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Matthaeus 13

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1 In illo die exiens Jesus de domo, sedebat secus mare.

2 Et congregatæ sunt ad eum turbæ multæ, ita ut naviculam ascendens sederet : et omnis turba stabat in littore,

3 et locutus est eis multa in parabolis, dicens : Ecce exiit qui seminat, seminare.

4 Et dum seminat, quædam ceciderunt secus viam, et venerunt volucres cæli, et comederunt ea.

5 Alia autem ceciderunt in petrosa, ubi non habebant terram multam : et continuo exorta sunt, quia non habebant altitudinem terræ :

6 sole autem orto æstuaverunt ; et quia non habebant radicem, aruerunt.

7 Alia autem ceciderunt in spinas : et creverunt spinæ, et suffocaverunt ea.

8 Alia autem ceciderunt in terram bonam : et dabant fructum, aliud centesimum, aliud sexagesimum, aliud trigesimum.

9 Qui habet aures audiendi, audiat.

10 Et accedentes discipuli dixerunt ei : Quare in parabolis loqueris eis ?

11 Qui respondens, ait illis : Quia vobis datum est nosse mysteria regni cælorum : illis autem non est datum.

12 Qui enim habet, dabitur ei, et abundabit : qui autem non habet, et quod habet auferetur ab eo.

13 Ideo in parabolis loquor eis : quia videntes non vident, et audientes non audiunt, neque intelligunt.

14 Et adimpletur in eis prophetia Isaiæ, dicentis : Auditu audietis, et non intelligetis : et videntes videbitis, et non videbitis.

15 Incrassatum est enim cor populi hujus, et auribus graviter audierunt, et oculos suos clauserunt : nequando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.

16 Vestri autem beati oculi quia vident, et aures vestræ quia audiunt.

17 Amen quippe dico vobis, quia multi prophetæ et justi cupierunt videre quæ videtis, et non viderunt : et audire quæ auditis, et non audierunt.

18 Vos ergo audite parabolam seminantis.

19 Omnis qui audit verbum regni, et non intelligit, venit malus, et rapit quod seminatum est in corde ejus : hic est qui secus viam seminatus est.

20 Qui autem super petrosa seminatus est, hic est qui verbum audit, et continuo cum gaudio accipit illud :

21 non habet autem in se radicem, sed est temporalis : facta autem tribulatione et persecutione propter verbum, continuo scandalizatur.

22 Qui autem seminatus est in spinis, hic est qui verbum audit, et sollicitudo sæculi istius, et fallacia divitiarum suffocat verbum, et sine fructu efficitur.

23 Qui vero in terram bonam seminatus est, hic est qui audit verbum, et intelligit, et fructum affert, et facit aliud quidem centesimum, aliud autem sexagesimum, aliud vero trigesimum.

24 Aliam parabolam proposuit illis, dicens : Simile factum est regnum cælorum homini, qui seminavit bonum semen in agro suo :

25 cum autem dormirent homines, venit inimicus ejus, et superseminavit zizania in medio tritici, et abiit.

26 Cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania.

27 Accedentes autem servi patrisfamilias, dixerunt ei : Domine, nonne bonum semen seminasti in agro tuo ? unde ergo habet zizania ?

28 Et ait illis : Inimicus homo hoc fecit. Servi autem dixerunt ei : Vis, imus, et colligimus ea ?

29 Et ait : Non : ne forte colligentes zizania, eradicetis simul cum eis et triticum.

30 Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus : Colligite primum zizania, et alligate ea in fasciculos ad comburendum : triticum autem congregate in horreum meum.

31 Aliam parabolam proposuit eis dicens : Similis est regnum cælorum grano sinapis, quod accipiens homo seminavit in agro suo :

32 quod minimum quidem est omnibus seminibus : cum autem creverit, majus est omnibus oleribus, et fit arbor, ita ut volucres cæli veniant, et habitent in ramis ejus.

33 Aliam parabolam locutus est eis : Similis est regnum cælorum fermento, quod acceptum mulier abscondit in farinæ satis tribus, donec fermentatum est totum.

34 Hæc omnia locutus est Jesus in parabolis ad turbas : et sine parabolis non loquebatur eis :

35 ut impleretur quod dictum erat per prophetam dicentem : Aperiam in parabolis os meum ; eructabo abscondita a constitutione mundi.

36 Tunc, dimissis turbis, venit in domum : et accesserunt ad eum discipuli ejus, dicentes : Edissere nobis parabolam zizaniorum agri.

37 Qui respondens ait illis : Qui seminat bonum semen, est Filius hominis.

38 Ager autem est mundus. Bonum vero semen, hi sunt filii regnum. Zizania autem, filii sunt nequam.

39 Inimicus autem, qui seminavit ea, est diabolus. Messis vero, consummatio sæculi est. Messores autem, angeli sunt.

40 Sicut ergo colliguntur zizania, et igni comburuntur : sic erit in consummatione sæculi.

41 Mittet Filius hominis angelos suos, et colligent de regno ejus omnia scandala, et eos qui faciunt iniquitatem :

42 et mittent eos in caminum ignis. Ibi erit fletus et stridor dentium.

43 Tunc justi fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat.

44 Simile est regnum cælorum thesauro abscondito in agro : quem qui invenit homo, abscondit, et præ gaudio illius vadit, et vendit universa quæ habet, et emit agrum illum.

45 Iterum simile est regnum cælorum homini negotiatori, quærenti bonas margaritas.

46 Inventa autem una pretiosa margarita, abiit, et vendidit omnia quæ habuit, et emit eam.

47 Iterum simile est regnum cælorum sagenæ missæ in mare, et ex omni genere piscium congreganti.

48 Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt.

49 Sic erit in consummatione sæculi : exibunt angeli, et separabunt malos de medio justorum,

50 et mittent eos in caminum ignis : ibi erit fletus, et stridor dentium.

51 Intellexistis hæc omnia ? Dicunt ei : Etiam.

52 Ait illis : Ideo omnis scriba doctus in regno cælorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera.

53 Et factum est, cum consummasset Jesus parabolas istas, transiit inde.

54 Et veniens in patriam suam, docebat eos in synagogis eorum, ita ut mirarentur, et dicerent : Unde huic sapientia hæc, et virtutes ?

55 Nonne hic est fabri filius ? nonne mater ejus dicitur Maria, et fratres ejus, Jacobus, et Joseph, et Simon, et Judas ?

56 et sorores ejus, nonne omnes apud nos sunt ? unde ergo huic omnia ista ?

57 Et scandalizabantur in eo. Jesus autem dixit eis : Non est propheta sine honore, nisi in patria sua, et in domo sua.

58 Et non fecit ibi virtutes multas propter incredulitatem illorum.

   

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Arcana Coelestia # 2520

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2520. 'And he said, Lord, will You kill even a righteous nation?' means, Would the good and truth of doctrine be done away with? This is clear from the meaning of 'nation' as good, dealt with in 1259, 1260, 1416. And because the words 'a righteous nation' refer to 'the nation of Abimelech', who means the doctrine of faith, they are used here to mean both good and truth, since both are the subject matter of doctrine.

[2] The fact that these words were uttered from a zeal that went with an affection or love towards the whole human race may be evident to anyone. Such love was directing the Lord's thoughts even when He had not yet put off the human from the mother. And although He perceived from the Divine that the doctrine of faith had a wholly celestial origin, nevertheless in order that the needs of the human race, which does not receive anything of which it cannot form some idea from its own rational thought, might be met, it is therefore said, 'Will You kill even a righteous nation?' meaning, Would the good and truth of doctrine be done away with? The fact that a person does not receive anything of which he cannot form some idea from his rational thought may be seen from the ideas which a person entertains regarding Divine arcana. The latter always have some idea attached to them that is derived from worldly objects or things analogous to worldly objects by which they are retained in the memory and reproduced in thought. For without ideas derived from worldly objects a person is unable to engage in thought. If therefore truths from a Divine origin were presented naked they would never be accepted because they would go far beyond his range of understanding, and so beyond his faith as well, most of all in the case of those whose worship is external.

[3] Let the following examples illustrate this: The Divine itself cannot reside in anything except that which is Divine, and so only in the Lord's Divine Human, and with man through His Human. If the rational were consulted it would say that the Divine itself can reside in the human of anyone. Again nothing holy exists which does not proceed from the Lord, and so from the Divine, which is one. If the rational were consulted it would say that what is holy may also spring from other sources.

[4] Again, man does not live from himself, do good from himself, believe the truth from himself, or indeed think from himself. The good and truth that he does or believes come from the Lord, but the evil and falsity come from hell. And what is more, hell - that is, those who are in hell - do not think from themselves but, in the same way as man, are recipients of the Lord's good and truth. If the rational were consulted it would reject all those ideas because it would not comprehend them. It would also reject the idea that nobody is rewarded on account of the good he does and of the truth he teaches. And it would reject the idea that what is external does not accomplish anything, only what is internal, insofar as the affection for good is present in the doing of good, and insofar as from this the affection for truth is present in the teaching of truth, and insofar as the things are not done from oneself. So also with a thousand other examples that could be given.

[5] Such being the nature of the human rational, the Word therefore uses expressions that accord with man's capacity to understand, and also with his inherent disposition. And this explains why the internal sense of the Word is different from its literal sense. This becomes quite clear from the Old Testament Word where most things are stated in ways that accord with the capacity to understand and the inherent disposition of the people who lived in those times. As a consequence little, indeed scarcely anything, is mentioned there about the life after death, about eternal salvation, and about the internal man. Indeed the character of the Jewish and Israelitish people with whom the Church existed at that time was such that if these matters had been disclosed to them they would not only have failed to understand them but would also have ridiculed them. If similarly it had been disclosed to them that the Messiah or Christ was going to come and save their souls for ever, this too they would have rejected as something of no importance, as also becomes clear from the same nation today. And it is so still that if what is internal or spiritual is mentioned in their presence, and the fact that the Messiah is not going to be a very great earthly king, they laugh at it.

[6] This was the reason why the Lord sometimes spoke in the way the Prophets had spoken and expressed all else by means of parables, as He Himself states in Matthew,

Jesus said, I speak to them in parables, because those who see do not see, and those who hear do not hear, nor do they understand. Matthew 13:13.

'Those who see' and 'those who hear' are those inside the Church who, though they see and hear, nevertheless do not understand. And in John,

He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart, and are converted and I heal them. John 12:40.

Their being 'converted' and being 'healed' implies that even so they would subsequently reject and in so doing profane, which entails eternal condemnation, see 301-303, 582, 1008, 1010, 1059, 1327, 1328, 2051, 2426. Nevertheless the Lord in many places disclosed the interior things of the Word, but solely for the benefit of the wise.

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