SETTLE IN YOUR HEARTS
A Sermon by Rev. Donald L. Rose
Preached in Bryn Athyn June 25, 1995
“Settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:14,15).
The Lord said these things to followers who were later persecuted and brought before councils. Their accusers thought by confronting them they could weaken the cause of Christianity. But it turned out differently. Those confrontations became opportunities for the strengthening and growth of Christianity.
The boldness and eloquence of the disciples, although they were just fishermen, was nothing short of astonishing. Of one outspoken disciple it is said, “And they were not able to resist the wisdom and the Spirit by which he spoke” (Acts 6: 10). In the 4th chapter of Acts we read of two disciples who were confronted: “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marvelled” (Acts 4:13). (King James Version says “unlearned and ignorant men.”) They had a boldness and assurance, and their answers were powerful.
They were somehow triumphant even when they were beaten and imprisoned, and in some cases put to death (see Luke 21:16). We will mention one example of that in a moment.
The text applies of course to us and, we might say, in a much less dramatic fashion. We will not likely be brought before courts and kings nor openly challenged and assailed by enemies.
But we do stand to be attacked by the enemies of our spiritual life. And the more we learn about the assaults of evil spirits on followers of the Lord, the more do we see that it too is dramatic and momentous. Falsities from hell itself assail the person who is being tempted, and the Writings say that to every falsity the hells inject, there is an answer from the Divine.
What we experience in temptation is anxiety, discouragement even to despair. We do not know that evil spirits from hell are fighting against us, nor do we know that the Lord is fighting for us, and the answers from the Divine to the false accusations and undermining thoughts do not come clearly to our consciousness. Here is what the Writings say: “As regards temptations … the hells fight against man, and the Lord for man; to every falsity the hells inject, there is an answer from the Divine …. The answer from the Divine flows into the internal or spiritual man … and in such a manner that it scarcely comes to the perception otherwise than as hope and consequent consolation, in which there are nevertheless innumerable things of which the man is ignorant” (AC 8159:3). (In that answer which we feel only as hope and comfort there are countless blessings that the person has no knowledge of” – new translation.)
Here is the context of the words of the text: “… they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and rulers for My name’s sake. But it will turn out for you an occasion for testimony. Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. … [N]ot a hair of your head shall be lost. In your patience possess your souls” (Luke 21:12-19).
The very first Christian to die for his beliefs found that the confrontation was indeed an occasion for testimony. He was falsely accused and brought before a council to answer. His eloquent speech takes up the whole of the 7th chapter of the book of Acts. It is said, “When they heard these things they were cut to the heart, and they gnashed at him with their teeth. … [T]hey cried out with a loud voice, stopped their ears, and ran at him with one accord and they cast them out of the city and stoned him” (Acts 7:54,57).
That speech which so affected them had begun thus: “… brethren … listen: the God of glory appeared to our father Abraham” and he told the story through Jacob, Joseph, Moses and Solomon, and when he was finished he gazed up into heaven and saw the glory of God. And as they rained stones on him he said, ‘Lord Jesus, receive my spirit’ and ‘Lord, do not charge them with this sin.’ And when he had said this he fell asleep” (Acts 7:2,59,60). It is said that those who looked at him “saw his face as the face of an angel” (Acts 6:15).
A radiant peace surrounded him. The Lord had promised that nothing would harm them. They were at peace even in death.
“Settle it in your hearts not to meditate beforehand on what you will answer.” Think deliberately about the future, and think of how not to think of the future. In one of the Lord’s parables a man is called foolish because he did not think ahead intelligently. “Foolish one, tonight your soul will be required of you, and then whose will those things be which you have provided?”
Oh, he had thought and meditated within himself about the future. But what was the level of his thinking? To quote the Gospel: “And he thought within himself, saying, What shall I do? … I will do this: I will pull down my barns and build greater … And I will say to my soul, Soul, you have many goods laid up for many years …” (Luke 12:17-21).
He could look down the road years ahead. He could figure out what he was going to do, and what he was going to say, and God called him a fool. How does our future look to us? How much strength and endurance do you have for what lies in store for you? Can you handle what is yet to come? Do you have the wit? Will you have the wit to respond to what may come to pass?
We live in the illusion that our strength, our intelligence, our very life is from ourselves. How big is our reservoir of energy or endurance or prudence? Since it seems that life is our own, we think in terms of calling on our reserves. Once the disciples set off in a boat on a journey with the Lord. And it had slipped their mind that they should have stored some provision. To quote from the Gospel of Mark, “Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat” (8:14). That was what was on their mind, and the Lord said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? … do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up? How is it that you do not understand?”
He got them to answer the question, and He could ask them on a much later occasion, “When I sent you without money bag, sack and sandals, did you lack anything? So they answered, Nothing” (Luke 22:35). Think of the uncertain times of youth that you have passed through. You made it through your teens. Has the Lord kept you safe thus far? Has He provided?
It is too bad that some people have concluded that it is virtuous not to make provision for the future. It’s understandable. The Lord has given us the message that He will provide. Seek the kingdom of God, and these things will be added to you. But the Writings say this does not mean we should not provide ourselves with food, clothing, “and even resources for the time to come; for it is not contrary to order for anyone to be provident for himself and his own.” The new translation speaks of “resources for the future; for it is not contrary to order to make provision for oneself and one’s dependents” (J. Elliott’s translation).
But there is the matter of putting trust in the Divine. Notice the verb tribuo, something you do. It is translated to “attribute” or to “ascribe.” See how it is used in this teaching about charity in a person engaged in business. “He thinks of the morrow, and yet does not think of it. He thinks of what should be done on the morrow, and how it should be done; and yet does not think of the morrow, because he ascribes the future to the Divine Providence and not to his own prudence.” And then it adds, “Even his prudence he ascribes to the Divine Providence” (Charity 167).
Does that fortunate person who ascribes the future to the Divine just do this at one point in life? Or is it not something to be done deliberately through the progressing stages of life?
Settle it in your hearts. Deliberately ascribe the future to the Lord’s Providence, and do so, if you can, until you can feel a sense of relief as if someone had removed a false burden from you.
Do not think of this merely as “either/or,” as if to say, either you trust in Divine Providence or you do not. It can be a quantitative thing. Some attribute a little bit to the Divine Providence and a lot to themselves (see AC 2694:2). The Writings use the phrase “the more”: the more they ascribe, the stronger or wiser they are (see AC 4932). In our lives we gradually come to ascribe more to the Lord and less to ourselves (see TCR 610 and 105).
The disciples were to learn that peace, the wonderful prize of peace, is to be found in the Lord Himself. He said, “These things I have spoken to you that in Me you may have peace. In the world you will have tribulation, but be of good cheer. I have overcome the world” (Luke 16e). En to cosmo thlipsin exete alla tharsete – In the world you will have affliction, trouble, but take heart. Have courage. I have defeated. I have conquered. I have overcome the world.
Our picture of the future can become less a matter of speculation and worry and more and more a picture of the Lord as one in whom to confide and one who grants peace. Peace has in it confidence in the Lord that He will provide, and that He leads to a good end. “When someone is in this faith, he is in peace, for he then fears nothing and no solicitude about future things disquiets him” (AC 8455).
We sometimes say that the future looks dark. And the unknown is a kind of darkness. But when we ascribe the future to the Lord, we may say at any time in history or at any stage of our life, that the future has light in it, being in the hands of Him who is the light of the world.
Settle it in your hearts anew today. Ascribe the future to the Lord. And He will give you what to think and do, and He will give you peace. Amen.
Lessons: Matt. 10:16-31, DP 179, AC 2493
Divine Providence 179
As a foreknowledge of future events destroys the human itself, which is to act from freedom according to reason, therefore it is not granted to anyone to know the future; but everyone is permitted to form conclusions concerning future events from the reason; hence reason with all that pertains to it enters into man’s life. It is on this account that a man does not know his lot after death, or know of any event before he is involved in it. For if he knew this, he would no longer think from his interior self how he should act or how he should live in order to meet the event, but he would only think from his exterior self that he was meeting it. Now this state closes the interiors of his mind in which the two faculties of his life, liberty and rationality, especially reside. A longing to know the future is innate with most people, but this longing derives its origin from the love of evil. It is therefore taken away from those who believe in the Divine Providence, and there is given them a trust that the Lord is disposing their lot. Consequently they do not desire to know it beforehand lest they should in any way set themselves against the Divine Providence. This the Lord teaches by many passages in Luke (12:14-48).
That this is a law of the Divine Providence may be confirmed by many things from the spiritual world. Most persons when they enter that world after death desire to know their lot. They are told that if they have lived well their lot is in heaven, and if they have lived wickedly it is in hell. But as all, even the wicked, fear hell, they ask what they should do and what they should believe to enter heaven. They are told that they may do and believe as they will, but that they should know that in hell, good is not done and truth is not believed, but only in heaven. To each one the answer is: “Seek out what is good and what is true; then think the truth and do the good, if you are able.” So in the spiritual world as in the natural world all are left to act from freedom according to reason; but as they have acted in this world so do they act in the spiritual world. His own life awaits everyone and consequently his own lot, for the lot pertains to the life.
Arcana Coelestia 2493
1 have spoken with the angels concerning the memory of things past, and the consequent anxiety regarding things to come; and I have been instructed that the more interior and perfect the angels are, the less do they care for past things, and the less do they think of things to come; and also that from this comes their happiness. They say that the Lord gives them every moment what to think, and this with blessedness and happiness; and that they are thus free from cares and anxieties. Also, that this was meant in the internal sense by the manna being received daily from heaven; and by the daily bread in the Lord’s Prayer; and likewise by the instruction not to be solicitous about what they should eat and drink, and wherewithal they should be clothed. But although the angels do not care for past things, and are not solicitous about things to come, they nevertheless have the most perfect recollection of past things, and the most perfect mental view of things to come; because in all their present there are both the past and the future. Thus they have a more perfect memory than can ever be thought of or expressed.
THE WORD MADE FLESH
A Sermon by Rev Brian W. Keith
Preached in Glenview, Illinois
November 1, 1996
And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth” (John 1:14).
Night a time of quiet when the bustle of the day dies down; a time of weariness when we make ready for a restful sleep; also a time of darkness and cold; our vision is limited and we seek the warmth of fires and homes.
Nighttime plays a prominent role in the birth of the Lord. It was at night in a dream that the angel appeared to Joseph giving him reasons to marry Mary. Later at night he warned him of the danger of Herod, and eventually informed him that it was time to return to the land of Israel. It was in the night that the Lord was born and the shepherds found their way to the manger. And it was in the night that the wise men saw the star in the east, and then had the star lead them from Jerusalem to Bethlehem where it stood over the house where the young Child lay.
The nighttime scenes surrounding the birth and early years of the Lord’s life depict the shroud that had descended upon the world. Their God, Jehovah, had not been seen nor heard from in hundreds of years. They were lost and rudderless without Him. Other than maintaining the ancient rituals, they had little sense of who He was and how they were to live. Hearts were growing colder from the confusion and distortion of everything good.
Even with the few descendants of the ancient churches, some of whose knowledge resided with the wise men, there were but scant glimmers of light. Perhaps those wise men alone among the ancients saw the star. Certainly its light was not overpowering. So even with the ancients there was but little understanding of who the Lord is. What minimal truth remained was heavily shaded because all they had ever seen of the Lord was a representative not the Divine in its glory (see SS 99).
But our images and memories of the birth of the Lord are not focused upon the darkened states. Rather we remember the multitude of heavenly hosts shining upon the shepherds, the star guiding the wise men, and the light of day in which Simeon lifted up the infant Lord, blessed God, and Anna proclaimed His glory to all. For the Lord’s coming is a coming with light and with life. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth.”
One of the wonders of Christmas is the fact that the Lord is born with light in the midst of confused and dark states of life. When we see little but gloom and hopelessness, He comes to us. He holds us in His hands, nourishing an inner sense of hope that we might endure and overcome. Then His full presence with us is in the light of the morning, enabling us to recognize who He is and how we might walk in His ways. This is why the morning with its light and warmth corresponds to the Lord’s coming (see AC 22, 4240e; SS 99).
For the Lord came as the light of the world. This is His glory. We can see it shining upon us in the truth His advent brought. For until the Lord took on a physical form as a tender infant, all the earlier concepts of Him were vague at best (see SS 99). All of the true ideas that had existed with the ancients about marriage, life continuing past the veil of this world, and how His providence guides us were only misty images of what they might be. For all truth had been filtered through the heavens. Dependent upon the finite grasp of the angels, the glory of the Lord had shone dimmer and dimmer into this world, until at last the vision of Him was nearly lost. By His birth the Lord acquired a natural degree of life. As He put it on and gradually made it Divine, the warmth of His love and the light of His wisdom became immediately present with all.
This is the light of the new day the Lord’s coming heralded for mankind a light shining in the darkness, leading to the brilliance of day. We can sense this when we reflect upon our awakening states not those mornings which come after too little sleep, or when we are rudely awakened by alarms and the bustle of hurriedly preparing to rush off to work. But we feel it in the quiet mornings when we awake refreshed and revived when we listen to the singing of the birds and know the dazzling sunlight portends the warming of the earth. The light has a special quality then. With clarity we see beauty in even the simplest things around us. And we can sense the closeness of heaven, the closeness of the Lord’s advent as our spirits are lifted up to the new day (see AC 7844:2).
As the Word made flesh, the glory of the Lord can bring us a peacefulness unlike any other. Not a peace like the quiet of evening when we are preparing to rest. Rather it is a peace of contentment and confidence. As the Heavenly Doctrines note, this peace is “the very Divine truth in heaven from the Lord which universally affects all who are there and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things and provides all things, and that He leads to a good end. When a person is in this state, he is in peace, for he then fears nothing, and no worry about things to come disturbs him” (AC 8455). The glory of the Lord’s Word shines upon us when we have such assurance that He is in charge, carefully guiding every one of our steps.
This is the state of the angels. Their unpleasant memories of this earth have been set aside. They have no desire to leap into the future. Rather they fully enjoy the present, sensing all the goodness that the Lord is giving them now. For they trust in Him, knowing that He is leading and caring for them no matter what happens.
We may taste some of this angelic peace as we celebrate the Lord’s advent or awaken in the morning. But we enter into it more and more as we set aside the things of this world: worry about the future, too great a focus on natural toys and conveniences, our selfish drives and desires. To the extent that we can enjoy earthly delights without making them all-important, that we can serve others without always thinking about what we will get out of it, so far peace can enter our lives. It is then that we become convinced that the Lord’s light is the true light and most of the problems and troubles we experience can fall away. It is then that we can glimpse the Lord and experience His peace, His advent into our lives.
In one sense there is nothing startlingly new or different about this idea. Indeed, it is so simple, so fundamental, that it hardly needs to be said. So we are affected by the Word made flesh as the Divine flows into some of the simple truths we already know. This is one of the reasons the Lord was born on earth that the Divine goodness might be joined with our common sense and simple ideas of Him that we have (see AC 2554).
The Lord’s birth itself did not reveal any radical new information that had not been available before. In fact there would be no real instruction until thirty years later when the Lord began His public ministry. But His birth signaled a beginning of salvation for all because His presence, His love for us all, was proclaimed by His coming down among us, filling us with His good.
For us now, the Christmas story reveals His glory, the brilliance of His Divine Human in which we may know Him and love Him. The Divine as it is in Itself is far beyond our comprehension and affection, even as it was for the ancients. So the Lord was born that we might see His nature and have it shed light on our lives, giving us the confidence and trust that He is always with us, always leading us in paths of peace.
The Lord then becomes flesh and dwells among us when even our limited, simple ideas of truth can be filled with His presence, showing us something of His love. For the Lord’s coming into our life is not simply to make us feel good. Yes, the Lord would have us experience states of happiness and joy regularly, and eventually in heaven constantly. While He may be born in our states of darkness, His full advent is to us in light the truth of His Word which can fill our minds. Every time we recognize a concept as Divine, as coming from Him and leading our minds back to His love and mercy, His advent has occurred. Then the Word is made flesh, living, for us. We are touched by it, we are enlightened by it, and we are strengthened by it (see AC 8792).
This is our sight of the Lord, His birth among us. It brings us light, and it will bring us warmth. We can embrace this light, this new vision of the Divine, and use it to recognize and follow His teachings (see TCR 774). Then the truth of peace will be ours.
So let this Christmas day affect us with the joys of morning. As its light brings a new brightness to our day, as its warmth stirs a renewed heat in our lives, let us feel the Lord’s closeness to us. His birth on earth was the taking on of a natural form of life that we might know Him, see Him, and love Him. As we put off an excessive focus on the things of this world and upon our concerns, He can come closer to us, bringing us the peace of dawn a peace that has within it complete confidence in His truth, in His guidance, a complete confidence that a heaven shall be made from this human race.
This was the reason for His coming to touch our hearts and enlighten our minds, that He might become the Word made flesh for us eternally. Let us behold His glory, full of grace and truth. Amen.
Lessons: Luke 2:1-7; John 1:1-18; AC 8455
Arcana Coelestia 8455
“There was a deposit of dew round about the camp.” That this signifies the truth of peace adjoining itself is evident from the signification of “dew” as being the truth of peace (n. 3579). “Dew” signifies the truth of peace because in the morning it comes down from heaven and appears upon the herbage like fine rain, and has also stored up in it something of sweetness or delight more than rain has, whereby the grass and the crops of the field are gladdened; and “morning” denotes a state of peace (n. 2780). What peace is see nos. 2780, 3696, 4681, 5662, namely, that it is like dawn on the earth, which gladdens minds with universal delight; and the truth of peace is like the light of the dawn. This truth, which is called “the truth of peace,” is the very Divine truth in heaven from the Lord, which universally affects all who are there and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things and provides all things, and that He leads to a good end. When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disquiets him. A man comes into this state in proportion as he comes into love to the Lord.
All evil, especially self-confidence, takes away a state of peace. It is believed that an evil person is at peace when he is in gladness and tranquillity because all things succeed with him. But this is not peace; it is the delight and tranquillity of cupidities, which counterfeit a state of peace. But in the other life this delight, being opposite to the delight of peace, is turned into what is undelightful, for this lies hidden within it. In the other life the exteriors are successively unfolded even to the inmosts, and peace is the inmost in all delight, even in what is undelightful with the man who is in good. So far therefore as he puts off what is external, so far a state of peace is revealed, and so far he is affected with satisfaction, blessedness, and happiness, the origin of which is from the Lord Himself.
Concerning the state of peace which prevails in heaven it can be said that it is such as cannot be described by any words, neither, so long as he is in the world, can it come into the thought and perception of man by means of any idea derived from the world. It is then above all sense. Tranquillity of mind, content, and gladness from success are relatively nothing; for these affect only his externals; whereas peace affects the inmost things of all the first substances, and the beginnings of substances in the man, and therefrom distributes and pours itself forth into the substantiates and derivatives, and affects them with pleasantness, and affects the origins of ideas, consequently the man’s ends of life, with satisfaction and happiness; and thus makes the mind of the man a heaven.
A Sermon by Rev. Daniel W. Heinrichs
Preached in Boynton Beach, Florida (cataloged 8/11/97)
“Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:28-30).
In these beautiful and comforting words the Lord invites all people to enter into and partake of the peace and joy of heavenly life. He also tells us how we may attain this happy and much sought-after state. Two important truths are contained in our text. The first is that the Lord alone can bring us into this state of peace and spiritual rest. This is expressed by the words: “Come to Me,” and “I will give you rest.” The second is that the life that leads to heaven is not as difficult as we are apt to suppose. This is expressed by the words: “My yoke is easy and My burden is light” (quotations’ emphasis added).
If we believe in an infinite and loving God who created the universe and mankind, a God whose infinite wisdom established the laws which operate on all planes of creation, spiritual and natural, then it follows that He is the only one truly qualified to reveal those laws to us. They are the product of His love as formed and expressed by His wisdom. Since He is the one who created us, He alone can tell us what His purpose was in doing so, and how this purpose may be realized.
If we would understand the great issues of life the purpose and order of creation, the relationship between man and his Maker, and between man and man we must first acknowledge God the Creator, approach Him in His Word, and there come to know Him as He reveals Himself and His will to us. In adopting this course lies our only hope of finding real peace and contentment in a world troubled with selfishness, materialistic ambition, and the feverish pursuit of pleasure.
To all who genuinely desire to experience this state of inner peace, the Lord says: “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.”
In the Word of the Second Advent, we are told that the purpose of creation is that there may be a heaven from the human race. And we are told that this purpose is fulfilled when we acknowledge the Lord, shun evils as sins against Him, and perform uses for the benefit of our fellow man from the heart, that is, from good will toward him.
But in order that we may shun evils as sins against the Lord, we must learn from the Lord what evils are, and in order to do good we must learn what is good. Simply stated, evil is all that which is contrary to the Divine laws of order. Good is all that which is in accord with these laws, and which promotes the Divine end in creation. It follows from this that spiritual peace is attained through learning the Divine laws of order and living according to them. This is the life of religion.
Many people have a prejudice against religion, believing that being religious involves a withdrawal from the activities of the world, and walking about in pious meditation on ethereal things. We are taught in the Word that this is not living a religious life. In fact, it is said that such a life is not compatible with heavenly joy. By living in this way a person acquires a sorrowful disposition that is not in accord with the happiness and peace of heaven.
We live a twofold life in this world, the life of the spirit and the life of the body. If our life is to be full, the life of the mind or spirit must flow into and express itself in the life of the body. That is, our internal life and our external life should be in harmony and correspondence. The intentions of our will and the thoughts of our understanding should find ultimate expression in bodily actions and deeds. To renounce bodily and worldly life is like living in a house without a foundation. Such a house eventually cracks and falls in ruins.
The life of religion, or spiritual life, is not as opposed to worldly life as is often supposed. Natural life consists in living according to natural laws the laws of nature, physiological laws and the laws of hygiene. Civil life consists in living according to the laws of the country, state or city in which we live. Moral life is living according to the moral laws which exist for the preservation of order on the social plane of life. Spiritual life consists in living a natural, civil and moral life from a sincere desire to be of service to our neighbor.
Willing well to the neighbor pertains to spiritual life, and doing well pertains to moral, civil and natural life. It is clear from this that spiritual life cannot be separated from life in the world, for to separate it would be like removing the soul from the body, or thought from speech. It would become an intangible, abstract something without quality or form. Therefore the Writings state that unless the intentions of the will are expressed by action, they are eventually dissipated and become nothing.
However, this does not necessarily mean that if we are living a civil and moral life we are living a spiritual life as well. We may be doing our civil duty and fulfilling our moral obligations purely for the sake of reward, or to avoid punishment. We may be doing so for the sake of our reputations, or to avoid friction and unpleasantness. If these are the motives which inspire our civil and moral life, we are not living a spiritual life. For if the rewards were absent, or the penalties removed, we would, in all probability, cease to live according to these laws.
In external appearance there may be no difference between living a spiritual life and purely natural life. The difference lies in the will or intention which is within the external acts. To live the life of religion then, all we need do is put a spiritual motive within our civil and moral life, provided, of course, we are living according to civil laws and sound moral principles. Spiritual life, therefore, consists in living a civil and moral life from a spiritual love.
This teaching is clearly expounded in Heaven and Hell. There we read: “It is not so difficult as some believe to live the life that leads to heaven … Who cannot live a civil and moral life? … Everyone from childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practices honesty and justice outwardly, so far as to seem to be honest and just at heart … The spiritual person ought to live in like manner, and can do so as easily as the natural person can, with this difference only, that the spiritual person believes in the Divine, and acts honestly and justly not solely because to so act is in accord with civil and moral laws, but also because it is in accord with Divine laws” (HH 530, emphasis added).
As the spiritual person in whatever he is doing looks to spiritual ends, “he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby his internal man, which regarded in itself is the spiritual man, is opened. When man comes into this state he is adopted and led by the Lord, although … unconscious of it, and then whatever the person does … pertaining to moral and civil life is done from a spiritual motive” (HH 530). And acting according to civil and moral law from a spiritual motive is doing it from the heart, or willing well to the neighbor from the heart.
This passage from the Heavenly Doctrines makes it clear that the life of religion is not as difficult as is commonly believed. Externally, our lives do not need to be changed as radically as some people would have us believe. For do not most of us live according to civil and moral laws? What we need to do is make sure that our reason for so living is spiritual. Instead of acting from the love of self, from fear of punishment or dishonor, from sheer necessity, or for the sake of reputation, let us act in all things from a love of being of service to our fellow men, from a desire to promote their eternal welfare, from a desire to do the Lord’s will. If we do this, we will be living the life that leads to heaven. This is why the Lord says: “My yoke is easy and My burden is light.”
If we would have inner peace, then, we must free our minds from the grip of selfish ambitions and purely natural ends. We must lift them up to the Lord the mountain from whence comes our help. We need to realize that everything in the Lord’s sight has a spiritual purpose. When we thus elevate our minds above merely natural considerations, when we have spiritual ends in view and as we seek to promote these ends, then our spirits are elevated into the light and heat of heaven into the sphere of angelic love and wisdom. We come into association with angels, and the sphere of peace, which is theirs, is communicated to us. Amen.
Lessons: Psalm 34, Matt 5:1-12, AC 8480:1,3
Arcana Coelestia 8480:1,3
“And men made a residue of it until the morning.” That this signifies the abuse of good Divine, in that they desired to acquire it from themselves, is evident from the signification of “making a residue of it until the morning” as being to be solicitous about the acquisition of good of themselves (n. 8478), and consequently the abuse of good Divine. It is termed “abuse” when there arises what is alike in ultimates but from a contrary origin. Good arises from contrary origin when it does so from man and not from the Lord; for the Lord is good itself, consequently He is the source of all good. The good which is from Him has in it what is Divine; thus it is good from its inmost and first being; whereas the good which is from man is not good, because from himself man is nothing but evil; consequently the good which is from him is in its first essence evil, although in the outward form it may appear like good. The case herein is like that of flowers painted upon a tablet, as compared with the flowers that grow in a garden. These flowers are beautiful from their inmosts; for the more interiorly they are opened, the more beautiful they are; whereas the flowers painted on a tablet are beautiful only in the outward form, and as to the inward one are nothing but mud and a mixture of earthy particles lying in confusion, as the Lord also teaches when He says of the lilies of the field that “Solomon in all his glory was not arrayed like one of these” (Matt. 6:29).
Good from the Lord is with those who love the Lord above all things and the neighbor as themselves; but good from man is with those who love themselves above all things and despise the neighbor in comparison with themselves. These are they who have care for the morrow, because they trust in themselves; but the former are they who have no care for the morrow, because they trust in the Lord (n. 8478). They who trust in the Lord continually receive good from Him; for whatsoever happens to them, whether it appears to be prosperous or not prosperous, is still good, because it conduces as a means to their eternal happiness. But they who trust in themselves are continually drawing evil upon themselves; for whatever happens to them, even if it appears to be prosperous and happy, is nevertheless evil, and consequently conduces as a means to their eternal unhappiness. These are the things which are signified by the command that they should make no residue of the manna till the morning, and that what was left bred worms and stank.