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Mark Chapter 4

Verses 3—8. A Sower went forth to sow, &c.—It cannot be understood how the case is in regard to multiplication and fructification in man's rational principle, unless it be known how the case is with respect to influx, concerning which it may be observed in general, that with every individual man, there is an internal man, there is a rational man, who is an intermediate, and there is an external man. The internal man is that which is his inmost principle, by virtue of which he is a man, and by which he is distinguished from brute animals, which have not such an inmost principle; this principle too is as the gate or entrance of the Lord, that is, of the celestial or spiritual things of the Lord into man. What is transacting in this principle cannot be apprehended by man, because it is above the all of his rational principle, by which he thinks; to this inmost or internal man is subjected the rational principle, which appears as man's own or proper principle, into which, through that internal man, the celestial things of love and of faith flow in from the Lord, and through this rational principle into the scientifics, which are of the external man. But the things which flow in are received according to every one's state: unless the rational principle submits itself to the goods and truths of the Lord, then the things which flow in are either suffocated, or rejected, or perverted by the rational principle, and still more when they flow in into the sensual scientific principles of the memory. These are the things which are meant by the seed either falling on the "way-side," or on "stony ground," or "among thorns," as the Lord teaches in Matthew, xiii. 3—7; Mark 4:3-8; Luke 8:5-7; but when the rational principle submits itself, and believes in the Lord, that is, in His Word, then the rational principle is as good ground, or earth, into which the seed falls, and brings forth much fruit. A. C. 1940.

It is truth which is understood by "seed in a field," concerning which the Lord says—'"A sower went forth to sow," &c. The "Sower" in this case is the Lord, and the "seed" is His Word, thus truth; the "seed on the way," denotes those who have no concern about truth; the "seed on stony ground," denotes those who have a concern about truth, but not for its own sake, thus, not interiorly; the "seed in the midst of thorns," denotes those who are in the cravings of evil; but the "seed on the good ground," denotes those who, from the Lord, love the truths which are in the Word, and do them, thus, bring forth fruits. From these considerations it is evident, that the truth of the Word cannot take root with those who have no concern about truth; nor yet with those who love the truth exteriorly and not interiorly; nor yet with those who are in the cravings of evil; but with those with whom the cravings of evil are dispersed by the Lord: with these latter the seed takes root, that is, truth in their spiritual mind. DLife 90. See also AE 401.

The subject treated of in this parable is concerning a fourfold kind of earth or of ground in a field, that is, in the church. That the "seed" here spoken of is the Word of the Lord, or the truth which is said to be of faith, and that the "good earth," or "ground," is the good which is of charity, is evident, for it is the principle of good in man which receives the Word; the "way-side" denotes what is false; the "stony ground" denotes the truth, which has no root in good; the "thorns" are evils. AC 3310.

Verse 4. The birds of the heaven came, and devoured it.— By "birds" [or birds] in general, are signified things rational, also things intellectual, which are of the internal man. That "birds" [or birds] signify things rational and intellectual, is manifest from the prophets, as in Isaiah,—"Calling a bird from the east, a man of my council from a remote land." (Is 46:11.) And in Jeremiah,—"I saw, and lo, no man, and every bird of the heavens was fled." (Jer 4:25.) And in Ezekiel,—"I will plant a twig of a high cedar, and it shall lift up its branch, and shall bear fruit, and it shall become a magnificent cedar: and under it shall dwell every bird of every wing; they shall dwell in the shade of its branches." (Ezek 17:23.) And in Hosea, speaking of the New Church, or of a regenerate person,—" In that day I will make a covenant for them, with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the ground;" (Hos 2:18.) in which passage, it must be evident to every one that a "wild beast" does not signify a wild beast, nor "bird," bird, because the Lord never makes a covenant with them. AC 40.

Inasmuch as the "birds of the heavens" signify intellectual truths, thus thoughts, they also signify things contrary, as phantasies, or false principles, which, as belonging to man's thought, are also called birds or birds, as that "the wicked should be given for meat to the birds of heaven, and to wild beasts," denoting phantasies and lusts. (Isaiah 18:6; Jer 7:33; 16:4; 19:7; 34:20; Ezek 29:5; 39:4) The Lord Himself also compares the phantasies and persuasions of what is false to birds [or birds], where He says-" The seed which fell on the way-side was trodden down, and the birds of heaven devoured it;" where the "birds of heaven" are nothing else than false principles. AC 778.

Verses 7, 18. And other fell among thorns, and the thorns grew up and choked it, &c.—That "thorns" denote the false principles of craving, is manifest from the following passages:—"Upon the land of my people shall come up thorns and briars;" (Isaiah 32:13.) where "land" denotes the church; "thorns and briars" denote false principles and the evils thence derived. Again,—" As to your spirit, the fire shall consume you, thus the people shall be burnt to lime: as thorns cut up which are burned in the fire;" (Is 33:12) where "thorns which are burned in the fire," denote the false principles which catch the flame, and consume truths and goods. And in Ezekiel,—" There shall be no longer in the house of Israel a prickly briar, and grieving thorn;" (Ez 28:24.) where a "prickly briar" denotes the false principle of the cravings of self-love. A "thorn" denotes the false principle of the cravings of worldly love. The false principles of cravings, which are signified by "thorns", are the false principles confirming those things which are of the world and its pleasures, for these false principles, more than others, catch fire and burn, because they are derived from cravings of the body, which are felt, on which account they also close the internal man, so that he has no relish for any thing which regards the salvation of the soul and eternal life. AC 9144.

There are some persons who love the world above all things, and do not admit any truth which would draw them away from any false principle of their religion, saying to themselves, -" What is this to me? it is no concern of mine;" thus they reject it instantly on hearing it, and if they hear, they suffocate it. Persons of this description are similarly affected when they hear sermons, retaining no more of what they hear than some expressions, and not any thing substantial. Inasmuch as they thus deal with truths, therefore they do not know what good is, for goods and truths act in unity, and evil is not known from the good which is not grounded in truth, unless that it also may be called good, which is effected by reasonings from false principles. These are they who are understood by the "seeds which fell among thorns," of whom the Lord says— "Other seeds fell among thorns; and the thorns came up and choked them. These are they who hear the Word, but the cares of this world and the deceitfulness of riches choke the Word, that it becomes unfruitful." DP 278.

Verse 8. And other fell on good earth, and yielded fruit, springing up and increasing, and brought forth, some thirty, and some sixty, and some a hundred.—The case is similar in respect to goodness and truth [and their insemination], as it is in respect to seeds and ground. Interior Good is as the seed which brings forth, but only in good ground. Exterior Good and Truth is as ground in which the seed brings forth, namely, interior good and truth which cannot otherwise be rooted. Hence it is that man's rational principle is first of all regenerated, for therein are seeds; and afterwards the natural principle, which may serve as ground, see above, AC 3286. And whereas the natural principle is as ground, Good and Truth is capable of being made fruitful and multiplying in the rational principle, which could not be the case unless it had ground wherein as seed to fix its root. From this comparison, as in a mirror, it may be seen how the case is with regeneration, and with several arcana relating thereto. To understand what is Good and True, and to will them, belongs to the rational principle; the perceptions of Good and Truth thence derived are as seeds; and to know them, and to bring them into act, belongs to the natural principle. Scientifics and works are as ground, and when man is affected with the scientifics which confirm Good and Truth, and especially when he perceives delight in bringing them into act; in this case seeds are therein, and grow as in their proper ground. Hence Good is made fruitful, and Truth is multiplied, and both continually spring up or ascend from that ground into the rational principle, and perfect it. The case is otherwise when man understands what is Good and True, and also inwardly perceives somewhat of inclination of the will thereto, but yet does not love to know, and still less to do them; for in this case Good cannot be made fruitful, nor Truth be multiplied, in the rational principle. AC 3671.

By "thirty," is signified something of combat, thus, a little of combat, and the reason is, because that number, by multiplication, is compounded of "five," by which is signified some little, and of "six," by which is signified labour or combat. Hence also that number, wherever it is mentioned in the Word, signifies something little respectively, as in Zechariah,—

" I said to them, If it be good in your eyes, give me hire; and if not, forbear. And they weighed out my hire, thirty pieces of silver. And Jehovah said to me, Cast it to the potter: a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them into the house of Jehovah to the potter;" (Zech 11:12, 13.) denoting the little value which they set on the Lord's merit, and on the redemption and the salvation worked by Him, The "potter" denotes reformation and regeneration. "Thirty" also denotes what is little, in Mark, where it is written,—" The seed which fell into good earth, yielded fruit, springing up and increasing, and brought forth, some thirty, and some sixty, and some a hundred;" where "thirty" denotes little produce, and that there was little labour. Those numbers would not have been marked, unless they had involved things significative. AC 2276.

What the number "sixty" involves, may be manifest from the simple numbers from which it is composed, namely, five and twelve, for five times twelve make sixty; and what is meant by "five," may be seen, AC 649, 1686; and what by "twelve," AC 3272; also "six" and "ten," for six times ten make sixty, and what is meant by "six," may be seen, AC 720, 737, 900; and what by "ten," AC 576, 2284, 3107; also from "two" and "thirty," for twice thirty make sixty, and what is signified by "two," may be seen, AC 720, 900, 1335, 1686, and what by "thirty," AC 2276. Inasmuch as the number "sixty" is compounded of the above numbers, it involves those things in their order, which all relate to states, whether respecting the glorification of the Lord's Humanity, or the regeneration of man; those things are presented before the angels in a clear light by the Lord, but they cannot be explained before man, especially before one who does not believe that numbers in the Word contain in them some secret mystery, and this, not only on account of incredulity, but because so many contents cannot be reduced to a series adequate to the apprehension. AC 3306.

By a "hundred" is signified a full state of the Unification of the Lord's Divinity with His Humanity, but what this state is, cannot be so well explained to the apprehension; still however it may be illustrated by those things relating to man which are called a full state, during reformation and regeneration; for it is a known thing that man cannot be regenerated except in adult age, because he then first acquires the powers of reason and judgement, and is thus capable of receiving good and truth from the Lord. Previous to his coming into that state, he is prepared of the Lord by this, that such things are insinuated into him, as may serve him for ground to receive the seeds of truth and of good, which are several states of innocence and charity, also the knowledges of good and truth, and hence thoughts, which is effected during several years before regeneration. When man is imbued with those knowledges, and is thus prepared, his state is then said to be full, for then the interiors are so disposed as to become receptive. That the number a "hundred" signifies what is full, may also be manifest from other passages in the Word, as in Isaiah,— "There shall be no more thence an infant of days, nor an old man that has not filled his days: for the child shall die a hundred years old; and the sinner, being a hundred years old, shall be accursed;" (Is 65:20.) where it is manifest that a "hundred" denotes what is full, for it is said—"There shall no more be an infant of days, and an old man who has not filled his days, and a child and sinner of a hundred years," that is, when his state is full. And in Matthew,—"Every one who shall leave houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundred fold, and shall inherit eternal life;" (Matt 19:29.) where a "hundred fold" denotes what is full, or "good measure, pressed down, shaken together, and running over." (Luke 6:38.) And in Mark,—" Other seed fell on good earth, and brought forth fruit a hundred fold;" (Mark 4:20; Matt 12:8, 23; Luke 8:8.) where a "hundred" denotes also what is full, which number would not have been mentioned unless it had been significative. In like manner where the Lord speaks in the parable concerning debtors, that "one owed a hundred measures of oil, and another a hundred measures of wheat;" (Luke 17:5, 6, 7.) and so likewise in other passages where mention is made of a hundred. AC 2636.

Verse 9. He that has ears to hear, let him hear.—The above words were spoken to the intent that every one who is of the church may know, that to know and understand the truths and goods of faith, or doctrinals, and likewise the Word, does not make the church, but to hearken, that is, to understand and to do, for this is signified by "having an ear to hear." AE 108.

Verse 12. That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and sin should be remitted to them. The reason why the Jews persevere in a denial of the Lord, is, because they are of such a quality that if they received and acknowledged the Divinity of the Lord, and the holy things of His church, they would profane them, wherefore the Lord says concerning them,—" He has blinded their eyes, He has closed their heart: that they may not see with their eyes, and understand with their heart, and be converted, and I should heal them." (John 12:40; Matt 13:15; Mark 4:12; Luke 8:10; Isaiah 6:9, 10.) It is said,—"Lest they should be converted, and I should heal them," because if they had been converted and healed, they would have been guilty of profanation; and it is according to a law of Divine Providence, concerning which see above, AC 221—233, that no one shall be interiorly let into the truths of faith and the goods of charity by the Lord, only so far as he can be kept in them, even to the end of life, since if he was let in, he would profane holy things, DP 260. See also SS 60. AC 10155.

Verse 15. And when they have heard, Satan comes, and takes away the seed that was sown in their hearts.—What is here said of Satan, is in Luke said of the devil, by reason that the "seed which fell by the way-side," signifies truth from the Word, which is only received in the memory, and not in the life; and since this is taken away both by what is evil and by what is false, therefore mention is made of the devil and Satan, because by the "devil" is signified the hell from whence come evils, and by "Satan" the hell from whence come false principles. AE 740.

Verse 17. Afterward, when affliction or persecution arises because of the Word, immediately they are offended.—That by "affliction," in the above passage, is signified temptation, may be manifest from several passages in the Word, as in Isaiah,— "I will purify you, and not with silver; I will select you in the furnace of affliction;" (Is 48:10.) where "affliction" denotes temptation. And in Moses,—"You shall remember all the way which Jehovah your God led you these forty years, to afflict you and to try you;" (Deut 8:2.) where to "afflict," manifestly denotes to tempt. Temptations are also called by the Lord, "afflictions," where He says—"Afterwards, when affliction and persecution arises because of the Word, immediately they are offended;" (Mark 4:17.) where "affliction" manifestly denotes temptation. "Not having root in themselves," denotes the want of charity, for in charity faith is rooted, and where this root is wanting, men sink in temptations. AC 1846.

Verse 21. Is a candle brought to be put under a bushel? &c.—By a "candle," or a "lamp," is signified in general, Truth derived from Good, and intelligence thence. AE 223.

Verse 22. For there is nothing hid which shall not be manifested; neither was any thing kept secret, but that it should come to open view.—That the wicked, before they are condemned and let into hell, undergo various states of vastation, is altogether unknown to the world; it is believed that a man is instantly either condemned or saved, and that this is done without any process. But the case is otherwise, inasmuch as justice reigns in the other world, and no one is condemned until he himself knows, and is inwardly convicted, that he is in evil, and that he cannot in any wise be in heaven; his evils are likewise opened to him, according to the Lord's words in Luke,—" There is nothing hidden, which shall not be revealed; or concealed, which shall not be known. Therefore whatever things you have said in darkness, shall be heard in light; and what you have spoken into the ear in closets, shall be proclaimed upon the housetops;" (Luke 12:2, 3, 9; Matt 10:26; Mark 4:22.) and what is more, they are also admonished to desist from evil; but when they cannot do this by reason of the dominion of evil, they are then deprived of the ability to do evil by falsifications of truth, and pretences of good, which is effected successively, from one degree to another, and at length follows damnation and the letting down into hell; this is the case with every one when he comes into the evil of his life. Evil of life, is the evil of the will and of the thought thence derived; thus it is the man, such as he is interiorly, and such as he would be exteriorly, if not opposed by laws, and also by the fear of the loss of gain, of honour, of reputation, and likewise of life; that is, the life which follows every one after death; but not the external life, unless what proceeds from the internal; for man in externals assumes a contrary aspect, wherefore when he is vastated after death as to external things, it then becomes evident what his quality was, both in will and thought; to this state every wicked man is reduced by degrees of vastation; for all vastation in the other life has its progress from externals to internals. AC 7795. See HH 462.

Verse 23. If any one has ears to hear, &c.—See above, verse 11, Exposition.

Verse 24. Take heed what you hear, &c.—It is to be noted, that it is according to the laws of order that no one ought to be persuaded instantaneously concerning truth, that is, that truth should instantaneously be so confirmed as to leave no doubt at all concerning it; the reason is, because the truth which is so impressed, becomes persuasive truth, and is without any extension, and also without any yielding; such truth is represented in the other life as hard, and as of such a quality as not to admit good in it, that it may become applicable; hence it is that as soon as any truth is presented before good spirits in the other life by manifest experience, there is presently afterwards presented some opposite, which causes doubt; thus it is given them to think and consider whether it be so, and to collect reasons, and thereby to bring that truth rationally into their mind. Hereby the spiritual sight has extension as to that truth, even to opposites; hence it sees and perceives in understanding every quality of truth, and hence can admit influx from heaven according to the states of things, for truths receive various forms according to circumstances. This also is the reason why it was allowed the magicians to do the like as to what Aaron did; for thereby doubt was excited amongst the sons of Israel concerning the miracle, whether it was Divine, and thus opportunity was given them of thinking and considering whether it was Divine, and at length of confirming themselves that it was so. AC 7298.

Verse 24.—The truths which are called truths of faith enter by an external way with man, and the good which is of charity and love enters by an internal way. The external way is by (or through) the hearing into the memory, and from the memory into his understanding, for the understanding is man's internal sight; by (or through) this way the truths enter which are to be truths of faith, to the end that they may be introduced into the will, and thereby be appropriated to the man. The good which flows in from the Lord, by (or through) the internal way, flows in into the will, for the will is the internal principle of man; the good which is from the Lord, in the confines, there meets the truths which have entered by (or through) the external way, and by conjunction effects that the truths become good, and so far as this is effected, so far the order is inverted, that is, so far man is not led by truths but by good; consequently so far he is led of the Lord. From these considerations it may be manifest how man is elevated from the world into heaven, when he is regenerating; for all things which enter by the hearing, enter from the world, and those things which are stored up in the memory, and in the memory appear before the understanding, appear in the light of the world, which is called natural lumen; but the things which enter the will, or which become of the will, are in the light of heaven, which light is the Truth of Good from the Lord. When these things come into act, they return into the light of the world, but in this life they then appear altogether under another form, for heretofore in singular things the world was within, but afterwards in singular things heaven is within. From these considerations it is also evident why man is not in heaven until he does truths from willing them, thus from the affection of charity. AC 9227.

Verse 24. With what measure you mete, it shall be measured to you; and to you that hear, more shall be added.—By these words is described charity towards the neighbour, or the spiritual affection of truth or of good, denoting, that according to the quantity and quality of that charity in any one, or of that affection, during man's abode in the world, in the same degree he comes into it after death. That this will be the case with those who exercise charity, is meant by its being "added to those that hear," where the "hearing" signify the obedient and those who do. AE 629. See AC 6478.

Verse 25. For whoever has, to him shall be given; and he that has not, from him shall be taken even that he has.— They who come into the other life are all brought back into a life similar to what they had in the body; and afterwards, all evil and false principles are separated in the case of those who are good, that by goods and truths they may be elevated by the Lord into heaven; but with the wicked, goods and truths are separated, that by evil and false principles they may be brought into hell, see AC 2119, according to the words of the Lord in Matthew,—" Whosoever has, to him shall be given, that he may have more abundance; but whoever has not, even what he has shall be taken away from him." (Matt 13:22.) And in another place in the same Evangelist,—" To every one who has shall be given, that he may abound; but from him who has not, what he has shall be taken away from him." (Matt 25:29; Luke 8:18; 19:24, 25, 26; Mark 4:24, 25.) AC 2449.

Verse 25.—All who have procured to themselves intelligence and wisdom in the world, are accepted into heaven and become angels, every one according to the quality and quantity of his intelligence and wisdom; for whatever a man acquires to himself in the world, this remains, and he carries it along with him after death, and it is also increased and filled, but within the degree of his affection and desire of truth and its good, but not beyond it. They who have had little of affection and desire receive little, but still as much as they can receive within that degree; but they who have had much of affection and desire receive much. The degree itself of affection and desire is as the measure which is increased to the full, more therefore to him whose measure is great, and less to him whose measure is small. This is meant by the Lord's words— "To every one that has, shall be given," &c. HH 349.

The reason of the separation of evil and false principles with those who are good, is, lest they should hang between evils and goods, and that by goods they may be elevated into heaven; and the reason of the separation of goods and truths with the wicked, is, lest by any goods belonging to them, they should seduce the well-disposed, and that by evils they may retire amongst the wicked who are in hell. For such is the communication of all ideas of thought and of affections in the other life, that goods are communicated with the good, but evils with the evil, wherefore unless they were separated, innumerable mischiefs would ensue. AC 2449. See DP 16, 17, 227, 331; and AC 4149, 7502.

That by "a man asking of his companion, and a woman of her companion, vessels of silver and vessels of gold," (see Exod 11:1, 2, 3.) is signified that the scientifics of truth and of good, taken from the wicked who were of the church, were to be ascribed to the good, is manifest from the signification of "vessels of silver" and "vessels of gold," as denoting the scientifics of truth and of good. That "silver" denotes truth, and "gold," good, may be seen, AC 1551, 1552, 2954, 5658, 6112; and that "vessels" denote scientifics, AC 3068, 3079. Scientifics are called vessels of truth and of good, because they contain those principles. It is believed that the scientifics of truth and of good are the very truths and goods themselves which are of faith; but this is not the case, since the affections of truth and of good are what constitute faith, which affections flow into scientifics, as into their vessels. That to "ask those things of the Egyptians," is to take them away, and appropriate them to those who ask it, is evident. How this case is, may be seen in the explication at chap. 3:22, Exodus, from which it may be manifest, that the scientifics of truth and of good, which appertained to those of the church who were acquainted with the mysteries of faith, and yet lived evil lives, are transferred to those who are of the spiritual church, the manner of which transfer may be seen, AC 6914. These things are signified by the Lord's words in Matthew,—" Take from him the talent, and give it to him who had ten talents; for to every one that has shall be given, that he may abound: but from him who has not, even what he has shall be taken away." (Matt. 25:25, 28, 29, 30; in like manner in Mark, 4:24, 25.) The reason is, because the knowledges of good and of truth belonging to the evil are applied to evil uses; and the knowledges of good and of truth belonging to the good are applied to good uses; the knowledges are the same, but application to uses constitutes their quality with every one.

These riches are like worldly riches, which, with one, are applied to good uses, with another to evil uses; hence riches with every one have a quality, according to the uses to which they are applied. From this consideration it is also evident that the same knowledges, like the same riches, which had appertained to the wicked, may appertain to the good, and serve to promote good uses. Hence it may be manifest what is represented by the command that the sons of Israel should borrow from the Egyptians vessels of silver and vessels of gold, and should thus plunder and spoil them, which command would never have been given by Jehovah, unless it had represented such things in the spiritual world. A. C. 7771. See also DP 17, 227.

Verses 26—30. And He said, So is the kingdom of God, as if a man should cast seed into the earth, and should sleep, and rise, night and day, and the seed should spring and grow up, he knows not how, &c.—By the "kingdom of God," is meant the church of the Lord in the heavens and on the earth; that this church is implanted in all who receive truths and goods, not from themselves, but from the Lord, is described by the above words, each of which has a spiritual correspondence and signification, as that a man should cast seed upon the earth, that he should afterwards sleep and rise, night and day; that the seed springs and grows up, whilst he is ignorant of it. For by "seed" is signified the Divine Truth; by "casting it into the earth," is signified the operation of man; by "sleeping and rising, night and day," and at length "putting in the sickle," is signified in every state. The other parts of the parable signify the Lord's operation, and the "harvest" the implantation of the church, in particular and in general; for it is to be noted, that although the Lord operates all things, and man nothing from himself, still He wills that man, so far as it comes to his perception, should operate as from himself, since without the cooperation of man as from himself, there would be no reception of good and of truth, thus no implantation and regeneration; for the Lord gives man to will, and whereas this appears to man as from himself, He gives him to will as from himself. Inasmuch as such things are signified by "harvest," therefore two festivals were established among the sons of Israel, one of which was called the "feast of weeks," which was of the first-fruits of the harvest, and the other the "feast of tabernacles," which was of the gathering together of the fruits of the earth, the former of which signified the implantation of truth in good, and the latter the production of good, thus regeneration; but by the "feast of unleavened bread," or of the "passover," which preceded, was signified deliverance from the falses of evils, which also is the beginning of regeneration. AE 911.

Every man who is regenerating, receives good from the Lord as from a new father, which good is interior good, whereas the good which he derives from parents is exterior; the former, which he receives from the Lord, is called spiritual good, but the latter, which he derives from parents, is called natural good. This latter good, namely, which he derives from parents, serves first of all for his reformation, for by it, as by something pleasant and delightful, scientifics are introduced, and afterwards the knowledges of truth; but when it has served as a medium for this use, it is separated thence, on which occasion the spiritual good comes forth and manifests itself. This may be evident from much experience, and from this consideration alone, that when a child is first instructed, he is affected with the desire of knowing something, at first, not for the sake of any end manifest to himself, but for a certain pleasure and delight connate and from other sources; afterwards as he grows up, he is affected with the desire of knowing, for the sake of some end, namely, that he may excel others, or his rivals; in the next place, for the sake of some end in the world. But when he is about to be regenerated, he is affected from the delight and pleasantness of truth; and when he is regenerating, as is the case in adult age, he is affected from the love of truth, and next from the love of good. In this case the ends which had preceded, together with their delights, are by degrees separated, and are succeeded by the interior good which is from the Lord, and which manifests itself in its affection. Hence it is evident that the former delights, which, in an external form, appeared as goods, have served as means [or mediums]; such succession of means [or mediums] are continual, being comparatively like a tree, which in its first age, or first spring, adorns its branches with leaves, afterwards, as its age or spring advances, it decorates them with flowers, and in the next place, about the time of summer, produces the first germinations of fruits, which afterward become fruits, and at length it deposits seeds in them, in which it has similar new trees, and an entire garden, in potency, and if the seeds are sown, in act. Such are the comparative things in nature, which likewise are representative, since universal nature is a theatre representative of the Lord's kingdom in the heavens, hence in the Lord's kingdom on the earth, or in the church, and hence of the Lord's kingdom with every regenerate person. From these considerations it is evident in what manner natural or domestic good, although a mere external delight, and indeed a worldly delight, serves as a mean [or medium] of producing the good of the natural principle, which may conjoin itself with the good of the rational principle, and may thus become regenerate or spiritual good, that is, good which is from the Lord. AC 3518.

The Lord keeps man in the freedom of thinking, and so far as external bonds, which are the fear of the law, and its penalties, also the fear of the loss of reputation, of honour, and of gain, do not restrain, He keeps him in the freedom of doing; but by freedom He bends him from evil, and by freedom bends him to good, leading him so gently and tacitly, that man has no idea but that all proceeds from himself: thus the Lord, in freedom, inseminates good, and roots it, into the very life of man, which good remains to eternity. This the Lord thus teaches in Mark,—" The kingdom of God is as a man who casteth seed into the earth, which seed springs up and grows, man knows not how; the earth brings forth of its own accord." (Mark 4:26, 27, 28.) The "kingdom of God" is heaven belonging to man, thus the good of love and the truth of faith. AC 9587.

What the difference is between those who are in the Lord's celestial kingdom, and those who are in His spiritual kingdom, we will here explain. The cause of the difference is, because the former turn the truths of the church immediately into goods, by living according to them, whereas the latter abide in truths, and prefer faith to life. They who turn the truths of the church immediately into goods by living according to them, thus who are of the celestial kingdom, are described by the Lord in Mark 4:26-29, and in several other passages. AC 10125.

The reason why the "ears of corn" signify scientifics, is, because "corn" signifies the good of the natural principle, for scientifics are the continents of the good of the natural principle, as ears of corn are the continents of corn; for, in general, all truths are vessels of good, so likewise are scientific truths, but these are lowest truths. Lowest truths, or truths of the exterior natural principle, are called scientifics, because they are in the natural or external memory of man, and because they partake for the most part of the light of the world, and hence may be presented to view, and represented before others, by forms of expressions, or by ideas formed into expressions, by such things as are of the world and its light; but the things which are in the interior memory, are not called scientifics, but truths, so far as they partake of the light of heaven, neither are they intelligible but by that light, or utterable but by forms of expressions, or by ideas formed into expressions, by such things as are of heaven and its light. A comparison with the blade, the ear, and the corn, involves also the re-birth of man by scientifics, by the truths of faith, and by the goods of charity, where it is said in Mark,—" So is the kingdom of God, as if a man should cast seed into the earth," &c. The "kingdom of God," which is compared to a blade, to an ear, and to corn, is heaven belonging to man by regeneration, for he who is regenerate, has in himself the kingdom of God, and becomes in image a kingdom of God, or heaven; the "blade" is the first scientific principle, the "ear" is the scientific of truth thence derived, and the "corn" is the consequent good. AC 5212.

In the Word frequent mention is made of earth, ground, field, seed-time, harvest, standing-corn, a barn, corn, wheat, barley, and by these terms such things are thete signified as relate to the establishment of the church, and to the regeneration of man, who is in the church, thus which have reference to the truth of faith and to the good of love, from which the church is formed. The ground of such signification is from correspondence, since all things which are on the earth, also which are in its vegetable kingdom, correspond to the spiritual things which are in heaven, as is very manifest from the appearances there; for in heaven there appear fields, grounds prepared for seed, plains, flower-gardens, crops of corn, shrubberies, and similar things, such as are on earth, and it is there a known thing, that in such a manner, the things which are of heaven, thus which are of the church, appear before their eyes. He who reads the Word, believes that such things in it are mere comparisons, but let him know that they are real correspondences, as these words in Isaiah,—" Hearken, and hear my voice: Does a ploughman plough the whole day to sow? does he open and dung his ground? When he has made plain the face thereof, does he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the determined spelt? Thus his God does instruct him to judgement, and teaches him." (Is 28:23-26.) These words appear comparisons, but they are real correspondences, by which is described the reformation and regeneration of the man of the church, on which account also it is said—" Thus his God instructeth him to judgement, and teaches him;" where to "instruct to judgement," is to give him intelligence, for by "judgement" is signified the intelligence of truth, AC 2235; and to "teach him," when spoken of God, is to give him wisdom. Hence it may be manifest what is meant by ploughing, dunging, casting abroad the fitches, scattering the cummin, casting in the wheat, the barley, and the spelt, namely, that to "plough" is to implant truth in good; "fitches" and "cummin" are scientifics, since these are the first things which are learnt, that man may receive intelligence; that "wheat" denotes the good of love of the internal man, see AC 7605; that "barley" denotes the good of love of the external man, see AC 7602; that "spelt" denotes its truth, see AC 7605. AC 10669.

Verses 30, 31, 32. And He said, To what shall I liken the kingdom of God? or with what comparison shall we compare it? It is as a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that are sown in the earth. And when it is sown, it grows up, and becomes greater than all herbs, and makes great branches, so that the birds of heaven may lodge under the shadow of it.—The "grain of mustard seed" denotes the good of man before he is spiritual, because he thinks to do good from himself, and what is from himself is nothing but evil; but whereas he is in a state of regeneration, there is something of good, but "the least of all;" at length, in proportion as faith is conjoining to love, it becomes greater, and a "herb;" lastly, when it is conjoined, it becomes a "tree," and then the "birds of heaven," which are here truths, or things intellectual, "make their nests in its branches," which are scientifics. AC 55.

With man who is principled in good, that is, in love and charity, seed from the Lord is so fructified and multiplied, that it cannot be numbered for multitude; not so whilst he lives in the body, but in the other life incredibly; for so long as man lives in the body, the seed is in corporeal ground, and amongst things therein twisted and dense, which are scientifics and pleasures, also cares and solicitudes; but when these are put off, as is the case when he passes into the other life, the seed is loosened from them, and grows, as the seed of a tree is wont to do, when it springs out of the ground to grow into a shrub, also into a great tree, and next to be multiplied into a garden of trees. For all science, intelligence, and wisdom, with their delights and happinesses, thus fructify and are multiplied, and thereby increase to eternity, and this from the least seed, as the Lord teaches respecting the grain of mustard seed, which may be sufficiently manifest from the science, intelligence, and wisdom of the angels, which, at the time when they were men, was to them ineffable. AC 1940.

By a "tree" from a grain of mustard seed, is signified a man of the church, and also the church, beginning from a little spiritual good, by truth, for if only a little spiritual good has taken root in man, it grows as seed in good ground; and inasmuch as by the "tree," thence produced, is signified a man of the church, it follows, that by the "birds of heaven," which "make their nests in its branches," are signified the knowledges of truth and the thoughts thence derived. AE 1100.

It is impossible for any one who is unacquainted with the nature and quality of the Word, to discover by any stretch of thought, that there is an infinity in all its particular parts, that is, that they all contain innumerable things, which the angels themselves cannot fathom or exhaust. Every single content of it may be compared to a seed, which has a capacity, if it be sown in the ground, of growing into a large tree, and producing an abundance of other seeds, from which again similar trees may be produced, and of these a garden formed, and from its seeds other gardens, and so on to infinity. Such is the Word of the Lord, in all its parts, and particularly in the Decalogue, which, as it teaches love towards God, and love towards our neighbour, is a brief summary of the whole Word. That the Word is of such a nature, is evident from the following similitude which the Lord made use of:—"The kingdom of God is like a grain of mustard seed," &c. (Matt 13:31, 32; Mark 6:31, 32; Luke 13:18, 19; compare also Ezek 17:2-8.) That such is the infinity of spiritual seeds, or of truths derived from the Word, is evident from the wisdom of angels, which is all from the Word, and which increases in them to all eternity, whilst they, in proportion as they grow wiser, see more clearly that no limit can be set to wisdom, and that they themselves are but in its outer court, and can never, in the smallest degree, attain to the Divine wisdom of the Lord, which they call an abyss. Now, since the Word is derived from this abyss, in consequence of coming from the Lord, it is plain that there is a kind of infinity in all its parts. TCR 290. See also TCR 499.

Verse 34. But without a parable spoke He not to them.— The reason why the Lord spoke by parables was, that the Jews might not understand the Word, lest they should profane it; for when the church is vastated, as it was at that time amongst the Jews, if they had understood, they would have profaned, wherefore also the Lord "spoke in parables," on this account, as He Himself teaches in Matthew 13:13, 14, 15; Mark 4:11, 12; Luke 8:10; for the Word cannot be profaned by those who are not acquainted with its mysteries, but by those who are acquainted with them, and more so by those who appear to themselves learned, than by those who appear to themselves unlearned. AC 3898.

Verses 36—39. And dismissing the multitude, they took Him as He was into the ship: and there arose a great storm of wind, but the waves beat into the ship. And He was in the hinder part of the ship, sleeping on a pillow, - and awaking, He rebuked the wind, and said to the sea, Be silent, be dumb! And the wind ceased, and there was a great calm.—By this was represented the condition of the men of the church, when they are in a natural state, and not yet in a spiritual one,—in which state the natural affections, which are the various lusts arising from self-love and the love of the world, are in uproar, and present various commotions of the mind; in this state it appears as if the Lord was absent, which apparent absence is signified by the Lord "sleeping;" but when they come from a natural state into a spiritual one, then those commotions cease, and the mind is rendered tranquil, for the tempestuous commotions of the natural man are appeased by the Lord, when the spiritual mind is opened, and the Lord by or through it flows into the natural mind. Inasmuch as the affections which are of self-love and the love of the world, together with the thoughts and reasonings thence derived, are from hell, [for they are cravings of every kind, which rise up thence into the natural man] therefore these also are signified by "the wind and the waves of the sea;" and hell itself by the "sea," in the spiritual sense. AE 514. See also TCR 123, 614.

By "sea," in this passage, is signified hell; and by "wind," influx thence. AR 343.

Verse 40. How is it that you have no faith?—As to a true faith and its efficacy, see below, Exposition, chap. 11:22.

Verse 41. And they feared with a great fear, &c.—Holy fear, which sometimes is joined with a sacred tremor of the interiors of the mind, and sometimes with horripilation, or erection of the hair, supervenes, when life enters from the Lord instead of man's proper life. The proper life of man is to look from himself to the Lord; but life from the Lord, is to look from the Lord to the Lord, and yet as if from himself; when a man is in this latter life, he sees that he himself is not any thing, but only the Lord. In this holy fear Daniel was when he saw the "man clothed with linen, and his face like lightning," &c. (Dan 10:5-12.) In a similar fear were the disciples, when they saw the Lord transfigured. (Matt 16:5, 6, 7.) AR 56.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter IV.

verse 8. And other fell upon good earth, and yielded fruit, springing up and increasing. — By "springing up," according to the spiritual idea, is to be understood elevation to things interior, thus ascent from merely natural and external things, to things spiritual and internal; and it is here coupled with increasing, for the purpose probably of inculcating the important idea of the heavenly marriage, springing up, or ascending, having relation to the principle of heavenly good, or love, as increasing has relation to the principle of heavenly truth, or wisdom.

Verse 12. That seeing they may see, and not perceive.— What is here rendered "seeing" and "see" is from the Greek , but what is rendered "perceive" is from the Greek , thus proving that there are different degrees of mental light, and that the term  expresses a more interior degree than the term 

Verse 13. And He says to them, Know you not this parable? And how will you know all parables?—The term know, as applied in the former of these questions, is expressed in the original Greek by a term derived from the root sidw, whereas the same term, as applied in the latter question, is from the Greek ginoskw. Thus it appears that the term ginoskw involves in it a more interior knowledge than the term .

Verse 24. And He said to them, Take heed what you hear.— What is here rendered "Take heed" is expressed in the original Greek by the term blepete, which properly signifies "See you," thus, according to the spiritual idea, "understand you," consequently denoting that what is heard, or allowed to affect the will, should first be well considered and digested in the understanding.