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Matthew Chapter 18

Chapter XVIII.

1. In the same hour came the disciples to Jesus, saying, Who is indeed the greatest in the kingdom of the heavens?
2. And Jesus calling a child, set it in the midst of them.
3. And said, Verily I say to you, Except you be converted, and become as children, you shall not enter into the kingdom of the heavens.
4. Whosoever therefore shall humble himself as this child, he is the greatest in the kingdom of the heavens.
5. And whoso shall receive one such child in My name, receives Me.
6. But whoso shall scandalize one of these little ones that believe in Me, it is expedient for him that an ass-millstone should be hung about his neck, and he should be sunk into the depth of the sea.
7. Wo to the world because of scandals! for there is a necessity that scandals come; nevertheless wo to that man by whom the scandal comes!
8. But if your hand or your foot scandalize you, cut them off, and cast [them] from you: it is good for you to enter into the life halt or maimed, rather than having two hands or two feet to be cast into the everlasting fire.
9. And if your eye scandalize you, pluck it out, and cast [it] from you: it is good for you with one eye to enter into the life, rather than having two eyes to be cast into the gehenna of fire.
10. See you, lest you despise one of these little ones; for I say to you, That their angels in [the] heavens through every thing look at the face of My Father which is in [the] heavens.
11. For the Son of Man is come to save that which was lost.
12. What think you? if any man have a hundred sheep, and one of them be gone astray, does he not leave the ninety and nine, and go into the mountains, and seek that which is gone astray?
13. And if so be that he find it, verily I say to you, that he rejoiceth more at that, than at the ninety and nine which went not astray.
14. Thus there is not a will before your Father which is in [the] heavens, that one of these little ones should perish.
15. But if your brother sin to you, go and tell him his fault between you and him alone; if he shall hear you, you have gained your brother.
16. But if he shall not hear, take with you yet one or two, that in the mouth of two witnesses or three, every saying may be established.
17. But if he neglect to hear them, tell [it] to the church; but if he neglect to hear the church, let him be to you as an heathen and a publican.
18. Verily I say to you, whatever things you shall bind on the earth, shall be bound in the heaven; and whatever things you shall loose on the earth, shall be loosed in the heaven.
19. Again I say to you, that if two of you shall agree together on the earth about any matter that they shall ask, it shall be done for them of My Father which is in [the] heavens.
20. For where two or three are gathered together in My name, there am I in the midst of them.
21. Then Peter coming to Him, said, Lord, how often shall my brother sin to me, and I remit to him? until seven times?
22. Jesus says to him, I say not to you, until seven times, but until seventy times seven.
23. Therefore is the kingdom of the heavens like a man, a king, who was willing to take account with his servants.
24. But when he had begun to take [it], one was brought to him which owed him ten thousand talents.
25. But for as much as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
26. Then the servant falling down worshiped him, saying, Lord have patience with me, and I will pay you all.
27. But the lord of that servant being moved with compassion loosed him, and remitted the debt to him.
28. But that servant going forth, found one of his fellow-servants, who owed him an hundred pence, and taking hold of him choked [him], saying, Pay me what you owe.
29. Then his fellow-servant falling down at his feet, besought him, saying, Have patience with me, and I will pay you all.
30. But He was not willing; but going away, cast him into prison, until he should pay what was due.
31. But his fellow-servants seeing what was done, were exceedingly sorry, and coming gave their lord to understand all things that were done.
32. Then his lord calling him, says to him, You wicked servant, I remitted to you all that debt, because you besoughtest me.
33. Oughtest not you also to have had compassion on your fellow-servant, even as I had compassion on you?
34. And his lord being angry, delivered him to the tormentors until he should pay all that was due to him.
35. So shall My heavenly Father do to you, unless you every one remit to his brother from your heart their trespasses.

EXPOSITION.

Chapter XVIII.

verses 23. And Jesus called a child [or an infant] to Him, &c. - A child or an infant, in the internal sense, is an innocent; for in the Word mention is made of a suckling, of an infant, and of a boy, and by them are signified three degrees of innocence, the first degree by a suckling, the second by an infant, and the third by a boy: whereas three degrees of innocence are signified by them, three degrees of love and charity are also signified by the same, by reason that celestial and spiritual love, that is, love to the Lord and charity towards the neighbour, cannot be given except in innocence. But it is to be noted, that the innocence of sucklings, of infants. and of boys, is only external, and that internal innocence is not given with man until he be born anew, that is, become anew, as it were a suckling, an infant, and a boy; these are the states which are signified by them in the Word, for in the internal sense of the Word nothing is meant but what is spiritual, consequently spiritual birth, which is called re-birth and also regeneration. AC 5236. See also AC 5608.

With an infant, there is innocence in the external form, and innocence is the very human [principle] itself, for into it, as into a plane, flow in love and charity from the Lord. During man's regeneration, and whilst he is becoming wise, the innocence of infancy, which was external, becomes internal; hence it is that genuine wisdom dwells in no other abode than in innocence; also that go one, unless he has somewhat of innocence, can enter into heaven, according to the Lord's words, "Except you become as children, you shall not enter into the kingdom of the heavens." AC 4797.

The celestial things which are of love, are insinuated from first infancy, even to childhood, also to youth, at which time and afterwards man is imbued with sciences and knowledges. If the man be such as to be capable of being regenerated, those sciences and knowledges are filled with the celestial things which are of love and charity, and are thereby implanted in the celestial things with which he was gifted from infancy to childhood and youth, and thus his external man is conjoined to the internal; they are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, lastly in those with which he was gifted in infancy, in which case he is an infant, concerning whom the Lord says, that of such is the kingdom of God. This implantation is effected of the Lord alone, wherefore nothing celestial with man is given, nor can be given, which is not from the Lord, and which is not the Lord's. But the Lord by His own proper power conjoined His external man to the internal, and filled knowledges with things celestial, and implanted them in things celestial, and this according to Order Divine, first in the celestial things of childhood, next in the celestial things of the age between childhood and infancy, lastly in the celestial things of His own infancy, thus He was made at the same time, as to the human essence, innocence itself and love itself, from whom is all innocence and all love in the heavens and in the earth. Such innocence is true infancy, because it is at the same time wisdom; but the innocence of infancy, unless by knowledges it becomes the innocence of wisdom, is of no use; wherefore infants, in the other life, are imbued with knowledges. AC 1616.

The reason why "a boy" denotes what is guiltless, is because an infant, in the internal sense, denotes what is innocent; for in the Word, we read of a suckling, an infant, and a boy, and by them are signified three degrees of innocence, - the first degree by the suckling, the second by the infant, and the third by the boy; but as with the boy innocence begins to be put off, therefore a boy signifies that innocent principle which is called guiltless. Since the three degrees of innocence are signified by suckling, infant, and boy, the three degrees of love and charity are also signified by the same, because celestial and spiritual love, that is, love to the Lord and charity towards the neighbour, can only exist in innocence. It is however to be noted, that the innocence of sucklings, infants, and boys, is only external, and that a man has no internal innocence until he is born anew, that is, until he is made anew as it were a suckling, an infant, and a boy. These states are what are signified by a suckling, an infant, and a boy in the Word; for in the internal sense of the Word, nothing is meant but what is spiritual, consequently spiritual birth, which is called rebirth and also regeneration. That the innocent principle, which is called guiltless, is signified by a boy, is manifest from Luke 17:17, Mark 9:36, 37, Matt 21:15, 16, Psalm 8:2, and Matt 18:3. AC 5236. Verse 4. He is the greatest, &c.-I have discoursed with spirits who supposed heaven and heavenly joy to consist in being the greatest, but they were told that in heaven he is the greatest who is the least; for he who is willing to be the least, has the greatest happiness, and inasmuch as he has the greatest happiness who is the least, it hence follows that he is the greatest; for what is it to be the greatest unless to be the most happy? The powerful seek this by power, and the rich by riches. And they were further told, that heaven does not consist in desiring to be the least with a view to be the greatest, for in this case there is an aspiration and a desire to be the greatest; but it consists in this, that every one should, from the heart, will better to others than to himself, and that he should serve others with a view to their happiness, from a principle of love, without any regard to selfish ends. AC 452.

See also HH 407, 408.

Verse 5. And whoso shall receive one such little child in My name receives Me.- The Lord, as to the Divine Humanity, is the Name of Jehovah, or all His quality. Hence the Divine

Humanity is the origin, and also the object, of all Divine worship, for thereby the Divinity itself is worshipped, to which otherwise no thought reaches, and if there be no thought, there is no conjunction. That the Name of the Lord denotes the all of faith and love by which the Lord is to be worshiped, is evident from Matt 10:22, and Matt 18:5. AC 6674.

Verse 6. Whoever shall scandalize one of these little ones, that believe in Me, it is expedient for him that an ass-millstone should be hung about his neck, &c.-By scandalizing one of the little ones that believe in jesus,is signified to pervert those who acknowledge the Lord; by it being expedient that an ass-millstone should be hung to the neck, is signified that it would be better for him not to have known any thing good and true, but only what is evil and false. This is meant by an ass-millstone; and to be hung to the neck, denotes interception lest he should know what is good and true; by being sunk into the depth of the sea, is signified to be cast down into hell; the reason why this is expedient, is, because to know goods and truths and to pervert them, is to profane. AE 1182 and AE 538. See also AE 791.

A millstone denotes truth serviceable to faith; an ass denotes the natural principle, because it denotes service; hence an ass-millstone denotes the natural and worldly scientific principle; the neck denotes the conjunction of the interiors and exteriors; to be hanged there, denotes the interclusion and interception of good and truth; to be sunk into the depth of the sea, denotes into the mere worldly and corporeal principle, thus into hell. These things which the Lord spoke, like all the rest, are thus significative. AC 9755.

Verse 7. Wo to the world because of scandals! &c. - The hells are the sources of all evil, and this is permitted them, because it is unavoidable on account of man, inasmuch as he is in evil, and his life is derived from evil, and therefore unless he be left in evil, he cannot be in freedom, and thus cannot be reformed; nevertheless, nothing but good comes from God, for so far as man allows, God turns evil into good. AC 6071.

The reason why the evil succeed according to their arts, is because it is from order that every one should act what he acts from reason, and also from freedom; wherefore, unless it was left to man to act according to his reason from freedom, and thus also unless the acts succeeded which are thence derived, man could not in any way be disposed to receive eternal life, for this is insinuated when man is in freedom and his reason is illustrated. For no one can be compelled to good, because nothing which is of compulsion inheres, for it is not his; that becomes his [the man's] which is done from freedom, for what is from the will is done from freedom, and the will is the man himself. Wherefore, unless man be kept in the freedom also to do evil, good from the Lord cannot he provided for him. AC 10777.

Verse 8. If your foot scandalize thee, &c. - By the foot which is to be cut off if it scandalizes, is meant the natural principle, which continually opposes itself to the spiritual, that it ought to he destroyed, if it attempts to infringe truths; and thus that on account of the discordance and dissuasion of the natural man, it is better to be in simple good, although in the negation of truth; this is signified by entering halt into life. By halting, in the Word, is signified to be in good, in which as yet are no genuine truths, but only common truths into which genuine may be insinuated, and such as do not disagree with genuine truths. By the halt, in the Word, are also signified those who are in no good, and thence in no truth. AC 4302.

To enter into life, &c. - Inasmuch as death signifies damnation and hell, hence, on the other hand, life signifies salvation and heaven. AE 187.

Verse 9. And if your eye scandalize thee, &c. - By the eye is not here meant the eye, but the thinking understanding; by the eye scandalizing, the understanding thinking evil; to pluck it out and cast it away, is not to admit such evil, but to reject it; to have one eye, denotes the understanding not thinking evil, but only truth, for the understanding can think truth, and if it thinks evil, it is from the will of evil. AE 152. See also Exposition, chap. 5:29, 80.

That eye, in this passage, does not mean eye, and that it is not to be plucked out is evident, for the bodily eye does not scandalize, but the understanding of truth, which is meant by eye in the present case; that it is better not to know and to apprehend the truths of faith, than to know and to apprehend them, and still live a life of evil, is signified by its being better to enter into life with one eye, than having two eyes to be cast into hell fire. AC 3863.

Since infernal fire, or the fire of hell, is the love of self and of the world, it includes also every lust belonging to those loves, lust being love in its continuous state, for what a man loves he continually lusts after, or covets. It also is delight, for what a man loves or lusts after, when he obtains it, he is sensible of delight, and man experiences heartfelt delight from no other origin. Infernal delight, or the fire of hell, is therefore, the lust and delight, which spring as their origins from those two loves. The evils belonging to those loves are contempt of others, enmity and hostility against those who are not on one's own side; envy, hatred, and revenge, and the ferocity and cruelty which spring from these passions. These are the things which are meant by fire in the Word, where the wicked and the hells are treated of; some passages from which I will here adduce by way of confirmation. Among these passages are Matt 18:8, 9. HH 570.

Verse 10. Their angels look at the face of My Father, &c. - It is said that their angels look at, because there are spirits and angels attendant on every man, and spirits and angels of such a quality as the quality of the man is; attendant on infants are the angels from the inmost heaven; these see the Lord as a Sun, for they are in love to Him and in innocence: this is meant, in the proximate sense, by their angels seeing the face of His Father; by the face of the Father, is meant the Divine Love which was in the Lord, consequently the divine Itself which was Jehovah, for the Father was in Him, and He in the Father, and they are one, as He Himself teaches.. But those same words, in the pure spiritual sense, signify that the Lord, as to His Divine Good, is in the good of innocence, for the good of innocence is signified, in the spiritual sense, by an infant; and by the face of the Father, is signified the Divine Good of the Lord. AE 412. See also AC 3665.

By seeing the face of the Father that [is] in the heavens, is signified that they receive Divine Good from the Lord; that they do not see His face, is manifest from the Lord's words in John 1:18, 5:37, 6:47. AE 254.

To see the face of God, denotes to enjoy peace and good, derived from mercy. AC 5585. See also Exposition, chap. 5:8.

Verse 11. The Son of Man is come to save that which was lost.-The Divine Virtue and Operation signified by the Holy Spirit consists, in general, in reformation and regeneration, and, according to these, in renovation, vivification, sanctification, and justification, and, according to these, in purification from evils, and remission of sins, and, at length, salvation. These are the virtues in their order, which the Lord operates with those who believe in Him, and accommodate themselves, and dispose themselves for His reception and abode; and this is effected by means of Divine Truth, and, amongst Christians, by means of the Word, for this is the one only medium by which man approaches to the Lord, and into which the Lord enters; for the Lord is Divine Truth Itself, and whatever proceeds from Him is that Truth; but Divine Truth from Good is here meant, which is the same as faith originating in charity; for faith is nothing else but truth, and charity is nothing else but goodness. By means of Divine Truth from Good, that is, by faith originating in charity, man is reformed and regenerated, and also renewed, quickened, sanctified, and justified; and according to the progression and increase of these graces, he is purified from evils; and purification from evils is the remission of sins. The Lord continually operates these saving virtues in every man, for they are the steps towards heaven; for the Lord wills the salvation of all, wherefore the salvation of all is to Him the end, and he who wills the end, wills the means also; it was for the sake of man's salvation that the Lord came, worked redemption, and suffered the passion of His cross; and whereas the salvation of men was, and to eternity is, the end which the Lord wills, it follows that the above-mentioned operations are the mediate ends, and salvation the ultimate end. TCR 142.

The Lord is called the Son of Man where Redemption, Salvation, Reformation, and Regeneration are treated of. D.L.27.

Verse 12. If any man have a hundred sheep, &c.-By sheep are meant those of the spiritual church, who could not have been saved unless the Lord had come into the world. The Lord came not into the world to save the celestial, but the spiritual. AC 2661. See also Exposition, chap. 9:12, 13.

It is here said, "Does he not leave the ninety and nine on the mountains, and goes and seeks that which is gone astray?" for by sheep on the mountains are signified those who are in the good of love and charity; but by the one that is gone astray, is signified one who is not in that good, because in falsities from ignorance, for where falsity prevails that good cannot exist, because good is of truth. AE 405.

Verse 15. If your brother sin to thee, &c. - By brother is here meant, in general, the neighbour, thus every man, but, specifically, he who is in the good of charity, and thence in faith from the Lord, whoever he be; for in this passage the good of charity is treated of, for to remit to any one who sins against him, is of charity; also, if he should hear, you have gained a brother, by which is signified, if he acknowledges his faults and be converted. AE 746.

Verse 16. In the mouth of two witnesses, or three, every saying shall be established.-By witnesses, is meant the confirmation of good by truth; and the declaration here made is grounded in the Divine law, that one truth does not confirm good, but several truths, for one truth without connexion with others is not confirming, but when there are several in connexion; for from one may be seen another; one truth does not produce any form, thus not any quality, but several connected in a series do; for as one tone does not produce any tune, still less any harmony, so neither does one truth. AC 4197.

Verse 18. Whatsoever things you shall bind on the earth, &c.-These words were said to all, thus not to Peter alone, which the Lord also declares in this chapter presently, by these words, "I say to you, that if two of you shall agree together on the earth about any matter that they shall ask, it shall be done for them of My Father who is in the heavens: for where two or three are gathered together in My name, there am I in the midst of them." Verses 19, 20. By the "name of the Lord" is meant every thing by which He is worshiped; and because He is worshiped by truth derived from good, which is from Himself, therefore this is meant by His name. The like is therefore signified by every thing being done for them in the heavens which they shall ask upon earth, as is signified by whatsoever you shall bind and loose on earth being bound and loosed in the heavens, for the former words are explained by the latter by the Lord. He who is acquainted with the spiritual sense of the Word may also know why it is said, if two shall agree together, and afterwards, where two or three are gathered together, namely, because two are predicated of good, and three of truth, thus two and three of all who are in truths derived from good. AE 411.

They who are in the external sense of the Word separate from the internal, thus who are separated from the true doctrine of the church, persuade themselves that such power was given by the Lord to Peter, and also to the rest of the disciples; hence that infernal heresy, that it is in human power to let into heaven, and to exclude from heaven, whomsoever it pleases; when yet, according to the true doctrine of the church, which is also the internal of the Word, that power belongs to the Lord alone. Wherefore they who are in the external sense of the Word, and at the same time in the internal, conceive that the above words were spoken concerning faith and its truths, which are from the Lord, and that that power appertains to faith derived from the Lord, thus to the Lord Himself, and consequently in nowise to any man. That this is the case, may be manifest from the representation of Peter, and of the twelve disciples; that Peter represented faith, see preface to chaps, xviii. and xxii. of Genesis; and that the twelve disciples of the Lord, like the twelve tribes of Israel, represented all things of faith and love, AC 3488, 3858, 6397. AC 9410. See also Exposition, chap. xvi. verse 19.

The twelve disciples represented all things of the church as to its goods and truths, and Peter represented it as to truth, and truths and goods save man, consequently the Lord alone from whom they are derived. AR 174. See also AE 206.

Verses 19, 20. If two of you shall agree together in My name, &c. - The name of the Lord, signifies all the quality of faith and love by which He is to be worshiped, and by which man is saved by Him; the reason why this is signified by His name is because no other names are given to persons in the spiritual world, than according to the quality of their affection and life; hence every one is known as to his quality from his name alone, and when his name is uttered by another, and that quality is loved which is meant by the name, then he becomes present, and they are conjoined as companions or brethren: but the quality of the Lord is the all of faith and love, through which man is saved by Him, for that quality is the essence proceeding from Him. Wherefore when that quality is thought of, then the Lord is exhibited present with man, and when that quality is loved, then the Lord is conjoined to him. Hence it is evident, how necessary it is for man to know the quality of faith and of love, which is the name of the Lord; also to love that quality, which is effected by doing those things which are commanded by the Lord. The names Jesus and Christ also involve that qualify; for Jesus signifies salvation, and Christ or Messias signifies Divine Truth, which is the all of faith and of love, as to knowledge, doctrine and life: hence, when those names are named, their quality ought to be thought of, and the life to be formed accordingly. This is meant by the Lord's words in Matthew, "If two of you agree together in My name upon earth, concerning any matter which they shall ask, it shall be done for them of My Father that [is] in the heavens;" for, where two or three are gathered together in My name, there am I in the midst of them," Matt 18:19, 20; the presence of the Lord is indeed with all, and also His love is towards all: but still man cannot be led and saved by the Lord, except according to the reception of the Lord in man, by faith and love to Him. From these considerations it is evident how necessary it is for man to know the quality of faith and love, which is the name of the Lord; also to love that quality, for the Lord is not loved, unless by His quality. AE 815. See also Exposition, chap. 6:9.

Verse 20. Where two or three are gathered together in My name, &c. - All numbers in the Word signify things and states, and the compound numbers derive their significations from the simple numbers of which they are compounded, and the simple numbers are principally two, three, five, seven; it is therefore of concern to know what those numbers in the Word signify. By three is signified what is complete to the end; consequently an entire period, greater or less, from beginning to end. It is moreover to be noted, that the number three, in the Word, is predicated of truths; but two, and four, of goods; the reason is, because two, and four, signify conjunction, but three fullness; and spiritual conjunction is love, and all good is of love; and spiritual fullness is formed by truths. By two and three therefore, in the above passage, are not meant two and three, but they who are in goods and thence in truths. Neither is the name of the Lord meant by His name: but it means all the good of love, and all the truths of faith, by which He is worshiped, as may be seen, AE 102, 135. AE 582.

They who are gathered together in the name of the Lord, signify those who are in the doctrine of faith concerning love and charity, thus who are in love and charity. AC 2009.

Where the Lord speaks of His name, is not to be understood name only, but the quality of worship, namely, the all of faith and charity, by which He is to be worshiped; thus by name, in the above passage, is meant worship grounded in faith and charity. AC 6674.

What is wonderful, where the Word is read holily. and the Lord is worshiped from the Word, there the Lord is with heaven: the reason is because the Lord is the Word, and the Word is Divine Truth, which makes heaven; wherefore the Lord saith, "Where two or three are gathered together in My name, there am I in the midst of them." DP 256.

Inasmuch as by the name of God is signified the all of worship, that is, the all of love and faith whereby He is worshiped, it is evident what is meant by these words in the Lord's Prayer, "Hallowed be Your name," Matt 6:9; and by these words of the Lord, "You shall be hated of all for My name's sake," Matt 10:22, 18:20. AC 2724.

He who does not know what a name signifies in the internal sense, may believe that in the Word, where the name Jehovah, and the name of the Lord is mentioned, the name alone is meant, when yet it means all the good of love and all the truth of faith, which is from the Lord, as in Matt 18:19, 20. AC 9310.

By the name of Jehovah or the Lord in the Word is not meant His name, but all by which he is worshiped; and because He is worshiped in the church according to doctrine, and, in a universal sense, the all of religion. The reason why these things are meant by the name of Jehovah is because in heaven no other names are given but what involve the quality of any one, and the quality of God is all by which he is worshiped. He that is not aware of this signification of name in the Word, can only understand name; in which alone nothing of worship nor of religion is involved. He that keeps in mind therefore the signification of the name of Jehovah as here explained, wherever it occurs in the Word, will understand of himself what is meant in the following passages. Matt 18:20. AR 81.

Verse 21. Peter said, Lord, how often shall my brother sin to me? &c. - For the meaning of brother, see Exposition, verse 15.

Peter was instructed by the Lord concerning charity that a brother was to be forgiven as often as he sinned. Matt 18:21, 22. AE 80.

Verse 22. Jesus says, I say not until seven times, but until seventy times seven.-See Exposition, chap. 6:12.

When any thing most holy was to be expressed, the expression seventy times seven was applied on the occasion; as when the Lord said to Peter that he should remit to his brother not till seven times, but till seventy times seven, by which is meant, that he should remit as often as his brother sins; so that it was to be without end, or was to he eternal, which is holy. AC 433.

Seventy times seven denotes always without numeration. AE 257.

Verse 23, &c. Therefore is the kingdom of the heavens like a man a king, &c. - In the internal historical sense of the parable, from verse 23 to the end of this chapter, the posterity of Jacob are treated of as to their quality, namely, that goods and truths were altogether destroyed amongst them. AC 4314.

Verse 35. Remit to his brother, &c. - See Exposition above, verse 15; also chap. 5:19-24.

Verse 35. So likewise shall My heavenly Father, &c. - In this passage by brother is understood the neighbour in general, thus every man, but especially those who are in the good of charity, and thence in, faith from the Lord, whoever they may be, for the subject treated of in these passages is concerning the good of charity, for forgiveness is of charity. AE 746.

TRANSLATOR'S NOTES AND OBSERVATIONS.

Chapter XVIII.

verse 6.An ass-millstone.-This is a literal translation from the Greek mulos onikos, and the expression is a remarkable proof of the manner in which the Lord spoke, namely, from the correspondence of things natural with things spiritual. See the edifying interpretation of the expression in the Exposition.

Verse 8. Cut them off, and cast from you.-See note at chap. 5:29.

Verse 10. See you, lest you despise, &c. - See note at chap. 16:6.

Verse 10. Through every thing look at, &c. - What is here rendered through every thing, in the common version of the New Testament is rendered always; but in the original Greek it is expressed by dia pantos, which literally means through every thing, and seems intended to describe the interior sight of the wisdom of innocence, which sees the face, that is to say, the mercy and love of God in all His works, even the most minute and singular.

Verse 14. There is not a will before your Father, &c.- This is rendered literally from the original Greek, ouk isi delema emprosthen tou patros umon

Verse 23. The kingdom of the heavens is likened to a man a king.-In the common version of the New Testament, what is here rendered a man a king is expressed a certain king; but in the original it is written andropo basilei, which is literally a man a king, and which is so expressed in reference to the heavenly marriage so frequently referred to above; man having respect to the principle of good, and king to the principle of truth, thus both together expressing the conjunction of those heavenly principles.

Verse 28. And taking hold of him choked him.-This is literally rendered from the original Greek kratesas auton epeige, and there is reason to believe that it is so expressed in reference to the internal sense, inasmuch as the choking here spoken of has reference to internal or spiritual choking, which is the interception of charity.