of faith is, wherefore they cannot be against the Lord, and against the truth of faith, consequently their cloud is not against the Lord and against the truth of faith, therefore it may easily be dispersed when they are enlightened. But the cloud of Christians is against the Lord, and against the truths of faith, which cloud is so obscure, as to be darkness; and when hatred takes place of charity, then it is thick darkness, especially with those who profane the truths of faith, which the Gentiles cannot do, because they are in ignorance of the truths of faith; for no one can profane what he is ignorant of as to its quality and existence. This is the reason why more are saved from amongst, the Gentiles, than from amongst the Christians, which the Lord also declared in Luke 13:23, 28, 29, 30. AC 1059.

The lot of those who are idolaters out of the Church is much better than the lot of those who are idolaters within the Church, the former being external idolaters, but the latter internal. That the lot of the former is better is manifest from what the Lord says in Luke 13:23, 28, 29, 30. Matt 8:11, 12. AC 1328.

Verses 24 to 28. Strive to enter in through the straight gate, for many, I say to you, shall seek to enter in, and shall not be able, &c, &c. The subject here treated of is concerning those who are in faith, and not in charity, of whom it is said that they shall stand without knocking at the door, but shall not be admitted; to eat and drink before the Lord, and to be taught in the streets, signifies to hear the Word and preaching from the Word, and to know the things which are of faith, but whereas they are not principled in charity, it is said to them, I know you not whence you are, depart from Me, for all are known by the Lord from love, and not from faith separate. AE 212.

That they are neither cold nor hot who are in faith alone, or in faith separate from charity, has not heretofore been known, but that such is the case is evident from this consideration, that they who are in faith separate from charity live to themselves, to the world, and to self-indulgence, and they who so live are in infernal love, nevertheless by reading of the Word, by hearing of sermons, by receiving the Holy Supper, and by several other things which they retain in the memory from the Word, they look towards heaven, and when they do this, they are in some spiritual heat, but whereas the heat or love is not spiritual, because they do not live according to the Word, therefore they are neither hot nor cold. Thus also they divide the mind into two parts, that is to say, by those things which are of the Word they turn themselves towards heaven, and by those things which are of the life they turn themselves towards hell, and so remain between both. When therefore they come into the other life, their desire is directed towards heaven, saying that they have had faith, that they have read the Word, have heard sermons, have frequented the Sacred Supper, and have thereby looked for salvation; but when their life is explored it appears altogether infernal, inasmuch as they have made light of enmity, of hatred, of revenge, of cunning, and of deceitful contrivances, so that the rectitude, the sincerity, the justice, which they have exercised, was only in an external form, for the purpose of appearing such in the world, whilst interiorly in themselves, or in their spirit, they thought differently, and in many cases contrarily, believing that thoughts and intentions are of no account, provided they do not appear before the world. Hence it is that their spirit, when loosed from the bond of the terrestrial body, is of such a quality, for the spirit of man is what thinks and intends. These are they who are meant by the Lord's words, "When you begin to stand without and to knock at the door, saying, Lord, Lord, open to us, and He answering will say, I know you not whence you are," &c. AE 231.

The subject treated of in the above words is concerning the state of man after death, that then they who are in faith and not in love, cannot be let into heaven, although they desire it because they have not so believed; this is signified by the door being shut, and by their knocking, yet being rejected. AE 208.

From these considerations, and from what follows, it may be manifest who are specifically represented by Pharaoh, or who are specifically meant by those who infest, namely: they within the Church who have made a profession of faith, and have likewise persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, they who have been in persuasive faith, and in the life of evil. When these come into the other life, they bring with them the principle that they shall be introduced into heaven because they were born within the Church, were baptized, had the word, and doctrine thence derived, which they professed, especially because they had the Lord, who suffered for their sins, and thus saved those within the Church, who from doctrine made profession of it; these, when they come fresh into the other life from the world, are not willing to know any thing concerning the life of faith and charity, making light of it, and saying, because they had faith, all the evils of life are washed and wiped away by the blood of the Lamb. When they are told that this is contrary to the Lord's words in Matt 7:21, 22, 23, 24, 26; and in Luke 13:25, 26, 27, they reply, that by the persons there mentioned are to be understood no others than they who have been in miraculous faith, but not in the faith of the Church. After some time however they begin to know, that no others are let into heaven than those who have lived the life of faith, thus who have had charity towards their neighbour; and when they begin to know this, they then begin to make light of the doctrinals of their faith, and likewise faith itself, for theirs was not faith, but only the science of such things as relate to faith, and was not for the sake of life, but for the sake of gain and honour. Hence it is that the things relative to the science of faith they then make light of, and likewise reject; and presently they cast themselves into falses contrary to the truths of faith. Into this state the life of those is turned who have made confession of faith, and have lived a life contrary to faith. AC 4317.

That no one is saved by good things done from himself, because they are not goods, is evident from the above words, Then shall you begin to stand without, and to knock at the door, &c. &c. Doc. Life 30.

Verse 25. When once the master of the house is risen, and has shut the door, &c. In this passage the door manifestly denotes entrance and communication; that they to whom the door is shut, and who knock, and are not let in, are they who are in the truths of faith from the Word, and not in the good of charity, is signified by eating and drinking before the Lord, and hearing the Lord teach in streets, and yet not living the life of faith; for they who do not live this life are workers of iniquity. AC 8989.

Verse 26. You have taught in our streets. By streets in the Word is signified nearly the same thing as by ways, because streets are ways in a city; nevertheless by streets are signified the truths or falses of doctrine, because a city signifies doctrine, and by ways are signified the truths or falses of the Church, because earth signifies the Church. Inasmuch as streets signify the truths of the doctrine of the Church, therefore they taught in streets, 2 Samuel 1:20; and it is said We have eaten in your presence and drunk, and you have taught in our streets, Luke 13:26; and therefore hypocrites prayed in the corners of streets, Matt 6:3, 5; and for the same reason the father of the family ordered the servants to go out into the streets and lanes,and introduce guests, Luke 14:21. AR 501.

That to eat and drink signifies to be informed concerning the goods and truths of faith, is manifest from what is said in Luke, "Then shall you begin to say, we have eaten in your presence and drunk, and you have taught in our streets," where to eat and drink in the Lord's presence denotes to instruct from the Word, concerning the goods and truths of faith; to teach in the streets denotes to preach truths from the Word of the Lord; for preaching was formerly in streets, inasmuch as streets signify the truths of the doctrine of the Church. AC 9412.

To eat and to drink in the Lord's prescence denotes to instruct in and preach the good and truth of faith from knowledges derived from the Word, which is signified by you have taught in our streets; but whereas they did this from themselves, for the sake of selfish honour and gain, thus from no affection of good and truth, so that they were in the knowledges of truth, but in the life of evil, it is said I know you not whence you are, depart from Me all you workers of iniquity. AC 3069.

They who are in persuasive faith do not know from any internal illustration, whether what they teach be true or false, yea neither are they concerned about it, provided they receive credit from the vulgar; for they are in no affection of truth for the sake of truth. Wherefore they recede from faith, if they are deprived of honour and gain; for persuasive faith is not inwardly in man, but stands without in the memory only; from which it is brought forth for the purpose of instruction. Wherefore also that faith vanishes with its truths after death, for then that principle of faith alone remains which is inwardly in man, that is, which is rooted in good, thus which is made a principle of life. They who are in persuasive faith are meant by the above words, Then shall you begin to say, &c. &c. Heavenly Doctrine of the New Jerusalem, NJHD 118, 119.

That by these three things the Lord, charity and faith, as one man is regenerated, and that unless he be regenerated, cannot come into heaven, was shown in the chapter concerning reformation and regeneration, wherefore the Lord can open heaven to no others than the regenerate, and after natural death no introduction into it is given to others. By the regenerate are meant those who are interiorly in those three essentials of the Church and of heaven, but not those who are only exteriorly, for these latter do not confess the Lord with the soul, but only with the tongue, and do not exercise charity towards the neighbour with the heart, but only with the body; such are all who work iniquity, according to those words of the Lord, Then shall you begin to say, &c. Luke 13:26, 27. TCR 723.

Their saying, when they are called to judgement, that they have eaten and drunken in the Lord's presence, signifies that they have read the Word, and imbibed thence the knowledges of good and truth, supposing that on this account they shall be saved, wherefore it follows, You have taught in our streets, by which is signified that they have been instructed in truths from the Word, thus by the Lord; but that to read the Word, and to be instructed from it, contributes nothing to salvation, unless the life be formed according to it, is signified by the reply, I know you not whence you are, depart from Me you workers of iniquity ; for it contributes nothing to salvation to enrich the memory from the Word, and from the doctrinals of the Church, unless those things are committed to life. AE 617.

Verse 28. There shall he weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the Prophets in the kingdom of God, and yourselves cast out. Inasmuch as sensual men do not see any genuine truth in the light, but reason and dispute about every thing, whether it be so or not, and these disputes are heard out of them like gnashings of teeth, which viewed in themselves are collisions of falses one amongst another, and likewise of what is false and of what is true, it is evident what is signified by gnashing of teeth in the Word. The reason is because reasoning from the fallacies of the senses corresponds to the teeth. TCR 402.

The reason why heat signifies too much of love is because spiritual fire and warmth is love, and on the other hand spiritual cold is no love; for the very life of man is nothing but love, since without love man has nothing of life at all, yea, if he reflects, he may know that all vital fire and warmth, which is in the body, is from that source;yet cold does not signify the privation of all love, but the privation of spiritual and celestial love, and it is this privation which is called spiritual death; when man is deprived of that love, he is heated with the love of self and of the world, which love is respectively cold, and likewise becomes cold, not only with man during his life in the body, but also when he comes into the other life; during his life in the body, if the love of self and of the world be taken away from him, he grows so cold as scarce to have any thing of life, in like manner if he be compelled to think holily concerning things heavenly and Divine; in the other life, when he is amongst internals, he is in the fire or heat of lusts, but if he approaches near to heaven, that fire and heat is turned into cold, the more intense as he approaches nearer, with increased torment, in a similar degree. This cold is what is meant by gnashing of teeth amongst those who are in hell. AC 4175.

The discourse of evil and infernal spirits is in like manner natural, because derived from the affections, but from evil affection, and filthy ideas thence derived, which the angels hold altogether in aversion. Thus the discourses in hell are opposed to the discourses of heaven; wherefore the wicked do not endure angelic speech, nor the angels infernal speech; infernal speech to the angels is like a disagreeable smell which affects the nostrils. The speech of hypocrites, or of those who can feign themselves angels of light, as to expressions is similar to the speech of angels, but as to affections and the consequent ideas of thought, it is altogether opposite, wherefore their speech, when it is perceived as to its interior quality, which is done by the wise angels, is heard like gnashing of teeth, and strikes horror. HH 245.

What is meant by eternal fire, and the, gnashing of teeth, which are spoken of in the Word in relation to those who are in hell, is as yet scarce known to any one, by reason that mankind have thought materially concerning what is written in the Word, not being aware of its spiritual sense, wherefore by fire some have understood material fire, some torment in general, some sting of conscience, some that the expression was intended to strike terror respecting evils. By gnashing of teeth also, some have understood such gnashing, some only the horror arising from the sound of such a collision of teeth. But he who is acquainted with the spiritual sense of the Word may know what eternal fire is, and what the gnashing of teeth, for there is a spiritual sense in every expression and in every sense of expressions in the Word, inasmuch as the Word in its bosom is spiritual, and what is spiritual cannot be expressed before man in any other way than naturally, because man is in the natural world, and thinks from the things of that world. In regard to the gnashing of teeth, it is a continual disputation and combat of falses one amongst another, conjoined also with contempt of others, with enmity, derision, ridicule, blasphemy, which also bursts forth into various kinds of butchery; for every one fights in favour of his own false principle, and calls it true. These disputations and combats are heard out of those hells like gnashings of teeth, and are likewise turned into gnashings of teeth, when truths from heaven flow in thither. In those hells are all they who have acknowledged nature and denied the Divinity, in the deeper hells they who have confirmed themselves in such acknowledgement and denial. These, inasmuch as they can receive nothing of light from heaven, and hence see nothing inwardly in themselves, are on this account for the most part sensually corporeal, believing nothing but what they see with their eyes, and touch with their hands; hence all the fallacies of the senses are to them truths, from which also they dispute. It is from this ground that their disputes are heard like gnashings of teeth, since all falses in the spiritual world are grating, and teeth correspond to ultimate things in nature, and likewise to ultimate things in man, which are sensual corporeal things. That in the hells there is gnashing of teeth may be seen, Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30. Luke 13:28. HH 566, 575. When you shall see Abraham, Isaac, and Jacob, &c &c. From these and several other passages it may be manifest, that by Jacob in the Word is nowhere meant Jacob, nor by Israel Israel, neither by Isaac Isaac, and by Abraham Abraham, as in Luke," You shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God," Luke 13:28; and again in the same Evangelist," Lazarus was taken up by the angels into Abraham's bosom," Luke 16:22; for in heaven they know nothing of Abraham, Isaac, and Jacob, and perceive nothing from those names when they are read by man, but the Lord as to Divinity and Divine Humanity, and to sit down with Abraham, Isaac, and Jacob, means nothing with them but to be with the Lord, and to lie in Abraham's bosom, means nothing but to be in the Lord; but it has been thus expressed, because man at that time was so remote from things internal, that he knew nothing else, nor was willing to know any thing else, than that all things in the Word were to be understood according to the letter, and when the Lord spoke with them according to the letter, that they should receive faith, and likewise that in such case an internal sense was in it, by which sense man had conjunction with the Lord. AC 3305.

All nations in the universal orb of earths who have any religion are in possession of precepts similar to those in the decalogue; and all they who practise those precepts from a principle of religion are saved, whilst all who do not practise them from a principle of religion are damned. They who practise them from a principle of religion, being instructed after death by the angels, receive truths, and acknowledge the Lord; the reason is because they shun evils as sins, and hence are principled in good, and good loves truth, and from love desire receives it, as was shown above. This is meant by the Lord's words to the Jews, "The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth fruit," Matt 21:43; also by these words, "I say to you, that many shall come from the east and the west, and from the north and from the south, and shall lie down in the kingdom of God, but the sons of the kingdom shall be cast out into outer darkness," Matt 8:11, 12. Luke 13:29. Doc. Life 65.

Those of the Gentiles who in the world have worshiped God under a human form and have lived a life of charity according to their religious principle, are conjoined with Christians in heaven, for above all others they acknowledge and adore the Lord. The most intelligent of them are from Africa. So great a multitude of Gentiles and Mahometans was seen, that they could only be counted by myriads. Judgement was exercised over so great a multitude for some days, for every one, when he is let into his own love and into his own faith, is instantly marked, and conveyed to his like. Hence is manifest the truth of the Lord's prediction concerning the last judgement, that then they shall come from the east and the west, and from the north and the south, and shall lie down in the kingdom of God, Luke 13:22. Last Judgement 51, 52.

Verses 29, 30. And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. And behold, there are last who shall be first, and there are first who shall be last. Whilst I was reading the xvii. and xviii. chapter of Judges concerning Micah, of whom it is related that the sons of Dan took away his graven image, the Teraphim and the Levite, a Gentile spirit was present on the occasion, who in the life of the body had adored a graven image; when he heard with attention what was done to Micah, and how grieved he was for his graven image which the Danites took away, he also was seized and affected with grief, insomuch that he scarce knew what to think; this grief was perceived, and at the same time there was a perception of innocence in singular his affections. Some Christian spirits were also present, who observed and wondered that the worshiper of a graven image should be so affected with mercy and innocence. Afterwards good spirits discoursed with him, saying, that a graven image ought not to be worshiped, and that he was capable of understanding this because he was a man, but that he ought to think out of the graven image concerning God the Creator and Governor of the universal heaven and universal earth, and that this God is the Lord. When these things were said, it was given to perceive his interior affection and adoration, which was communicated to me, and was much more holy than amongst Christians; from which circumstance it might be manifest that the Gentiles come more easily into heaven, than Christians at this day who are not so affected, according to the Lord's words in Luke 13:29, 30; for in the state in which he was, he was capable of being imbued with all things of faith, and of receiving them with interior affection; there appertained to him the mercy which is of love, and in his ignorance there was innocence, and when mercy and innocence are present, all the things of faith are received as it were spontaneously, and this with joy. He was afterwards admitted amongst the angels. AC 2598.

They who are not in truths, yea who are in falses grounded in ignorance, and yet are principled in good, and are thence in the affection of knowing truth, are meant by the Lord in Luke, where it is said, they shall come from the east and west, and from the north and south, &c. AC 9192.

In several passages mention is made only of the east and the west, and not at the same time of the south and north, and by the former are meant all who are in the good of love to the Lord, and in the good of charity towards the neighbour; the former quarters involve also the two others, by reason that all who are principled in good are also in truths, for good and truth in all cases act in unity; the latter therefore are understood where mention is made of from east to west. AE 422.

In all the above passages the subject treated of is concerning the Lord, and that the Gentiles shall come to Him; and they come to Him, when they acknowledge Him for their God; and what is wonderful, the Gentiles adore the only God under a human form; wherefore when they hear of the Lord, they receive and acknowledge Him; nor can the New Church be established among others. That the Church will be established amongst such, is further evident from the Lord's words in Matthew, "Have you not read in the Scriptures, the stone which the builders rejected, in become the head of the corner? therefore I say to you, the kingdom of God shall be taken away from you, and shall be given to a nation, bringing forth fruits," Matt 21:42, 43; the stone is the Lord, AC 6246; the builders are those who are of the Church. That these shall be last, and the Gentiles first, is declared in Luke 13:29, 30. AC 9256.

Verse 32. On the third day I shall be perfected. By the third day is signified what is complete and the beginning of sanctification, the reason of which signification is because the Lord, when He had fulfilled all things, rose again on the third day, for the things done by the Lord, or which were to be done, whilst he lived in the world, in the representatives of the Church were as done, as likewise in the internal sense of the Word, for in God to be done and to be is the same thing, yea all eternity is present to Him. Hence the number three was representative, not only in the ancient and Jewish Churches, but also amongst various nations. On this account also the Lord distinguished the times of His life into three, where He says in Luke, go say to that fox, behold I cast out daemons, and perform cures today and tomorrow, and on the third day I shall be perfected. AC 2788.

Verse 33.. Because it is impossible for a Prophet to perish out of Jerusalem. Inasmuch as by a prophet is meant the Divine Truth, which is the Word and from the Word in the Church, and this cannot be extinguished except by those who are in possession of Divine Truth or the Word, therefore the Lord said, It is impossible for a prophet to perish out of Jerusalem; by Jerusalem is meant the Church as to the Doctrine of Truth. AE 624.

Verse 35. Behold your house is left to you desolate[or desert]. Inasmuch as with the Jewish Nation all things of the Word were adulterated, and there was no longer any truth, because there was no good, therefore John the Baptist was in the wilderness, by which was represented the state of that Church; on which account also the Lord said concerning Jerusalem, by which is meant the Church as to doctrine, Your house shall be left to you desolate for desert], where a desolate, [or desert] house signifies the Church without truths because without good. AE 730.

Verse 35. Blessed is he that comes in the name of the Lord. By these words is signified that He is glorified, because from Him is all Divine Truth and Divine Good; the name of the Lord signifies all that by which He is worshiped, and since all that has reference to the good of love and to the truth of faith, therefore these things are signified by the name of the Lord. AE 340.

Chapter XIII. Translator's Notes and Observations.

VERSE 8. But he answering said to him, Lord, let it alone also this year, until I dig about it, and dung it. The two terms, digging about and dunging, are here applied to express spiritual ideas, as must be evident to every serious reader, who reflects on the spiritual application of the parable, and also on the Lord's testimony respecting His own words, where he says, that they are spirit and are life. What the spiritual idea is, which is involved in the term digging, we learn from our enlightened author, who, in his explication of the parable, informs us, that to dig is to instruct in truths, and thus to remove falses. Hence then we may be enabled to discover what is spiritually meant by dunging, and that it relates to the removal of evils, since when evils are removed by being rejected, or ejected, they are then like dung, especially in this respect, that they tend to make the earth, or the man of the Church, fruitful in goodness.

Verse 24. Strive to enter in through the straight gate, for many, I say to you, shall seek to enter in, and shall not be able. A distinction is here made between striving and seeking to enter in through the straight gate, and it is declared by the divine speaker that seeking alone is not sufficient. The reason manifestly is because seeking has relation to the understanding in its pursuit of truth, and truth alone, without good, cannot enter into heaven. It is necessary therefore that striving be added to seeking, because striving has reference to the will, in its rejection of evil, and when evil is rejected, then good enters and is received, in which case the heavenly marriage of good and truth is effected, which marriage is the same thing as heaven.

Verse 27. And he shall say, I say to you, &c. It is remarkable that in this passage, he shall say, is expressed by the Greek erei, from the verb eiro, whereas I say is expressed by the Greek lego, whence it is manifest that saying is of two descriptions, interior and exterior, according to the principle from which it proceeds, and therefore it is to be concluded that the Greek eiro expresses a more interior saying than the Greek lego.