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Jevanðelje po Mateju 6

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1 Pazite da pravdu svoju ne činite pred ljudima da vas oni vide; inače platu nemate od Oca svog koji je na nebesima.

2 Kad dakle daješ milostinju, ne trubi pred sobom, kao što čine licemeri po zbornicama i po ulicama da ih hvale ljudi. Zaista vam kažem: primili su platu svoju.

3 A ti kad činiš milostinju, da ne zna levica tvoja šta čini desnica tvoja.

4 Tako da bude milostinja tvoja tajna; i Otac tvoj koji vidi tajno, platiće tebi javno.

5 I kad se moliš Bogu, ne budi kao licemeri, koji rado po zbornicama i na raskršću po ulicama stoje i mole se da ih vide ljudi. Zaista vam kažem da su primili platu svoju.

6 A ti kad se moliš, uđi u klet svoju, i zatvorivši vrata svoja, pomoli se Ocu svom koji je u tajnosti; i Otac tvoj koji vidi tajno, platiće tebi javno.

7 A kad se molite, ne govorite mnogo ko neznabošci; jer oni misle da će za mnoge reči svoje biti uslišeni.

8 Vi dakle ne budite kao oni; jer zna Otac vaš šta vam treba pre molitve vaše;

9 Ovako dakle molite se vi: Oče naš koji si na nebesima, da se sveti ime Tvoje;

10 Da dođe carstvo Tvoje; da bude volja Tvoja i na zemlji kao na nebu;

11 Hleb naš potrebni daj nam danas;

12 I oprosti nam dugove naše kao i mi što opraštamo dužnicima svojim;

13 I ne navedi nas u napast; no izbavi nas oda zla. Jer je Tvoje carstvo, i sila, i slava va vek. Amin.

14 Jer ako opraštate ljudima grehe njihove, oprostiće i vama Otac vaš nebeski.

15 Ako li ne opraštate ljudima grehe njihove, ni Otac vaš neće oprostiti vama grehe vaše.

16 A kad postite, ne budite žalosni kao licemeri; jer oni načine bleda lica svoja da ih vide ljudi gde poste. Zaista vam kažem da su primili platu svoju.

17 A ti kad postiš, namaži glavu svoju, i lice svoje umij,

18 Da te ne vide ljudi gde postiš, nego Otac tvoj koji je u tajnosti; i Otac tvoj koji vidi tajno, platiće tebi javno.

19 Ne sabirajte sebi blago na zemlji, gde moljac i rđa kvari, i gde lupeži potkopavaju i kradu;

20 Nego sabirajte sebi blago na nebu, gde ni moljac ni rđa ne kvari, i gde lupeži ne potkopavaju i ne kradu.

21 Jer gde je vaše blago, onde će biti i srce vaše.

22 Sveća je telu oko. Ako dakle bude oko tvoje zdravo, sve će telo tvoje svetlo biti.

23 Ako li oko tvoje kvarno bude, sve će telo tvoje tamno biti. Ako je dakle videlo što je u tebi tama, a kamoli tama?

24 Niko ne može dva gospodara služiti: jer ili će na jednog mrzeti, a drugog ljubiti; ili jednom voleti, a za drugog ne mariti. Ne možete Bogu služiti i mamoni.

25 Zato vam kažem: ne brinite se za život svoj, šta ćete jesti, ili šta ćete piti; ni za telo svoje, u šta ćete se obući. Nije li život pretežniji od hrane, i telo od odela?

26 Pogledajte na ptice nebeske kako ne seju, niti žnju, ni sabiraju u žitnice; pa Otac vaš nebeski hrani ih. Niste li vi mnogo pretežniji od njih?

27 A ko od vas brinući se može primaknuti rastu svom lakat jedan?

28 I za odelo što se brinete? Pogledajte na ljiljane u polju kako rastu; ne trude se niti predu.

29 Ali ja vam kažem da ni Solomun u svoj svojoj slavi ne obuče se kao jedan od njih.

30 A kad travu u polju, koja danas jeste, a sutra se u pećbaca, Bog tako odeva, a kamoli vas, maloverni?

31 Ne brinite se dakle govoreći: Šta ćemo jesti, ili, šta ćemo piti, ili, čim ćemo se odenuti?

32 Jer sve ovo neznabošci ištu; a zna i Otac vaš nebeski da vama treba sve ovo.

33 Nego ištite najpre carstvo Božje, i pravdu Njegovu, i ovo će vam se sve dodati.

34 Ne brinite se dakle za sutra; jer sutra brinuće se za se. Dosta je svakom danu zla svog.

   

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Apocalypse Explained # 1193

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1193. Verse 24. And in her was found the blood of prophets and of saints signifies violence offered by them to every truth and thus to every good of the Word. This is evident from the signification of "blood," as being the Divine truth, and in the contrary sense violence offered to the Divine truth (See n. 329, 476, 748); also from the signification of "prophets," as being those who are in truths of doctrine from the Word, and in an abstract sense truths of doctrine (See n. 624, 999); also from the signification of "saints," as being those who are in Divine truths from the Word, and in an abstract sense Divine truths in the Word (See n. 204, 325, 973); also from the signification of "found in her," as being that violence was offered to these from the doctrine and religious persuasion meant by Babylon. From all this it is clear that "the blood of prophets and of saints found in her" signifies the violence offered by them to every truth and thus to every good of doctrine from the Word.

(Continuation)

[2] Something shall now be said about the uses through which men and angels have wisdom. To love uses is nothing else than to love the neighbor, for use in the spiritual sense is the neighbor. This can be seen from the fact that everyone loves another not because of his face and body, but from his will and understanding; he loves one who has a good will and a good understanding, and does not love one with a good will and a bad understanding, or with a good understanding and a bad will. And as a man is loved or not loved for these reasons, it follows that the neighbor is that from which everyone is a man, and that is his spiritual. Place ten men before your eyes that you may choose one of them to be your associate in any duty or business; will you first find out about them and choose the one who comes nearest to your use? Therefore he is your neighbor, and is loved more than the others. Or become acquainted with ten maidens with the purpose of choosing one of them for your wife; do you not at first ascertain the character of each one, and if she consents betroth to you the one that you love? That one is more your neighbor than the others. If you should say to yourself, "Every man is my neighbor, and is therefore to be loved without distinction," a devil-man and an angel-man or a harlot and a virgin might be equally loved. Use is the neighbor, because every man is valued and loved not for his will and understanding alone, but for the uses he performs or is able to perform from these. Therefore a man of use is a man according to his use; and a man not of use is a man not a man, for of such a man it is said that he is not useful for anything; and although in this world he may be tolerated in a community so long as he lives from what is his own, after death when he becomes a spirit he is cast out into a desert.

[3] Man, therefore, is such as his use is. But uses are manifold; in general they are heavenly or infernal. Heavenly uses are those that are serviceable more or less, or more nearly or remotely, to the church, to the country, to society, and to a fellow-citizen, for the sake of these as ends; but infernal uses are those that are serviceable only to the man himself and those dependent on him; and if serviceable to the church, to the country, to society, or to a fellow citizen, it is not for the sake of these as ends, but for the sake of self as the end. And yet everyone ought from love, though not from self-love, to provide the necessaries and requisites of life for himself and those dependent on him.

[4] When man loves uses by doing them in the first place, and loves the world and self in the second place, the former constitutes his spiritual and the latter his natural; and the spiritual rules, and the natural serves. This makes evident what the spiritual is, and what the natural is. This is the meaning of the Lord's words in Matthew:

Seek ye first the kingdom of the heavens 1 and its justice, and all things shall be added unto you (Matthew 6:33).

"The kingdom of the heavens" means the Lord and His church, and "justice" means spiritual, moral, and civil good; and every good that is done from the love of these is a use. Then "all things shall be added," because when use is in the first place, the Lord, from whom is all good, is in the first place and rules, and gives whatever contributes to eternal life and happiness; for, as has been said, all things of the Lord's Divine providence pertaining to man look to what is eternal. "All things that shall be added" refer to food and raiment, because food means everything internal that nourishes the soul, and raiment everything external that like the body clothes it. Everything internal has reference to love and wisdom, and everything external to wealth and eminence. All this makes clear what is meant by loving uses for the sake of uses, and what the uses are from which man has wisdom, from which and according to which wisdom everyone has eminence and wealth in heaven.

Poznámky pod čarou:

1. The photolithograph has "kingdom of the heavens." Schmidius also has it. The Greek is "Kingdom of God."

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