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Mateo 6

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1 Mangagingat kayo na huwag magsigawa ng katuwiran sa harap ng mga tao, upang kanilang makita: sa ibang paraan ay wala kayong ganti ng inyong Ama na nasa langit.

2 Kaya nga pagka ikaw ay naglilimos, ay huwag kang tutugtog ng pakakak sa harap mo, na gaya ng ginagawa ng mga mapagpaimbabaw sa mga sinagoga at sa mga daan, upang sila'y mangagkapuri sa mga tao. Katotohanang sinasabi ko sa inyo, Tinanggap na nila ang sa kanila'y ganti.

3 Datapuwa't pagka ikaw ay naglilimos, ay huwag maalaman ng iyong kaliwang kamay ang ginagawa ng iyong kanang kamay:

4 Upang ang iyong paglilimos ay malihim: at ang iyong Ama na nakakikita sa lihim ay gagantihin ka.

5 At pagka kayo ay nagsisidalangin, ay huwag kayong gaya ng mga mapagpaimbabaw: sapagka't iniibig nila ang magsidalangin ng patayo sa mga sinagoga at sa mga likuang daan, upang sila'y mangakita ng mga tao. Katotohanang sinasabi ko sa inyo, Tinanggap na nila ang sa kanila'y ganti.

6 Datapuwa't ikaw, pagka ikaw ay mananalangin, pumasok ka sa iyong silid, at kung mailapat mo na ang iyong pinto, ay manalangin ka sa iyong Ama na nasa lihim, at ang iyong Ama na nakakikita sa lihim ay gagantihin ka.

7 At sa pananalangin ninyo ay huwag ninyong gamitin ang walang kabuluhang paulitulit, na gaya ng ginagawa ng mga Gentil: sapagka't iniisip nilang dahil sa kanilang maraming kasasalita ay didinggin sila.

8 Huwag nga kayong magsigaya sa kanila: sapagka't talastas ng inyong Ama ang mga bagay na inyong kinakailangan, bago ninyo hingin sa kaniya.

9 Magsidalangin nga kayo ng ganito: Ama namin na nasa langit ka, Sambahin nawa ang pangalan mo.

10 Dumating nawa ang kaharian mo. Gawin nawa ang iyong kalooban, kung paano sa langit, gayon din naman sa lupa.

11 Ibigay mo sa amin ngayon ang aming kakanin sa araw-araw.

12 At ipatawad mo sa amin ang aming mga utang, gaya naman namin na nagpatawad sa mga may utang sa amin.

13 At huwag mo kaming ihatid sa tukso, kundi iligtas mo kami sa masama. Sapagka't iyo ang kaharian, at ang kapangyarihan, at ang kaluwalhatian, magpakailan man. Siya nawa.

14 Sapagka't kung ipatawad ninyo sa mga tao ang kanilang mga kasalanan, ay patatawarin naman kayo ng inyong Ama sa kalangitan.

15 Datapuwa't kung hindi ninyo ipatawad sa mga tao ang kanilang mga kasalanan, ay hindi rin naman kayo patatawarin ng inyong Ama ng inyong mga kasalanan.

16 Bukod dito, pagka kayo'y nangagaayuno, ay huwag kayong gaya ng mga mapagpaimbabaw, na may mapapanglaw na mukha: sapagka't kanilang pinasasama ang mga mukha nila, upang makita ng mga tao na sila'y nangagaayuno. Katotohanang sinasabi ko sa inyo, Tinanggap na nila ang sa kanila'y ganti.

17 Datapuwa't ikaw, sa pagaayuno mo, ay langisan mo ang iyong ulo, at hilamusan mo ang iyong mukha;

18 Upang huwag kang makita ng mga tao na ikaw ay nagaayuno, kundi ng Ama mo na nasa lihim: at ang Ama mo, na nakakikita sa lihim, ay gagantihin ka.

19 Huwag kayong mangagtipon ng mga kayamanan sa lupa, na dito'y sumisira ang tanga at ang kalawang, at dito'y nanghuhukay at nagsisipagnakaw ang mga magnanakaw:

20 Kundi mangagtipon kayo ng mga kayamanan sa langit, na doo'y hindi sumisira kahit ang tanga kahit ang kalawang, at doo'y hindi nanghuhukay at hindi nagsisipagnakaw ang mga magnanakaw:

21 Sapagka't kung saan naroon ang iyong kayamanan, doon naman doroon ang iyong puso.

22 Ang ilawan ng katawan ay ang mata: kung tapat nga ang iyong mata, ang buong katawan mo'y mapupuspos ng liwanag.

23 Datapuwa't kung masama ang iyong mata, ang buong katawan mo'y mapupuspos ng kadiliman. Kaya't kung ang ilaw na sumasa iyo ay kadiliman, gaano kaya kalaki ang kadiliman!

24 Sinoma'y hindi makapaglilingkod sa dalawang panginoon: sapagka't kapopootan niya ang isa, at iibigin ang ikalawa: o kaya'y magtatapat siya sa isa, at pawawalang halaga ang ikalawa. Hindi kayo makapaglilingkod sa Dios at sa mga kayamanan.

25 Kaya nga sinasabi ko sa inyo, Huwag kayong mangabalisa sa inyong pamumuhay, kung ano baga ang inyong kakanin, o kung ano ang inyong iinumin; kahit ang sa inyong katawan, kung ano ang inyong daramtin. Hindi baga mahigit ang buhay kay sa pagkain, at ang katawan kay sa pananamit?

26 Masdan ninyo ang mga ibon sa langit, na hindi sila nangaghahasik, ni nagsisigapas, ni nangagtitipon man sa mga bangan; at sila'y pinakakain ng inyong Ama sa kalangitan. Hindi baga lalong higit ang halaga ninyo kay sa kanila?

27 At alin sa inyo ang sa pagkabalisa ay makapagdaragdag ng isang siko sa sukat ng kaniyang buhay?

28 At tungkol sa pananamit, bakit kayo nangababalisa? Wariin ninyo ang mga lirio sa parang, kung paanong nagsisilaki; hindi nangagpapagal, ni nangagsusulid man:

29 Gayon ma'y sinasabi ko sa inyo, na kahit si Salomon man sa buong kaluwalhatian niya ay hindi nakapaggayak na gaya ng isa sa mga ito.

30 Nguni't kung pinararamtan ng Dios ng ganito ang damo sa parang, na ngayon ay buhay, at sa kinabukasa'y iginagatong sa kalan, hindi baga lalonglalo na kayong pararamtan niya, Oh kayong mga kakaunti ang pananampalataya?

31 Kaya huwag kayong mangabalisa, na mangagsabi, Ano ang aming kakanin? o, Ano ang aming iinumin? o, Ano ang aming daramtin?

32 Sapagka't ang lahat ng mga bagay na ito ay siyang pinaghahanap ng mga Gentil; yamang talastas ng inyong Ama sa kalangitan na kinakailangan ninyo ang lahat ng mga bagay na ito.

33 Datapuwa't hanapin muna ninyo ang kaniyang kaharian, at ang kaniyang katuwiran; at ang lahat ng mga bagay na ito ay pawang idaragdag sa inyo.

34 Kaya't huwag ninyong ikabalisa ang sa araw ng bukas: sapagka't ang araw ng bukas ay mababalisa sa kaniyang sarili. Sukat na sa kaarawan ang kaniyang kasamaan.

   

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Apocalypse Explained # 254

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254. As I also have overcome, and sit with My Father in His throne, signifies comparatively as Divine good is united to Divine truth in heaven. This is evident from the signification of "overcoming," as being in reference to the Lord Himself, to unite Divine good to Divine truth. Because this was effected through temptations and victories, it is said, "as I also have overcome." (That the Lord united Divine good to Divine truth through temptations admitted into His Human, and then through continued victories, see The Doctrine of the New Jerusalem 201, 293, 302.) "To sit with My Father in His throne" signifies Divine good united to Divine truth in heaven, because "Father," when said by the Lord, means the Divine good that was in Him from conception, and "Son" the Divine truth, both in heaven, "throne" meaning heaven (See above). This Divine of the Lord in the heavens is called Divine truth, but it is Divine good united to Divine truth. (That this is so, see in the work on Heaven and Hell 13, 133, 139-140.)

[2] There is a comparison made between the men of the church and the Lord Himself, in His saying, "He that overcometh I will give to him to sit with Me in My throne, as I also have overcome and sit with My Father in His throne," because the Lord's life in the world was an example according to which the men of the church are to live, as the Lord Himself teaches in John:

I have given unto you an example that ye also should do as I have done to you. If ye know these things, blessed are ye if ye do them (John 13:15, 13:17).

So in other places the Lord compares Himself with others; for example, in John:

Jesus said, Even as the Father hath loved Me, so have I loved you; abide ye in My love, as I have kept My Father's commandments, and abide in His love (John 15:9-10).

In the same:

They are not of the world, even as I am not of the world. As Thou didst send Me into the world, even so sent I them into the world (John 17:16, 17:18).

In the same:

As the Father hath sent Me, even so send I you (John 20:21).

In the same:

The glory which Thou hast given Me I have given unto them; that they may be one even as We are one, I in them, Thou in Me. Father, those whom Thou hast given Me, I will that where I am they also may be with Me, that they may behold My glory which Thou hast given Me. I have made known unto them Thy name, and will make it known that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22-24, 17:26).

The Lord spoke of His conjunction with men in the same way as He spoke of His conjunction with the Father, that is, the conjunction of His Human with the Divine that was in Him, for the reason that the Lord is not conjoined with what is man's own [proprio], but with His own that is with man. The Lord removes what is man's own [proprium], and gives of His own, and dwells in that. That this is so is known in the church, as is clear from the customary prayer and exhortation to those who come to the sacrament of the Supper, in which are these words:

If with a true penitent heart and lively faith we receive that holy sacrament (for then we spiritually eat the flesh of Christ, and drink His blood), then we dwell in Christ, and Christ in us; and we are one with Christ, and Christ with us. (See also John 6:56. But these things may be better understood from what is shown in the work on Heaven and Hell 11-12.) From this it follows that as the Divine of the Lord received by angels and by men makes heaven and the church with them, they are one with the Lord, as He and the Father are one.

[3] That the meaning of these words of the Lord, that "He sitteth with His Father in His throne," may be more clearly seen, it must be known that "God's throne" is heaven (as was shown in the preceding article), and that heaven is heaven from the Divine that proceeds from the Lord, and this Divine is called Divine truth, but is Divine good united to Divine truth (as was said above). The Lord Himself is not in heaven, but is above the heavens, and is seen by those who are in the heavens as a sun. He is seen as a sun because He is Divine love, and Divine love is seen by the angels as solar fire; this is why "sacred fire" in the Word signifies love Divine. From the Lord as a sun light and heat proceed: the light that proceeds, since it is spiritual light, is Divine truth; and the heat, since it is spiritual heat, is Divine good. This, namely, the Divine good, is what is meant by "the Father in the heavens." (That the Lord is the Sun of Heaven, and that the light and heat therefrom are Divine truth united to Divine good, may be seen in the work on Heaven and Hell 116-125, 126-140; and that Heaven is Heaven from the Divine that proceeds from the Lord, n 7-12.) From this what is meant in the Word by "the Father in the heavens" and by "Heavenly Father" can be seen. Thus in Matthew:

Do good to your enemies, that ye may be sons of your Father who is in the heavens (Matthew 5:44, 45).

In the same:

Ye shall be perfect, as your Father in the heavens is perfect (Matthew 5:48).

In the same:

Ye who are evil know how to give good gifts to your children; how much more shall your Father who is in the heavens give good things to them who ask Him (Matthew 7:11).

In the same:

He that doeth the will of the Father who is in the heavens shall enter into the kingdom of the heavens (Matthew 7:21).

In the same:

Every plant which the heavenly Father hath not planted shall be rooted up (Matthew 15:13).

Also in other places (as in Matthew 5:16; 6:1, 6, 8; 12:50; 16:17, 18:14, 19, 35; Mark 11:25, 26; Luke 11:13).

[4] That "Father" means the Divine good can be seen also from this passage in Matthew:

Despise not one of these little ones; for their angels do always behold the face of My Father who is in the heavens (Matthew 18:10);

that "they behold the face of the Father who is in the heavens" signifies that they receive Divine good from the Lord; that they do not see His face is evident from the Lord's words in John:

That no one hath ever seen the Father (John 1:18; 5:37; 6:46).

The same can be seen from this passage in Matthew:

Call no man your Father on the earth, for one is your Father who is in the heavens (Matthew 23:9).

It is plain that no one is forbidden to call his father on the earth "father," nor is this here forbidden by the Lord; but this was said because "Father" means the Divine good, and:

No one is good except the one God (Matthew 19:17).

(The Lord spoke thus because "Father" in the Word of both Testaments means in the spiritual sense good, see Arcana Coelestia 3703[1-23], 5902, 6050, 7833, 7834; and also heaven and the church in respect to good, n. 2691, 2717, 3703, 5581, 8897; and "Father," when said by the Lord, means the Divine good of His Divine love, n. 2803, 3704, 7499, 8328, 8897)

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

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Arcana Coelestia # 2063

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2063. 'You will not call by her name Sarai, for Sarah will be her name' means that He will cast off the human and put on the Divine. This is clear from what has been stated at verse 5 above regarding Abraham, where it is said, 'No longer will your name be called Abram, but your name will be Abraham', words which in a similar way mean that He will cast off the human and put on the Divine, dealt with in 2009. Indeed the letter H added to Sarah's name was taken from the name of Jehovah, in order that Sarah, like Abraham, might represent the Lord's Divine, that is to say, in order that the Divine marriage of Good and Truth in the Lord might be represented - 'Abraham' being Divine Good and 'Sarah' Divine Truth. And from that marriage the Divine Rational, which is Isaac, was to be born.

[2] Divine Good, which in itself is love, and in relation to the entire human race is mercy, was the Lord's Internal, that is, Jehovah, who is Good itself. This Good is represented by 'Abraham'. Truth that was to be joined to Divine Good was represented by 'Sarai', but once this too has become Divine, it is represented by 'Sarah', for the Lord advanced towards union with Jehovah gradually, as mentioned in various places above. 'Sarai' represented truth not yet Divine - when it was still not so thoroughly united to Good that Good was the source of truth. But once it was so thoroughly united to Good that it stemmed from Good it was at that point Divine, and Truth itself was in that case also Good since it was truth inhering in Good. Truth tending towards good so that it may be united to good is one thing, while truth so united to good that it stems completely from good is another. Truth tending towards good is still drawing on something of what is human, but once it is united completely to good it casts aside everything that is human and takes on what is Divine.

[3] This matter, like others previously, can be illustrated by what occurs with man. When a person is being regenerated, that is, when he is to be joined to the Lord, he moves towards that conjunction by means of truth, that is, by means of the truths of faith, for nobody can be regenerated except by means of cognitions of faith, which are the truths by means of which he moves towards such conjunction. These truths the Lord goes to meet by way of good, that is, of charity, and introduces this charity into the cognitions of faith, that is, into its truths. For all truths are the recipient vessels of good; and therefore the more genuine the truths are and the more they are multiplied, the more abundantly is good able to accept them as vessels, to bring them into a state of order, and only then to reveal itself, doing so in the end in such a way that the truths are not seen, except insofar as good shines through them. In this way truth becomes celestial-spiritual. And since the Lord is present solely within the good that flows from charity, a person is in this manner joined to the Lord, and by means of good, that is, of charity, has conscience conferred on him, from which he then thinks what is true and does what is right. But this conscience is a conscience in keeping with the truths and the things that are right into which good or charity has been introduced.

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