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Luke Chapter 16

    Chapter 16

THE INTERNAL SENSE

  1. But be said also to his disciples, there was a certain rich man, who had a steward, and the same was accused to him that he had wasted his property.

That in times of spiritual temptation, man is led to examine himself respecting the goods and truths which he has received from his heavenly father, under a consciousness of having perverted them, vs 1.

  1. And calling him he said to him, what is this that I hear of you? Give an account of your stewardship, for you can not be any longer steward.

And to see the necessity of such examination, with a view to the preservation of those goods and truths, v, 2.

  1. But the steward said in himself, what shall I do? For my lord takes away from me the stewardship. I cannot dig; to beg I am ashamed.

On which occasion he is brought into perplexity and distress of mind, arising from a sense of the apparent impossibility of procuring to himself either any truth or any good, vs 3.

  1. I know what I will do, that when I am put out of the stewardship, they may receive me into their houses.
  2. And calling every one of his lord's debtors, he said to the first, how much owe you to my lord?
  3. But he said, a hundred measures of oil. And he said to him, take your bill, and sitting down quickly write fifty.
  4. Afterwards he said to another, but how much owe you? But he said, a hundred measures of wheat. And he said to him, take your bill, and write fourscore.

In which perplexity and distress he presently begins to discover, that all the good imparted to his will, and all the truth imparted to his understanding, were not from himself, but from the Lord, and that consequently he is the lord's debtor for all, and this to a large amount, and further, that the debt is fully discharged by its acknowledgement, 4 to 8.

  1. And the Lord commended the unjust steward, because he had done prudently, for the sons of this age are in their generation more prudent than the sons of light.
  2. And I say to you, make to yourselves friends of the mammon of injustice, that when you fail, they may receive you into eternal habitations.

The lord accordingly accepts this acknowledgement as a discharge of the debt, and recommends to all his followers to make the same profitable use of the knowledges of good and truth, that so they may secure eternal conjunction with Himself and His kingdom, vs 8, 9.

  1. He that is faithful in that which is least is faithful also in much, and he that is unjust in the least is unjust also in much.

For the knowledge of good and truth becomes more interior by its right application, as on the other hand it becomes more external by misapplication, vs 10.

  1. If then you have not been faithful in the unjust mammon, who shall commit to your trust the true?

Since by misapplication it is limited to its residence in the memory, and never gains admission into man's love and life, so as to conduct him to the supreme truth, vs 11.

  1. And if you have not been faithful in that which is another's, who shall give you that which is your own?

Thus it is rather the property of another, than of the man himself, vs 12.

  1. No domestic can serve two lords, for either he will hate the one, and love the other, or he will cleave to the one, and despise the other. You cannot serve God and mammon.

That man cannot be principled at the same time in good and in evil, or in love to the lord and self-love, since one must be the ruling love, and the other must serve, vs 13.

  1. But the Pharisees, who were covetous, heard all these things, and they derided him.
  2. And he said to them, you are they who justify themselves before men, but God knows your hearts, for what is highly esteemed amongst men is abomination before God.

This doctrine however is rejected by those who are in self-love, and who on that account seek worldly reputation, not aware that all their secret purposes and thoughts are exposed to the light of the Divine Truth, and that the love of human reputation, when exalted above that light, is an infernal love, vs 14, 15.

  1. The law and the prophets were until John; from that time the kingdom of God is preached, and every one presses into it.

Therefore the prophecies concerning the lord and His kingdom, together with the representatives of the lord and His kingdom, ceased when the Divine Truth was made flesh by assuming the Human nature, and thus being made known to mankind in all the fullness of its power, vs 16.

  1. But it is easier for heaven and earth to pass away, than one tittle of the law to fall.

Yet they ceased only as to external appearances, not as to their internal meaning, since in their internal meaning they all and singularly treat of the Lord, vs 17.

  1. Every one who puts away his wife, and marries another, commits adultery; and every one who marries her that is put away from her husband, commits adultery.

Announcing that the understanding of truth shall not in any wise separate itself from its proper affection of good, so long as that affection abides in good, and does not decline to evil, vs 18.

  1. There was a certain rich man, and he was clothed with purple and fine linen, faring sumptuously every day.

And that the Church, which is gifted with the knowledges of good and truth, shall not reject those who are out of the Church, and who are yet in the desire of receiving those knowledges, vs 19 to the end. For such was the Jewish nation, vs 19.

  1. But there was a certain beggar named Lazarus, who was laid at his gate fall of sores,
  2. And desiring to be fed with the crumbs which fell from the table of the rich man: Moreover the dogs coming licked his sores.

Who despised and rejected the Gentiles, because they had not the Word, and therefore by reason of ignorance were in many falses, yet desirous of learning a few truths, and thus of removing falses as far as possible by good, vs 20, 21.

  1. But it came to pass that the beggar died, and was carried by the angels into the bosom of Abraham. But the rich man also died, and was buried;
  2. And in hell lifting up his eyes, being in torments, he sees Abraham afar off, and Lazarus in his bosom.

And who, in the other life, are accepting of good from the lord, whereas they who are in knowledges alone without good are incapable, in that life, of receiving either truth or good, being in a state most remote from those principles, vs 22, 23.

  1. And crying out he said, father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.

Insomuch that they desire nothing more ardently than to pervert truth, and since this is not allowed, therefore they are in torment, vs 24.

  1. But Abraham said, son, remember that you receive your good things in your life, and likewise Lazarus evil things; but now he is comforted, but you are tormented.

For all that they had called good, during their life in the world, is now turned into evil, as on the other hand, all that had been called evil by those, who were desirous of knowledges, and yet did not possess them in the present life, is now turned into good, vs 25.

  1. And besides all these things, between us and you a great gulf is fixed, so that they who are willing to cross over from here to yon cannot, neither can they pass from there to us.

Moreover it is an established law in the other life, that good and evils, as being opposites, cannot dwell together, since they are averse to each other, and in conflict against each other, vs 26.

  1. But he said, I entreat you therefore father, that you would send him to my father's house.
  2. For I have five brethren, that he may testify to them, lest they also come into this place of torment.

It is also a law of Divine order, that no one shall be reformed by discourse with the deceased, since by such discourse he might indeed be persuaded and driven to worship for a short time, but inasmuch as this deprives man of rationality, it is a persuasion which has no solid ground in the man himself, and therefore shuts in evils, instead of expelling them, vs 27 to the end.

  1. Abraham says to him, they have Moses and the Prophets, let them hear them.
  2. But he said nay, father Abraham, but if one from the dead went to them, the will repent.
  3. But he said to him, if they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead.

Real reformation therefore can only be effected by a cordial reception of the Word in the understanding, in the will, and in the life, vs 29, 31.

Translation

  1. But be said also to his disciples, there was a certain rich man, who had a steward, and the same was accused to him that he had wasted his property.
  2. And calling him he said to him, what is this that I hear of you? Give an account of your stewardship, for you can not be any longer steward.
  3. But the steward said in himself, what shall I do? For my lord takes away from me the stewardship. I cannot dig; to beg I am ashamed.
  4. I know what I will do, that when I am put out of the stewardship, they may receive me into their houses.
  5. And calling every one of his lord's debtors, he said to the first, how much owe you to my lord?
  6. But he said, a hundred measures of oil. And he said to him, take your bill, and sitting down quickly write fifty.
  7. Afterwards he said to another, but how much owe you? But he said, a hundred measures of wheat. And he said to him, take your bill, and write fourscore.
  8. And the Lord commended the unjust steward, because he had done prudently, for the sons of this age are in their generation more prudent than the sons of light.
  9. And I say to you, make to yourselves friends of the mammon of injustice, that when you fail, they may receive you into eternal habitations.
  10. He that is faithful in that which is least is faithful also in much, and he that is unjust in the least is unjust also in much.
  11. If then you have not been faithful in the unjust mammon, who shall commit to your trust the true?
  12. And if you have not been faithful in that which is another's, who shall give you that which is your own?
  13. No domestic can serve two lords, for either he will hate the one, and love the other, or he will cleave to the one, and despise the other. You cannot serve God and mammon.
  14. But the Pharisees, who were covetous, heard all these things, and they derided him.
  15. And he said to them, you are they who justify themselves before men, but God knows your hearts, for what is highly esteemed amongst men is abomination before God.
  16. The law and the prophets were until John; from that time the kingdom of God is preached, and every one presses into it.
  17. But it is easier for heaven and earth to pass away, than one tittle of the law to fall.
  18. Every one who puts away his wife, and marries another, commits adultery; and every one who marries her that is put away from her husband, commits adultery.
  19. There was a certain rich man, and he was clothed with purple and fine linen, faring sumptuously every day.
  20. But there was a certain beggar named Lazarus, who was laid at his gate fall of sores,
  21. And desiring to be fed with the crumbs which fell from the table of the rich man: Moreover the dogs coming licked his sores.
  22. But it came to pass that the beggar died, and was carried by the angels into the bosom of Abraham. But the rich man also died, and was buried;
  23. And in hell lifting up his eyes, being in torments, he sees Abraham afar off, and Lazarus in his bosom.
  24. And crying out he said, father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.
  25. But Abraham said, son, remember that you receive your good things in your life, and likewise Lazarus evil things; but now he is comforted, but you are tormented.
  26. And besides all these things, between us and you a great gulf is fixed, so that they who are willing to cross over from here to yon cannot, neither can they pass from there to us.
  27. But he said, I entreat you therefore father, that you would send him to my father's house.
  28. For I have five brethren, that he may testify to them, lest they also come into this place of torment.
  29. Abraham says to him, they have Moses and the Prophets, let them hear them.
  30. But he said nay, father Abraham, but if one from the dead went to them, the will repent.
  31. But he said to him, if they hear not Moses and the Prophets, neither will they be persuaded if one rose from the dead.

Chapter XVI. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSE 6. And he said to him, take your bill, and sitting down quickly write fifty. By the number fifty is here denoted what is full, thus it denotes a full payment; but that this is the meaning of the word fifty, cannot be seen from the letter, for the historicals of the literal sense lead the mind in another direction, or to think otherwise, still however the term is so perceived by those who are in the internal sense, as I know of a certainty; numbers themselves also, as in this case fifty, and in what follows, fortyfive, forty, thirty, twenty and ten, are never perceived as numbers by those who are in the internal sense, but as things or states as has been shown, AC 482, 587, 575, 647, 648, 755, 813, 1963, 1988, 2075. AC 2252.

Verses 8,9. And the Lord commended the unjust steward, because he had done prudently, for the sons of this age are in their generation more prudent than the sons of light. And I say to you, make to yourselves friends of the mammon of injustice, that when you fail, they may receive you into eternal habitations. Light a candle, and enquire how many there are in the kingdoms of this day, who aspire at dignities, and are not loves of self and of the world? Will you find fifty in a thousand, who are loves of God, and amongst these will you not find only some who aspire at dignities? Since therefore they are so few in number who are loves of God, and so many who are loves of self and of the world, and since these latter loves from their fires perform more uses than the loves of God from their fires, how in such case can any one confirm himself by this circumstance that the wicked are in eminence and opulence above the good? This also is confirmed by the above words of the Lord. What these words mean in the natural sense, is evident; but in the spiritual sense by the mammon of injustice are meant the knowledges of truth and good, which the wicked possess, and which they use only to procure to themselves dignity and wealth; those are the knowledges, from which the good or the sons of light must make to themselves friends, and which are to receive them into eternal habitations. DP 250.

The reason why sensual men can think, speak and act cunningly is, because all evil resides in the sensual principle of man, and wickedness in that man excels as much as intelligence does with the spiritual man, which was evident to me from the wickedness of the infernals, which is of such a quality and so great as not to be described, and all sensual men are in the hells. This is meant by the Lord's words in Luke, "That the sons of this age are more prudent in their generation than the sons of light;" and by these words concerning the serpent in Moses, "The serpent was more cunning than any wild beast of the field which Jehovah God had made," Gen 3:1; by the serpent is signified the sensual principle of man. AE 763.

That things rational and scientific are serviceable to those who are in an affirmative principle, as means of growing wise, was represented and signified by the command given to the sons of Israel to borrow of the Egyptians vessels of gold, and vessels of silver, and clothing, Exod 3:22; 11:2; 12:35, 36; in like manner by its being every where said in the Word, that they should possess the goods, the houses, the vineyards, the olive yards, and other possessions of the nations; also that the gold and silver itself, which was taken from the nations, should become holy, as in Isaiah, "Jehovah will visit Tyre, and she shall return to her meretricious gain, and shall commit whoredom with all the kingdoms of the earth on the faces of the ground; and her merchandise and meretricious gain shall be holy to Jehovah, it shall not be treasured nor laid up, because her merchandise shall be for them that dwell before Jehovah, to eat to fullness, and for ancient covering," Is 23:17, 18; where the merchandise of Tyre denotes knowledges, see AC 1201, which to those who are in a negative principle, are for meretricious gain, but to those who are in an affirmative principle, are holy. The like is also meant by these words of the Lord, "Make to yourselves friends of the mammon of injustice, that when you fail, they may receive you into eternal habitations; If you have not been faithful in the unjust mammon, who will commit to your trust the true. AC 2588.

Verse 13. No domestic can serve two masters, for either he will hate the one and love the other, or he will cleave to the one and despise the other. You cannot serve both God and Mammon. Dominion grounded in what is evil and false is to be willing to make all slaves; dominion grounded in what is good and true is to be willing to make all free; dominion grounded in what is evil and false is to destroy all, but dominion grounded in what is good and true is to save all; from which considerations it is manifest, that dominion grounded in what is evil and false is of the devil, but dominion grounded in what is good and true is of the Lord. That the dominions are altogether contrary, may be manifest from the Lord's words in Matthew 12:24-30, and that no one one can serve two lords, Matt 6:24. Luke 16:13. AC 1740.

The celestial principle of love is marked by loving, and the spiritual principle of love is marked by cleaving to; mention is made of both, because they are distinct, otherwise the mention of one would have been sufficient. AC 3875.

If also that Divine Truth be not received both in doctrine and life, that love towards the neighbour, that is, charity, is an essential of the Church, and hence the works of charity, it necessarily follows, that to think what is true is of the Church, but not to think what is good, and thus that the thought of the man of the Church may be at the same time in contradiction and opposition, namely, he may think what is evil and at the same time think what is true, thus by thinking what is evil he may be with the devil, and by thinking what is true be with the Lord, when yet what is true and what is evil in no wise accord together, since "No one can serve two lords, for either he will hate the one and love the other." AC 4766;

That to divide denotes to dissipate, is grounded in this consideration, that things consociated, if they be divided, are also dispersed; as he who divides his mind [animus], or his mind [mens], destroys it; for the mind of man is consociated of two principles, one is called understanding, the other is called will. Whosoever divides those two parts, disperses the things which are of one part, for one lives from the other, hence also the other perishes; in like manner he who divides truth from good, or, what is the same thing, faith from charity, destroys both. In a word, all things which are intended to be one, if they be divided, perish. This division is understood by the Lord's words in Luke, "No one can serve two lords, for either he will little the one and love the other, or will cleave to the one and despise the other; you cannot serve God and mammon," that is, you cannot by faith serve the Lord, and by love the world, thus acknowledge what is true, and do what is evil; he who does this has a divided mind, whence comes its destruction. AC 9093.

That by not accepting a gift is signified aversion to gain of every kind, is manifest from the signification of a gift, as denoting every worldly thing which is loved, whether it be opulence or dignity, or fame, or any thing else which flatters the natural man; these things are called in general gains, and in the internal sense are meant by a gift which blinds and perverts; and from the signification of not accepting, as denoting to be averse to, for unless things are held in aversion, they are still looked to and accepted; but they are then held in aversion, when what is heavenly and divine is loved above what is worldly and terrestrial, for in proportion as one is loved, in the same proportion the other is hated, according to the Lord's words in Luke "No servant can serve two lords, for either he will hate the one, and love the other; you cannot serve God and mammon" where to hate is to be averse to, for aversion is of hatred, and hatred is opposite to love, wherefore it is said, or love the other. AC 9265.

It is believed at this day that charity consists only in doing what is good, and that in such case evil is not done, consequently that the first principle of charity is to do good, and its second not to do evil; but the inverse is the case, since the first principle of charity is to remove evil, and its second is to do good; for it is an universal law in the spiritual world, and hence likewise in the natural world, that so far as anyone does not will evil, so far he wills good, thus so far as he averts himself from hell, from whence all evil ascends, so far he turns himself to heaven, from whence all good descends; consequently also, that so far as any one rejects the devil, so far he is accepted of the Lord; it is not possible for any one to stand between both with a versatile neck, and at the same pray to one and to the other; for such are they concerning whom the Lord says, "I know your works, that you are neither cold nor hot; I wish you were cold or hot; but whereas you are lukewarm, and neither cold nor hot, I will spew you out of my mouth" Rev 3:15, 16. Who can skirmish with his troop between two armies, and favour both? Who can be in evil against his neighbour, and at the same time in good towards him? Does not evil in such case conceal itself in good? Although the evil which conceals itself does not appear in acts, still it manifests itself in many things, if rightly reflected on; for the Lord says, "No servant can serve two lords, you cannot serve God and mammon,'' TCR 437.

The above words are not to be understood of servants in the world, inasmuch as they can serve two lords, and still not hate and despise one, but of servants in the spiritual sense, who are such as are willing to love the Lord and themselves equally, also heaven and the world equally. These are they who with one eye are willing to look upwards, and with the other downwards, or with one eye to look to heaven, and with the other to hell, and thus to hang between both; when yet there must be an ascendancy of the loves, of one above another; and where there is ascendancy, there what opposes itself, and when it opposes itself, is hated and despised; for the love of self and of the world is opposite to love to the Lord and to love towards the neighbour. Hence it is that they who are principled in heavenly love would rather die, and be deprived of honours and powers in the world, than be withdrawn by them from the Lord and from heaven, for the latter they consider as all, because it is eternal, but the former as nothing respectively, because it has an end with life in the world. But on the other hand they who love themselves and the world above all things, make light respectively of the Lord and heaven, yea even deny them, and when they see an opposite in them, hate them; this is manifest with all such in the other life. For with those who love the Lord and heaven above all things the internal or spiritual man is open, and the external or natural man serves him; the latter man in such case is the servant, because he serves, and the former is the Lord, because willing. But with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man open, and when the latter is open and the former closed, then he loves one lord, namely himself and the world, and hates the other, namely the Lord and heaven; the same thing likewise I can testify from experience, for all who have lived to themselves and the world, and not as they ought, to God and heaven, in the other life hate the Lord, and persecute those who are of Him, however they have discoursed in the world concerning heaven, and likewise concerning the Lord; from which considerations it may be manifest that it is impossible to serve two lords. That those words of the Lord are to be understood spiritually is evident from what He further says, "You cannot serve God and mammon" AE 409.

Verse 17. But it is easier for heaven and earth to pass away, than one tittle of the law to fall. That all the above things [relating to the thumb and the finger] signified arcana of heaven, and things holy, is manifest from this consideration, that the Word is from the Divine [being or principle], and that it is inspired as to every tittle, Luke 16:17, so also these things [relating to the thumb and finger]. AC 7430.

The things which the Lord says concerning the fulfilling of the law, or the Scripture, involve, as was said, those things which were predicted of him in the internal sense; in that sense all and singular things, even to every iota, or to every smallest tittle, treat of the Lord; therefore it is said that one iota, or one little horn, shall not pass away in the law, until all things be fulfilled; and in Luke, "It is easier for heaven and earth to pass away, than one tittle of the law to fall:" He who does not know that singular things, even to the least of all, in the internal sense treat of the Lord and of His Kingdom, and that hence the Word is most holy, cannot in any wise comprehend what is meant by not one tittle falling, nor one iota, nor one little horn passing away, and that it is easier for heaven and earth to pass away; for those things, which are extant in the internal sense, do not appear of so much importance; but the internal text is so continent, that not even the smallest expression could be omitted without an interruption of the series. AC 7933.

The subject treated of in the above chapters is concerning the laws, the judgements and statutes, which were promulgated from Mount Sinai, and it has been shown what they contain in the internal sense, thus how they are perceived in heaven, namely that they are not perceived according to the literal sense, but according to the spiritual sense, which is not evident in the letter, but still is in it. Nevertheless he who does not know how the case is may suppose that the Word as to the literal sense is thus annihilated, by reason that no attention is paid to it in heaven. But it is to be noted that the literal sense of the Word is in no wise thereby annihilated, but is rather confirmed, and that singular the expressions derive weight, and are holy, from the spiritual sense which is in them, inasmuch as the literal sense is the basis and support, on which the spiritual sense leans, and to which it coheres in the closest conjunction, insomuch as there is not even an iota or tittle, or little horn, in the letter of the Word, which does not contain in it a holy Divine principle; according to the Lord's words in Matthew, "Verily I say to you, until heaven and earth pass,one iota, or one little horn shall not pass from the law, until all things are fulfilled," Matt. vs 18; and in Luke, "It is easier for heaven and earth to pass away, than one tittle of the law to fall." That the law is the Word, may be seen, AC 6752, 7462; therefore also it has been effected of the Divine Providence of the Lord, that the Word has been preserved, especially the Word of the Old Testament, as to every iota and tittle, from the time in which it was written. It has been likewise shown from heaven that in the Word, not only every expression, but also every syllable, and what is incredible, every little horn of a syllable in the original tongue involves what is holy, which is made perceptible to the angels of the inmost heaven. That this is the case, I can assert, but I am aware that it exceeds belief. AC 9349.

Inasmuch as the subject here treated of is concerning the divinity and sanctity of the Word, it is allowed to add something memorable to what has been hitherto said: On a time there was sent to me from heaven a little paper stamped with Hebrew letters, but written as amongst the ancients, with whom those letters which at this day are in some part linear, were inflected with little horns verging upward, and the attendant angels said, that they were acquainted with entire senses from the letters themselves, and that they knew them principally from the flexures of the lines and of the tittles of a letter, and they explained what they signified apart, and what conjointly, saying that the letter h, which was added to the names of Ahram and Sarai, signified what is infinite and eternal; they explained also in my presence the meaning of the words, Psalm 22:2, from the letters or syllables alone, that their meaning in sum was, that the Lord is even merciful to those who do evil. They informed me that the Scripture in the third heaven consisted of letters inflected and variously cursed, each of which had a meaning, and that the vowels there were for sound, which corresponds to affection, and that in that heaven they could not utter the vowels i and e, but instead of them y and eu, and that the vowels a, o and u, were to them in use, because they give a full sound; also that they did not express any consonants harshly, but softly, and that hence it is that some Hebrew letters are pointed within, as a mark that they should be uttered softly, saying, that harshness in letters was in use in the spiritual heaven, by reason that in that heaven they are principled in truths, and truth admits what is harsh, but not good, in which the angels of the celestial kingdom or of the third heaven are principled. They said also that they had the Word written amongst them with inflected letters, with significative little horns and tittles; from which circumstance it was evident, what these words of the Lord signify, "An iota and little horn shall not pass from the law, until all things are fulfilled," Matt. vs 18; also "It is easier far heaven and earth to pass away, than one tittle of the law to fall." SS 90.

Now as it is impossible for God to damn any one who lives well, and believes rightly, so on the other hand it is impossible for God to save any one who lives evilly, and hence believes what is false. This latter also is contrary to order, consequently contrary to His omnipotence, which cannot proceed but by the way of justice, and the laws of justice are truths, which cannot be changed, for the Lord says, "It is easier for heaven and earth to pass away, than one tittle of the law to fall" Luke 16:17; every one, who knows any thing concerning the essence of God, and concerning the freewill of man, can perceive this. TCR 341.

Verses 19, 20. There was a certain rich man, and he was clothed with purple, and fine linen, faring sumptuously every day. But there was a certain beggar named Lazarus, who was laid at his gate full of sores. By the rich man, in the internal sense, was meant the Jewish nation, and the Church there, which was called rich from the knowledges of good and truth derived from the Word; garments of purple and fine linen denote those knowledges, garments of purple the knowledges of good, garments of fine linen the knowledges of truth, both from a celestial origin, because from the Divine [being or principle] AC 9467.

They who are not aware that by the rich are understood those who possess the knowledges of truth and good, thus who have the Word; and that by the poor are meant those who do not possess those knowledges, but who still desire them, cannot know otherwise, than that by the rich man, who was clothed in purple and fine linen, and by the poor man, who was cast at his gateway, are meant a rich and poor man according to the common meaning of those expressions, when yet by the rich man is there meant the Jewish nation, which had the Word; by the purple, with which he was clothed, genuine good, AC 9467; and by the fine linen genuine truth, AC 5319, 9469, 9596, 9744; and by the poor person cast at the gateway are meant those who are out of the Church, and have not the Word, and yet desire the goods and truths of heaven and of the Church. AC 10227.

In this parable the Lord spoke by similitudes and comparisons, which were correspondences, and contained things spiritual; by the rich man is understood the Jewish nation, which is called rich, because they had the Word, in which are spiritual riches; by the purple and fine linen, with which the rich man was clothed, is signified the good and truth of the Word, by the purple its good, and by the fine linen its truth; by faring sumptuously every day, is signified the delight in consequence of having the Word, and of hearing from it several things in the temples and synagogues; by the poor Lazarus are meant the Gentiles, because they had not the Word; that they were despised and rejected by the Jews, is meant by Lazarus being laid at the gate of the rich man; by being full of sores is signified that the Gentiles, by reason of their ignorance of truth, were in many falses. The reason why the Gentiles are meant by Lazarus was because the Gentiles were loved of the Lord, like Lazarus, who was raised from the dead, John 11:11; and lay at the table with the Lord, John 12:2. From this parable it is evident that the truths and goods of the sense of the letter of the Word are as vessels, and as the garments of naked good and truth, which two principles lie concealed in the spiritual and celestial sense of the Word. TCR 215.

By the rich man clothed in purple and fine linen are signified those within the Church; the purple and fine linen, with which he was clothed, are the knowledges of good and truth from the Word; by the poor man are signified those within the Church who are in a little good, being ignorant of truth and yet desiring to be instructed ; the reason why he was called Lazarus was from Lazarus who was raised from the dead by the Lord, of whom it is said that the Lord loved him, John 11:1, 2, 3, 36; and that he was His friend, John 11:11, and that he lay down with the Lord at the table, John 12:2. His desiring to be fed with the crumbs which fell from the rich man's table, signified his desire of learning a few truths from those within the Church who possessed them in abundance; the dogs, who licked his sores, are those out of the Church, who are principled in good, although not the genuine good of faith; to lick sores is to heal them as far as possible. AC 9231. See also SS 40, AR 725. HH 365. AE 1042, 1143.

Verse 22. But it came to pass that the beggar died, and was carried by the angels into the bosom of Abraham, In heaven they know nothing of Abraham, Isaac and Jacob, and when the above words respecting the bosom of Abraham are read by man, they perceive nothing by them but the Lord, as to His Divine [principle], and Divine Human; but the Word is so expressed, inasmuch as man at that time knew no other, than that all things in the Word were 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 ease an internal sense was in the letter by which man might have conjunction with the Lord. AC 8305.

That in this passage Abraham is not meant, but the Lord as to Divine Good, is evident; that Abraham is unknown in heaven, and when he is named from the Word, that the Lord is meant, see AC 1834, 1876, 1989, 6804. AC 3703.

They who are principled in faith separate from charity cannot believe otherwise, than that they are to rise again with the material body, and this not till the day of judgement, which they also confirm from several passages of the Word explained according to the sense of the letter, not at all thinking at the time concerning what the Lord said respecting the rich man and Lazarus, Luke 16:22-31, and to the thief on the cross, "Verily I say to you, today you shall be with Me in paradise," Luke 23:43, and of what He said abundantly in other places. The reason why they so believe, who are in faith separate from charity, is because if they were told that the material body is not to rise again, they would altogether deny a resurrection, not knowing and not comprehending what the internal man is, for no one can know what the internal man is, and his life after death, unless he be principled in charity, for charity is of the internal man. AC 4783.

That heaven and hell are from the human race, the Church might have known from the Word, and made it a part of her doctrine, if she had admitted illustration from heaven, and attended to the Lord's words to the thief, "Today you shall be with Me in paradise" Luke 23:43; and to what the Lord said concerning the rich man and Lazarus, that the former came into hell, and thence discoursed with Abraham, and that the latter came into heaven, Luke 16:19-31; also to what the Lord spoke to the Sadducees concerning the resurrection, "That God is not the God of the dead, but of the living," Matt 22:32. Last Judgement 19.

Verses 23, 26. And in hell lifting up his eyes, being in torments, he sees Abraham afar off; and Abraham said, between us and you there is a great gulf fixed, &c. Afar off signifies removal from what is good and true which is from the Divine [being or principle], thus from things in ternal; consequently they who are in hell are said to see those who are in heaven afar off, because they are in a state most remote from what is good and true; the great gulf between them is the removal itself from what is good, which also gives the appearance of an interceding gulf; they who think from an idea of space, as all men in the world do, have no other perception than that hell is far distant from man, and likewise heaven; but the case is otherwise, hell and heaven being near man, yea in man, hell in a wicked man, and heaven in a good man; everyone also after death comes into that hell or into that heaven, in which he was in the world; but on this occasion the state is changed, for the hell, which was not perceived in the world, becomes perceptible, and the heaven, which was not perceived in the world, becomes also perceptible, heaven full of all happiness, and hell of all unhappiness. AC 8918.

Verse 24. And crying out he said, father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. They who are not aware that the vital heat belonging to man is from another origin than elementary fire cannot conceive otherwise than that by the fire of hell is meant such fire as is in the world, when yet in the Word no such fire is meant, but the fire which is of love, thus which is of the life of man, proceeding from the Lord as a Sun, which fire, when it enters those who are in contrary principles, is turned into the fire of lusts, which, as was said above, are of revenge, of hatred, of cruelty, originating in the love of self and of the world. This fire is what torments those who are in the hells, for when a free rein is given to their lusts, they then rush one upon another, and torment each other by direful and inexpressible methods, inasmuch as every one is willing to be supereminent, and by occult and open arts to take away from another what belongs to him. Since all are in this craving, intestine hatreds thence exist, and consequent cruelties, which are especially exercised by magical arts and by phantasies, which arts are innumerable and altogether unknown in the world. AC 6832.

He who knows that tongue signifies doctrine, may understand what is signified by the words of the rich man in hell to Abraham, To send Lazarus, that he might dip the tip of his finger in water, and cool his tongue, lest he should be tormented in the flame; for water signifies truth, and tongue doctrine, by the falses of which he was tormented, and not by flame; for no one in hell is in flame, but flame there is the appearance of the love of what is false, and fire the appearance of the love of what is evil. AR 282.

In the above parable, as in all the rest, the Lord spoke by correspondences, as may be manifest from this consideration, that by the rich man are not meant the rich, nor by Abraham Abraham, nor by the water with which Lazarus should cool the tongue, water and a tongue, nor by flame, for in hell no one is tormented by flames; but by the rich man are meant those who are of the Church where the Word is, from which they derive spiritual riches, which are truths of doctrine, wherefore by the rich man in the parable are meant the Jews, who at that time were in possession of the Word; by Abraham is meant the Lord; by the water, into which Lazarus was to dip the tip of his finger, is signified truth from the Word, and by tongue is signified the thirst and lust of perverting the truths which are in the Word, and by flame the punishment of that lust, which is various and manifold. Hence it is evident what those things signify in a series, and that by cooling the tongue with water, is signified to appease the thirst and lust of perverting truths, and of confirming falses by them; who cannot see that it is not meant that Lazarus should dip the tip of his finger in water to cool a tongue? AE 455.

Verse 26. And besides all these things, between us and you a great gulf is fixed, so that they who are willing to cross over from here to you cannot, neither can they pass from there to us. That evils avert goods from the Lord is from this ground, because evils and goods are opposites or contraries, and two opposites or contraries cannot be together, for they are averse to each other and in conflict against each other, as may be manifest from this consideration that evils are from hell, and goods from heaven, and hell is most remote from heaven, not as to distance, since there is no distance in the other life, but as to state; wherefore they who are in the state of hell cannot be transferred into the state of heaven, for the evils belonging to the former reject the goods belonging to the latter: this is meant by Abraham's words to the rich man, "Between us and you a great gulf is fixed," &c. where the great gulf denotes opposition and contrariety of states of life. AC 9346.

The reason why the border was to be made of gold was because it represented a closing derived from good; for good cannot be come at by evils, inasmuch as evils cannot endure in any way the sphere of good. When evils, that is they who are in evils, or who are from hell, come into that sphere, which sphere is the sphere of heaven, they are dreadfully tormented, and in proportion as they enter into that sphere, in the same proportion they are made sensible of infernal torture in themselves, and thence become like those who lie in the agony of death, wherefore they cast themselves instantly down into hell, and dare not any more lift up their heads: this is the reason why they who are in heaven are in safety from the infestation of the evils which are from hell: this is meant by Abraham's words to the rich man in hell, "Between us and you there is a great gulf fixed, so that they who are willing to cross over from here to you cannot, neither can they pass from there to us." AC 10187.

Man is regenerated to the end that he may receive in himself the order of heaven, and he is regenerated by faith and by the life of faith, which is charity. He who has order in himself is in heaven, and likewise is heaven in a kind of effigy, but he who has not order in himself is in hell, and is hell in a kind of effigy. The one cannot in any wise be changed and transcribed into the other by immediate mercy, inasmuch as they are opposites, for evil is opposite to good, and in good is life and heaven, whilst in evil is death and hell. That one cannot be transcribed into the other, the Lord teaches in Luke, "Abraham said to the rich man in hell, between us and you a great gulf is fixed" &c. If also immediate mercy was given, all in the world, of whatever character, would be saved, neither would there be a hell, for the Lord is mercy itself, because he is love itself, which wills the salvation of all, and the death of none. AC 10659.

The life of man cannot be changed after death, it remains then such as it had been, for the spirit of man is entirely of the same quality with his love, and infernal love cannot be transcribed into heavenly love, inasmuch as they are opposites; this is meant by Abraham's words to the rich man in hell," Between us and you there is a great gulf fixed" &c. Hence it it evident that they who come into hell remain there to eternity, and that they who come into heaven, remain there to eternity. NJHD 239.

Inasmuch as the delights of hell are opposite to the delights of heaven, there is a great interstice between them, into which from above flow the delights of heaven, and from beneath the delights of hell; in the midst of this interstice is man whilst he lives in the world, to the intent that he may be in equilibrium, and thus in a free state of turning himself to heaven or to hell. This interstice is what is meant by the great gulf fixed between those who are in heaven and those who are in hell, Luke 16:26. TCR 455.

Verses 27 to 31. But he said, I entreat you therefore father; that you would send him to my father's house, for I have five brethren, that he may testify to them, lest they also come into this place of torment, &c. It is manifest from these words, that no one is reformed by discourse with the deceased; for discourse with the dead would produce a similar effect with that of miracles, of which mention was made above, namely: that man would be persuaded and driven to worship for a short time, but inasmuch as this deprives man of rationality, and at the same time shuts in evils, as was said above, this fascination or internal bond is broken, and the enclosed evils burst forth with blasphemy and profanation. DP 134.

By the five brethren above mentioned are signified all who are of such a quality. AE 548.

Verse 29. Abraham says to him, they have Moses and the prophets, let them hear them. To hear Moses and the prophets, denotes to know the things contained in the Word, and to have faith in the Word, thus likewise to will those things, for to have faith without willing is to see and not to hear, whereas to have faith with willing is to have faith and to hear; wherefore both, namely seeing and hearing are mentioned together in the Word throughout, and by seeing is signified the same thing as by Reuben, and by hearing the same thing as by Simeon, for they are joined together as brother to brother. AC 3869.

All they who come from the world express the greatest surprise at their being alive, and at their being men alike as before, at their seeing, hearing and discoursing, and at the sense of touch remaining as before, and that there is no difference at all. But when their surprise ceases, they afterwards wonder that the Church knows nothing concerning such a state of man after death, thus neither concerning heaven nor hell, when yet all, as many as have lived in the world, are in the other life, and live as men. And whereas they also wondered why this was not made manifest to man by visions, inasmuch as it is an essential of the faith of the Church, they were told from heaven, that this might have been done, since nothing is easier when it pleases the Lord, but that still they would not believe who have confirmed themselves in falses against those things, although they were to see; also that it is dangerous to confirm any thing by visions with those who are in falses, because hereby they would first believe, and afterwards would deny, and thus would profane that truth itself, for to profane is to believe and afterwards deny, and they who profane truths are thrust down into the lowest and most grievous of all the hells. This danger is what is meant by the Lord's words, "He has blinded their eyes, and hardened their hearts, lest they should see with their eyes, and understand with the heart, and convert themselves, and I should heal them," John 12:40; and that they who are in falses would still not believe, is meant by these words, "Abraham said to the rich man in hell, they have Moses and the prophets, let them hear them; but he said, nay father Abraham, but if one from the dead went to them, they will repent; but Abraham said to him, if they hear not Moses and the prophets, neither will they be persuaded if one rose from the dead. H. & H. 456. See also Last Judgement 17.

All they who wish for miracles and visions are like the sons of Israel, who, after that they had seen so many wonders in Egypt, at the Red Sea, and on Mount Sinai, still in a month afterwards receded from the worship of Jehovah, and worshiped a golden calf, Exod. xxxii. They are also like the rich man in hell, who said to Abraham, if one from the dead went to his brethren, they would repent; to whom Abraham replied, they have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. And they are like Thomas, who said that he would not believe unless he saw, to whom tho Lord said, blessed are they who believe and yet do not see, John 20:29. They who believe, and do not see, are such as do not wish for signs, but truths from the Word, thus Moses and the prophets, and believe them; these latter are internal men and become spiritual, but the former are external and remain sensual. Moreover it is a known thing, that no one can be compelled to love and to believe, but that love and belief must be rooted inwardly in man, consequently no one can be led to love God and to believe in Him by miracles and visions, because they compel. For he who does not believe in consequence of the miracles related in the Word, how shall he believe in consequence of miracles out of the Word? AE 1156.

Hence it is evident what is the effect of miracles, which would have still less effect at this day, when there is no acknowledgement of any influence from the spiritual world, and when the existence of every thing of the kind is denied, and every thing is attributed to nature; For a negative principle universally prevails against Divine influx and government in the earths; wherefore at this day, in case the man of the Church saw the veriest Divine miracles, he would first attribute them to nature, and thus defile them, and afterwards would reject them as phantasies, and lastly he would ridicule all who attributed them to the Divine [being or principle], and not to nature. That miracles are of no effect, is also manifest from the Lord's words in Luke, "If they hear not Moses and the prophets, neither will they be persuaded if one rose from the dead." AC 7290.

Chapter XVI. Translators Notes and Observations.

VERSE 8. And the lord commended the unjust steward, because he had done prudently, for the sons of this age are in their generation more prudent than the sons of light. In the common version of the New Testament, what is here rendered prudently,and more prudent, is expressed by wisely and wiser, but the original Greek is phronimos and phronimoteroi, which properly mean prudently and more prudent, conveying a sense distinct from wisely and wiser, in like manner as prudence is distinct from wisdom. For prudence has more relation to the external man, and to his conduct in external things, or the government of his external life, whereas wisdom, or what is called in the Greek tongue sophia has more relation to the internal man, and to his conduct in internal things. The Lord therefore commends the prudence of the unjust steward, though perhaps he would not have commended his wisdom, and the sons of this age are said to be in their generation more prudent than the sons of light, though it is possible they might not be more wise.

Verse 13. No domestic can serve two masters. The Greek term here rendered domestic is oichetes which properly signifies one belonging to a house.

Verse 15. What is highly esteemed amongst men is abomination before god. What is here rendered highly esteemed amongst men, is expressed in the original Greek by to si anthropois upsilon, which literally means what is high, or lofty, in men, as all pride, ambition, and desire of preeminence. It might therefore be the intention of the Great Saviour, in the above passage, to point at the abomination, not only of what is highly esteemed amongst men, but of what is highminded and aspiring in men.

Verse 25. But Abraham said, son, remember that you received your good things in your life, and likewise Lazarus evil things. This is a literal rendering of the original Greek, in which no mention is made of lifetime, as it is expressed in the common version of the New Testament, but only of life, which is called your life, to intimate its quality, as being his own, thus natural and not spiritual life. It is further observable, that the good things, which the rich man is said to have received, are called your good things, whereas the evil things, which Lazarus is said to have received, are not called his evil things, but simply evil things, to instruct us, that mere natural men consider all good things as their own property, and thus call them their own, as if self-derived, and consequently not the effect of Divine bounty, so much as of their own prudence; and to teach us further, that the evil things, which frequently fall to the lot of the best men, are not properly their's,but are only dispensed for a time with a view to their further purification.

Verse 26. And besides all these things, between us and you there is a great gulf fixed, so that they who are willing to cross over from here to you cannot, neither can they pass from there to us. In the common version of the New Testament no distinction is made between what is here called crossing over, and passing, whereas in the original Greek two distinct terms are applied, the first term being derived from the verb diazaino, and the second from the verb diaperoo.

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