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Mateo 16

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1 Y LLEGÁNDOSE los Fariséos y los Saducéos, para tentar[le,] le pedian que les mostrase señal del cielo.

2 Mas él respondiendo, les dijo: Cuando es la tarde del dia, decís: Sereno; porque el cielo tiene arreboles:

3 Y á la mañana: Hoy tempestad; porque tiene arreboles el cielo triste. Hipócritas, que sabeis hacer diferencia en la faz del cielo; ¿y en las señales de los tiempos no podeis?

4 La generacion mala y adulterina demanda señal, mas señal no le será dada sino la señal de Jonás profeta. Y dejándolos, se fué.

5 Y viniendo sus discípulos de la otra parte [del lago,] se habian olvidado de tomar pan.

6 Y Jesus les dijo: Mirad, y guardáos de la levadura de los Fariséos, y de los Saducéos.

7 Y ellos pensaban dentro de sí, diciendo: [Esto dice] porque no tomamos pan.

8 Y entendiéndo[lo] Jesus, les dijo: ¿Por qué pensais dentro de vosotros, [hombres] de poca fe, que no tomasteis pan?

9 ¿No entendeis aun, ni os acordais de los cinco panes [entre] cinco mil [hombres,] y cuántos cestos alzásteis?

10 ¿Ni de los siete panes [entre] cuatro mil, y cuántas espuertas tomásteis?

11 ¿Cómo [es que] no entendeis que no por el pan os dije, que os guardaseis de la levadura de los Fariséos y de los Saducéos?

12 Entónces entendieron que no les habia dicho que se guardasen de la levadura de pan, sino de la doctrina de los Fariséos y de los Saducéos.

13 Y viniendo Jesus á las partes de Cesaréa de Filipo, preguntó á sus discípulos, diciendo: ¿Quién dicen los hombres que es el Hijo del hombre?

14 Y ellos dijeron: Unos, Juan el Bautista; y otros, Elías; y otros, Jeremías, ó alguno de los profetas.

15 El les dice: Y vosotros, ¿quién decís que soy?

16 Y respondiendo Simon Pedro, dijo: Tu eres el Cristo, el Hijo del Dios viviente.

17 Entónces respondiendo Jesus, le dijo: Bienaventurado eres, Simon, hijo de Jonás: porque no te [lo] reveló carne ni sangre; mas mi Padre que [está] en los cielos.

18 Mas yo tambien te digo, que tú eres Pedro; y sobre esta piedra edificaré mi iglesia; y las puertas del infierno no prevalecerán contra ella.

19 Y á tí daré las llaves del reino de los cielos: y todo lo que ligares en la tierra, será ligado en los cielos: y todo lo que desatares en la tierra, será desatado en los cielos.

20 Entónces mandó á sus discípulos que á nadie dijesen que él era Jesus el Cristo.

21 Desde aquel tiempo comenzó Jesus á declarar á sus discípulos, que le convenia ir á Jerusalem, y padecer mucho de los ancianos, y de los príncipes de los sacerdotes, y de los escribas, y ser muerto, y resucitar al tercero dia.

22 Y Pedro, tomándole aparte, comenzó á reprenderle, diciendo: Señor, ten compasion de tí: en ninguna manera esto te acontezca.

23 Entónces él volviéndose, dijo á Pedro: Quítate de delante de mí, Satanás; me eres escándalo; porque no entiendes lo que [es] de Dios, sino lo que [es] de los hombres.

24 Entónces Jesus dijo á sus discípulos: Si alguno quiere venir en pos de mí, niéguese á sí mismo, y tome su cruz, y sígame.

25 Porque cualquiera que quisiere salvar su vida, la perderá; y cualquiera que perdiere su vida por causa de mí, la hallará.

26 Porque ¿de qué aprovecha al hombre, si granjeare todo el mundo, y perdiere su alma? O, ¿qué recompensa dará el hombre por su alma?

27 Porque el Hijo del hombre vendrá en la gloria de su Padre con sus ángeles, y entónces pagará á cada uno conforme á sus obras.

28 De cierto os digo, [que] hay algunos de los que están aquí, que no gustarán la muerte, hasta que hayan visto el Hijo del hombre viniendo en su reino.

   

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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.