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Matthaeus 10

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1 Und als er seine zwölf Jünger herzugerufen hatte, gab er ihnen Gewalt über unreine Geister, um sie auszutreiben, und jede Krankheit und jedes Gebrechen zu heilen.

2 Die Namen der zwölf Apostel aber sind diese: Der erste, Simon, der Petrus genannt wird, und Andreas, sein Bruder; Jakobus, der Sohn des Zebedäus, und Johannes, sein Bruder;

3 Philippus und Bartholomäus; Thomas und Matthäus, der Zöllner; Jakobus, der Sohn des Alphäus, und Lebbäus, der zubenamt war Thaddäus;

4 Simon, der Kananäer, (Sehr wahrsch. das hebr. Wort für den griech. Ausdruck "Zelotes") und Judas, der Iskariot, der ihn auch überlieferte.

5 Diese zwölf sandte Jesus aus und befahl ihnen und sprach: Gehet nicht auf einen Weg der Nationen, und gehet nicht in eine Stadt der Samariter;

6 gehet aber vielmehr zu den verlorenen Schafen des Hauses Israel.

7 Indem ihr aber hingehet, prediget und sprechet: Das eich der Himmel ist nahe gekommen.

8 Heilet Kranke, wecket Tote auf, reiniget Aussätzige, treibet Dämonen aus; umsonst habt ihr empfangen, umsonst gebet.

9 Verschaffet euch nicht Gold noch Silber noch Kupfer in eure Gürtel,

10 keine Tasche auf den Weg, noch zwei Leibröcke, noch Sandalen, noch einen Stab; denn der Arbeiter ist seiner Nahrung wert.

11 In welche Stadt aber oder in welches Dorf irgend ihr eintretet, erforschet, wer darin würdig ist; und daselbst bleibet, bis ihr weggehet.

12 Wenn ihr aber in das Haus eintretet, so grüßet es.

13 Und wenn nun das Haus würdig ist, so komme euer Friede auf dasselbe; wenn es aber nicht würdig ist, so wende sich euer Friede zu euch zurück.

14 Und wer irgend euch nicht aufnehmen, noch eure Worte hören wird, -gehet hinaus aus jenem Hause oder jener Stadt und schüttelt den Staub von euren Füßen.

15 Wahrlich, ich sage euch, es wird dem Lande von Sodom und Gomorra erträglicher ergehen am Tage des Gerichts als jener Stadt.

16 Siehe, ich sende euch wie Schafe inmitten von Wölfen; so seid nun klug wie die Schlangen und einfältig wie die Tauben.

17 Hütet euch aber vor den Menschen; denn sie werden euch an Synedrien überliefern und in ihren Synagogen euch geißeln;

18 und auch vor Statthalter und Könige werdet ihr geführt werden um meinetwillen, ihnen und den Nationen zum Zeugnis.

19 Wenn sie euch aber überliefern, so seid nicht besorgt, wie oder was ihr reden sollt; denn es wird euch in jener Stunde gegeben werden, was ihr reden sollt.

20 Denn nicht ihr seid die edenden, sondern der Geist eures Vaters, der in euch redet.

21 Es wird aber der Bruder den Bruder zum Tode überliefern, und der Vater das Kind; und Kinder werden sich erheben wider die Eltern und sie zum Tode bringen. (d. i. ihre Hinrichtung bewirken)

22 Und ihr werdet von allen gehaßt werden um meines Namens willen. Wer aber ausharrt bis ans Ende, dieser wird errettet werden.

23 Wenn sie euch aber verfolgen in dieser Stadt, so fliehet in die andere; denn wahrlich, ich sage euch, ihr werdet mit den Städten Israels nicht zu Ende sein, bis der Sohn des Menschen gekommen sein wird.

24 Ein Jünger ist nicht über den Lehrer, und ein Knecht (O. Sklave) nicht über seinen Herrn.

25 Es ist dem Jünger genug, daß er sei wie sein Lehrer, und der Knecht (O. Sklave) wie sein Herr. Wenn sie den Hausherrn Beelzebub genannt haben, wieviel mehr seine Hausgenossen!

26 Fürchtet euch nun nicht vor ihnen. Denn es ist nichts verdeckt, was nicht aufgedeckt, und verborgen, was nicht kundwerden wird.

27 Was ich euch sage in der Finsternis, redet in dem Lichte, und was ihr höret ins Ohr, rufet aus auf den Dächern. (O. Häusern)

28 Und fürchtet euch nicht vor denen, die den Leib töten, die Seele aber nicht zu töten vermögen; fürchtet aber vielmehr den, der sowohl Seele als Leib zu verderben vermag in der Hölle.

29 Werden nicht zwei Sperlinge um einen Pfennig (W. Assarion (As), eine kleine Münze im Werte von 4-5 Pfennig) verkauft? und nicht einer von ihnen fällt auf die Erde ohne euren Vater;

30 an euch aber sind selbst die Haare des Hauptes alle gezählt.

31 Fürchtet euch nun nicht; ihr seid vorzüglicher als viele Sperlinge.

32 Ein jeder nun, der mich vor den Menschen bekennen wird, den werde auch ich bekennen vor meinem Vater, der in den Himmeln ist.

33 Wer aber irgend mich vor den Menschen verleugnen wird, den werde auch ich verleugnen vor meinem Vater, der in den Himmeln ist.

34 Wähnet nicht, daß ich gekommen sei, Frieden auf die Erde zu bringen; ich bin nicht gekommen, Frieden zu bringen, sondern das Schwert.

35 Denn ich bin gekommen, den Menschen zu entzweien mit seinem Vater, und die Tochter mit ihrer Mutter, und die Schwiegertochter mit ihrer Schwiegermutter;

36 und des Menschen Feinde werden seine eigenen Hausgenossen sein.

37 Wer Vater oder Mutter mehr liebt als mich, ist meiner nicht würdig; und wer Sohn oder Tochter mehr liebt als mich, ist meiner nicht würdig;

38 und wer nicht sein Kreuz aufnimmt und mir nachfolgt, ist meiner nicht würdig.

39 Wer sein Leben findet, wird es verlieren, und wer sein Leben verliert um meinetwillen, wird es finden.

40 Wer euch aufnimmt, nimmt mich auf, und wer mich aufnimmt, nimmt den auf, der mich gesandt hat.

41 Wer einen Propheten aufnimmt in eines Propheten Namen, wird eines Propheten Lohn empfangen; und wer einen Gerechten aufnimmt in eines Gerechten Namen, wird eines Gerechten Lohn empfangen.

42 Und wer irgend einen dieser Kleinen (O. Geringen) nur mit einem Becher kalten Wassers tränken wird in eines Jüngers Namen, wahrlich, ich sage euch, er wird seinen Lohn nicht verlieren.

   

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Apocalypse Explained # 893

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893. Verse 12. Here is the patience of the saints, signifies the persecutions and temptations of those who are not in that faith, but in charity. This is evident from the signification of "patience," as being temptations (See above, n. 813). That persecutions also are meant will be seen below. Also from the signification of "saints" as being those who are in truths from good (See n. 204, thus who are in charity, for these are in truths from good; they are in faith also; but they know that charity and faith act as one, like good and truth, or like will and understanding, or like affection and thought; and because these act as one, faith with them is charity; for whatever comes into the thought from charity, since it is of charity, is in its essence charity, although as to its existence it is called faith. For nothing can exist in the thought except what is from some affection and thus belongs to affection, for this is like the esse, and thus is the life and soul of thought. It is similar with charity and faith; from which it follows that there can be no faith except from charity, also that the faith is altogether such as the charity is. (But more about this elsewhere.)

[2] The persecutions of those who are in charity by those who are in faith separated from charity are not such at this day as cause them to be banished and cast out from the assemblages of the Christian world, but only to be reviled and condemned by those who are in faith alone. For no one can be banished and cast out in any kingdom who lives well, and who declares that to live well is necessary to salvation, since this is in complete agreement with the Word, and since everyone sees from rational light that he ought to live well; and yet such are condemned by those who are in faith alone as not saved because of merit in good works, and because such works are not good because they are from self, and for other reasons by which they confirm justification and salvation by faith alone. This is more evident with those who belong to the Moravian sect, who above all others are defenders of faith separated, and who condemn those who in their life give thought to doing good from religion as not being alive but utterly dead, and declare that all such are cast out of heaven. Those who do not belong to that sect, but to churches where works are rejected as means of salvation, do not thus blaspheme although they think wrongly about such, especially those who confirm themselves in many ways by writings or by preachings or by reasonings in the doctrine of justification by faith alone. These persecutions are what are here meant by "patience," and also in chapter 12 of Revelation by:

The dragon standing before the woman who was about to bring forth, that when she brought forth he might devour her offspring; and afterwards he persecuted the woman, and cast out after her, out of his mouth, water as a river, that he might cause her to be swallowed up by the river; also the dragon was angry against the woman, and went away to make war with the remnant of her seed who keep the commandments of God and have the testimony of Jesus Christ (Revelation 12:4, 15, 17).

Also what is said about the beast (Revelation 13:5-7, 15). That such suffer persecutions on account of their acknowledgment and confession of the Divine Human in the Lord will be seen in what follows.

[3] But in respect to temptations, which are also meant here by "patience," there are spiritual temptations which those undergo who receive genuine charity from the Lord; for such must fight against the evils that are in every man from birth, and some must fight against the falsities that they have imbibed from childhood from masters and preachers respecting faith alone. These falsities and evils are removed by the combats of temptations. This is what is meant by the "cross" in the following passages:

Jesus said, He that doth not take up his cross and follow after Me is not worthy of Me (Matthew 10:38; Luke 14:27).

Jesus said to His disciples, If anyone will come after Me let him deny himself, take up his cross, and follow Me (Matthew 16:24; Mark 8:34; Luke 9:23).

In these passages the "cross" means temptations, and "to follow the Lord" means to acknowledge His Divine and to do His commandments. That this is the meaning of "following the Lord" may be seen above (n. 864). The "cross" means temptations because the evils and the falsities therefrom that cling to man from his birth infest and thus torment those who are natural when they are becoming spiritual. And as those evils and their falsities that infest and torment can be dispersed only by temptations, temptations are signified by the "cross." Therefore the Lord says, that "they must deny themselves and take up their cross," that is, that they must reject what is their own, "their cross" meaning what is man's own [proprium], against which he must fight.

[4] Again:

Jesus spake to the rich man who asked Him what he should do to inherit eternal life. Jesus said to him, Thou knowest the commandments: Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not defraud; Honor thy father and mother. He answered and said unto Him, All these things have I observed from my youth. Jesus looked upon him and loved him; yet He said unto him, One thing thou lackest; go, sell whatsoever thou hast and give to the poor; so shalt thou have treasure in the heavens; and come, follow Me, taking up the cross (Mark 10:17-21).

Here "to follow the Lord and to take up the cross" have the same signification as above, namely, to acknowledge the Lord's Divine, and the Lord as the God of heaven and earth; for without that acknowledgment no one can abstain from evils and do good except from self and as meritorious good, for the good that is good in itself and that is not meritorious good is solely from the Lord; consequently he cannot be saved unless the Lord is acknowledged, and it is acknowledged that all good is from Him. And yet before anyone can act from the Lord he must undergo temptations, for the reason that the internal of man, by which he is conjoined with heaven, is opened by means of temptations. And because no one can do the commandments apart from the Lord, therefore the Lord said, "Yet one thing thou lackest; sell all that thou hast and follow Me, taking up the cross;" that is, the Lord must be acknowledged and temptations must be endured. That "he should sell all that he had and give to the poor" signifies in the spiritual sense that he should alienate and cast away from himself what is his own [proprium], thus it has the same signification as "denying oneself" in the passages quoted above; and "to give to the poor" signifies in the spiritual sense to do the works of charity. The Lord said this to him because he was rich; and "riches" signify in the spiritual sense the knowledges of good and truth, and with this man, who was a Jew, the knowledges of evil and falsity, since they were traditions. From this it can be seen that the Lord, here as elsewhere, spake by correspondences.

[5] Again, temptations are signified by the "cup" of which they were to drink:

Jesus said unto James and John, Ye know not what ye ask. Are ye able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? They said unto Him, We are able. And Jesus said to them, The cup that I drink ye shall indeed drink, and with the baptism that I am baptized with shall ye be baptized; but to sit on My right hand or on My left is not Mine to give, but for whom it hath been prepared (Mark 10:38-40).

"To drink the cup that the Lord drank" has the same signification that the "cross" has above, namely, to undergo temptations; and "the baptism with which the Lord was baptized" signifies to be regenerated by temptations. But between the cup which the Lord drank and the cup which they are to drink there is the same difference as between the temptations of the Lord and the temptations of men. The temptations of the Lord were most grievous, and against all the hells; for the Lord subjugated all the hells by means of the temptations admitted into Himself; but the temptations of men are against evils and falsities that are from the hells with them, and in these the Lord and not man himself fights, except against certain painful feelings. There is a like difference between the baptism with which the Lord was baptized and the baptism with which men are baptized as there is between glorification and regeneration. By means of temptations the Lord glorified His Human by His own power, but men are regenerated, not by their own power but by the Lord; for "baptism" signifies to be regenerated by temptations, but the Lord's baptism signifies the glorification of His Human by temptations. (That "baptism" signifies regeneration and also temptations may be seen in The Doctrine of the New Jerusalem, n.187-193 seq.; and that the Lord glorified His Human and made it Divine, as He regenerates man and makes him spiritual, may be seen in the Arcana Coelestia 1725, 1729, 1733, 3318, 3381, 3382, 4286.)

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