Bible

 

Matthew 6

Studie

   

1 Take heed not to do your alms before men to be seen of them, otherwise ye have no reward with your Father who is in the heavens.

2 When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may have glory from men. Verily I say unto you, They have their reward.

3 But thou, when thou doest alms, let not thy left hand know what thy right hand does;

4 so that thine alms may be in secret, and thy Father who sees in secret will render [it] to thee.

5 And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets so that they should appear to men. Verily I say unto you, They have their reward.

6 But *thou*, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who sees in secret will render [it] to thee.

7 But when ye pray, use not vain repetitions, as those who are of the nations: for they think they shall be heard through their much speaking.

8 Be not ye therefore like them, for your Father knows of what things ye have need before ye beg [anything] of him.

9 Thus therefore pray *ye*: Our Father who art in the heavens, let thy name be sanctified,

10 let thy kingdom come, let thy will be done as in heaven so upon the earth;

11 give us to-day our needed bread,

12 and forgive us our debts, as we also forgive our debtors,

13 and lead us not into temptation, but save us from evil.

14 For if ye forgive men their offences, your heavenly Father also will forgive you [yours],

15 but if ye do not forgive men their offences, neither will your Father forgive your offences.

16 And when ye fast, be not as the hypocrites, downcast in countenance; for they disfigure their faces, so that they may appear fasting to men: verily I say unto you, They have their reward.

17 But *thou*, [when] fasting, anoint thy head and wash thy face,

18 so that thou mayest not appear fasting unto men, but to thy Father who is in secret; and thy Father who sees in secret shall render [it] to thee.

19 Lay not up for yourselves treasures upon the earth, where moth and rust spoils, and where thieves dig through and steal;

20 but lay up for yourselves treasures in heaven, where neither moth nor rust spoils, and where thieves do not dig through nor steal;

21 for where thy treasure is, there will be also thy heart.

22 The lamp of the body is the eye; if therefore thine eye be single, thy whole body will be light:

23 but if thine eye be wicked, thy whole body will be dark. If therefore the light that is in thee be darkness, how great the darkness!

24 No one can serve two masters; for either he will hate the one and will love the other, or he will hold to the one and despise the other. Ye cannot serve God and mammon.

25 For this cause I say unto you, Do not be careful about your life, what ye should eat and what ye should drink; nor for your body what ye should put on. Is not the life more than food, and the body than raiment?

26 Look at the birds of the heaven, that they sow not, nor reap, nor gather into granaries, and your heavenly Father nourishes them. Are *ye* not much more excellent than they?

27 But which of you by carefulness can add to his growth one cubit?

28 And why are ye careful about clothing? Observe with attention the lilies of the field, how they grow: they toil not, neither do they spin;

29 but I say unto you, that not even Solomon in all his glory was clothed as one of these.

30 But if God so clothe the herbage of the field, which is to-day, and to-morrow is cast into [the] oven, will he not much rather you, O [ye] of little faith?

31 Be not therefore careful, saying, What shall we eat? or What shall we drink? or What shall we put on?

32 for all these things the nations seek after; for your heavenly Father knows that ye have need of all these things.

33 But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.

34 Be not careful therefore for the morrow, for the morrow shall be careful about itself. Sufficient to the day [is] its own evil.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3425

Prostudujte si tuto pasáž

  
/ 10837  
  

3425. 'The herdsmen of Gerar disputed with Isaac's herdsmen' means that those who taught did not see anything of the sort there, because things in the internal sense appear contrary to those in the literal. This is clear from the meaning, when the internal sense of the Word is the subject, of 'disputing' as refusing to recognize any such thing - by saying that they do not see it; from the meaning of 'herdsman' as people who teach, dealt with in 343; 1 and from the meaning of 'Gerar' as faith, dealt with in 1209, 2504, 3365, 3384. Thus 'the herdsmen of the Valley of Gerar' means those who do not acknowledge any sense in the Word other than its literal sense. The reason they do not see anything else - namely any interior sense - is that things appear to be contraries; that is to say, things in the internal sense appear to be contrary to those in the literal sense. Yet though they appear to be contrary they are not in fact so but exist in perfect correspondence with one another. The reason why they appear to be contrary however is that people who see only the literal sense of the Word are themselves dwelling in a state of contrariety. Anyone whose state is this - that is, in whom the external or natural man is totally at variance with the internal or spiritual man - sees the things that belong to the internal or spiritual man as though they stood contrary to himself, when in fact he himself as to his external or natural man is in a state of contrariety. And if he were not in that state, but his external or natural man were subservient to the internal or spiritual man, they would exist in perfect correspondence with one another.

[2] For example, a person in a state of contrariety believes that to obtain eternal life he must renounce riches, and all physical and worldly pleasures, and so the delights of life; for he believes that all these things are contrary to spiritual life. But in themselves they are not contrary to that life but correspond to it; for they are means to an end, that is to say, they exist so that the internal or spiritual man may be enabled to find joy in performing the good deeds of charity, and in addition to live contentedly in a healthy body. It is ends in view which alone cause the internal man and the external man either to be contrary or to correspond to each other. They are contrary when the riches, pleasures, and delights spoken of become ends in view, for in that case spiritual and celestial things that belong to the internal man are despised and ridiculed, or even simply rejected, by a person. But they correspond when they do not become ends but means to higher ends, that is to say, to things that belong to life after death, and so to the heavenly kingdom and to the Lord Himself. In this case bodily and worldly things appear to him to be hardly anything compared with those just mentioned and when he does think about them he considers them to be merely means to ends in view.

[3] From these considerations it is evident that things that appear to be contraries are not in themselves so, but that the reason why they appear to be such is that contrariety exists within the persons themselves. Those in whom it does not exist act in similar ways, utter similar things, seek wealth in similar ways, and pursue similar pleasures to those in whom contrariety does exist, so much so that to outward appearance scarcely any distinction can be made between them. The reason for this is that solely their ends in view distinguish the former from the latter, or what amounts to the same, that which they really love distinguishes one person from another, for what people love they have as their end in view. But although to outward appearance, that is, as to their bodies, people are similar, they are nevertheless completely different inwardly, that is, as to their spirits. The spirit of one in whom correspondence exists, that is, with whom the external man corresponds to the internal man, is shining and beautiful, like heavenly love when presented in visible form. But the spirit of one in whom contrariety exists, that is, with whom the external man is contrary to the internal man - even though he looks like the other in external appearance - is dark and ugly, like self-love and love of the world, that is, like contempt for others and like hatred, when presented in a visible form.

[4] It is similar with very many things in the Word, that is to say, those in the literal sense appear as contraries to those in the internal sense. Yet they are in no way contraries but have a perfect correspondence with one another. For example, in the Word reference is made many times to Jehovah or the Lord being angry, being wroth, destroying, and casting into hell, when in fact He is never angry, let alone casts anyone into hell. The former ideas belong to the sense of the letter, but the latter to the internal sense. The latter appear to be contraries, but this is because man dwells in a state of contrariety. It is like the Lord's appearing as the Sun to angels in heaven, and therefore as spring-like warmth and as light like that of the dawn, but to those in hell like something altogether darkened and therefore as cold like that of winter and as thick darkness like that of night - as a consequence of which angels are governed by love and charity, but those in hell by hatred and enmity. Thus to those in hell He is, as the sense of the letter refers to Him, one who is angry and wrathful, who destroys and casts into hell, but to the angels He is, as the internal sense portrays Him, one who is never angry and wroth, still less one who destroys and casts into hell.

[5] When the subject in the Word therefore is things that are contrary to the Divine such appearances inevitably present themselves. Even so, it is the Divine - which the wicked turn into that which is of the devil - that is then at work. Furthermore to the extent they draw near the Divine those in hell subject themselves to torments. Something similar is true of the words of the Lord's Prayer, Do not lead us into temptation. According to the letter the meaning is that He leads into temptation, but the internal sense is that He does not lead anyone into it, as is well known, see 1875. Similarly with everything else which occurs in the literal sense of the Word.

Poznámky pod čarou:

1. The same word (pastor) is used for a herdsman as for a shepherd.

  
/ 10837  
  

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