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Matteus 16

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1 Og fariseerne og sadduseerne gikk til ham og fristet ham, og bad at han vilde la dem få se et tegn fra himmelen.

2 Men han svarte og sa til dem: Når det er blitt aften, sier I: Det blir godt vær, for himmelen er rød;

3 og om morgenen: Idag blir det uvær, for himmelen er rød og mørk. Himmelens utseende vet I å tyde, men tidenes tegn kan I ikke tyde.

4 En ond og utro slekt krever tegn, og tegn skal ikke gis den, uten Jonas' tegn. Og han forlot dem og gikk bort.

5 Og da disiplene kom over til hin side, hadde de glemt å ta brød med.

6 Da sa Jesus til dem: Se eder for og ta eder i vare for fariseernes og sadduseernes surdeig!

7 Da tenkte de ved sig selv og sa: Det er fordi vi ikke har tatt brød med.

8 Men da Jesus merket det, sa han til dem: I lite troende! hvorfor tenker I ved eder selv at det er fordi I ikke har tatt brød med?

9 Skjønner I ennu ikke, og kommer I ikke i hu de fem brød til de fem tusen, og hvor mange kurver I da fikk,

10 eller de syv brød til de fire tusen, og hvor mange kurver I da fikk?

11 Kan I da ikke skjønne at det ikke var om brød jeg talte til eder? Men ta eder i vare for fariseernes og sadduseernes surdeig!

12 Da forstod de at han ikke hadde talt om at de skulde ta sig i vare for surdeigen i brød, men for fariseernes og sadduseernes lære.

13 Men da Jesus var kommet til landet ved Cesarea Filippi, spurte han sine disipler og sa: Hvem sier folk at Menneskesønnen er?

14 De sa: Nogen sier døperen Johannes, andre Elias, andre igjen Jeremias eller en av profetene.

15 Han sa til dem: Men I, hvem sier I at jeg er?

16 Da svarte Simon Peter og sa: Du er Messias, den levende Guds Sønn.

17 Og Jesus svarte og sa til ham: Salig er du, Simon, Jonas' sønn! for kjød og blod har ikke åpenbaret dig det, men min Fader i himmelen.

18 Og jeg sier dig at du er Peter; og denne klippe vil jeg bygge min menighet, og dødsrikets porter skal ikke få makt over den.

19 Og jeg vil gi dig nøklene til himlenes rike, og det du binder jorden, skal være bundet i himmelen, og det du løser jorden, skal være løst i himmelen.

20 Da bød han sine disipler at de ikke skulde si til nogen at han var Messias.

21 Fra den tid begynte Jesus å gi sine disipler til kjenne at han skulde gå til Jerusalem og lide meget av de eldste og yppersteprestene og de skriftlærde, og slåes ihjel, og opstå på den tredje dag.

22 Da tok Peter ham til side og begynte å irettesette ham og sa: Gud fri dig, Herre! dette må ingenlunde vederfares dig!

23 Men han vendte sig og sa til Peter: Vik bak mig, Satan! du er mig til anstøt; for du har ikke sans for det som hører Gud til, men bare for det som hører menneskene til.

24 Da sa Jesus til sine disipler: Vil nogen komme efter mig, da må han fornekte sig selv og ta sitt kors op og følge mig.

25 For den som vil berge sitt liv, skal miste det; men den som mister sitt liv for min skyld, skal finne det.

26 For hvad gagner det et menneske om han vinner den hele verden, men tar skade på sin sjel? eller hvad vil et menneske gi til vederlag for sin sjel?

27 For Menneskesønnen skal komme i sin Faders herlighet med sine engler, og da skal han betale enhver efter hans gjerning.

28 Sannelig sier jeg eder: Nogen av dem som her står, skal ikke smake døden før de ser Menneskesønnen komme i sitt rike.

   

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Conjugial Love # 524

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524. 1. Everyone has imputed to him after death the evil in which he is engaged; likewise the good. To make this discernible in some clarity, we will examine it in distinct parts as follows:

1. Everyone has his own particular life.

2. His own life awaits everyone after death.

3. An evil person then has the evilness of his life imputed to him, and a good person the goodness of his life.

First, that everyone has his own particular life. People know that everyone has his own particular life, thus one distinct from that of another. For there is a perpetual variety in everything, and no two things are the same. Therefore everyone has his own identity. This is clearly apparent from people's faces. No one's face is exactly like that of another, nor can it be to eternity. That is because no two minds are alike, and the mind begets the face; for the face is, as people say, an image of the mind, and the mind draws its origin and form from the person's life.

[2] If a person did not have his own particular life, as he does his own particular mind and his own particular face, he would not have any life after death distinct from that of another. Indeed, neither would there be a heaven, for heaven consists of perpetually distinct individuals. Its form derives solely from varieties of souls and minds disposed into such an order that they constitute a united whole, and this from one whose life is in each and every element there as the soul is in man. If this were not so, heaven would be dispersed, because its form would be dissolved.

The one from whom each and every one of its constituents has life, and who causes the form to cohere, is the Lord.

Every form in general consists of a variety of elements, and its character depends on the harmonious coordination and disposition of these into a united whole. Such is the human form. So it is that, although consisting of so many members, viscera and organs, a person has no sensation of anything arising in him or emanating from him except as its being a united whole.

[3] Second, that his own life awaits everyone after death. People in the church know this from the Word, and it is known from the following passages there:

...the Son of man will come..., and then He will render to each according to his deeds. (Matthew 16:27)

...I saw...books...opened.... And they were judged, all according to their works. (Revelation 20:12-13)

...in the day of...judgment..., (God) will render to each one according to his works. (Romans 2:5-6. Cf. 2 Corinthians 5:10)

The works according to which it will be rendered to everyone are his life, because it is his life that does them and they are in accord with his life.

Because it has been granted me for many years to be in the company of angels and to speak with newcomers from the world, I can testify for a certainty that everyone is examined there to discover what sort of life he led, and that the life he acquired in the world awaits him as his life to eternity. I have spoken with people who lived centuries ago, whose life was known to me from historical records, and I have found it to be like the description. I have also been told by angels that a person's life cannot be changed after death, because it has been structured in accordance with his love and consequent works. Moreover, that if it were changed, the organic structure would be destroyed, which can never happen. They also said that a change in the organic structure is possible only in the material body, and not at all possible in the spiritual body after the former has been cast off.

[4] Third, that an evil person then has the evilness of his life imputed to him, and a good person the goodness of his life. An imputation of evil does not require indictment, arraignment, conviction and sentencing as in the world, but it is brought about by the evil itself. For evil people of their own free will separate themselves from the good, since they cannot be together. The delights of an evil love detest the delights of a good love, and atmospheres of delight emanate from everyone there like odors from every plant on earth; for these are not absorbed and concealed by a material body as before, but flow freely out into the spiritual atmosphere from their loves. So, because evil there is detected virtually in its smell, it is this which indicts, arraigns, convicts and sentences, not in the presence of some judge, but in the presence of everyone who is in a state of good. This, then, is what we mean by imputation. Moreover, an evil person chooses companions with whom to live in his delight, and because he detests the delight of good, of his own accord he betakes himself to his like in hell.

[5] An imputation of good is effected similarly. This happens in the case of those who in the world acknowledged that every good in them was from the Lord and none from themselves. After they have been prepared, they are conveyed into the interior delights of good, and a path is then opened for them into heaven, to a society whose delights are homogeneous with theirs. This is brought about by the Lord.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.