Luke 24:13-35 : Cesta k Emmausovi

Studovat vnitřní smysl


13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.

14 And they talked together of all these things which had happened.

15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.

16 But their eyes were holden that they should not know him.

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass therein these days?

19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

26 Ought not Christ to have suffered these things, and to enter into his glory?

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

31 And their eyes were opened, and they knew him; and he vanished out of their sight.

32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

34 Saying, The Lord is risen indeed, and hath appeared to Simon.

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

   Studovat vnitřní smysl

Explanation of Luke 24      

Napsal(a) Rev. John Clowes M.A.

Verse 1. That the Lord's resurrection early in the morning involves in it the arising of a new Church, both in general and in particular, yea also in singular, thus that He rises again daily, yea every moment, in the minds of the regenerate.

Verses 2-4. On which occasion they who are in the affection of good and truth experience the removal of all false principles, so that Divine good and Divine truth are made manifest.

Verses 5-7. By which they are led into holy adoration, and are admonished that the Lord's Humanity was made Divine, when the hereditary principle received from the mother was separated by temptation combats.

Verses 8-12. They therefore communicate this truth to those, who had before been instructed concerning it, but as yet they cannot receive it.

Verse 12. Nevertheless they who are more principled in the doctrine of faith are led to make enquiry about it, and seeing that in the Lord all truth was made Divine Good, they are excited to adoration.

Verses 13-17. They too, who are in the doctrine of charity and faith united, reason together on the subject, and by their reasonings bring the Lord near to and present with them, though they do not know it.

Verses 17-27. By which nearness and presence they are finally instructed, that the Divine principle of the Lord led the Human principle into the most grievous temptations, and this even to the last of ability, that He might expel thence every thing that was merely human, until nothing remained but what was Divine.

Verse 27. And that all this was in agreement with what the Word teaches, since there is nothing written in theWord, which does not respect the Lord Himself, his kingdom and Church.

Verses 28-32. They therefore who are in the doctrine of charity and faith united are thus excited to cleave to the Lord with more earnest affection, by virtue of which affection they obtain conjunction with him, and by that conjunction are instructed in the good and truth of faith, by which the Lord makes himself manifest.

Verses 32-36. On which occasion, recollecting the warmth of heavenly love which has been inspired by the Lord's presence, they testify the doctrine of the Lord's glorification to those, who had before received the doctrine of good and truth.

Verses 36-44. So that these latter also are made sensible of the Lord's presence, which is attended with alarm and perplexity, until they are instructed, that the Lord made the very corporeal principle in Himself Divine, both as to its sensual and recipient principles.

Verse 44. And that this was in agreement with the Word throughout, since the things contained in the internal sense are all written of Him, for hence is the sanctity of the Word.

Verses 45-47. Their understandings thus become enlightened by the light of Divine Truth, which teaches, that the Lord by temptation-combats subdued the hells, and glorified His Humanity, and that all obtain remission of sins, who do the work of repentance and believe in Him.

Verses 48-49. They are therefore ordained to testify these things, as soon as the light of Divine Truth in their minds becomes conjoined with the love of Divine Good.

Verses 50-53. For which purpose they receive Divine benediction, and by that benediction are convinced of the glorification of the Lord's Humanity, through its oneness with Divinity, and that this glorified Humanity is the only proper object of worship, because it is the only source of all good and truth in the Church.


Výklad(y) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 1540, 2816, 3863, 4735, 4859, 5045, 5405, ...

Apocalypse Revealed 36, 662

Divine Providence 114, 280

Doctrine of the Lord 11, 13, 35

True Christian Religion 128, 262, 777

The New Jerusalem and its Heavenly Doctrine 286, 294

Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 340, 443, 617, 677, 806, 820, 937

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Na cestě do Emmausu      

Napsal(a) Joe David (machine translated into čeština)

Lelio Orsi's painting, Camino de Emaús, is in the National Gallery in London, England.

V každém evangeliu je něco o Ježíšově zjevení jeho učedníkům po nedělním ránu, kdy našli hrobku prázdnou. Například viz Matouš 28:16-20; Marek 16:14-19; Lukáš 24:13-33; Jan 20:19-31, a Jan 21.

V Luku je příběh dvou učedníků, kteří jdou z Jeruzaléma do vesnice Emmaus, chůze asi sedm mil. Krátce poté, co opustí město, je osloven jiným cestovatelem, který si všiml jejich ustaraných tváří a seriózních rozhovorů a ptá se jich, co je trápí. Když spolu chodili, ptali se cizince: „Neslyšeli jste o potížích v Jeruzalémě, jak byl prorok z Galilee, o kterém jsme doufali, že bude tím, kdo zachrání Izrael, propuštěn z ukřižování? A divně říci, že když některé ženy šly třetí den, aby pomazaly jeho tělo, uviděli anděly, kteří jim řekli, že tam není, ale vstal z mrtvých. “

Když to cestovatel uslyší, vyzve je, aby nevěřili, a říká: „Nevidíte, že Kristus musel tyto věci trpět a vstoupit do jeho slávy?“ Cizinec pak řekne dvěma učedníkům mnoho věcí týkajících se Ježíše, z Mojžíšových knih a proroků ve Starém zákoně. Oba učedníci poslouchají s úžasem, ale cizince nezná. Nakonec dorazí k Emmausovi. Zdá se, že cizinec chce pokračovat, když se obě zastaví, ale prosí ho, aby také zastavil, protože je pozdě v den, a chtějí slyšet víc. Všichni se tedy posadí, aby se podělili o večerní jídlo, a když si cizinec vezme bochník chleba a rozbije ho a rozdá mu kousky, oči se mu otevřou a poznají ho a on zmizí.

Člověk si dokáže představit ohromenou úctu, která jim přišla, když si uvědomili, že to byl Ježíš. Věděli, že byl ukřižován, a přesto s nimi chodil několik hodin. Ženy měly pravdu! Andělé měli pravdu! Byl naživu!

Nová církev věří, že existují vnitřní významy pro všechny příběhy ve Slově Páně, posvátné bible a že tento vnitřní význam, v doslovných příbězích o Abrahamovi, Izákovi a Jákobovi, Joshua, Samuelovi, Davidovi a odpočinek a všechna slova proroků od Izaiáše po Malachiáš a čtyři evangelia ... tento význam je to, co činí slovo svatým.

Co tedy můžeme vidět v tomto příběhu? Tento vnitřní význam v „Mojžíšovi a prorokech“ je příběhem Ježíšova života na světě, od jeho narození v Betlémě přes všechny jeho rostoucí roky až po Jeho „smrt“ a poté jeho vzestup. Protože to Ježíš věděl, a jistě si přečetl Písmo a porozuměl jim vnitřně, věděl dlouho, jak se jeho pozemský život uzavře, a že je nutné, aby se uzavřel, jak bylo „psáno“, aby zachránit lidskou rasu. A tak řekl těmto dvěma učedníkům ten příběh, když kráčeli k Emmausovi.

Více o té procházce ... Ve Slově jakákoli zmínka o chůzi opravdu odkazuje na to, jak žijeme svůj život ze dne na den. V mnoha příbězích Slova se říká, že někdo chodil s Bohem. Říká se, že bychom měli chodit Jeho cestami a že bychom měli jít rovnou a úzkou cestou.

Také v tomto příběhu nám bylo řečeno, že se jednalo o cestu šedesáti stadionů (v původním Řecku). Šedesát (nebo jiné násobky „šesti“) představuje celoživotní dílo odmítání pokušení, které pocházejí z naší vrozené sobectví. Vysvětlená Apokalypsa 648. Tato cesta k Emauzi tedy znamená naši životní cestu - jako osoba, která se snaží následovat Pánova učení a stát se andělem.

Cíl byl Emmaus. Ve Slově každé město představuje doktrínu, organizovaný soubor pravd, které jsme dali do pořádku, abychom mohli žít podle nich - našich pravidel života. Vidět Nebeská tajemství 402. Nejsou nutně dobré, jako u Jeruzaléma nebo Betléma, ale mohou to být také zlé doktríny, např. Sodom nebo Babylon. Můj slovník mi říká, že jméno Emmaus znamená „horké prameny“. Dalším univerzálním významem ve Slově je to, že voda znamená pravdu ve svém prospěšném použití, ale může také znamenat pravdu zkroucenou do falešnosti těmi v pekle, v opačném smyslu. Viz například Nebeská tajemství 790. Pomyslete na studny, které vykopal Abraham, nebo na vody, které Ježíš zaslíbil ženě Samaří, když mluvili Jacobovou studnou, nebo na čistou řeku vody tekoucí zpod trůnu v Novém Jeruzalémě v knize Zjevení. V opačném smyslu, kde je voda ničivá, pomyslete na povodeň, která zničila všechny kromě Noee a jeho rodinu, nebo Rudé moře, které se muselo rozdělit, aby se mohly Izraelské děti přejít. Prameny zastoupené Emmausem byly ze Slova, které jsme pro nás použili, probublávané svaté pravdy. A to jsou horké prameny a teplo znamená lásku. To je náš cíl, kde z nás plyne pravda a láska společně, v neustálém proudu od Pána.

Tato prostá malá anekdota o tom, jak se učedníci setkávají s Pánem na cestě k Emmaus, není jen příběhem Ježíšova vzkříšení s duchovním tělem. Je to také příběh o tom, jak bychom měli žít svůj život. Můžeme cestovat k nebi, poslouchat Pána, kráčet v cestě s ním a nakonec zlomí chléb a večeří s námi.