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Deuteronomy 18

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1 The priests, the Levites, that is, all the tribe of Levi, will have no part or heritage with Israel: their food and their heritage will be the offerings of the Lord made by fire.

2 And they will have no heritage among their countrymen: the Lord is their heritage, as he has said to them.

3 And this is to be the priests' right: those who make an offering of a sheep or an ox are to give to the priest the top part of the leg and the two sides of the head and the stomach.

4 And in addition you are to give him the first of your grain and wine and oil, and the first wool cut from your sheep.

5 For he, and his sons after him for ever, have been marked out by the Lord your God from all your tribes, to do the work of priests in the name of the Lord.

6 And if a Levite, moved by a strong desire, comes from any town in all Israel where he is living to the place marked out by the Lord;

7 Then he will do the work of a priest in the name of the Lord his God, with all his brothers the Levites who are there before the Lord.

8 His food will be the same as theirs, in addition to what has come to him as the price of his property.

9 When you have come into the land which the Lord your God is giving you, do not take as your example the disgusting ways of those nations.

10 Let there not be seen among you anyone who makes his son or his daughter go through the fire, or anyone using secret arts, or a maker of strange sounds, or a reader of signs, or any wonder-worker,

11 Or anyone using secret force on people, or putting questions to a spirit, or having secret knowledge, or going to the dead for directions.

12 For all who do such things are disgusting to the Lord; and because of these disgusting things the Lord your God is driving them out before you.

13 You are to be upright in heart before the Lord your God.

14 For these nations, whose land you are taking, give attention to readers of signs and to those using secret arts: but the Lord your God will not let you do so.

15 The Lord your God will give you a prophet from among your people, like me; you will give ear to him;

16 In answer to the request you made to the Lord your God in Horeb on the day of the great meeting, when you said, Let not the voice of the Lord my God come to my ears again, and let me not see this great fire any more, or death will overtake me.

17 Then the Lord said to me, What they have said is well said.

18 I will give them a prophet from among themselves, like you, and I will put my words in his mouth, and he will say to them whatever I give him orders to say.

19 And whoever does not give ear to my words which he will say in my name, will be responsible to me.

20 But the prophet who takes it on himself to say words in my name which I have not given him orders to say, or who says anything in the name of other gods, will come to his death.

21 And if you say in your hearts, How are we to be certain that the word does not come from the Lord?

22 When a prophet makes a statement in the name of the Lord, if what he says does not take place and his words do not come true, then his word is not the word of the Lord: the words of the prophet were said in the pride of his heart, and you are to have no fear of him.

   

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Doctrine of the Lord # 15

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15. By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them

Some people in the church believe that by His suffering of the cross the Lord took away sins and made satisfaction to the Father, and so redeemed mankind.

Some believe, too, that He transferred to Himself the sins of people who have faith in Him, bore them, and cast them into the depths of the sea, that is, into hell.

They confirm these beliefs of theirs by John’s saying in regard to Jesus, “Behold! The Lamb of God who takes away the sins of the world!” (John 1:29) Also by this declaration in Isaiah:

...He has borne our diseases and carried our sorrows.... He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His wound we are healed.... Jehovah has laid on Him the iniquities of us all.

He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter.... ...He was cut off from the land of the living; for the transgression of My people they were stricken, that He might deliver the wicked to their tomb and the rich to their deaths....

...By the labor of His soul He shall see [and] be satisfied. By His knowledge He shall justify many, by His bearing their iniquities.... ...He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors. (Isaiah 53:1-12)

Both passages have as their subject the Lord’s temptations or trials and His suffering. His taking away sins and diseases and Jehovah’s laying on Him the iniquities of us all have the same meaning as His bearing our sorrows and iniquities.

[2] First, therefore, we must say what bearing our iniquities means, and then what it means to take them away.

To bear iniquities means nothing else than to endure severe temptations or trials, and to allow the Jews to treat Him as they treated the Word. He allowed them to treat Him in the same way because He embodied the Word. For the church which existed at that time among the Jews was completely destroyed, having been destroyed by their perverting everything in the Word, to the point that there was no truth left. Consequently neither did they acknowledge the Lord. This is what is meant and symbolized by everything having to do with the Lord’s suffering.

The prophets were treated similarly, because they represented the Lord in relation to the Word and so to the church, and the Lord was the prophet.

[3] That the Lord was the prophet can be seen from the following passages:

Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” (Matthew 13:57, cf. Mark 6:4, Luke 4:24)

Jesus said:

...it is not right that a prophet perish outside of Jerusalem.” (Luke 13:33)

People called Jesus the prophet from Nazareth (Matthew 21:11, cf. John 7:40-41). Fear seized them all, and they praised God, saying that a great prophet had risen up among them (Luke 7:16). [And we are told] that a prophet would be raised up from among the people’s brethren, whose words the people were to obey (Deuteronomy 18:15-19).

[4] That the prophets were treated similarly is clear from the passages that follow now:

The prophet Isaiah was commanded to represent the state of the church by removing the sackcloth from his loins, taking his sandals off his feet, and going naked and barefoot for three years, as a sign and a wonder (Isaiah 20:2-3).

The prophet Jeremiah was commanded to represent the state of the church by purchasing a sash and putting it around his waist, by not drawing it through water, and by hiding it in a hole in a rock by the Euphrates, which after some days he found to be ruined (Jeremiah 13:1-7).

The same prophet also represented the state of the church by not taking himself a wife in the place where he was, by not entering the house of mourning, by not going off to lament, and by not going into the house of feasting (Jeremiah 16:2, 5, 8).

[5] The prophet Ezekiel was commanded to represent the state of the church by passing a barber’s razor over his head and beard; by then dividing the hair, burning a third in the midst of the city, striking a third with a sword, and scattering a third in the wind; by binding a small number of them in the edges of his garment; and by finally throwing them in the midst of a fire and burning them (Ezekiel 5:1-4).

The same prophet was commanded to represent the state of the church by making containers for departure, by departing to another place in the eyes of the children of Israel, by bringing out the containers by day and digging through a wall at evening and going out through it, and by covering his face so as not to see the ground, so that he was thus a sign to the house of Israel. And by the prophet’s saying, “Behold, I am a sign to you. As I have done, so shall it be done to them.” (Ezekiel 12:3-7, 11)

[6] The prophet Hosea was commanded to represent the state of the church by taking himself a harlot as a wife. He also did take one, and she bore him three children, one of whom he called Jezreel, the second Not-To-Be-Pitied, and the third Not-My-People. (Hosea 1:2-9)

The same prophet was commanded again to go and love a woman who was loved by a companion and who was an adulteress, whom he obtained for himself for fifteen pieces of silver (Hosea 3:1-2).

[7] The prophet Ezekiel was commanded to represent the state of the church by taking a brick and carving “Jerusalem” on it; by then laying siege to it, and putting a wall and mound against it; by setting an iron pan between himself and the city; by lying on his left side for three hundred and ninety days, and then on his right for forty days; by taking wheat, barley, lentils, millet and spelt and making of them bread for himself, which he then ate; and by drinking water by measure. Also by his being commanded to make for himself a barley cake mixed with a stool of human excrement. And because he prayed for it, he was commanded to make it with cow dung. (Ezekiel 4:1-15)

The prophets also represented other things besides, like Zedekiah and the horns of iron he made for himself (1 Kings 22:11). And another prophet by his being struck and wounded, and putting ash on his eyes (1 Kings 20:35, 37-38).

[8] The prophets in general represented the Word in its outermost sense, namely the sense of the letter, by a hair shirt (Zechariah 13:4). Elijah therefore wore such a shirt, and he was girded about the loins with a leather girdle (2 Kings 1:8). John the Baptist was clothed similarly, having a garment of camel hair and a leather girdle about his waist, and he ate locusts and wild honey (Matthew 3:4).

It is apparent from this that the prophets represented the state of the church and the Word. For whoever represents one, also represents the other, since the church is founded on the Word, and is a church in accordance with its reception of the Word in its life and faith.

Consequently wherever prophets in either Testament are mentioned, they symbolize the doctrine of the church drawn from the Word. Moreover, the Lord, as the greatest prophet, symbolizes the church itself and the Word itself.

  
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Published by the General Church of the New Jerusalem, 1100 Cathedral Road, Bryn Athyn, Pennsylvania 19009, U.S.A. A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. ISBN 9780945003687, Library of Congress Control Number: 2013954074.

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Luke 7

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1 After he had finished speaking in the hearing of the people, he entered into Capernaum.

2 A certain centurion's servant, who was dear to him, was sick and at the point of death.

3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant.

4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him,

5 for he loves our nation, and he built our synagogue for us."

6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof.

7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed.

8 For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it."

9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."

10 Those who were sent, returning to the house, found that the servant who had been sick was well.

11 It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him.

12 Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her.

13 When the Lord saw her, he had compassion on her, and said to her, "Don't cry."

14 He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise!"

15 He who was dead sat up, and began to speak. And he gave him to his mother.

16 Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!"

17 This report went out concerning him in the whole of Judea, and in all the surrounding region.

18 The disciples of John told him about all these things.

19 John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another?"

20 When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?'"

21 In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight.

22 Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.

23 Blessed is he who is not offended by me."

24 When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind?

25 But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts.

26 But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet.

27 This is he of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'

28 "For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he."

29 When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism.

30 But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves.

31 "To what then will I liken the people of this generation? What are they like?

32 They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.'

33 For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.'

34 The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!'

35 Wisdom is justified by all her children."

36 One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table.

37 Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment.

38 Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.

39 Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner."

40 Jesus answered him, "Simon, I have something to tell you." He said, "Teacher, say on."

41 "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty.

42 When they couldn't pay, he forgave them both. Which of them therefore will love him most?"

43 Simon answered, "He, I suppose, to whom he forgave the most." He said to him, "You have judged correctly."

44 Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.

45 You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet.

46 You didn't anoint my head with oil, but she has anointed my feet with ointment.

47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little."

48 He said to her, "Your sins are forgiven."

49 Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?"

50 He said to the woman, "Your faith has saved you. Go in peace."