Matej 21
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Kad se približiše Jeruzalemu te dođoše u Betfagu, na Maslinskoj gori, posla Isus dvojicu učenika
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govoreći: "Pođite u selo pred vama i odmah ćete naći privezanu magaricu i uz nju magare. Odriješite ih i dovedite k meni.
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Ako vam tko što rekne, recite: 'Gospodinu trebaju', i odmah će ih pustiti."
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To se dogodi da se ispuni što je rečeno po proroku:
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Recite kćeri Sionskoj: Evo kralj ti tvoj dolazi, krotak, jašuć na magarcu, na magaretu, mladetu magaričinu.
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Učenici odu i učine kako im naredi Isus.
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Dovedu magaricu i magare te stave na njih haljine i Isus uzjaha na njih.
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Silan svijet prostrije svoje haljine po putu, a drugi rezahu grane sa stabala i sterahu ih po putu.
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Mnoštvo pak pred njim i za njim klicaše: "Hosana Sinu Davidovu! Blagoslovljen Onaj koji dolazi u ime Gospodnje! Hosana u visinama!"
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Kad uđe u Jeruzalem, uskomešao se sav grad i govorio: "Tko je ovaj?"
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A mnoštvo odgovaraše: "To je Prorok, Isus iz Nazareta galilejskoga."
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Isus uđe u Hram i izagna sve koji su prodavali i kupovali u Hramu. Mjenjačima isprevrta stolove i prodavačima golubova klupe.
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Kaže im: "Pisamo je: Dom će se moj zvati Dom molitve, a vi od njega činite pećinu razbojničku."
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U Hramu mu priđoše slijepi i hromi i on ih ozdravi.
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A kad glavari svećenički i pismoznanci vidješe čudesa koja učini i djecu što viču Hramom: "Hosana Sinu Davidovu!", gnjevni
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mu rekoše: "Čuješ li što ovi govore?" Kaže im Isus: "Da! A niste li čitali: Iz usta djece i dojenčadi sebi si pripravio hvalu?"
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On ih ostavi, pođe iz grada u Betaniju te ondje prenoći.
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Ujutro se vraćao u grad i ogladnje.
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Ugleda smokvu kraj puta i priđe k njoj, ali ne nađe na njoj ništa osim lišća pa joj kaže: "Ne bilo više ploda s tebe dovijeka!" I smokva umah usahnu.
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Vidjevši to, učenici se začude: "Kako umah smokva usahnu!"
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Isus im odvrati: "Zaista, kažem vam, ako budete imali vjeru i ne posumnjate, činit ćete ne samo ovo sa smokvom, nego - reknete li i ovoj gori: 'Digni se i baci u more!', bit će tako.
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I sve što zaištete u molitvi vjerujući, primit ćete."
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I uđe u Hram. Dok je naučavao, pristupiše mu glavari svećenički i starješine narodne te ga upitaše: "Kojom vlašću to činiš? Tko ti dade tu vlast?"
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Isus im odgovori: "I ja ću vas jedno upitati. Ako mi na to odgovorite, ja ću vama kazati kojom vlašću ovo činim.
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Krst Ivanov odakle li bijaše? Od Neba ili od ljudi?" A oni umovahu među sobom: "Reknemo li 'Od Neba', odvratit će nam: 'Zašto mu, dakle, ne povjerovaste?'
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A reknemo li 'Od ljudi', strah nas je mnoštva. Ta svi Ivana smatraju prorokom."
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Zato odgovore Isusu: "Ne znamo." I on njima reče: "Ni ja vama neću kazati kojom vlašću ovo činim."
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"A što vam se čini? Čovjek neki imao dva sina. Priđe prvomu i reče: 'Sinko, hajde danas na posao u vinograd!'
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On odgovori: 'Neću!' No poslije se predomisli i ode.
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Priđe i drugomu pa mu reče isto tako. A on odgovori: 'Evo me, gospodaru!' i ne ode.
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Koji od te dvojice izvrši volju očevu?" Kažu: "Onaj prvi." Nato će im Isus: "Zaista, kažem vam, carinici i bludnice pretekoše vas u kraljevstvo Božje!
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Doista, Ivan dođe k vama putom pravednosti i vi mu ne povjerovaste, a carinici mu i bludnice povjerovaše. Vi pak, makar to vidjeste, ni kasnije se ne predomisliste da mu povjerujete."
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"Drugu prispodobu čujte! Bijaše neki domaćin koji posadi vinograd, ogradi ga ogradom, iskopa u njemu tijesak i podiže kulu pa ga iznajmi vinogradarima i otputova.
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Kad se približilo vrijeme plodova, posla svoje sluge vinogradarima da uzmu njegov urod.
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A vinogradari pograbe njegove sluge pa jednoga istukoše, drugog ubiše, a trećega kamenovaše.
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I opet posla druge sluge, više njih nego prije, ali oni i s njima postupiše jednako."
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"Naposljetku posla k njima sina svoga misleći: 'Poštovat će mog sina.'
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Ali kad vinogradari ugledaju sina, rekoše među sobom: 'Ovo je baštinik! Hajde da ga ubijemo i imat ćemo baštinu njegovu!'
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I pograbe ga, izbace iz vinograda i ubiju."
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"Kada dakle dođe gospodar vinograda, što će učiniti s tim vinogradarima?"
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Kažu mu: "Opake će nemilo pogubiti, a vinograd iznajmiti drugim vinogradarima što će mu davati urod u svoje vrijeme."
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Kaže im Isus: "Zar nikada niste čitali u Pismima: Kamen što ga odbaciše graditelji postade kamen zaglavni. Gospodnje je to djelo - kakvo čudo u očima našim!
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Zato će se - kažem vam - oduzeti od vas kraljevstvo Božje i dat će se narodu koji donosi njegove plodove! (
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I tko padne na taj kamen, smrskat će se, a na koga on padne, satrt će ga.)"
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Kad su glavari svećenički i farizeji čuli te njegove prispodobe, razumjeli su da govori o njima.
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I tražili su da ga uhvate, ali se pobojaše mnoštva jer ga je smatralo prorokom.
Apocalypse Explained # 666
666. And they stood upon their feet, signifies a new life, such as the regenerate man of the church has. This is evident from the signification of "standing," as meaning to be and to live, and also to sustain (See above, n. 414); also from the signification of "feet," as being the natural, which is the ultimate of Divine order, and the base upon which prior or higher things rest, and upon which they subsist (See above, n. 69, 600, 606); so "to stand upon the feet" signifies life in fullness, because in the ultimate. A new life is signified because the "witnesses" who are here treated of were killed and lived again. "To stand upon the feet" here means such life as the regenerate man of the church has, because this is said of "the two witnesses," by whom all who are in the goods of love through the truths of doctrine are meant, who are such as have been regenerated; also because when the natural, which is signified by the "feet," has been regenerated, the whole man has life such as the regenerated man has.
[2] This the Lord teaches in John:
Jesus said to Peter, He that hath bathed needeth not save to wash his feet, but is all clean (John 13:10).
"To wash" signifies to be purified from evils and falsities, which is to be regenerated, therefore "he that hath bathed" signifies he that has been purified, that is, regenerated in respect to the spiritual, which is the good of love and the truth of doctrine; these must first be received in the memory and understanding, that is, must be known and acknowledged. "Needeth not save to wash his feet" signifies that the natural or external man must then be purified or regenerated, which is done by a life according to the precepts of love and faith, that is, according to the goods and truths of doctrine from the Word. As this is done the man himself is purified or regenerated; for to live according to the goods and truths of doctrine from the Word is to will them and thence to do them, which is the same as to be affected by them and to love them; for what comes to be of the will comes to be of the affection and love, and therefore of the man himself; for the will is the very man, since a man is his own love and his own affection. This is why it is said that then "the whole man is clean. "
[3] From this it is clear why "to stand upon the feet" means such life as a regenerate man has. Therefore of "the dry bones" seen by the prophet on the face of the valley, when they had been covered with sinews, flesh, and skin, it is said:
When I had prophesied about the spirit, the spirit entered into them, and they revived and stood upon their feet (Ezekiel 37:10).
Here also "to stand upon the feet" signifies a new life, such as the regenerate man has; for "the dry bones" to which the house of Israel is likened signify the state of the church with them, namely, that it had no goods of love or truths of doctrine; and "being clothed with sinews, flesh, and skin" signifies regeneration; and "the spirit that entered in" signifies a new life through the influx and reception of Divine truth; therefore it is then said that "they revived and stood upon their feet."
[4] "To stand upon the feet" has the same signification elsewhere in the same prophet:
A voice speaking to me said, Son of man, stand upon thy feet that I may speak to thee; then the spirit entered into me when he spake unto me, and stood me upon my feet, and I heard him that spake to me (Ezekiel 2:1, 2).
And again:
I fell upon my face, but the spirit entered into me and raised me upon my feet (Ezekiel 3:23, 24).
This was done because "to stand upon the feet" signifies life itself when it is in its fullness; and life is in its fullness when the natural lives from the spiritual. For the ultimate of man's life is in his natural; this ultimate is like a base to man's interior and higher parts; for these close into the ultimate and subsist in it, consequently unless life is in the ultimate it is not full, and thus not perfect. Moreover, all things interior or higher exist together in the ultimate as in their simultaneous. For this reason such as the ultimate is such are the interior or higher parts, for these adapt themselves to the ultimate because it receives them.
[5] "To stand upon the feet" has a similar signification in David:
Thou hast made my feet to stand in a broad place (Psalms 31:8).
"A broad place" signifies the truth of doctrine from the Word, therefore "to make my feet to stand in a broad place" signifies to cause one to live according to Divine truths. Again, in the same:
He made me come up out of the pit of devastation, out of the miry clay, and set my feet upon a rock (Psalms 40:2).
"The pit of devastation" signifies the falsity of doctrine, and "the miry clay" the evil of life; and "to set the feet upon a rock" has a similar signification as above, "to make the feet to stand in a broad place," for "rock" signifies the truth of doctrine from the Word, and in the highest sense, the Lord in relation to Divine truth. Thence it is clear what is signified in the spiritual sense by:
Jehovah will not suffer my 1 foot to totter (Psalms 121:3);
namely, that he will not suffer the natural to go astray from truths; for so far as the natural goes astray, so far the interiors which belong to the understanding and will, also go astray.
Poznámky pod čarou:
1. The Hebrew has "thy."
