Matthew 5

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1 ιδων G1492 G5631 V-2AAP-NSM δε G1161 CONJ τους G3588 T-APM οχλους G3793 N-APM ανεβη G305 G5627 V-2AAI-3S εις G1519 P EP το G3588 T-ASN ορος G3735 N-ASN και G2532 CONJ καθισαντος G2523 G5660 V-AAP-GSM αυτου G846 P-GSM προσηλθον G4334 G5656 V-AAI-3P αυτω G846 P-DSM οι G3588 T-NPM μαθηται G3101 N-NPM αυτου G846 P-GSM

2 και G2532 CONJ ανοιξας G455 G5660 V-AAP-NSM το G3588 T-ASN στομα G4750 N-ASN αυτου G846 P-GSM εδιδασκεν G1321 G5707 V-IAI-3S αυτους G846 P-APM λεγων G3004 G5723 V-PAP-NSM

3 μακαριοι G3107 A-NPM οι G3588 T-NPM πτωχοι G4434 A-NPM τω G3588 T-DSN πνευματι G4151 N-DSN οτι G3754 CONJ αυτων G846 P-GPM εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM

4 μακαριοι G3107 A-NPM οι G3588 T-NPM πενθουντες G3996 G5723 V-PAP-NPM οτι G3754 CONJ αυτοι G846 P-NPM παρακληθησονται G3870 G5701 V-FPI-3P

5 μακαριοι G3107 A-NPM οι G3588 T-NPM πραεις G4239 A-NPM οτι G3754 CONJ αυτοι G846 P-NPM κληρονομησουσιν G2816 G5692 V-FAI-3P την G3588 T-ASF γην G1093 N-ASF

6 μακαριοι G3107 A-NPM οι G3588 T-NPM πεινωντες G3983 G5723 V-PAP-NPM και G2532 CONJ διψωντες G1372 G5723 V-PAP-NPM την G3588 T-ASF δικαιοσυνην G1343 N-ASF οτι G3754 CONJ αυτοι G846 P-NPM χορτασθησονται G5526 G5701 V-FPI-3P

7 μακαριοι G3107 A-NPM οι G3588 T-NPM ελεημονες G1655 A-NPM οτι G3754 CONJ αυτοι G846 P-NPM ελεηθησονται G1653 G5701 V-FPI-3P

8 μακαριοι G3107 A-NPM οι G3588 T-NPM καθαροι G2513 A-NPM τη G3588 T-DSF καρδια G2588 N-DSF οτι G3754 CONJ αυτοι G846 P-NPM τον G3588 T-ASM θεον G2316 N-ASM οψονται G3700 G5695 V-FDI-3P

9 μακαριοι G3107 A-NPM οι G3588 T-NPM ειρηνοποιοι G1518 A-NPM οτι G3754 CONJ αυτοι G846 P-NPM υιοι G5207 N-NPM θεου G2316 N-GSM κληθησονται G2564 G5701 V-FPI-3P

10 μακαριοι G3107 A-NPM οι G3588 T-NPM δεδιωγμενοι G1377 G5772 V- PP-NPM ενεκεν G1752 ADV δικαιοσυνης G1343 N-GSF οτι G3754 CONJ αυτων G846 P-GPM εστιν G2076 G5748 V-PXI-3S η G3588 T-NSF βασιλεια G932 N-NSF των G3588 T-GPM ουρανων G3772 N-GPM

11 μακαριοι G3107 A-NPM εστε G2075 G5748 V-PXI-2P οταν G3752 CONJ ονειδισωσιν G3679 G5661 V-AAS-3P υμας G5209 P-2AP και G2532 CONJ διωξωσιν G1377 G5661 V-AAS-3P και G2532 CONJ ειπωσιν G2036 G5632 V-2AAS-3P παν G3956 A-ASN πονηρον G4190 A-ASN ρημα G4487 N-ASN καθ G2596 P EP υμων G5216 P-2GP ψευδομενοι G5574 G5730 V-PEP-NPM ενεκεν G1752 ADV εμου G1700 P-1GS

12 χαιρετε G5463 G5720 V-PAM-2P και G2532 CONJ αγαλλιασθε G21 G5737 V-PNM-2P οτι G3754 CONJ ο G3588 T-NSM μισθος G3408 N-NSM υμων G5216 P-2GP πολυς G4183 A-NSM εν G1722 P EP τοις G3588 T-DPM ουρανοις G3772 N-DPM ουτως G3779 ADV γαρ G1063 CONJ εδιωξαν G1377 G5656 V-AAI-3P τους G3588 T-APM προφητας G4396 N-APM τους G3588 T-APM προ G4253 P EP υμων G5216 P-2GP

13 υμεις G5210 P-2NP εστε G2075 G5748 V-PXI-2P το G3588 T-NSN αλας G217 N-NSN της G3588 T-GSF γης G1093 N-GSF εαν G1437 COND δε G1161 CONJ το G3588 T-NSN αλας G217 N-NSN μωρανθη G3471 G5686 V-APS-3S εν G1722 P EP τινι G5101 I-DSN αλισθησεται G233 G5701 V-FPI-3S εις G1519 P EP ουδεν G3762 A-ASN ισχυει G2480 G5719 V-PAI-3S ετι G2089 ADV ει G1487 COND μη G3361 P T-N βληθηναι G906 G5683 V-APN εξω G1854 ADV και G2532 CONJ καταπατεισθαι G2662 G5745 V-PPN υπο G5259 P EP των G3588 T-GPM ανθρωπων G444 N-GPM

14 υμεις G5210 P-2NP εστε G2075 G5748 V-PXI-2P το G3588 T-NSN φως G5457 N-NSN του G3588 T-GSM κοσμου G2889 N-GSM ου G3756 P T-N δυναται G1410 G5736 V-PNI-3S πολις G4172 N-NSF κρυβηναι G2928 G5650 V-2APN επανω G1883 ADV ορους G3735 N-GSN κειμενη G2749 G5740 V-PNP-NSF

15 ουδε G3761 ADV καιουσιν G2545 G5719 V-PAI-3P λυχνον G3088 N-ASF και G2532 CONJ τιθεασιν G5087 G5719 V-PAI-3P αυτον G846 P-ASM υπο G5259 P EP τον G3588 T-ASM μοδιον G3426 N-ASM αλλ G235 CONJ επι G1909 P EP την G3588 T-ASF λυχνιαν G3087 N-ASF και G2532 CONJ λαμπει G2989 G5719 V-PAI-3S πασιν G3956 A-DPM τοις G3588 T-DPM εν G1722 P EP τη G3588 T-DSF οικια G3614 N-DSF

16 ουτως G3779 ADV λαμψατω G2989 G5657 V-AAM-3S το G3588 T-NSN φως G5457 N-NSN υμων G5216 P-2GP εμπροσθεν G1715 P EP των G3588 T-GPM ανθρωπων G444 N-GPM οπως G3704 ADV ιδωσιν G1492 G5632 V-2AAS-3P υμων G5216 P-2GP τα G3588 T-APN καλα G2570 A-APN εργα G2041 N-APN και G2532 CONJ δοξασωσιν G1392 G5661 V-AAS-3P τον G3588 T-ASM πατερα G3962 N-ASM υμων G5216 P-2GP τον G3588 T-ASM εν G1722 P EP τοις G3588 T-DPM ουρανοις G3772 N-DPM

17 μη G3361 P T-N νομισητε G3543 G5661 V-AAS-2P οτι G3754 CONJ ηλθον G2064 G5627 V-2AAI-1S καταλυσαι G2647 G5658 V-AAN τον G3588 T-ASM νομον G3551 N-ASM η G2228 P T τους G3588 T-APM προφητας G4396 N-APM ουκ G3756 P T-N ηλθον G2064 G5627 V-2AAI-1S καταλυσαι G2647 G5658 V-AAN αλλα G235 CONJ πληρωσαι G4137 G5658 V-AAN

18 αμην G281 HEB γαρ G1063 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP εως G2193 CONJ αν G302 P T παρελθη G3928 G5632 V-2AAS-3S ο G3588 T-NSM ουρανος G3772 N-NSM και G2532 CONJ η G3588 T-NSF γη G1093 N-NSF ιωτα G2503 N-LI εν G1520 A-NSN η G2228 P T μια G1520 A-NSF κεραια G2762 N-NSF ου G3756 P T-N μη G3361 P T-N παρελθη G3928 G5632 V-2AAS-3S απο G575 P EP του G3588 T-GSM νομου G3551 N-GSM εως G2193 CONJ αν G302 P T παντα G3956 A-NPN γενηται G1096 G5638 V-2ADS-3S

19 ος G3739 -NSM εαν G1437 COND ουν G3767 CONJ λυση G3089 G5661 V-AAS-3S μιαν G1520 A-ASF των G3588 T-GPF εντολων G1785 N-GPF τουτων G5130 D-GPF των G3588 T-GPF ελαχιστων G1646 A-GPF και G2532 CONJ διδαξη G1321 G5661 V-AAS-3S ουτως G3779 ADV τους G3588 T-APM ανθρωπους G444 N-APM ελαχιστος G1646 A-NSM κληθησεται G2564 G5701 V-FPI-3S εν G1722 P EP τη G3588 T-DSF βασιλεια G932 N-DSF των G3588 T-GPM ουρανων G3772 N-GPM ος G3739 -NSM δ G1161 CONJ αν G302 P T ποιηση G4160 G5661 V-AAS-3S και G2532 CONJ διδαξη G1321 G5661 V-AAS-3S ουτος G3778 D-NSM μεγας G3173 A-NSM κληθησεται G2564 G5701 V-FPI-3S εν G1722 P EP τη G3588 T-DSF βασιλεια G932 N-DSF των G3588 T-GPM ουρανων G3772 N-GPM

20 λεγω G3004 G5719 V-PAI-1S γαρ G1063 CONJ υμιν G5213 P-2DP οτι G3754 CONJ εαν G1437 COND μη G3361 P T-N περισσευση G4052 G5661 V-AAS-3S η G3588 T-NSF δικαιοσυνη G1343 N-NSF υμων G5216 P-2GP πλειον G4119 A-ASN-C των G3588 T-GPM γραμματεων G1122 N-GPM και G2532 CONJ φαρισαιων G5330 N-GPM ου G3756 P T-N μη G3361 P T-N εισελθητε G1525 G5632 V-2AAS-2P εις G1519 P EP την G3588 T-ASF βασιλειαν G932 N-ASF των G3588 T-GPM ουρανων G3772 N-GPM

21 ηκουσατε G191 G5656 V-AAI-2P οτι G3754 CONJ ερρεθη G4483 G5681 V-API-3S τοις G3588 T-DPM αρχαιοις G744 A-DPM ου G3756 P T-N φονευσεις G5407 G5692 V-FAI-2S ος G3739 -NSM δ G1161 CONJ αν G302 P T φονευση G5407 G5661 V-AAS-3S ενοχος G1777 A-NSM εσται G2071 G5704 V-FXI-3S τη G3588 T-DSF κρισει G2920 N-DSF

22 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP οτι G3754 CONJ πας G3956 A-NSM ο G3588 T-NSM οργιζομενος G3710 G5746 V-PPP-NSM τω G3588 T-DSM αδελφω G80 N-DSM αυτου G846 P-GSM εικη G1500 ADV ενοχος G1777 A-NSM εσται G2071 G5704 V-FXI-3S τη G3588 T-DSF κρισει G2920 N-DSF ος G3739 -NSM δ G1161 CONJ αν G302 P T ειπη G2036 G5632 V-2AAS-3S τω G3588 T-DSM αδελφω G80 N-DSM αυτου G846 P-GSM ρακα G4469 A AM ενοχος G1777 A-NSM εσται G2071 G5704 V-FXI-3S τω G3588 T-DSN συνεδριω G4892 N-DSN ος G3739 -NSM δ G1161 CONJ αν G302 P T ειπη G2036 G5632 V-2AAS-3S μωρε G3474 A-VSM ενοχος G1777 A-NSM εσται G2071 G5704 V-FXI-3S εις G1519 P EP την G3588 T-ASF γεενναν G1067 N-ASF του G3588 T-GSN πυρος G4442 N-GSN

23 εαν G1437 COND ουν G3767 CONJ προσφερης G4374 G5725 V-PAS-2S το G3588 T-ASN δωρον G1435 N-ASN σου G4675 P-2GS επι G1909 P EP το G3588 T-ASN θυσιαστηριον G2379 N-ASN κακει G2546 ADV-C μνησθης G3415 G5686 V-APS-2S οτι G3754 CONJ ο G3588 T-NSM αδελφος G80 N-NSM σου G4675 P-2GS εχει G2192 G5719 V-PAI-3S τι G5100 X-ASN κατα G2596 P EP σου G4675 P-2GS

24 αφες G863 G5628 V-2AAM-2S εκει G1563 ADV το G3588 T-ASN δωρον G1435 N-ASN σου G4675 P-2GS εμπροσθεν G1715 P EP του G3588 T-GSN θυσιαστηριου G2379 N-GSN και G2532 CONJ υπαγε G5217 G5720 V-PAM-2S πρωτον G4412 ADV διαλλαγηθι G1259 G5649 V-2APM-2S τω G3588 T-DSM αδελφω G80 N-DSM σου G4675 P-2GS και G2532 CONJ τοτε G5119 ADV ελθων G2064 G5631 V-2AAP-NSM προσφερε G4374 G5720 V-PAM-2S το G3588 T-ASN δωρον G1435 N-ASN σου G4675 P-2GS

25 ισθι G2468 G5749 V-PXM-2S ευνοων G2132 G5723 V-PAP-NSM τω G3588 T-DSM αντιδικω G476 N-DSM σου G4675 P-2GS ταχυ G5035 ADV εως G2193 CONJ οτου G3755 -GSN-ATT ει G1488 G5748 V-PXI-2S εν G1722 P EP τη G3588 T-DSF οδω G3598 N-DSF μετ G3326 P EP αυτου G846 P-GSM μηποτε G3379 ADV σε G4571 P-2AS παραδω G3860 G5632 V-2AAS-3S ο G3588 T-NSM αντιδικος G476 N-NSM τω G3588 T-DSM κριτη G2923 N-DSM και G2532 CONJ ο G3588 T-NSM κριτης G2923 N-NSM σε G4571 P-2AS παραδω G3860 G5632 V-2AAS-3S τω G3588 T-DSM υπηρετη G5257 N-DSM και G2532 CONJ εις G1519 P EP φυλακην G5438 N-ASF βληθηση G906 G5701 V-FPI-2S

26 αμην G281 HEB λεγω G3004 G5719 V-PAI-1S σοι G4671 P-2DS ου G3756 P T-N μη G3361 P T-N εξελθης G1831 G5632 V-2AAS-2S εκειθεν G1564 ADV εως G2193 CONJ αν G302 P T αποδως G591 G5632 V-2AAS-2S τον G3588 T-ASM εσχατον G2078 A-ASM κοδραντην G2835 N-ASM

27 ηκουσατε G191 G5656 V-AAI-2P οτι G3754 CONJ ερρεθη G4483 G5681 V-API-3S τοις G3588 T-DPM αρχαιοις G744 A-DPM ου G3756 P T-N μοιχευσεις G3431 G5692 V-FAI-2S

28 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP οτι G3754 CONJ πας G3956 A-NSM ο G3588 T-NSM βλεπων G991 G5723 V-PAP-NSM γυναικα G1135 N-ASF προς G4314 P EP το G3588 T-ASN επιθυμησαι G1937 G5658 V-AAN αυτης G846 P-GSF ηδη G2235 ADV εμοιχευσεν G3431 G5656 V-AAI-3S αυτην G846 P-ASF εν G1722 P EP τη G3588 T-DSF καρδια G2588 N-DSF αυτου G846 P-GSM

29 ει G1487 COND δε G1161 CONJ ο G3588 T-NSM οφθαλμος G3788 N-NSM σου G4675 P-2GS ο G3588 T-NSM δεξιος G1188 A-NSM σκανδαλιζει G4624 G5719 V-PAI-3S σε G4571 P-2AS εξελε G1807 G5628 V-2AAM-2S αυτον G846 P-ASM και G2532 CONJ βαλε G906 G5628 V-2AAM-2S απο G575 P EP σου G4675 P-2GS συμφερει G4851 G5719 V-PAI-3S γαρ G1063 CONJ σοι G4671 P-2DS ινα G2443 CONJ αποληται G622 G5643 V-2AMS-3S εν G1520 A-ASN των G3588 T-GPN μελων G3196 N-GPN σου G4675 P-2GS και G2532 CONJ μη G3361 P T-N ολον G3650 A-NSN το G3588 T-NSN σωμα G4983 N-NSN σου G4675 P-2GS βληθη G906 G5686 V-APS-3S εις G1519 P EP γεενναν G1067 N-ASF

30 και G2532 CONJ ει G1487 COND η G3588 T-NSF δεξια G1188 A-NSF σου G4675 P-2GS χειρ G5495 N-NSF σκανδαλιζει G4624 G5719 V-PAI-3S σε G4571 P-2AS εκκοψον G1581 G5657 V-AAM-2S αυτην G846 P-ASF και G2532 CONJ βαλε G906 G5628 V-2AAM-2S απο G575 P EP σου G4675 P-2GS συμφερει G4851 G5719 V-PAI-3S γαρ G1063 CONJ σοι G4671 P-2DS ινα G2443 CONJ αποληται G622 G5643 V-2AMS-3S εν G1520 A-ASN των G3588 T-GPN μελων G3196 N-GPN σου G4675 P-2GS και G2532 CONJ μη G3361 P T-N ολον G3650 A-NSN το G3588 T-NSN σωμα G4983 N-NSN σου G4675 P-2GS βληθη G906 G5686 V-APS-3S εις G1519 P EP γεενναν G1067 N-ASF

31 ερρεθη G4483 G5681 V-API-3S δε G1161 CONJ οτι G3754 CONJ ος G3739 -NSM αν G302 P T απολυση G630 G5661 V-AAS-3S την G3588 T-ASF γυναικα G1135 N-ASF αυτου G846 P-GSM δοτω G1325 G5628 V-2AAM-3S αυτη G846 P-DSF αποστασιον G647 N-ASN

32 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP οτι G3754 CONJ ος G3739 -NSM αν G302 P T απολυση G630 G5661 V-AAS-3S την G3588 T-ASF γυναικα G1135 N-ASF αυτου G846 P-GSM παρεκτος G3924 ADV λογου G3056 N-GSM πορνειας G4202 N-GSF ποιει G4160 G5719 V-PAI-3S αυτην G846 P-ASF μοιχασθαι G3429 G5738 V-PNN και G2532 CONJ ος G3739 -NSM εαν G1437 COND απολελυμενην G630 G5772 V- PP-ASF γαμηση G1060 G5661 V-AAS-3S μοιχαται G3429 G5736 V-PNI-3S

33 παλιν G3825 ADV ηκουσατε G191 G5656 V-AAI-2P οτι G3754 CONJ ερρεθη G4483 G5681 V-API-3S τοις G3588 T-DPM αρχαιοις G744 A-DPM ουκ G3756 P T-N επιορκησεις G1964 G5692 V-FAI-2S αποδωσεις G591 G5692 V-FAI-2S δε G1161 CONJ τω G3588 T-DSM κυριω G2962 N-DSM τους G3588 T-APM ορκους G3727 N-APM σου G4675 P-2GS

34 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP μη G3361 P T-N ομοσαι G3660 G5658 V-AAN ολως G3654 ADV μητε G3383 CONJ εν G1722 P EP τω G3588 T-DSM ουρανω G3772 N-DSM οτι G3754 CONJ θρονος G2362 N-NSM εστιν G2076 G5748 V-PXI-3S του G3588 T-GSM θεου G2316 N-GSM

35 μητε G3383 CONJ εν G1722 P EP τη G3588 T-DSF γη G1093 N-DSF οτι G3754 CONJ υποποδιον G5286 N-NSN εστιν G2076 G5748 V-PXI-3S των G3588 T-GPM ποδων G4228 N-GPM αυτου G846 P-GSM μητε G3383 CONJ εις G1519 P EP ιεροσολυμα G2414 N-ASF οτι G3754 CONJ πολις G4172 N-NSF εστιν G2076 G5748 V-PXI-3S του G3588 T-GSM μεγαλου G3173 A-GSM βασιλεως G935 N-GSM

36 μητε G3383 CONJ εν G1722 P EP τη G3588 T-DSF κεφαλη G2776 N-DSF σου G4675 P-2GS ομοσης G3660 G5661 V-AAS-2S οτι G3754 CONJ ου G3756 P T-N δυνασαι G1410 G5736 V-PNI-2S μιαν G1520 A-ASF τριχα G2359 N-ASF λευκην G3022 A-ASF η G2228 P T μελαιναν G3189 A-ASF ποιησαι G4160 G5658 V-AAN

37 εστω G2077 G5749 V-PXM-3S δε G1161 CONJ ο G3588 T-NSM λογος G3056 N-NSM υμων G5216 P-2GP ναι G3483 P T ναι G3483 P T ου G3756 P T-N ου G3756 P T-N το G3588 T-NSN δε G1161 CONJ περισσον G4053 A-NSN τουτων G5130 D-GPM εκ G1537 P EP του G3588 T-GSM πονηρου G4190 A-GSM εστιν G2076 G5748 V-PXI-3S

38 ηκουσατε G191 G5656 V-AAI-2P οτι G3754 CONJ ερρεθη G4483 G5681 V-API-3S οφθαλμον G3788 N-ASM αντι G473 P EP οφθαλμου G3788 N-GSM και G2532 CONJ οδοντα G3599 N-ASM αντι G473 P EP οδοντος G3599 N-GSM

39 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP μη G3361 P T-N αντιστηναι G436 G5629 V-2AAN τω G3588 T-DSM πονηρω G4190 A-DSM αλλ G235 CONJ οστις G3748 -NSM σε G4571 P-2AS ραπισει G4474 G5692 V-FAI-3S επι G1909 P EP την G3588 T-ASF δεξιαν G1188 A-ASF σου G4675 P-2GS σιαγονα G4600 N-ASF στρεψον G4762 G5657 V-AAM-2S αυτω G846 P-DSM και G2532 CONJ την G3588 T-ASF αλλην G243 A-ASF

40 και G2532 CONJ τω G3588 T-DSM θελοντι G2309 G5723 V-PAP-DSM σοι G4671 P-2DS κριθηναι G2919 G5683 V-APN και G2532 CONJ τον G3588 T-ASM χιτωνα G5509 N-ASM σου G4675 P-2GS λαβειν G2983 G5629 V-2AAN αφες G863 G5628 V-2AAM-2S αυτω G846 P-DSM και G2532 CONJ το G3588 T-ASN ιματιον G2440 N-ASN

41 και G2532 CONJ οστις G3748 -NSM σε G4571 P-2AS αγγαρευσει G29 G5692 V-FAI-3S μιλιον G3400 N-ASN εν G1520 A-ASN υπαγε G5217 G5720 V-PAM-2S μετ G3326 P EP αυτου G846 P-GSM δυο G1417 A-NUI

42 τω G3588 T-DSM αιτουντι G154 G5723 V-PAP-DSM σε G4571 P-2AS διδου G1325 G5720 V-PAM-2S και G2532 CONJ τον G3588 T-ASM θελοντα G2309 G5723 V-PAP-ASM απο G575 P EP σου G4675 P-2GS δανεισασθαι G1155 G5670 V-AMN μη G3361 P T-N αποστραφης G654 G5652 V-2APS-2S

43 ηκουσατε G191 G5656 V-AAI-2P οτι G3754 CONJ ερρεθη G4483 G5681 V-API-3S αγαπησεις G25 G5692 V-FAI-2S τον G3588 T-ASM πλησιον G4139 ADV σου G4675 P-2GS και G2532 CONJ μισησεις G3404 G5692 V-FAI-2S τον G3588 T-ASM εχθρον G2190 A-ASM σου G4675 P-2GS

44 εγω G1473 P-1NS δε G1161 CONJ λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP αγαπατε G25 G5720 V-PAM-2P τους G3588 T-APM εχθρους G2190 A-APM υμων G5216 P-2GP ευλογειτε G2127 G5720 V-PAM-2P τους G3588 T-APM καταρωμενους G2672 G5740 V-PNP-APM υμας G5209 P-2AP καλως G2573 ADV ποιειτε G4160 G5720 V-PAM-2P τους G3588 T-APM μισουντας G3404 G5723 V-PAP-APM υμας G5209 P-2AP και G2532 CONJ προσευχεσθε G4336 G5737 V-PNM-2P υπερ G5228 P EP των G3588 T-GPM επηρεαζοντων G1908 G5723 V-PAP-GPM υμας G5209 P-2AP και G2532 CONJ διωκοντων G1377 G5723 V-PAP-GPM υμας G5209 P-2AP

45 οπως G3704 ADV γενησθε G1096 G5638 V-2ADS-2P υιοι G5207 N-NPM του G3588 T-GSM πατρος G3962 N-GSM υμων G5216 P-2GP του G3588 T-GSM εν G1722 P EP ουρανοις G3772 N-DPM οτι G3754 CONJ τον G3588 T-ASM ηλιον G2246 N-ASM αυτου G846 P-GSM ανατελλει G393 G5719 V-PAI-3S επι G1909 P EP πονηρους G4190 A-APM και G2532 CONJ αγαθους G18 A-APM και G2532 CONJ βρεχει G1026 G5719 V-PAI-3S επι G1909 P EP δικαιους G1342 A-APM και G2532 CONJ αδικους G94 A-APM

46 εαν G1437 COND γαρ G1063 CONJ αγαπησητε G25 G5661 V-AAS-2P τους G3588 T-APM αγαπωντας G25 G5723 V-PAP-APM υμας G5209 P-2AP τινα G5101 I-ASM μισθον G3408 N-ASM εχετε G2192 G5719 V-PAI-2P ουχι G3780 P T-I και G2532 CONJ οι G3588 T-NPM τελωναι G5057 N-NPM το G3588 T-ASN αυτο G846 P-ASN ποιουσιν G4160 G5719 V-PAI-3P

47 και G2532 CONJ εαν G1437 COND ασπασησθε G782 G5667 V-ADS-2P τους G3588 T-APM αδελφους G80 N-APM υμων G5216 P-2GP μονον G3440 ADV τι G5101 I-ASN περισσον G4053 A-ASN ποιειτε G4160 G5719 V-PAI-2P ουχι G3780 P T-I και G2532 CONJ οι G3588 T-NPM τελωναι G5057 N-NPM ουτως G3779 ADV ποιουσιν G4160 G5719 V-PAI-3P

48 εσεσθε G2071 G5704 V-FXI-2P ουν G3767 CONJ υμεις G5210 P-2NP τελειοι G5046 A-NPM ωσπερ G5618 ADV ο G3588 T-NSM πατηρ G3962 N-NSM υμων G5216 P-2GP ο G3588 T-NSM εν G1722 P EP τοις G3588 T-DPM ουρανοις G3772 N-DPM τελειος G5046 A-NSM εστιν G2076 G5748 V-PXI-3S

  


Exploring the Meaning of Matthew 5      

Napsal(a) Rev. Dr. Ray Silverman

Chapter 5.

On the Mountaintop

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1. And seeing the crowds, He went up into the mountain; and when He had sat down, His disciples came to Him.

2. And opening His mouth He taught them, saying,

3. “Happy [are] the poor in spirit, for theirs is the kingdom of the heavens.

4. Happy [are] they that mourn, for they shall be comforted.

5. Happy [are] the meek, for they shall inherit the earth.

6. Happy [are] they that hunger and thirst after justice, for they shall be satisfied.

7. Happy [are] the merciful, for they shall have mercy.

8. Happy [are] the clean in heart, for they shall see God.

9. Happy [are] the peacemakers, for they shall be called the sons of God.

10. Happy [are] they that are persecuted for the sake of justice, for theirs is the kingdom of the heavens.

11. Happy are you when they shall reproach you, and persecute [you], and say every wicked saying against you, telling lies, on account of Me.

12. Leap for joy and rejoice, for your reward [is] much in the heavens; for so they persecuted the prophets that were before you.”
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As the crowds begin to gather, and as great multitudes come to Him, not only from Galilee, but also from Decapolis, Jerusalem, Judea, and from areas beyond the Jordan, Jesus decides to go up onto a mountain and preach. His instruction begins with this essential teaching: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:1).

One purpose served by temptation is to make us aware of our spiritual poverty, so that we might choose to acknowledge in heart that everything we have is from God. This is one of the great purposes of temptation — to remind us that without God we are utterly helpless. This is the part of us that follows Jesus up the mountain in order to receive the opening words of His most famous speech, referred to as the “Sermon on the Mount.”

Jesus begins with the words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). This is the main idea which reigns throughout the sermon. To the degree that we acknowledge that all love and all wisdom is from God alone, and nothing from ourselves, we can receive the love and wisdom that constantly flows in from God. It is this acknowledgment — the acknowledgment of our spiritual poverty — which receives the kingdom of heaven.

But there are times when we forget this essential truth. And when we forget that everything good and true is from the Lord alone, sorrow and suffering are inevitable. That’s why the second blessing speaks about how God offers comfort during times of mourning: “Blessed are those who mourn, for they shall be comforted.” As we turn to the Lord in prayer and call upon His name, the Comforter comes to us, restoring lost truths, teaching us new ones, and filling us with hope and consolation. When these lost truths are brought again to our remembrance, we remember that without God we are indeed “poor in spirit.” Relieved of the arrogance that believes we are the source of truth and goodness, we experience humility. We find that we are agreeable, good-natured, and willing to admit our faults. No longer eager to win an argument, or defend ourselves, our unruly lower nature (“the earth”) is tamed, quieted, and subdued. The third blessing describes this gentler disposition: “Blessed are the meek, for they shall inherit the earth” (5:4). 1

These first three blessings speak about the qualities of people who acknowledge God as the giver of all things (“poor in spirit”), people who long for the comfort of truth (“they who mourn”), and people who are gentle and temperate in disposition (“the meek”). People who are of this nature are open to the blessings that flow in from God, beginning with the desire to serve the neighbor. Consequently, the fourth blessing speaks not only of humility, meekness and the desire to receive truth, but also of the desire to bring those truths forth in their lives. Such people desire to live a righteous life. Therefore we read, “Blessed are those who hunger and thirst after righteousness, for they shall be filled” (5:6).

This marks the transition to the next three blessings. The fifth, sixth and seventh blessings summarize the works of charity that constitute a life of righteousness. As we turn to God for all things, we are filled with mercy towards others. And insofar as we exercise that mercy, we become more merciful. “Blessed are the merciful, for they shall obtain mercy” (5:7). As we practice mercy in all our relationships, our hearts become purified enabling us to see the good in others — their God-given qualities: “Blessed are the pure in heart, for they shall see God” (5:8)

This leads to the seventh and culminating blessing: “Blessed are the peacemakers, for they shall be called the sons of God” (5:9). This is not just a state of being (humble, meek), it is also a state of doing: blessed are the peacemakers. But the kind of “doing” that takes place in this state is not human doing; it is what God does through each of us. That is why those who obtain this blessing are called “the sons of God.”

The seven blessings in their order are a divine series which reveal the process of spiritual development, beginning with the recognition of our spiritual poverty, and ending in a state in which we become instruments through which God operates to bring peace into the world.

But there is also an eighth blessing: “Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake” (5:10). This eighth blessing reminds us that spiritual life is a cyclical pattern. As we achieve the blessings associated with one state of spiritual development, we are simultaneously being prepared for entrance into higher and even more elevated states of spiritual life. But in order to enter those higher states, subtler evils will have to be exposed, combated, and overcome.

Thus, the trials of temptation will begin again, as less obvious evils are exposed by the brighter light of divine truth. These evils will rise up within us, fiercely defending themselves, as they fight for their life. But if we persevere, refusing to succumb to the rationalizations and justifications that support our selfish concerns, there will be a great blessing: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (5:11-12).

The seven blessings, which are given in a divinely ordered series, perfectly describe the spiritual evolution of every person. These blessings begin with the acknowledgment that we cannot do good from ourselves, and they steadily progress to the highest blessing that God can confer upon us: we become sons of God, people through whom God works to bring peace on earth. “Blessed are the peacemakers, for they shall be called sons of God.” The eighth blessing returns us to the beginning of the series, and reminds us once again that temptation provides us with the opportunity to follow God. This is not something to be dreaded; rather it is to be anticipated with joy. “Rejoice,” says Jesus, “and be exceedingly glad, for great is your reward in heaven.”

Doing Good Works

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13. “You are the salt of the earth; but if the salt become saltless, with what shall it be salted? After that it is of no use, except to be cast out, and to be trampled by men.

14. You are the light of the world. A city that is laid out on a mountain cannot be hidden.

15. Neither do they light a lamp, and put it under the bushel, but on the lampstand, and it shines for all that [are] in the house.

16. So let your light shine in front of men, so that they may see your good works, and glorify your Father that [is] in the heavens.”
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The Sermon on the Mount provides wonderful instruction. Yet mere instruction, without a desire to do good works in the spirit of that instruction, is useless. It is like salt which has lost its flavor, like a light hidden under a basket. All truth is given for the sake of use. Every blessing God bestows upon us is done so that we may be of greater service to the neighbor. And in that service is true blessing, for all heavenly reward is the delight that we experience when we are involved in some loving service towards the neighbor. 2

It is for this reason that the divine series continues with these words: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (5:13).

Salt is highly useful as a seasoning. But salt that has lost its flavor is useless. Similarly, a human being who has no desire to do good is like salt with no flavor. That person is useless. 3 Truth must be put to use. This is the thrust of this section of the sermon. Light is good, but it must be put to use: “You are the light of the world,” says Jesus. “A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (5:14-15).

The emphasis is not just on learning truth, but on living it. Jesus therefore says to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (5:16).

Spiritual instruction has no other end but the doing of good works. And good works are truly good, only when they are done by the Father through us. That’s why this section of the sermon includes the all-important reminder that when others see our good works, all praise, glory, and honor should go to God. As Jesus puts it, let them see your good works, but be sure that they glorify your Father in heaven. It’s not about us; it’s about God working through us. 4

Jesus Begins to Reveal the Inner Meaning of Scripture

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17. “Do not suppose that I have come to undo the Law or the Prophets; I have not come to undo but to fulfill.

18. For amen I say to you, Till heaven and earth pass away, one yodh or one little horn shall not pass away from the Law, till all things come to pass.

19. Therefore whoever shall loosen one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach [them], he shall be called great in the kingdom of the heavens.

20. For I say to you that unless your justice shall exceed [that] of the scribes and Pharisees, you shall not enter into the kingdom of the heavens.

21. You have heard that it was declared by the ancients, Thou shalt not murder; and whoever shall murder shall be subject to the judgment.

22. But I say to you that everyone who is angry with his brother rashly shall be subject to the judgment; and whoever shall say to his brother, Raca, shall be subject to the council; and whoever shall say, Thou fool, shall be subject to the gehenna of fire.

23. If therefore thou offer thy gift on the altar, and there rememberest that thy brother has anything against thee,”

24. Leave there thy gift in front of the altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.

25. Be of good will with thine adversary quickly, while thou art in the way with him, lest the adversary deliver thee up to the judge, and the judge deliver thee up to the attendant, and thou be cast into prison.

26. Amen I say unto thee, Thou shalt not come out from there until thou hast paid the last farthing.

27. You have heard that it was declared to the ancients, Thou shalt not commit adultery.

28. But I say to you that everyone who looks at [another] woman to lust after her has already committed adultery with her in his heart.

29. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

30. And if thy right hand cause thee to stumble, cut it off, and cast [it] from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

31. And it has been declared that whoever shall send away his wife, let him give her a divorce.

32. But I say to you, whoever shall send away his wife, outside of the reason of scortation, makes her commit adultery; and whoever shall wed her that is sent away commits adultery.

33. Again, you have heard that it has been declared to the ancients, Thou shalt not swear falsely, but shalt render to the Lord thine oaths.

34. But I say to you, Swear not at all; neither by the heaven, for it is the throne of God;

35. Nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great King.

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37. But let your word be, yes, yes; no, no; and whatever [is] beyond these is from evil.

38. You have heard that it has been declared, An eye for an eye, and a tooth for a tooth.

39. But I say to you, Do not stand against the wicked; but whoever shall hit thee on thy right cheekbone, turn to him the other also.

40. And [if anyone] wills to have thee judged and take thy tunic, let him have the cloak also.

41. And whoever shall compel thee [to go] one mile, go with him two.

42. Give to him that asks thee; and turn not away him that wills to borrow from thee.

43. You have heard that it has been declared, Thou shalt love thy neighbor, and shalt hate thine enemy.

44. But I say to you, Love your enemies, bless those that curse you, do well to those that hate you, and pray for those that injure you and persecute you,”
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It’s undeniably true that truth must be put to use. But before the Word of God can most fully be put to use, it must be fully understood. That’s why Jesus now gives His disciples a brief tutorial on how to read scripture, beginning with this disclaimer, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (5:17).

On one level, Jesus did fulfill the Law in that His coming fulfilled the prophecies of the Hebrew scriptures. But He was also about to fulfill the Law by infilling it with higher meaning. He would explain how the Law speaks not only about our outward behavior, but, also about our inner attitudes; He would explain how the Law speaks not only about our bodily actions, but also about the desires of our spirit. In this way, Jesus would fill the Law full of a spiritual meaning. It would be of use not only for regulating one’s external conduct, but, more importantly, for reforming one’s inner life.

Jesus begins with the commandments: “You have heard that it was said to those of old, ‘You shall not murder’ … But I say unto you that whoever is angry with his brother without a cause shall be in danger of the judgment.” (5:21-22). Similarly, He reveals the spiritual meaning of the law against adultery: “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say unto you that whoever looks upon a woman to lust after her has already committed adultery with her in his heart” (5:27-28).

These are new teachings, but not totally beyond the grasp of His audience. There would be more to come, more interior teachings about the human spirit and the path to heaven, and it would take time before people could completely grasp these higher messages. For now, however, it would be enough to give people concrete, literal examples that they can understand — not abstract truths that are beyond their comprehension. In this regard, Jesus teaches them to forgo oath-making (5:33-37), to turn the cheek when struck (5:39), to give more than what is demanded (5:40), to go further than what is required (5:42), to give to everyone who asks, and to lend to anyone who wants to borrow (5:42).

These teachings would be hard to follow, but not difficult to understand. Within them are higher truths about our response when our inmost beliefs are under assault — not just in the public arena, but more specifically, when we are being persecuted by hellish spirits. At such times, we must not worry, for if we abide in the truth we will remain in God’s protection. 5 The only thing that can avert this divine protection is our free decision to identify with and succumb to the promptings of our lower nature (arrogance and conceit, resentment and anger, anxiety and fear, misery and despair and etc.) — promptings which flow in from hell. 6

Instead of teaching these interior truths, Jesus keeps their minds on more obvious issues — like the need to overcome their desire to take revenge: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

This would, of course, have seemed impossible and illogical. Questions would inevitably arise: “Why should anyone turn the cheek to an attacker?” “What about self-defense?” “What about protecting our loved ones and our country?” “What good can come from turning the cheek, especially if it leads to evil people taking greater and greater advantage of good people?” These are legitimate questions, and Jesus would have answers for each of them — at a later time. 7

The people to whom Jesus is speaking are not yet able to understand the more interior truths contained within these teachings. They are not ready to understand that “turning the cheek” is something we do internally when our beliefs are being attacked. These attacks do not necessarily come through other people, but rather through unseen spiritual forces that endeavor to destroy our faith in God and our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we practice interior forgiveness. We know that no words spoken, whispered or insinuated can possibly bring us down or hurt our faith. This is what enables us to pray for our enemies, to forgive them, and even to love them. Because we are under God’s protection, we know that evil can do us no spiritual harm. Therefore we need not resist it.

On the physical plane, however, we must be more cautious. People can cause a great deal of physical harm. Therefore, we cannot and should not give to everyone who asks, nor lend to everyone who wishes to borrow. Such indiscriminate charity would leave us penniless and without resources to do good to others. Similarly, we should not allow thieves, cheats, and scam artists to take advantage of us. If we allowed ourselves to be abused in this way, society would be destroyed. Therefore, people who prey on innocent victims must be reported, prosecuted, and if found guilty, appropriately punished. It does evildoers no good, society no good, and us no good to ignore criminal behavior or support malicious intentions. We must defend ourselves and our loved ones.

In brief, self-defense is not contrary to divine law; nor is it wrong to defend one’s family and country when under enemy assault. God never asks us to be doormats. On the external plane we must resist evil. But on the internal plane, there is no resistance. Instead, there is love, mercy, understanding, compassion and forgiveness. It is these God-given states of consciousness that make us impervious to spiritual danger. In such states we need not resist interior evil — for God alone resists those evils that would take away our faith and destroy our happiness. 8

These are the more interior lessons that Jesus will offer at a later time. For now, it is Jesus’ task to keep their minds on a simple, clear lesson: the need to learn forgiveness: “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (5:43-44). These literal teachings would be troubling, difficult, seemingly impossible to keep. But the struggle to do so would be important. It would teach them the most important lesson of all: they could never do so without God.

“Be ye therefore perfect”

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45. “So that you may be sons of your Father that [is] in the heavens; for He makes His sun to rise on the wicked and the good, and sends rain on the just and the unjust.

46. For if you love those who love you, what reward do you have? Do not even the publicans do the same?

47. And if you greet your brothers only, what do you do beyond [others]? Do not even the publicans do so?

48. Be ye therefore perfect, just as your Father that [is] in the heavens is perfect.”
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Because the people are not yet ready to understand, Jesus cannot yet reveal that these teachings have a higher, more interior spiritual meaning — a meaning that will be revealed to them at a later time. 9 Eventually (and in a different gospel), He will tell His disciples, “I have yet many things to say to you, but you cannot bear them now” (John 16:12). For now, however, these initial teachings will become vital steps along the pathway to human perfection. All they have to do is live according to these introductory teachings.

Therefore, Jesus’ focus, at this point, is to instruct them in the fundamentals of charitable service — to help them become perfect in the art of charitable giving. This will involve doing good works that are purified from selfish motives, seeking nothing in return. Moreover, these charitable works should not be limited to friends and neighbors. From now on their good works are to be extended even to enemies. After all, it’s easy to love one’s friends and do good things for them. That’s natural — not spiritual. But to be “perfect” they will have to love their enemies: “Love your enemies,” says Jesus “For if you love those who love you, what reward have you?”

Jesus is here speaking about heavenly rewards, the spiritual delights that flow in when we truly love others — including our enemies. “Be ye, therefore, perfect, as your Father who is in the heavens is perfect” (5:45-48).

It should be noted that this verse is often translated as a promise rather than a command. Instead of “Be ye, therefore, perfect,” it has been translated as “You shall be perfect” — not exactly what Jesus is getting at. It is the striving to be perfect, not the attainment of perfection that matters. As Swedenborg teaches, even the angels never reach a state of final perfection; neither can we. But we can persevere; we can strive; we can endeavor to be perfect “even as our Father in the heavens is perfect.” 10

Admittedly, striving for perfection can be difficult — not just for the people of biblical times, but even for us today. Self-interest must be overcome; resentments must be put aside; generosity must prevail over greed; forgiveness must displace revenge, and love must triumph over hate. Without God, no one can accomplish any of this — and “perfection” becomes an unachievable goal. The only way to get there is through recognizing and acknowledging one’s imperfection. Only then, with God’s help, can we begin to strive towards states of greater perfection. From this point onward the only thing required is a willingness to receive divine truths and live according to them.

If we do so, it will inevitably lead to combats of temptation in which interior evils rise up to revile and persecute whatever flows in from God. These evils strive to take away our affection for learning truth and for doing good. A blow to the left cheek represents an attempt to take away our desire to learn truth, and a blow to the right cheek represents an attempt to take away our desire to do good. 11 But, once again, we should not worry, nor even resist, for evil can do no harm to those who are under God’s protection.

All this is contained in Jesus’ command, “Be ye, therefore, perfect, even as your Father in the heavens is perfect.” In this way, as we come to trust more and more in the Lord’s leading — acknowledging that He is the source of every loving feeling, every noble thought, and every chartable action — we will be continually perfected. 12

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Footnotes:

1. In the original Greek, the word for “meek” is praos meaning “tame.”

2Arcana Coelestia 8002:7: “The reason why the Lord says so many times that those who do good will have their reward in heaven is that before a person has been regenerated he cannot help thinking about reward. But it is different once he has been regenerated. Then he is indignant if anyone thinks that he does good to his neighbor for the sake of reward; for he feels delight and bliss in the doing of good, but not in repayment. In the internal sense ‘reward’ is the delight belonging to the affection that goes with charity towards the neighbor.”

3Arcana Coelestia 9207: “By ‘the salt of the earth’ He means truth that has a desire for good, and by ‘tasteless salt’ He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.”

4Doctrine of Life 29: “The Word teaches that no one can do what is good from himself, but that he does it from the Lord. Jesus said, “I am the true vine, and My Father is the vine-dresser…. As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye except ye abide in Me (John 15:1-6).

5Arcana Coelestia 9049:4-6: “The Lord says, ‘Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall strike you on your right cheek, turn to him the other also….’ Who cannot see that these words are not to be understood according to the sense of the letter? For who will turn the left cheek to him who deals a blow on the right cheek? And who will give his cloak to him who would take away his coat? And who will give his property to all who ask? And who will not resist evil? …. The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world. The reason therefore why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.

6Apocalypse Explained 556: “The words, ‘Resist not him that is in evil’ signify that there should be no fighting back or retaliation; for angels do not fight with the evil, much less do they return evil for evil, but they allow it to be done, since they are protected by the Lord, and therefore no evil from hell can do them harm. The words, ‘Whoever shall strike you on thy right cheek turn to him the other also.’ signify if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort; ‘the cheek’ signifies the perception and understanding of interior truth, the ‘right cheek’ affection for it and consequent perception of it, and the ‘left cheek’ understanding of it…. This is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord…. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels who perceive the Word only according to its spiritual sense; they are also for people in the world who are in good, when the evil are trying to lead them astray.”

7Heaven and Hell 390: “To do good to the evil is to do evil to the good; that is not loving the neighbor. For example, the judge who punishes an evil-doer so that he may be reformed . . . loves his neighbor.”

8Apocalypse Explained 695:19: “The Lord resists and conquers for a person in the combats of temptations.”

9. The Lord always speaks in accommodation to our understanding, and yet His words contain and conceal more interior truths. See, for example, Arcana Coelestia 3857:7: “If they had been told that by ‘the disciples’ are not meant themselves, but all who are in the good of love and faith also that in the Lord’s kingdom there are neither thrones, sovereignties, nor rule, as in the world, and that they could not even judge the least thing in a single person, they would have rejected the saying, and, leaving the Lord, would have returned everyone to his own occupation. The reason why the Lord so spoke was that they might receive external truths, and thereby be introduced into internal ones, for within those external truths which the Lord spoke, internal truths were concealed, which in course of time stand open; and when these stand open, the external truths are dissipated and serve only as objects or means of thinking about the internal truths.”

10Conjugial Love 71: “No human or angelic love can ever become utterly pure, thus neither can conjugial love; but the intention which is of the will is what is primarily regarded by the Lord. Therefore, as far as a person has the intention and perseveres in it, so far is that person introduced into and gradually advances in the purity and holiness of conjugial love.”

11Arcana Coelestia 9049:8: “To ‘smite the cheek’ denotes to destroy truths. This is plain from passages in the Word where mention is made of ‘smiting the cheek.’ And because in the genuine sense this signifies the destruction of truth, therefore in the opposite sense it signifies the destruction of falsity, as in this passage: ‘Thou wilt smite all mine enemies on the cheek; Thou wilt break the teeth of the wicked’ (Psalm 3:7).”

12Arcana Coelestia 894: There is no definite period of time ever exists when anyone is regenerate enough to be able to say, 'Now I am perfect.” In fact an unlimited number of states of evil and falsity exist with everyone, not only simple states but also varied and complex ones which have to be disposed of in such a way that they do not recur. In some states an individual can be called more perfect, but in countless others the individual cannot. People who have been regenerated during their lifetime, and in whose lives faith in the Lord and charity towards the neighbor have been present, are in the next life being perfected all the time.”

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   Studovat vnitřní smysl

Exploring the Meaning of Matthew 5      

Napsal(a) Rev. Dr. Ray Silverman

Chapter 5.

On the Mountaintop

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1. And seeing the crowds, He went up into the mountain; and when He had sat down, His disciples came to Him.

2. And opening His mouth He taught them, saying,

3. “Happy [are] the poor in spirit, for theirs is the kingdom of the heavens.

4. Happy [are] they that mourn, for they shall be comforted.

5. Happy [are] the meek, for they shall inherit the earth.

6. Happy [are] they that hunger and thirst after justice, for they shall be satisfied.

7. Happy [are] the merciful, for they shall have mercy.

8. Happy [are] the clean in heart, for they shall see God.

9. Happy [are] the peacemakers, for they shall be called the sons of God.

10. Happy [are] they that are persecuted for the sake of justice, for theirs is the kingdom of the heavens.

11. Happy are you when they shall reproach you, and persecute [you], and say every wicked saying against you, telling lies, on account of Me.

12. Leap for joy and rejoice, for your reward [is] much in the heavens; for so they persecuted the prophets that were before you.”
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As the crowds begin to gather, and as great multitudes come to Him, not only from Galilee, but also from Decapolis, Jerusalem, Judea, and from areas beyond the Jordan, Jesus decides to go up onto a mountain and preach. His instruction begins with this essential teaching: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:1).

One purpose served by temptation is to make us aware of our spiritual poverty, so that we might choose to acknowledge in heart that everything we have is from God. This is one of the great purposes of temptation — to remind us that without God we are utterly helpless. This is the part of us that follows Jesus up the mountain in order to receive the opening words of His most famous speech, referred to as the “Sermon on the Mount.”

Jesus begins with the words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). This is the main idea which reigns throughout the sermon. To the degree that we acknowledge that all love and all wisdom is from God alone, and nothing from ourselves, we can receive the love and wisdom that constantly flows in from God. It is this acknowledgment — the acknowledgment of our spiritual poverty — which receives the kingdom of heaven.

But there are times when we forget this essential truth. And when we forget that everything good and true is from the Lord alone, sorrow and suffering are inevitable. That’s why the second blessing speaks about how God offers comfort during times of mourning: “Blessed are those who mourn, for they shall be comforted.” As we turn to the Lord in prayer and call upon His name, the Comforter comes to us, restoring lost truths, teaching us new ones, and filling us with hope and consolation. When these lost truths are brought again to our remembrance, we remember that without God we are indeed “poor in spirit.” Relieved of the arrogance that believes we are the source of truth and goodness, we experience humility. We find that we are agreeable, good-natured, and willing to admit our faults. No longer eager to win an argument, or defend ourselves, our unruly lower nature (“the earth”) is tamed, quieted, and subdued. The third blessing describes this gentler disposition: “Blessed are the meek, for they shall inherit the earth” (5:4). 1

These first three blessings speak about the qualities of people who acknowledge God as the giver of all things (“poor in spirit”), people who long for the comfort of truth (“they who mourn”), and people who are gentle and temperate in disposition (“the meek”). People who are of this nature are open to the blessings that flow in from God, beginning with the desire to serve the neighbor. Consequently, the fourth blessing speaks not only of humility, meekness and the desire to receive truth, but also of the desire to bring those truths forth in their lives. Such people desire to live a righteous life. Therefore we read, “Blessed are those who hunger and thirst after righteousness, for they shall be filled” (5:6).

This marks the transition to the next three blessings. The fifth, sixth and seventh blessings summarize the works of charity that constitute a life of righteousness. As we turn to God for all things, we are filled with mercy towards others. And insofar as we exercise that mercy, we become more merciful. “Blessed are the merciful, for they shall obtain mercy” (5:7). As we practice mercy in all our relationships, our hearts become purified enabling us to see the good in others — their God-given qualities: “Blessed are the pure in heart, for they shall see God” (5:8)

This leads to the seventh and culminating blessing: “Blessed are the peacemakers, for they shall be called the sons of God” (5:9). This is not just a state of being (humble, meek), it is also a state of doing: blessed are the peacemakers. But the kind of “doing” that takes place in this state is not human doing; it is what God does through each of us. That is why those who obtain this blessing are called “the sons of God.”

The seven blessings in their order are a divine series which reveal the process of spiritual development, beginning with the recognition of our spiritual poverty, and ending in a state in which we become instruments through which God operates to bring peace into the world.

But there is also an eighth blessing: “Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake” (5:10). This eighth blessing reminds us that spiritual life is a cyclical pattern. As we achieve the blessings associated with one state of spiritual development, we are simultaneously being prepared for entrance into higher and even more elevated states of spiritual life. But in order to enter those higher states, subtler evils will have to be exposed, combated, and overcome.

Thus, the trials of temptation will begin again, as less obvious evils are exposed by the brighter light of divine truth. These evils will rise up within us, fiercely defending themselves, as they fight for their life. But if we persevere, refusing to succumb to the rationalizations and justifications that support our selfish concerns, there will be a great blessing: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (5:11-12).

The seven blessings, which are given in a divinely ordered series, perfectly describe the spiritual evolution of every person. These blessings begin with the acknowledgment that we cannot do good from ourselves, and they steadily progress to the highest blessing that God can confer upon us: we become sons of God, people through whom God works to bring peace on earth. “Blessed are the peacemakers, for they shall be called sons of God.” The eighth blessing returns us to the beginning of the series, and reminds us once again that temptation provides us with the opportunity to follow God. This is not something to be dreaded; rather it is to be anticipated with joy. “Rejoice,” says Jesus, “and be exceedingly glad, for great is your reward in heaven.”

Doing Good Works

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13. “You are the salt of the earth; but if the salt become saltless, with what shall it be salted? After that it is of no use, except to be cast out, and to be trampled by men.

14. You are the light of the world. A city that is laid out on a mountain cannot be hidden.

15. Neither do they light a lamp, and put it under the bushel, but on the lampstand, and it shines for all that [are] in the house.

16. So let your light shine in front of men, so that they may see your good works, and glorify your Father that [is] in the heavens.”
---

The Sermon on the Mount provides wonderful instruction. Yet mere instruction, without a desire to do good works in the spirit of that instruction, is useless. It is like salt which has lost its flavor, like a light hidden under a basket. All truth is given for the sake of use. Every blessing God bestows upon us is done so that we may be of greater service to the neighbor. And in that service is true blessing, for all heavenly reward is the delight that we experience when we are involved in some loving service towards the neighbor. 2

It is for this reason that the divine series continues with these words: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (5:13).

Salt is highly useful as a seasoning. But salt that has lost its flavor is useless. Similarly, a human being who has no desire to do good is like salt with no flavor. That person is useless. 3 Truth must be put to use. This is the thrust of this section of the sermon. Light is good, but it must be put to use: “You are the light of the world,” says Jesus. “A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (5:14-15).

The emphasis is not just on learning truth, but on living it. Jesus therefore says to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (5:16).

Spiritual instruction has no other end but the doing of good works. And good works are truly good, only when they are done by the Father through us. That’s why this section of the sermon includes the all-important reminder that when others see our good works, all praise, glory, and honor should go to God. As Jesus puts it, let them see your good works, but be sure that they glorify your Father in heaven. It’s not about us; it’s about God working through us. 4

Jesus Begins to Reveal the Inner Meaning of Scripture

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17. “Do not suppose that I have come to undo the Law or the Prophets; I have not come to undo but to fulfill.

18. For amen I say to you, Till heaven and earth pass away, one yodh or one little horn shall not pass away from the Law, till all things come to pass.

19. Therefore whoever shall loosen one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach [them], he shall be called great in the kingdom of the heavens.

20. For I say to you that unless your justice shall exceed [that] of the scribes and Pharisees, you shall not enter into the kingdom of the heavens.

21. You have heard that it was declared by the ancients, Thou shalt not murder; and whoever shall murder shall be subject to the judgment.

22. But I say to you that everyone who is angry with his brother rashly shall be subject to the judgment; and whoever shall say to his brother, Raca, shall be subject to the council; and whoever shall say, Thou fool, shall be subject to the gehenna of fire.

23. If therefore thou offer thy gift on the altar, and there rememberest that thy brother has anything against thee,”

24. Leave there thy gift in front of the altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.

25. Be of good will with thine adversary quickly, while thou art in the way with him, lest the adversary deliver thee up to the judge, and the judge deliver thee up to the attendant, and thou be cast into prison.

26. Amen I say unto thee, Thou shalt not come out from there until thou hast paid the last farthing.

27. You have heard that it was declared to the ancients, Thou shalt not commit adultery.

28. But I say to you that everyone who looks at [another] woman to lust after her has already committed adultery with her in his heart.

29. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

30. And if thy right hand cause thee to stumble, cut it off, and cast [it] from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

31. And it has been declared that whoever shall send away his wife, let him give her a divorce.

32. But I say to you, whoever shall send away his wife, outside of the reason of scortation, makes her commit adultery; and whoever shall wed her that is sent away commits adultery.

33. Again, you have heard that it has been declared to the ancients, Thou shalt not swear falsely, but shalt render to the Lord thine oaths.

34. But I say to you, Swear not at all; neither by the heaven, for it is the throne of God;

35. Nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great King.

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37. But let your word be, yes, yes; no, no; and whatever [is] beyond these is from evil.

38. You have heard that it has been declared, An eye for an eye, and a tooth for a tooth.

39. But I say to you, Do not stand against the wicked; but whoever shall hit thee on thy right cheekbone, turn to him the other also.

40. And [if anyone] wills to have thee judged and take thy tunic, let him have the cloak also.

41. And whoever shall compel thee [to go] one mile, go with him two.

42. Give to him that asks thee; and turn not away him that wills to borrow from thee.

43. You have heard that it has been declared, Thou shalt love thy neighbor, and shalt hate thine enemy.

44. But I say to you, Love your enemies, bless those that curse you, do well to those that hate you, and pray for those that injure you and persecute you,”
---

It’s undeniably true that truth must be put to use. But before the Word of God can most fully be put to use, it must be fully understood. That’s why Jesus now gives His disciples a brief tutorial on how to read scripture, beginning with this disclaimer, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (5:17).

On one level, Jesus did fulfill the Law in that His coming fulfilled the prophecies of the Hebrew scriptures. But He was also about to fulfill the Law by infilling it with higher meaning. He would explain how the Law speaks not only about our outward behavior, but, also about our inner attitudes; He would explain how the Law speaks not only about our bodily actions, but also about the desires of our spirit. In this way, Jesus would fill the Law full of a spiritual meaning. It would be of use not only for regulating one’s external conduct, but, more importantly, for reforming one’s inner life.

Jesus begins with the commandments: “You have heard that it was said to those of old, ‘You shall not murder’ … But I say unto you that whoever is angry with his brother without a cause shall be in danger of the judgment.” (5:21-22). Similarly, He reveals the spiritual meaning of the law against adultery: “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say unto you that whoever looks upon a woman to lust after her has already committed adultery with her in his heart” (5:27-28).

These are new teachings, but not totally beyond the grasp of His audience. There would be more to come, more interior teachings about the human spirit and the path to heaven, and it would take time before people could completely grasp these higher messages. For now, however, it would be enough to give people concrete, literal examples that they can understand — not abstract truths that are beyond their comprehension. In this regard, Jesus teaches them to forgo oath-making (5:33-37), to turn the cheek when struck (5:39), to give more than what is demanded (5:40), to go further than what is required (5:42), to give to everyone who asks, and to lend to anyone who wants to borrow (5:42).

These teachings would be hard to follow, but not difficult to understand. Within them are higher truths about our response when our inmost beliefs are under assault — not just in the public arena, but more specifically, when we are being persecuted by hellish spirits. At such times, we must not worry, for if we abide in the truth we will remain in God’s protection. 5 The only thing that can avert this divine protection is our free decision to identify with and succumb to the promptings of our lower nature (arrogance and conceit, resentment and anger, anxiety and fear, misery and despair and etc.) — promptings which flow in from hell. 6

Instead of teaching these interior truths, Jesus keeps their minds on more obvious issues — like the need to overcome their desire to take revenge: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

This would, of course, have seemed impossible and illogical. Questions would inevitably arise: “Why should anyone turn the cheek to an attacker?” “What about self-defense?” “What about protecting our loved ones and our country?” “What good can come from turning the cheek, especially if it leads to evil people taking greater and greater advantage of good people?” These are legitimate questions, and Jesus would have answers for each of them — at a later time. 7

The people to whom Jesus is speaking are not yet able to understand the more interior truths contained within these teachings. They are not ready to understand that “turning the cheek” is something we do internally when our beliefs are being attacked. These attacks do not necessarily come through other people, but rather through unseen spiritual forces that endeavor to destroy our faith in God and our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we practice interior forgiveness. We know that no words spoken, whispered or insinuated can possibly bring us down or hurt our faith. This is what enables us to pray for our enemies, to forgive them, and even to love them. Because we are under God’s protection, we know that evil can do us no spiritual harm. Therefore we need not resist it.

On the physical plane, however, we must be more cautious. People can cause a great deal of physical harm. Therefore, we cannot and should not give to everyone who asks, nor lend to everyone who wishes to borrow. Such indiscriminate charity would leave us penniless and without resources to do good to others. Similarly, we should not allow thieves, cheats, and scam artists to take advantage of us. If we allowed ourselves to be abused in this way, society would be destroyed. Therefore, people who prey on innocent victims must be reported, prosecuted, and if found guilty, appropriately punished. It does evildoers no good, society no good, and us no good to ignore criminal behavior or support malicious intentions. We must defend ourselves and our loved ones.

In brief, self-defense is not contrary to divine law; nor is it wrong to defend one’s family and country when under enemy assault. God never asks us to be doormats. On the external plane we must resist evil. But on the internal plane, there is no resistance. Instead, there is love, mercy, understanding, compassion and forgiveness. It is these God-given states of consciousness that make us impervious to spiritual danger. In such states we need not resist interior evil — for God alone resists those evils that would take away our faith and destroy our happiness. 8

These are the more interior lessons that Jesus will offer at a later time. For now, it is Jesus’ task to keep their minds on a simple, clear lesson: the need to learn forgiveness: “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (5:43-44). These literal teachings would be troubling, difficult, seemingly impossible to keep. But the struggle to do so would be important. It would teach them the most important lesson of all: they could never do so without God.

“Be ye therefore perfect”

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45. “So that you may be sons of your Father that [is] in the heavens; for He makes His sun to rise on the wicked and the good, and sends rain on the just and the unjust.

46. For if you love those who love you, what reward do you have? Do not even the publicans do the same?

47. And if you greet your brothers only, what do you do beyond [others]? Do not even the publicans do so?

48. Be ye therefore perfect, just as your Father that [is] in the heavens is perfect.”
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Because the people are not yet ready to understand, Jesus cannot yet reveal that these teachings have a higher, more interior spiritual meaning — a meaning that will be revealed to them at a later time. 9 Eventually (and in a different gospel), He will tell His disciples, “I have yet many things to say to you, but you cannot bear them now” (John 16:12). For now, however, these initial teachings will become vital steps along the pathway to human perfection. All they have to do is live according to these introductory teachings.

Therefore, Jesus’ focus, at this point, is to instruct them in the fundamentals of charitable service — to help them become perfect in the art of charitable giving. This will involve doing good works that are purified from selfish motives, seeking nothing in return. Moreover, these charitable works should not be limited to friends and neighbors. From now on their good works are to be extended even to enemies. After all, it’s easy to love one’s friends and do good things for them. That’s natural — not spiritual. But to be “perfect” they will have to love their enemies: “Love your enemies,” says Jesus “For if you love those who love you, what reward have you?”

Jesus is here speaking about heavenly rewards, the spiritual delights that flow in when we truly love others — including our enemies. “Be ye, therefore, perfect, as your Father who is in the heavens is perfect” (5:45-48).

It should be noted that this verse is often translated as a promise rather than a command. Instead of “Be ye, therefore, perfect,” it has been translated as “You shall be perfect” — not exactly what Jesus is getting at. It is the striving to be perfect, not the attainment of perfection that matters. As Swedenborg teaches, even the angels never reach a state of final perfection; neither can we. But we can persevere; we can strive; we can endeavor to be perfect “even as our Father in the heavens is perfect.” 10

Admittedly, striving for perfection can be difficult — not just for the people of biblical times, but even for us today. Self-interest must be overcome; resentments must be put aside; generosity must prevail over greed; forgiveness must displace revenge, and love must triumph over hate. Without God, no one can accomplish any of this — and “perfection” becomes an unachievable goal. The only way to get there is through recognizing and acknowledging one’s imperfection. Only then, with God’s help, can we begin to strive towards states of greater perfection. From this point onward the only thing required is a willingness to receive divine truths and live according to them.

If we do so, it will inevitably lead to combats of temptation in which interior evils rise up to revile and persecute whatever flows in from God. These evils strive to take away our affection for learning truth and for doing good. A blow to the left cheek represents an attempt to take away our desire to learn truth, and a blow to the right cheek represents an attempt to take away our desire to do good. 11 But, once again, we should not worry, nor even resist, for evil can do no harm to those who are under God’s protection.

All this is contained in Jesus’ command, “Be ye, therefore, perfect, even as your Father in the heavens is perfect.” In this way, as we come to trust more and more in the Lord’s leading — acknowledging that He is the source of every loving feeling, every noble thought, and every chartable action — we will be continually perfected. 12

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Footnotes:

1. In the original Greek, the word for “meek” is praos meaning “tame.” 2. Arcana Coelestia 8002:7: “The reason why the Lord says so many times that those who do good will have their reward in heaven is that before a person has been regenerated he cannot help thinking about reward. But it is different once he has been regenerated. Then he is indignant if anyone thinks that he does good to his neighbor for the sake of reward; for he feels delight and bliss in the doing of good, but not in repayment. In the internal sense ‘reward’ is the delight belonging to the affection that goes with charity towards the neighbor.”

3. Arcana Coelestia 9207: “By ‘the salt of the earth’ He means truth that has a desire for good, and by ‘tasteless salt’ He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.”

4. Doctrine of Life 29: “The Word teaches that no one can do what is good from himself, but that he does it from the Lord. Jesus said, “I am the true vine, and My Father is the vine-dresser…. As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye except ye abide in Me (John 15:1-6).

5. Arcana Coelestia 9049:4-6: “The Lord says, ‘Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall strike you on your right cheek, turn to him the other also….’ Who cannot see that these words are not to be understood according to the sense of the letter? For who will turn the left cheek to him who deals a blow on the right cheek? And who will give his cloak to him who would take away his coat? And who will give his property to all who ask? And who will not resist evil? …. The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world. The reason therefore why evil ought not to be resisted, is that evil does no harm to those who are in truth and good, for they are protected by the Lord.

6. Apocalypse Explained 556: “The words, ‘Resist not him that is in evil’ signify that there should be no fighting back or retaliation; for angels do not fight with the evil, much less do they return evil for evil, but they allow it to be done, since they are protected by the Lord, and therefore no evil from hell can do them harm. The words, ‘Whoever shall strike you on thy right cheek turn to him the other also.’ signify if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort; ‘the cheek’ signifies the perception and understanding of interior truth, the ‘right cheek’ affection for it and consequent perception of it, and the ‘left cheek’ understanding of it…. This is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord…. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels who perceive the Word only according to its spiritual sense; they are also for people in the world who are in good, when the evil are trying to lead them astray.”

7. Heaven and Hell 390: “To do good to the evil is to do evil to the good; that is not loving the neighbor. For example, the judge who punishes an evil-doer so that he may be reformed . . . loves his neighbor.”

8. Apocalypse Explained 695:19: “The Lord resists and conquers for a person in the combats of temptations.”

9. The Lord always speaks in accommodation to our understanding, and yet His words contain and conceal more interior truths. See, for example, Arcana Coelestia 3857:7: “If they had been told that by ‘the disciples’ are not meant themselves, but all who are in the good of love and faith also that in the Lord’s kingdom there are neither thrones, sovereignties, nor rule, as in the world, and that they could not even judge the least thing in a single person, they would have rejected the saying, and, leaving the Lord, would have returned everyone to his own occupation. The reason why the Lord so spoke was that they might receive external truths, and thereby be introduced into internal ones, for within those external truths which the Lord spoke, internal truths were concealed, which in course of time stand open; and when these stand open, the external truths are dissipated and serve only as objects or means of thinking about the internal truths.”

10. Conjugial Love 71: “No human or angelic love can ever become utterly pure, thus neither can conjugial love; but the intention which is of the will is what is primarily regarded by the Lord. Therefore, as far as a person has the intention and perseveres in it, so far is that person introduced into and gradually advances in the purity and holiness of conjugial love.”

11. Arcana Coelestia 9049:8: “To ‘smite the cheek’ denotes to destroy truths. This is plain from passages in the Word where mention is made of ‘smiting the cheek.’ And because in the genuine sense this signifies the destruction of truth, therefore in the opposite sense it signifies the destruction of falsity, as in this passage: ‘Thou wilt smite all mine enemies on the cheek; Thou wilt break the teeth of the wicked’ (Psalm 3:7).”

12. Arcana Coelestia 894: There is no definite period of time ever exists when anyone is regenerate enough to be able to say, 'Now I am perfect.” In fact an unlimited number of states of evil and falsity exist with everyone, not only simple states but also varied and complex ones which have to be disposed of in such a way that they do not recur. In some states an individual can be called more perfect, but in countless others the individual cannot. People who have been regenerated during their lifetime, and in whose lives faith in the Lord and charity towards the neighbor have been present, are in the next life being perfected all the time.”

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Swedenborg

Výklad(y) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 202, 374, 1010, 1011, 1017, 2360, 2371, ...

Apocalypse Revealed 20, 23, 48, 194, 209, 271, 285, ...

Conjugial Love 153, 316, 340, 468, 482, 494

Divine Love and Wisdom 427

Divine Providence 33, 111, 152, 159, 173, 219, 292, ...

Doctrine of the Lord 9, 11, 17, 49

Doctrine of the Sacred Scripture 51, 57, 90

Doctrine of Life 2, 17, 73, 78, 84, 104

Doctrine of Faith 21

Worlds in Space 169

Heaven and Hell 214, 260, 270, 271, 357

True Christian Religion 43, 96, 156, 226, 262, 278, 309, ...

The White Horse 11

The New Jerusalem and its Heavenly Doctrine 121, 140


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 14, 118, 122, 152, 223, 228, 250, ...

Charity 190

De Verbo (The Word) 4, 14

Divine Wisdom 7, 11

Spiritual Experiences 261, 1325, 5562, 5944

Spiritual Experiences (Interim Diary) 4775

Marriage 43, 96

Scriptural Confirmations 4, 6, 12, 20, 30, 68, 81, ...

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Skočit na podobné biblické verše

Exodus 20:7, 13, 17, 21:12, 24, 25

Leviticus 19:12, 16, 18, 24:17, 20, 21

Numbers 30:3

Deuteronomy 5:11, 17, 15:8, 18:13, 19:21, 23:6, 7, 22, 23, 24, 24:1

Joshua 9:18

1 Samuel 24:8, 25:13

2 Samuel 11:2, 3

2 Kings 22:20

Job 31:1, 29, 36:28

Psalms 11:4, 17:15, 24:3, 4, 37:9, 11, 21, 22, 29, 34, 41:2, 48:3, 50:14, 99:5, 9, 119:4, 28, 89, 126:5, 145:9

Proverbs 2:21, 3:28, 11:17, 12:20, 20:22, 21:21, 26

Isaiah 40:8, 42:21, 51:1, 6, 57:15, 61:2, 66:1

Jeremiah 6:30, 15:15, 31:25

Lamentations 2:1

Malachi 13

Videa od Swedenborg Foundation

Zde uvedená videa jsou poskytnuta se svolením našich přátel ze Swedenborg Foundation. Více se o nich dozvíte zde: swedenborg.com.


It is Damaging to Take the Bible Literally

When you read the Bible literally, God seems angry, the text condones violence, and it doesn't match up with science. But when you understand the language as divine allegory, things start to make sense.


What is Meant by The Meek Shall Inherit the Earth?

What did Jesus mean by this phrase? Chelsea digs into Swedenborg's writings and the Bible for insights about the importance of humility in our earthly lives.


The Difference Between Grace and Mercy

Grace and mercy are mentioned a lot in the Bible and both come from God, but what's the difference? We dig into the spiritual difference between these two divine auras and how we can open ourselves up to them.


Insights Into The Sermon On The Mount

Some of Jesus's teachings, like "don't resist an evil person," feel hard to understand and practice. Are all of those teachings supposed to be taken literally?


What Turning the Other Cheek Really Means

We dig into the deep, spiritual symbolism within Jesus's teaching to turn the other cheek: the left cheek, the right cheek, and how putting it all together gives us a vision of the Lord's constant protection of us.

Zdroje pro rodiče a učitele

Zde uvedené položky jsou poskytnuty se svolením našich přátel z General Church of the New Jerusalem. Můžete prohledávat/procházet celou knihovnu kliknutím na odkaz this link.


 Acknowledging Our Mistakes
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Attitudes for Heavenly Happiness
Article | Ages 15 - 17

 Be A Peacemaker
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Blessed Are Those Who Mourn
In the process of trying to be a person who is growing spiritually, there will be mourning. We will see things that are not the way they should be - in ourselves and in the world around us. This sermon examines ways in which we can be comforted?
Worship Talk | Ages over 18

 Blossoming from the Lord
When we perform acts that agree with the Lord’s teachings in the Word, the Lord will guide them and be in them. 
Worship Talk | Ages over 18

 Cleaning Up Our Act
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Compassion for Others
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Does the Lord Forgive?
Lesson and activities looking at the Lord's love and mercy in forgiving us.
Religion Lesson | Ages over 15

 Echo the Ten Blessings
Help children learn the Ten Blessings by echoing (repeating) each line or finishing each line for you.
Activity | Ages 4 - 10

 He Makes His Sun Rise on the Evil and the Good
Illustrate the sun shining or the rain falling and being received by two very different kinds of plants: a thorny bush and a fruit tree.
Project | Ages 4 - 14

 Humility
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Inspirational Quotation - Let Your Light Shine
Poster showing a lighthouse with the Lord's words telling us to let our light shine.
Picture | Ages over 8

 Let Your Light Shine
Take turns lighting a candle as you "give glory to the Lord" for letting you help Him touch the lives of people around you.
Activity | Ages 11 - 17

 "Let your light shine…" Calligraphy
Project | Ages 7 - 14

 Loving One Another
This sermon shows that someone who really cares about others will seek to understand the truth so that he may serve in intelligent ways. When this happens, greater blessings are achieved for all. 
Worship Talk | Ages over 18

 Loving Others
The Lord wants us to love everyone but the way we love friends will be different than the way we love those who harm us or others.
Sunday School Lesson | Ages 11 - 17

 Matching Quotes with the Ten Blessings
Match each of the Ten Blessings with a quotation from the Old Testament.
Activity | Ages 11 - 17

 Memory Verse: Being a Good Neighbor
Activity | Ages 4 - 14

 Memory Verse: The Ten Blessings
Activity | Ages 4 - 14

 Peace Like a River
Worship Talk | Ages over 18

 Power Under Control
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Protecting Marriage
Worship Talk | Ages over 18

 Quotes: The Ten Blessings
Teaching Support | Ages over 15

 Self Awareness
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Separation and Divorce
Marriage is a civil and spiritual covenant. Spiritual laws about divorce and remarriage are not always in agreement with what civil law permits.
Sunday School Lesson | Ages 11 - 17

 Simplicity
In order for us to receive the Lord's words, we must be simple - simple in the sense of being single-minded, looking to one source of truth, and in having our internal and external thoughts agree. 
Article | Ages 15 - 17

 Strength Through Trials
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Ten Blessings Vocabulary Discovery
Explore the meaning of vocabulary used in the Ten Blessings to help you understand what the Lord is teaching us.
Activity | Ages 7 - 14

 The Blessings of Adversity
Worship Talk | Ages over 18

 The Kingdom of Heaven Is Within
When we think of blessings we do not usually think of sadness, difficulty or want. We usually think of happiness, peace and plenty. Indeed the word blessing means happiness. Why, then, does the Lord seem to say the opposite in the Sermon on the Mount? 
Worship Talk | Ages over 18

 The Lord and His Disciple, Simon Peter
Four scenes about the Lord and Peter from the gospels of Matthew and John, and two later scenes from the book of Acts.
Activity | Ages 11 - 14

 The Lord's Sermon on the Mount
Coloring Page | Ages 7 - 14

 The Lord’s Ten Blessings
Worship Talk | Ages 4 - 6

 The Meaning of the Ten Blessings
When the Lord gave the Sermon on the Mount, He was teaching people the steps leading to a heavenly life. The words He spoke then can still teach us how to follow Him into eternal happiness. 
Worship Talk | Ages 7 - 14

 The Sermon on the Mount
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 The Sermon on the Mount (3-5 years)
Project | Ages 4 - 6

 The Ten Blessings
The Ten Blessings from the Sermon on the Mount in a color border.
Picture | Ages over 15

 The Ten Blessings (9-11 years)
Project | Ages 11 - 14

 The Ten Blessings Word Search
Find key words of the Ten Blessings in this word search.
Activity | Ages 7 - 14

 True Satisfaction
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 What Is Heaven Like?
Emanuel Swedenborg visited heaven. His vivid accounts describe the nature of angels and the communities they live in.
Sunday School Lesson | Ages 11 - 17

 Why Did the Lord Come on Earth?
A lesson and activities exploring the reasons Jesus came on earth and what He accomplished.
Religion Lesson | Ages over 15

 You Are As Happy As You Choose To Be
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18


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