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Matej 12

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1 U ono vrijeme prolazio je Isus subotom kroz usjeve. Učenici su njegovi ogladnjeli te počeli trgati klasje i jesti.

2 Vidjevši to, farizeji mu rekoše: "Gle, učenici tvoji čine što nije dopušteno činiti subotom."

3 On im reče: "Niste li čitali što učini David kad ogladnje on i njegovi pratioci?

4 Kako uđe u Dom Božji te pojedoše prinesene kruhove, a to ne bijaše slobodno jesti ni njemu ni njegovim pratiocima, nego samo svećenicima?

5 Ili zar niste čitali u Zakonu da subotom svećenici u Hramu krše subotu, a bez krivnje su?

6 A velim vam: veće od Hrama jest ovdje!

7 I kad biste razumjeli što ono znači: Milosrđe mi je milo, a ne žrtva, ne biste osudili ove nekrive.

8 Ta Sin Čovječji gospodar je subote!"

9 Otišavši odande, dođe u njihovu sinagogu,

10 kad gle čovjeka s usahlom rukom. A oni upitaše Isusa da bi ga mogli optužiti: "Je li dopušteno subotom liječiti?"

11 On im reče: "Tko to od vas jedinu ovcu koju ima ne bi subotom prihvatio i izvadio kad bi mu upala u jamu?

12 A koliko je čovjek vredniji od ovce! Tako, slobodno je subotom činiti dobro!"

13 Tada reče čovjeku: "Ispruži ruku!" On je ispruži, i - ruka mu zdrava kao i druga!

14 A farizeji iziđoše i održaše vijećanje protiv njega, kako da ga pogube.

15 Kad Isus to dozna, ukloni se odande. Za njim je išlo mnoštvo. On ih sve ozdravi

16 i poprijeti im da ga ne prokazuju -

17 da se ispuni što je rečeno po Izaiji proroku:

18 Evo Sluge mojega, koga sebi izabrah: mog ljubimca, miljenika duše moje! Stavit ću Duha svoga na njega: naviještat će pravo narodima;

19 preti se neće, neće bučiti, glas mu se neće čuti po trgovima;

20 trske stučene prelomiti neće, stijenja što tek tinja neće ugasiti - sve dok do pobjede ne izvede pravo.

21 Ime njegovo nada je narodima!

22 Tada mu donesoše opsjednuta, slijepa i nijema. I ozdravi ga te njemak progovori i progleda.

23 I sve ono mnoštvo zapanjeno govoraše: "Da ovo nije Sin Davidov?"

24 A farizeji čuvši to rekoše: "Ne može ovaj izgoniti đavle osim po Beelzebulu, poglavici đavolskom."

25 A on, znajući njihove misli, reče im: "Svako kraljevstvo u sebi razdijeljeno opustjet će i svaki grad ili kuća u sebi razdijeljena neće opstati.

26 Ako Sotona Sotonu izgoni, u sebi je razdijeljen. Kako će dakle opstati kraljevstvo njegovo?

27 I ako ja po Beelzebulu izgonim đavle, po kome ih sinovi vaši izgone? Zato će vam oni biti suci.

28 Ali ako ja po Duhu Božjem izgonim đavle, zbilja je došlo k vama kraljevstvo Božje."

29 "Ili kako bi tko mogao ući u kuću jakoga i oplijeniti mu pokućstvo ako prije ne sveže jakoga? Tada će mu kuću oplijeniti."

30 "Tko nije sa mnom, protiv mene je, i tko ne sabire sa mnom, rasipa."

31 "Zato kažem vam: svaki će se grijeh i bogohulstvo oprostiti ljudima, ali rekne li tko bogohulstvo protiv Duha, neće se oprostiti.

32 I rekne li tko riječ protiv Sina Čovječjega, oprostit će mu se. Ali tko rekne protiv Duha Svetoga, neće mu se oprostiti ni na ovom svijetu ni u budućem."

33 "Ili uzmite: dobro stablo i plod mu je dobar. Ili uzmite: trulo stablo i plod mu je truo. Ta po plodu se stablo poznaje.

34 Leglo gujinje! Kako možete govoriti dobro kad ste opaki. Ta iz obilja srca usta govore!

35 Dobar čovjek iz riznice dobre vadi dobro, a zao čovjek iz riznice zle vadi zlo.

36 A kažem vam: za svaku bezrazložnu riječ koju ljudi reknu dat će račun na Dan sudnji.

37 Doista, tvoje će te riječi opravdati i tvoje će te riječi osuditi."

38 Jednom zapodjenuše s njime razgovor neki pismoznanci i farizeji: "Učitelju, htjeli bismo od tebe vidjeti znak."

39 A on im odgovori: "Naraštaj opak i preljubnički znak traži, ali mu se znak neće dati doli znak Jone proroka.

40 Doista, kao što Jona bijaše u utrobi kitovoj tri dana i tri noći, tako će i Sin Čovječji biti u srcu zemlje tri dana i tri noći.

41 Ninivljani će ustati na Sudu zajedno s ovim naraštajem i osuditi ga jer se oni na propovijed Joninu obratiše, a evo, ovdje je i više od Jone!

42 Kraljica će Juga ustati na Sudu zajedno s ovim naraštajem i osuditi ga jer je s krajeva zemlje došla čuti mudrost Salomonovu, a evo, ovdje je i više od Salomona!"

43 "A kad nečisti duh iziđe iz čovjeka, luta bezvodnim mjestima tražeći spokoja, ali ne nalazi!

44 Tada rekne: 'Vratit ću se u kuću odakle iziđoh.' I došavši, nađe je praznu, pometenu i uređenu.

45 Tada ode i uzme sa sobom sedam drugih duhova, gorih od sebe, te uđu i nastane se ondje. Na kraju bude s onim čovjekom gore nego na početku. Tako će biti i s ovim opakim naraštajem."

46 Dok on još govoraše mnoštvu, eto majke i braće njegove. Stajahu vani tražeći da s njime govore.

47 Reče mu netko: "Evo majke tvoje i braće tvoje, vani stoje i traže da s tobom govore."

48 Tomu koji mu to javi on odgovori: "Tko je majka moja, tko li braća moja?"

49 I pruži ruku prema učenicima: "Evo, reče, majke moje i braće moje!

50 Doista, tko god vrši volju Oca mojega, koji je na nebesima, taj mi je brat i sestra i majka."

   

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Apocalypse Explained # 205

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

Poznámky pod čarou:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.