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Matthew 15

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1 Orduan ethorten dirade Iesusgana Ierusalemetar Scriba eta Phariseu batzu, dioitela,

2 Cergatic hire discipuluéc iragaiten dute aitzinecoen ordenança? ecen eztitie ikutzen bere escuac oguia iaten dutenean.

3 Eta harc ihardesten çuela erran ciecén, Eta çuec cergatic iragaiten duçue Iaincoaren manamendua çuen ordenançaz?

4 Ecen Iaincoac manatu vkan du, dioela, Ohoraitzac eure aita eta ama. Eta, Aita edo ama maradicaturen duena, herioz hil bedi.

5 Baina çuec dioçue, Norc-ere erranen baitrauca aitari edo amari, Eneganic den dono gucia probetchaturen çaic: ohora ezpadeça-ere bere aita edo bere ama hoguen gabe date.

6 Eta ezdeustu vkan duçue Iaincoaren manamendua çuen ordenançáz.

7 Hypocritác, vngui prophetizatu vkan du çueçaz Esaiasec, dioela,

8 Populu haur ahoz hurbiltzen çait, eta ezpainéz ohoratzen nau: baina hauén bihotza vrrun da eneganic.

9 Baina alferretan ohoratzen naute, iracasten dituztela doctrinatzát guiçonén manamenduac.

10 Eta populua beregana deithuric erran ciecén, Ençun eçaçue eta adi eçaçue.

11 Eztu ahoan sartzen denac satsutzen guiçona: baina ahotic ilkiten denac satsutzen du guiçona.

12 Orduan hurbilduric bere discipuluéc erran cieçoten, Eçagutu duc nola Phariseuac propos hori ençunic scandalizatu içan diraden?

13 Eta harc ihardesten çuela erran ceçan, Ene Aita ceruètacoac landatu eztuen landare gucia erroetaric idoquiren da.

14 Vtzitzaçue, itsuric itsuén guidari dirade: baldin itsuac itsua guida badeça, biac hobira eroriren dirade.

15 Orduan ihardesten çuela Pierrisec erran cieçon, Declara ieçaguc comparatione hori.

16 Eta Iesusec erran ceçan, Oraino çuec-ere adimendu gabe çarete?

17 Oraino eztuçue aditzen ecen ahoan sartzen den gucia, sabelera ioaiten dela, eta retreitera egoizten dela?

18 Baina ahotic ilkiten diradenac, bihotzetic partitzen dirade, eta hec satsutzen dute guiçona.

19 Ecen bihotzetic partitzen dirade pensamendu gaichtoac, hiltzecác, adulterioac, paillardiçác, ohoinqueriác, testimoniage falsuac, gaitzerraitecác.

20 Hauc dirade guiçona satsutzen dutenac: baina escuac ikuci gaberico iateac, eztu guiçona satsutzen.

21 Eta ilkiric handic Iesus ioan cedin Tyreco eta Sidongo comarquetarat.

22 Eta huná, emazte Chananeabat aldiri hetaric ilkiric, oihuz iar cedin, ciotsola, Auc pietate niçaz Dauid-en seme Iauná, ene alaba duc deabruaz gaizqui tormentatua.

23 Baina harc etzieçon ihardets hitzic. Orduan hurbilduric bere discipuluéc othoitz ceguioten, cioitela, Emóc congit: ecen oihuz diaoc gure ondoan.

24 Eta harc ihardesten çuela erran ceçan, Eznaiz igorri Israeleco etcheco ardi galduetara baicen.

25 Eta harc ethorriric adora ceçan hura, cioela, Iauna, aiuta neçac.

26 Eta harc ihardesten çuela erran ceçan, Eztun gauça bidezcoa haourrén oguiaren hartzea, eta chakurrey egoiztea.

27 Baina harc erran ceçan, Hala duc, Iauna, baina chakurrec-ere bere nabussién mahainetic erorten diraden appurretaric iaten dié.

28 Orduan ihardesten çuela Iesusec erran cieçón, O emaztea, handi dun hire fedea: eguin bequin nahi dunán beçala. Eta senda cedin haren alabá orduandanic.

29 Eta partituric handic Iesus ethor cedin. Galileaco itsas aldera: eta iganic mendira, iar cedin han.

30 Orduan ethor cedin harengana anhitz gendetze, çutela berequin mainguric, itsuric, muturic, hebainic eta anhitz berceric: eta eçar citzaten Iesusen oinetara, eta senda citzan.

31 Hala non populuac mirets baitzeçan çacusquianean mutuac minçatzen, hebainac sendaturic, mainguäc çabiltzala, itsuéc ikusten çutela: eta glorifica ceçaten Israeleco Iaincoa.

32 Orduan Iesusec beregana deithuric bere discipuluac erran ceçan, Compassione dut populu huneçaz: ecen ia hirur egun du enequin dagoela, eta eztute cer ian deçaten: eta eztitut baruric igorri nahi, bidean flaca eztitecençat.

33 Eta bere discipuluéc diotsote, Nondic guri hambat ogui desertuan hunambat genderen ressasiatzeco?

34 Eta dioste Iesusec, Cembat ogui dituçue? Eta hec erran cieçoten, Çazpi, eta arraintcho batzu.

35 Orduan mana ceçan populua lurrean iartera.

36 Eta harturic çazpi oguiac eta arrainac, gratiac rendaturic hauts citzan, eta eman cietzén bere discipuluey: eta discipuluéc populuari.

37 Eta ian ceçaten guciéc, eta ressasia citecen: eta goiti citzaten çathi soberatuetaric çazpi sasqui betheric.

38 Eta ian çutenac ciraden, laur milla guiçon, emazteac eta haourrac gabe.

39 Orduan congit emanic gendetzeari, igan cedin vnci batetara: eta ethor cedin Magdaleco bazterretara.

   

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Conjugial Love # 340

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340. 7. The Israelite nation was permitted to take more than one wife because in it the Christian Church did not exist, and so neither was truly conjugial love possible. There are people today who waver in thought regarding the institution of monogamous marriages, or marriages of one man with one wife, and who debate with themselves over the reason, thinking that because polygamous marriages were openly permitted to the Israelite nation and to its kings, such as David and Solomon, polygamy might in itself be permissible for Christians, too. But they know nothing of the differences between the Israelite nation and Christianity, and between external and internal elements of the church, nor of the transformation of the church by the Lord from an external one into an internal one. Consequently they know nothing from any interior judgment concerning marriages.

It must be understood in general that a person is born natural and becomes spiritual, and that as long as he remains natural, he is, so to speak, in the dark of night and as though in a state of sleep with respect to spiritual things. In that state he is not aware even that there is a difference between the external, natural person and the internal, spiritual one.

[2] We say that the Christian Church did not exist in the Israelite nation, and this we know from the Word. For then, as they continue to do still, they awaited a Messiah who would raise them up over all other nations and peoples in the world. Consequently if they had been told, and if they were told now, that the Messiah's kingdom is over the heavens and therefore includes all nations, they would have regarded it as nonsense. So it was that, when the Christ or Messiah - our Lord - made His advent into the world, they not only did not acknowledge Him, but even removed Him from the world in a horrifying way. It is plain from this that the Christian Church did not exist in that nation, as it still does not to this day. And people in whom the Christian Church does not exist are outwardly and inwardly natural. Thus polygamy is not held against them, inasmuch as it is engraved on the natural man; for the natural man in thinking of love in marriage perceives only such things as have to do with lust. This is the meaning of the Lord's statement, that Moses, because of the hardness of their hearts, permitted them to divorce their wives, but that from the beginning it was not so (Matthew 19:8). He says Moses permitted it, to make known that it was not the Lord.

[3] The Lord directed His teaching to the internal, spiritual self, as we know from His precepts and from His abrogation of rituals which served a useful purpose only in the case of natural men. Thus His precepts concerning washing, that it is a purification of the inner self (Matthew 15:1-2,17-20; 23:25-26; Mark 7:14-23); concerning adultery, that it is a lust of the will (Matthew 5:28); concerning the divorcing of wives, that it is not lawful, and concerning polygamy, that it is not in accord with Divine law (Matthew 19:3-9).

The Lord taught these and many other precepts having to do with the internal and spiritual self, because He alone opens the inner elements of human minds and makes them spiritual, and implants them then in the natural elements so that they, too, take on a spiritual essence. This also is what happens if people go to the Lord and live according to His commandments. His commandments in sum are to believe in Him and refrain from evils because they are of the devil and from the devil; also to do good things because they are of the Lord and from the Lord; and to do both the one and the other as though on one's own and at the same believe they are done through one by the Lord.

[4] As to why the Lord alone opens the internal, spiritual self and implants this in the external, natural self, the essential reason is that every person thinks and acts on the natural plane, and it is impossible for him therefore to grasp anything spiritual and receive it into his natural self except in consequence of God's having assumed a natural humanity and made it also Divine.

From this now the truth appears, that the Israelite nation was permitted to take more than one wife because in it the Christian Church did not exist.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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