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Luke Chapter 20

1. AND it came to pass on one of those days, as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes stood near with the elders.
2. And accosted him, saying, tell us in what power You do, these things, or who is Me that gave you this power.
3. But he answering said to them, I will also ask you one word, and tell Me;
4. Was the baptism of John from heaven or of men?
5. But they reasoned with themselves, saying, if we say from heaven, He will say, why then did you not believe him.
6. But if we say from men, all the people will stone us; for they are persuaded that John was a prophet.
7. And they answered that they did not know whence it was.
8. And Jesus said to them, neither do I tell you in what power I do these things.
9. But he began to speak to the people this parable. A certain man planted a vineyard, and let it out to husbandmen, and went abroad for a convenient time.
10. And at a season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard; but the husbandmen, beating him, sent him away empty.
11. And again he sent another servant; but beating and shamefully entreating him, they sent him away empty.
12. And again he sent a third, but they also wounding him cast him out.
13. But the Lord of the vineyard said, what shall I do? I will send my beloved Son; possibly when they see him they will reverence [him].
14. But when the husbandmen saw him, they reasoned with themselves, saying this is the heir, come, let us kill him, that the inheritance may become ours.
15. And casting him out of the vineyard, they killed him. What therefore shall the Lord of the vineyard do to them;
16. He shall come, and shall destroy those husbandmen, and shall give the vineyard to others. And when they heard, they said, let it not, be so.
17. But he looking upon them, said, what is this then that is written, the stone which the builders rejected, the same is become the head of the corner?
18. Every one who fails upon that stone, shall be broken, but on whomsoever it shall fail, it will grind him to powder.
19. And the chief priests and scribes sought to lay hands on him in that same hour; and they feared the people, for they knew that he had spoken this parable against them.
20. And being on the watch they sent forth spies, feigning themselves to be just, that they might take hold of his words, for the purpose of delivering him to the authority and power of the governor.
21. And they asked him, saying, teacher, we know that you say and teach rightly, and do not accept person, but teach the way of God in truth;
22. Is it lawful for us to give tribute to Caesar, or not?
23. But perceiving their craftiness he said to them, why tempt you me?
24. Show me a penny. Whose image and superscription has it? but they answering said Caesar's.
25. But he said to them, render therefore to Caesar the things which be Caesar's, and to God the things which be God's.
26. And they could not take hold of His saying before the people, and wondering at His answer, they were silent.
27. But certain of the Sadducees, who deny that there is any Resurrection, coming [to him] asked him,
28. Saying, teacher, Moses wrote to us that if a man's brother die having a wife, and he die childless, that his brother should take his wife, and raise up seed to his brother.
29. There were then seven brethren, and the first taking a wife, died childless.
30. And the second took the wife, and he died childless.
31. And the third took her, and in like manner the seven also, and they left no children, and died.
32. But last of all the woman died also.
33. In the resurrection therefore, whose wife of them is she? For the seven had her to wife.
34. And Jesus answering said to them, the sons of this age marry and are given in marriage;
35. But they who shall be accounted worthy to obtain that age, and the resurrection from the dead, neither marry, nor are given in marriage:
36. For they cannot any more die; for they are equal to the angels, and are the sons of God, being sons of the resurrection.
37. But that the dead are raised, even Moses showed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob;
38. For He is not God of the dead, but of the living, for all live to him.
39. But some of the scribes answering said, teacher, you have well said.
40. But after that they dared not question him further.
41. But he said to them, how say they that Christ is the Son of David?
42. And David himself says in the book of psalms, the Lord said to my Lord, sit you on my right hand,
43. Till I make your enemies your footstool,
44. David therefore calls him Lord, and how is he then his son.
45. But in the audience of all the people he said to his disciples.
46. Beware of the scribes who desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
47. Who devour widows houses, and for pretence make long prayers; the same shall receive more abundant judgement.

Chapter XX. Extracts from the Theological Writings

OF

THE HON. EMANUEL SWEDENBORG.

VERSES 9 and the following. But he began to speak to the people this parable; a certain man planted a vineyard, and let it out to husbandmen, &c, &c. In the Word, Churches are every where described by gardens, also by trees of a garden, and are likewise so named, and this by reason of fruits, which signify those things which are of love or charity, wherefore it is that man is known from his fruit. Comparisons of Churches with gardens, trees and fruits, took their rise from representations in heaven, where likewise gardens are sometimes presented in expressible beauty, according to the spheres of faith; hence also the celestial Church was described by a paradisaical garden, in which were trees of every kind; and by the trees of the garden were signified the perceptions of that Church, and by the fruits, goods of every kind, which are of love. But the ancient Church, as being spiritual, is described by a vineyard, by reason of the fruits which are grapes; which represent and signify works of charity. The parables of the Lord concerning labourers in vineyards, in like manner signified spiritual Churches, Matt 20:1-17. Mark 12:1-13. Luke 20:9-17. AC 1069.

The quality of the Jewish nation is made manifest from this, as from other parables of the Lord. AC 4314.

The above words were spoken concerning the Church established among the Jews, and by them is described the falsification and perversion of every truth which they derived from the Word, by traditions and by applications to themselves. Singular things therein contain a spiritual sense, for whatever the Lord spoke he spoke also spiritually, because from the Divine [being or principle]; by the vineyard which a man planted, is signified the Church, which is principled in truths; by the servants whom he three times sent, is meant the Word given by Moses and the Prophets; it is said three times, because three signify what is full and complete. By smiting them, wounding, and sending empty out of the vineyard, is signified the falsification and perversion of the truths therein; to send away empty out of the vineyard signifies that they deprived the Word of its goods and truths; by the beloved son is meant the Lord as to Divine truth, Who is hence also called the Word; by their casting Him out of the vineyard and slaying Him, is signified that they not only so treated Him, but also every Divine truth which is from Him. AE 315.

Verse 14. But when the husbandmen saw him, they reasoned with themselves, saying, this is the heir, come, let us kill him, that the inheritance may become ours. That, to inherit, in the internal sense, when it is predicated of the Lord, denotes to have the life of the Father, thus in Himself; and when it is predicated of men, that it denotes to have the Lord's life, that is, to receive life from the Lord, is manifest from several passages of the Word. To have life in Himself is the very esse itself of life, that is, Jehovah; but to have the Lord's life, or to receive life from the Lord, is to receive the Lord by love and faith, and inasmuch as such receivers are in the Lord, and are of the Lord, they are called heirs and his sons. In the Word of the Old Testament inheritance is predicated both of the celestial principle or good, and of the spiritual principle or truth, but still one is expressed by a different expression from the other; it is allowable to interpret the former expression by possessing hereditarily,but the latter by inheriting; the former expression also in the original tongue involves possession, but the latter derivation thence, as is the case with the celestial principle in regard to the spiritual, or with good in regard to truth. In this verse where by Isaac is represented the Divine Rational principle, or the Divine Human of the Lord, it is the expression of possession by hereditary right, because the Divine Human [principle] of the Lord is the only possessing heir, as he himself also teaches in the parable, Matt 21:33, 37, 38. Mark 12:7. Luke 20:14, and everywhere declares that all things of the Father are His. AC 2658.

Verses 17, 18. But he looking upon them said, what is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Every one who falls upon that stone shall he broken, but on whomsoever it shall fall, it will winnow him. In this passage stone denotes the Lord as to Divine truth, AC 6426; to be broken, inasmuch as it relates to the truths which are from Him, denotes to be dissipated, thus to be destroyed, and with the truths those things which are of spiritual life, as is the case with those who deny the Lord, and reprobate the truths which are from Him, who are those who reject the stone. AC 9162. One time was represented to me the way which leads to heaven, and which leads to hell; it was a broad way tending to the left, or towards the north; there appeared many spirits who journeyed in if, but at a distance was seen a stone of considerable size, where the broad way terminated. From that stone afterwards the way was divided into two, one to the left, and one opposite to it to the right; the way which tended to the left was narrow or straight, leading through the west to the south, and thus into the light of heaven; the way which tended to the right was broad and spacious, leading obliquely downwards towards hell. All at first were seen to go the same way, even to the great stone at the division into two ways, but when they came thither they separated, the good turning aside to the left, and entering the straight way which led to heaven; whereas the wicked did not see the stone at the division into two ways, but fell upon it, and were hurt, and when they arose they ran hastily in the broad way to the right, which tended to hell. Afterwards it was explained to me what all those things signified, namely that by the first way, which was broad, in which many both good and bad went together, and discoursed with each other as friends, because there appeared no visible difference between them, were represented those who in externals live in similar sincerity and justice, and who are not distinguished by any visible marks. By the stone at the division of the ways or the corner stone, on which the wicked fell, and from which they afterwards ran hastily into the way leading to hell, was represented the Divine truth, which is denied by those who look towards hell; in the supreme sense by the same stone was signified the Divine Human [principle] of the Lord. But they who acknowledged Divine truth and at the same time the Lord's Divine [principle] were conveyed by the way which led to heaven. From these considerations it was again evident, that the wicked lead the same life in externals with the good, or go the same way, thus one as easily as the other, and yet that they who acknowledge the Divine [principle] from the heart, especially within the Church, who acknowledge the Divine [principle] of the Lord, are led to heaven; and they who do not acknowledge are conveyed to hell. The thoughts of man, which proceed from intention or will, are represented in the other life by ways; ways also are presented to appearance there altogether according to the thoughts of intention, and every one likewise walks according to his thoughts which proceed from intention; hence it is, that the quality of spirits, and of their thoughts, is known from their ways. From these considerations it was made evident what is meant by the Lord's words, "Enter in through the straight gate; for wide is the gate and broad the way which leads to destruction, and many are they who walk therein; because straight is the way and narrow the gate, which leads to life, and few there are who find it," Matt 7:13, 14; that the way is straight which leads to life, is not because it is difficult, but because there are few who find it, as it is said. From the above stone seen in the corner, where the broad and common way terminated, and from which two ways seemed to tend into opposite quarters, it was made evident what was signified by these words of the Lord, "Have you not read what is written, the stone which the builders rejected is become the head of the corner? Whosoever shall fall on that stone shall he broken," Luke 20:17, 18. Stone signifies Divine truth, and the stone of Israel the Lord as to the Divine Human [principle]; the builders are those who are of the Church; the head of the corner is where the way divides into two; to fall and to be broken is to deny and perish. HH 534.

The corner stone signifies every Divine Truth on which heaven and the church are founded, thus every foundation; and whereas the foundation is the ultimate on which a house or temple rests, therefore it signifies all things. Inasmuch as by the corner stone are signified all things on which the Church is founded, therefore it is said, He will lay in Zion a stone, a corner stone of price, of a foundation founded, and it is called a stone for the corner, and a stone of foundations; and whereas by the stone of a corner is signified every Divine Truth on which the Church is founded, therefore also the Lord is signified as to the Divine Human [principle], because all Divine Truth proceeds from Him. The builders or architects who rejected that stone, as it is written in the Evangelists, are those who were of the Church, thus of the Jewish Church, which rejected the Lord, and with him every Divine Truth; for nothing appertained to them but vain traditions derived from the literal sense of the Word, in which the essential truths of the Word were falsified and the goods adulterated. AE 417.

Verses 27 to 38. But certain of the Sadducees, who deny that there is any resurrection, coming to him asked him, &c. &c.There are two things, which the Lord taught on this occasion, first, that man rises again after death, and secondly, that in heaven they are not given in marriage. That man rises again after death, He taught by these words, that God is not the God of the dead but of the living, and that Abraham, Isaac and Jacob are alive; and further in the parable concerning the rich man in hell, and Lazarus in heaven, Luke 16:22-31. Secondly, that in heaven they are not given in marriage, He taught by these words, that they who are accounted worthy to attain the other age, neither marry nor are given in marriage. That no other marriages are here meant than spiritual marriages, is manifest from the words which immediately follow, that they can no longer die, because they are like the angels, and the sons of God, being sons of the resurrection. By spiritual marriage is meant conjunction with the Lord, and this is effected on earth, and when it is effected on earth, it is effected also in the heavens, wherefore in the heavens marriage is not again repeated, nor are they given in marriage; this also is meant by these words; the sons of this age marry and are given in marriage, bat they who are accounted worthy to attain the other age, neither marry nor are given in marriage. These also are by the Lord called sons of the marriage, Matt 9:15. Mark 2:19, and now angels, sons of God, and sons of the resurrection. That to marry denotes to be conjoined to the Lord, and that to enter into the marriage is to be received into heaven by the Lord, is evident from the following passages, "The kingdom of the heavens is like a man a king, who made a marriage for his son, and sent out servants, and invited to the marriage," Matt 22:1-14. "The kingdom of the heavens is like ten virgins, who went forth to meet the bridegroom, five of whom being prepared entered into the marriage,'" Matt 25:1 and following verses; that the Lord here meant himself, is evident from verse 13 of that chapter, where it, is said, Watch you, because you know not the day nor. the hour, in which the Son of Man shall come. Also from the Apocalypse, "The time of the marriage of the Lamb is come, and his wife has made herself ready: blessed are they who are called to the marriage supper of the Lamb," Matt 19:7, 9. That there is a spiritual meaning in all and singular things which the Lord spoke, has been fully shown in the doctrine of the New Jerusalem concerning the Sacred Scripture. CL 41.

Marriages in the heavens differ from marriages on earth in this respect, that marriages on earth are for the additional purpose of the procreation of offspring, but not in the heavens for in the heavens, in the place of such procreation, there is the procreation of Good and of Truth; the reason why this latter procreation is instead of the former is, because there marriage is the marriage of good and of truth, as was shown above, and in that marriage good and truth and their conjunction are loved above all things, therefore these are the principles which are propagated from marriages in the heavens. Hence it is that by nativities and generations in the Word are signified spiritual nativities and generations, which are those of good and of truth, by mother and father truth conjoined to the good which procreates, by sons and daughters the truths and goods which are procreated, and by sons-in-law and daughters-in-law, their conjunctions, and so forth. From these considerations it is evident that marriages in the heavens are not like marriages in the earths, being spiritual in the heavens, which ought not to be called marriages, but conjunctions of minds derived from the marriage of good and truth; but on earth they are marriages, because they are not only of the spirit, but also of the flesh. And since there are no marriages in the heavens, therefore two conjugial partners there are not called husband and wife, but the conjugial partner of another, from the angelic idea of the conjunction of two minds into one, is called by an expression which signifies that each is mutually the other's. From these considerations it may be known how the Lord's words concerning marriage are to be understood, Luke 20:35, 36. HH 382.

Verse 38. For he is not the God of the dead, but of the living. Who does not know what the Lord taught concerning the resurrection, that He is not the God of the dead but of the living? This man knows, and likewise he so thinks and so speaks, when he thinks and speaks from the spirit, but when from doctrinals he expresses himself otherwise, saying he is not to rise till the last day; when yet it is every one's last day when he dies, and likewise he is then judged, as several also teach. AC 5078.

Verses 41 to 44. From these verses it is evident that the Lord, as to the glorified Human [principle], was neither the son of Mary nor of David. Doc. Lord. 35.

It is generally believed that the Lord as to the Human [principle] not only was, but is, the son of Mary, but on this point the Christian world is under a mistake; that He was the son of Mary, is true, but that He still is so, is not true, for by acts of redemption he put off the human [principle] from the mother, and put on the human [principle] from the father; hence it is that the human principle of the Lord is Divine, and that in him God is man and man God. That he put off the human [principle] from the mother, and put on the human [principle] from the father, which is the Divine Human, may be seen from this consideration, that on no occasion he called Mary his mother, as may be manifest from the following passages, The mother of Jesus said to him, they have no wine; Jesus said to her, what [is that] to me and to you, woman, mine hour in not yet come, John 2:4. And in another place, Jesus from the cross sees the mother, and the disciple standing near whom he loved; he says to his mother, woman, behold your son, afterwards he says to the disciple, behold your mother, John 19:26, 27. And once that he did not acknowledge her, "It was told Jesus by those who said, your mother and your brethren stand without, and desire to see you; Jesus answering said, My mother and my brethren are these who hear the Word of God and do it, Luke 8:20, 21. Matt 12:46-49. Mark 3:31-35; thus the Lord did not call her mother but woman, and gave her to John for a mother; in other passages she is called His mother, but not from his own mouth. This also is confirmed by the consideration, that He did not acknowledge himself to be the Son of David; for it is written in the Evangelists, "Jesus asked the Pharisees, saying, What think you of Christ? Whose Son is He? They say to Him, [the Son] of David; He said to them, how then does David in spirit call Him his Lord, saying, the lord said to my lord, sit on my right hand, until I make your foes your footstool? If then David call Him Lord, how is He his Son? And no one could answer him a word," Matt 22:39-44. Mark 12:35, 36, 37. Luke 20:41-44. Psalm 110:1. To the above I will add this new information; it was once given me to discourse with the mother Mary; she passed by on a time, and was seen in heaven over my head, in a white garment as of silk, and then stopping a while she said, that she was the mother of the Lord, because He was born from her, but that being made God, He put off all the Human [principle] which He had from her, and that therefore she adores Him as her God, and that she is unwilling that any one should acknowledge Him as her Son, because in Him all is Divine. From these considerations this truth is now resplendent, that thus Jehovah is a Man, as in first principles so also in last, according to these words, "I am Alpha and Omega, the Beginning and the End; Who is, Who was, and Who is to come, the Almighty," Rev 1:8, 11. TCR 102. See also AC 2649, where it is added, as to what concerns the separation and putting off of the maternal humanity, it is not apprehended by those, who have merely corporeal ideas of the Lord's humanity, and think of it as of the humanity of another man, whence they conceive offence, not knowing, that such as is the quality of the life, such is the man, and that the Divine esse of life, or Jehovah, appertained to the Lord from conception, and that a similar esse of life existed in his Human [principle] by union. Verse 42, 43. And David himself says in the book of Psalms, the Lord said to my Lord, sit you on my right hand, till I make your enemies your footstool. Mention is made of footstool in the Word throughout, but it is not generally known what it signifies in the internal sense; as in Isaiah, "Jehovah said, the heavens are my throne, and the earth my footstool; where is the house which you will build for me, and where is the place of my rest?'' Is 66:1. The heavens denote celestial and spiritual things, thus inmost things, both of the Lord's kingdom in the heavens, and of his kingdom in the earths, or in the Church, also with every man who is a kingdom of the Lord, or a Church; thus also they denote celestial and spiritual things considered in themselves, which are of love and charity, and of the faith thence derived; thus all things which are of internal worship, in like manner all things which are of the internal sense of the Word. These things are the heavens, and are called the throne of the Lord; but the earth denotes all inferior things corresponding to them, as are inferior and rational things, of which, by virtue of correspondence, celestial and spiritual things are also predicated, such as are those which are in the inferior heavens, also which are in the church, and which are in external worship, and in the literal sense too of the Word, in short, all things which proceed from internal, and are presented to view in external; these, as being natural things, are called earth, and the Lord's footstool. In the representative Church, thus in the Jewish Church, it was supposed that the house of God, and the temple was the footstool, not being aware that by the house of God and the temple was signified external representative worship; thus that by footstool are signified things natural, also the sensual, scientific, and rational principles of man, which are called enemies, when they pervert worship, and this from the literal sense of the Word, so that it is worship only in externals, and no internal worship, or only what is filthy; when those principles are so perverted and defiled, they are called enemies, but whereas, when viewed in themselves, they have reference to internal worship, they become, where that worship is restored, as was said above, the footstool. AC 2162.

That the above words were spoken of the Lord, is a known thing; by them is described the Lord's combat in the world against the hells, and their subjugation, which was effected from the Divine good by the Divine truth; the right hand there signifies Divine truth, wherefore it is said, until I make Yours enemies Your footstool, for by enemies are signified the hells; by making them a footstool is signified altogether to subdue them. AE 298.

The Lord said to my Lord signifies the Divine [principle] itself, which is called Father, to the Divine Human [principle] which is called Son; sit on My right hand, signifies Divine power or omnipotence by Divine truth; until I make Yours enemies Your footstool, signifies until the hells are conquered and subdued, and the wicked cast thither; enemies are the hells, consequently the wicked, and footstool signifies the lowest region under the heavens, beneath which are the hells; for the Lord, whilst He was in the world, was Divine truth, which has omnipotence, and by which He conquered and subdued the hells. AE 687.

Verse 47 Who devour widows houses, &c. Frequent mention is made of widow in the Word, and he who is unacquainted with the internal sense cannot believe otherwise, than that by widow is signified widow; but by widow in the internal sense is there signified the truth of the Church without good, that is, they who are in truths without good, and still desire to be in good, consequently who love to be led by good; husband is the good which should lead; such in the ancient Church were understood in the good sense by widows, whether they were women or men; to devour therefore widows houses, denotes to deprive those of truths, who desire truths, and to teach them falses. AC 4844.

Chapter XX. Translator's Notes and Observations.

VERSE 18. Every one who falls upon that stone shall be broken, but on whomsoever it shall fall, it will grind him to powder. A distinction is here manifestly made between a man falling upon that stone, and that stone falling on the man; also between the different effects produced on each occasion, and expressed in the former case by being broken, and in the latter, by being ground to powder. It is to be lamented that our enlightened Commentator has taken no notice of these distinctions, and therefore we are left, in some degree, to the uncertainty of conjecture respecting their edifying meaning. Nevertheless, if he has not referred to the distinction between a man falling on that stone, and that stone falling on a man, also between being broken in the former case, and being ground to powder in the latter, he has taught us what we are to understand by falling on that stone, namely that it denotes offence at, and consequent rejection of the truth of the Lord's Divinity, also offence at and consequent rejection of the internal sense of the word; and he has taught us further, that by being broken is to be understood, the dissipation, in such case, of all truths, and of every thing belonging to spiritual life. Hence then we may be enabled to discover, in some degree, what is meant by that stone falling on, a man, and also by its effect, in grinding him to powder, namely that in the judgement, when all are to be explored as to their reception of truth, and especially of the truth relating to the Divinity of the lord's Humanity, and to have their lot accordingly, then a denial of this latter truth will lead to eternal damnation, consisting in a total separation from all the good of heavenly love and life, signified by being ground to powder, or, as the original Greek expression lichmesei may be interpreted, by being winnowed, and thus reduced to chaff.