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Matej 7

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1 "Ne sudite da ne budete suđeni!

2 Jer sudom kojim sudite bit ćete suđeni. I mjerom kojom mjerite mjerit će vam se.

3 Što gledaš trun u oku brata svojega, a brvna u oku svome ne opažaš?

4 Ili kako možeš reći bratu svomu: 'De da ti izvadim trun iz oka', a eto brvna u oku tvom?

5 Licemjere, izvadi najprije brvno iz oka svoga pa ćeš onda dobro vidjeti izvaditi trun iz oka bratova!"

6 "Ne dajte svetinje psima! Niti svoga biserja bacajte pred svinje da ga ne pogaze nogama pa se okrenu i rastrgaju vas."

7 "Ištite i dat će vam se! Tražite i naći ćete! Kucajte i otvorit će vam se!

8 Doista, tko god ište, prima; i tko traži, nalazi; i onomu koji kuca otvorit će se.

9 Ta ima li koga među vama da bi svojemu sinu, ako ga zaište kruha, kamen dao?

10 Ili ako ribu zaište, zar će mu zmiju dati?

11 Ako dakle vi, iako zli, znate dobrim darima darivati djecu svoju, koliko li će više Otac vaš, koji je na nebesima, dobrima obdariti one koji ga zaištu!"

12 "Sve, dakle, što želite da ljudi vama čine, činite i vi njima. To je, doista, Zakon i Proroci."

13 "Uđite na uska vrata! Jer široka su vrata i prostran put koji vodi u propast i mnogo ih je koji njime idu.

14 O kako su uska vrata i tijesan put koji vodi u Život i malo ih je koji ga nalaze!"

15 "Čuvajte se lažnih proroka koji dolaze k vama u ovčjem odijelu, a iznutra su vuci grabežljivi.

16 Po njihovim ćete ih plodovima prepoznati. Bere li se s trnja grožđe ili s bodljike smokve?

17 Tako svako dobro stablo rađa dobrim plodovima, a nevaljalo stablo rađa plodovima zlim.

18 Ne može dobro stablo donijeti zlih plodova niti nevaljalo stablo dobrih plodova.

19 Svako stablo koje ne rađa dobrim plodom siječe se i u oganj baca.

20 Dakle: po plodovima ćete ih njihovim prepoznati."

21 "Neće u kraljevstvo nebesko ući svaki koji mi govori: 'Gospodine, Gospodine!', nego onaj koji vrši volju Oca mojega, koji je na nebesima.

22 Mnogi će me u onaj dan pitati: 'Gospodine, Gospodine! Nismo li mi u tvoje ime prorokovali, u tvoje ime đavle izgonili, u tvoje ime mnoga čudesa činili?'

23 Tada ću im kazati: 'Nikad vas nisam poznavao! Nosite se od mene, vi bezakonici!'"

24 "Stoga, tko god sluša ove moje riječi i izvršava ih, bit će kao mudar čovjek koji sagradi kuću na stijeni.

25 Zapljušti kiša, navale bujice, duhnu vjetrovi i sruče se na tu kuću, ali ona ne pada. Jer - utemeljena je na stijeni."

26 "Naprotiv, tko god sluša ove moje riječi, a ne vrši ih, bit će kao lud čovjek koji sagradi kuću na pijesku.

27 Zapljušti kiša, navale bujice, duhnu vjetrovi i sruče se na tu kuću i ona se sruši. I bijaše to ruševina velika."

28 Kad Isus završi ove svoje besjede, mnoštvo osta zaneseno njegovim naukom.

29 Ta učio ih kao onaj koji ima vlast, a ne kao njihovi pismoznanci.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 367

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367. Apart from showing that charity is the 'brother' of faith and that 'field' means all that comprises doctrine, there is no need to confirm these considerations from similar usages in the Word. That charity is the brother of faith may be clear to anyone from the very nature or essence of faith. The brother relationship between these two was also represented by Esau and Jacob, and was the reason why they struggled for the birthright and the superior position this carried with it. The relationship was also represented by Perez and Zerah, the sons Tamar had by Judah, Genesis 38:28-30, where again the question of primogeniture arises. It was represented by Ephraim and Manasseh as well, Genesis 48:13-14, wherein a similar way the matter of the birthright and the higher position it carried occurs. And there are many other examples. Indeed these two, faith and charity, are both the offspring of the Church. Faith is called 'a man' (vir), as Cain is in verse 1 of this chapter, while charity is called 'a brother', as in Isaiah 19:2; Jeremiah 17:14 and in other places. In Amos 1:9 the union of faith and charity is called 'a covenant between brothers'.

[2] As has been stated, that which Jacob and Esau represented was similar to the meaning of Cain and Abel. The fact that Jacob in a similar manner wished to supplant Esau is also clear in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

But the fact that Esau, that is, charity represented by Esau, would nevertheless be the superior is clear from the prediction made through their father Isaac,

By your sword will you live, and you will serve your brother; but when you have dominion over him you will cast away his yoke from above your neck. Genesis 27:40.

Or what amounts to the same, a gentile or new Church is represented by Esau, and the Jewish Church by Jacob. This is why it was stated so many times that they were to recognize gentile nations as brothers. Charity was also the reason for everyone being referred to as 'a brother' in the gentile or Primitive Church, and for the Lord calling 'brothers' those who hear the Word and do it, Luke 8:21. Hearers of it are those who have faith, doers those who have charity. But those who are hearers, that is, say they have faith, but are not doers, that is, have no charity, are not brothers, for the Lord likens them to the foolish, Matthew 7:24, 26.

  
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Thanks to the Swedenborg Society for the permission to use this translation.