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Jevanðelje po Mateju 10

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1 I dozvavši svojih dvanaest učenika dade im vlast nad duhovima nečistim da ih izgone, i da isceljuju od svake bolesti i svake nemoći.

2 A dvanaest apostola imena su ova: prvi Simon, koji se zove Petar, i Andrija brat njegov; Jakov Zevedejev, i Jovan brat njegov;

3 Filip i Vartolomije; Toma, i Matej carinik; Jakov Alfejev, i Levije prozvani Tadija;

4 Simon Kananit, i Juda Iskariotski, koji Ga i predade.

5 Ovih dvanaest posla Isus i zapovedi im govoreći: Na put neznabožaca ne idite, i u grad samarjanski ne ulazite.

6 Nego idite k izgubljenim ovcama doma Izrailjevog.

7 A hodeći propovedajte i kazujte da se približilo carstvo nebesko.

8 Bolesne isceljujte, gubave čistite, mrtve dižite, đavole izgonite; za badava ste dobili, za badava i dajite.

9 Ne nosite zlata ni srebra ni bronze u pojasima svojim,

10 Ni torbe na put, ni dve haljine ni obuće ni štapa; jer je poslenik dostojan svog jela.

11 A kad u koji grad ili selo uđete, ispitajte ko je u njemu dostojan, i onde ostanite dok ne iziđete.

12 A ulazeći u kuću nazovite joj: Mir kući ovoj.

13 I ako bude kuća dostojna, doći će mir vaš na nju; a ako li ne bude dostojna, mir će se vaš k vama vratiti.

14 A ako vas ko ne primi niti posluša reči vaše, izlazeći iz kuće ili iz grada onog, otresite prah s nogu svojih.

15 Zaista vam kažem: lakše će biti zemlji sodomskoj i gomorskoj u dan strašnog suda nego li gradu onom.

16 Eto, ja vas šaljem kao ovce među vukove: budite dakle mudri kao zmije i bezazleni kao golubovi.

17 A čuvajte se od ljudi; jer će vas oni predati sudovima, i po zbornicama svojim biće vas.

18 I pred vlastelje i careve vodiće vas mene radi za svedočanstvo njima i neznabošcima.

19 A kad vas predadu, ne brinite se kako ćete ili šta ćete govoriti; jer će vam se u onaj čas dati šta ćete kazati.

20 Jer vi nećete govoriti, nego Duh Oca vašeg govoriće iz vas.

21 A predaće brat brata na smrt i otac sina; i ustaće deca na roditelje i pobiće ih.

22 I svi će mrzeti na vas imena mog radi; ali koji pretrpi do kraja blago njemu.

23 A kad vas poteraju u jednom gradu, bežite u drugi. Jer vam kažem zaista: nećete obići gradova Izrailjevih dok dođe Sin čovečiji.

24 Nema učenika nad učiteljem svojim ni sluge nad gospodarom svojim.

25 Dosta je učeniku da bude kao učitelj njegov i sluzi kao gospodar njegov. Kad su domaćina nazvali Veelzevulom, a kamo li domaće njegove?

26 Ne bojte ih se dakle; jer nema ništa sakriveno što se neće otkriti, ni tajno što se neće doznati.

27 Šta vam govorim u tami, kazujte na vidiku; i šta vam se šapće na uši, propovedajte s krovova.

28 I ne bojte se onih koji ubijaju telo, a dušu ne mogu ubiti; nego se bojte Onog koji može i dušu i telo pogubiti u paklu.

29 Ne prodaju li se dva vrapca za jedan dinar? Pa ni jedan od njih ne može pasti na zemlju bez oca vašeg.

30 A vama je i kosa na glavi sva izbrojana.

31 Ne bojte se, dakle; vi ste bolji od mnogo vrabaca.

32 A koji god prizna mene pred ljudima, priznaću i ja njega pred Ocem svojim koji je na nebesima.

33 A ko se odrekne mene pred ljudima, odreći ću se i ja njega pred Ocem svojim koji je na nebesima.

34 Ne mislite da sam ja došao da donesem mir na zemlju; nisam došao da donesem mir nego mač.

35 Jer sam došao da rastavim čoveka od oca njegovog i kćer od matere njene i snahu od svekrve njene:

36 I neprijatelji čoveku postaće domašnji njegovi.

37 Koji ljubi oca ili mater većma nego mene, nije mene dostojan; i koji ljubi sina ili kćer većma nego mene, nije mene dostojan.

38 I koji ne uzme krst svoj i ne pođe za mnom, nije mene dostojan.

39 Koji čuva dušu svoju, izgubiće je; a koji izgubi dušu svoju mene radi, naći će je.

40 Koji vas prima, mene prima; a koji mene prima, prima Onog koji me je poslao.

41 Koji prima proroka u ime proročko, platu proročku primiće; a koji prima pravednika u ime pravedničko, platu pravedničku primiće.

42 I ako ko napoji jednog od ovih malih samo čašom studene vode u ime učeničko, zaista vam kažem, neće mu plata propasti.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 200

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200. And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (See Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above n. 148. This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130. From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth.

[2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John:

I and the Father are one (John 10:30).

In the same:

Believe that the Father is in Me, and I in the Father (John 10:38).

In the same:

He that beholdeth Me beholdeth Him that sent Me (John 12:45).

In the same:

If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).

In the same:

If ye had known Me ye would have known My Father also (John 8:19).

In the same:

I am not alone, became the Father is with Me (John 16:32).

[3] Because the Lord is one with the Father He also declares:

That all things of the Father are His, and His are the Father's (John 17:10);

That all things whatsoever that the Father hath are His (John 16:15);

That the Father hath given all things into the hands of the Son (John 3:35; 13:3);

And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matthew 11:27; Luke 10:22).

That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46).

That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14).

From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples:

All power hath been given unto Me in heaven and on earth (Matthew 28:18);

by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before:

Without Me ye can do nothing (John 15:5).

This makes clear how these words are to be understood:

I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6);

namely, that the Father is approached when the Lord is approached.

[4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834; that "father" signifies the church in respect to good, thus the good of the church, and "mother" the church in respect to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Divine good that was in Him from conception, and which was the Esse of life, from which was His Human, the Lord called "Father," n. 2803, 3704, 7499, 8328, 8897; that the Lord is acknowledged as the Father in heaven because they are one, n. 15, 1729, 3690; that the Lord is also called "Father" in the Word, n. 2005; that the Lord also is a Father to those who are being regenerated, since they are receiving new life from Him, and His life, n. 2293, 3690, 6492; that the "Son of God," and the "Son of man," are the Lord in respect to the Divine Human and the proceeding Divine truth, see above, n. 63, 151, 166). Since, then, all who come into heaven must be in good as well as in truth (for no one can be in the one unless he is at the same time in the other, since good is the esse of truth, and truth is the existere of good); and since "the Father" signifies the Divine good, and "angels" the Divine truth, both from the Lord, therefore it is said, "I will confess his name before My Father and before His angels." So, too, in the Evangelists:

Everyone who shall confess Me before men, him will I confess before My Father who is in the heavens (Matthew 10:32).

Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8).

[5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says:

When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matthew 16:27).

Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark:

When He shall come in the glory of His Father with the holy angels (Mark 8:38).

And in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him (Matthew 25:31).

It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says:

Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18);

and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.

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