Bible

 

Mateo 6

Studie

   

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.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 254

Prostudujte si tuto pasáž

  
/ 1232  
  

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)

  
/ 1232  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 2813

Prostudujte si tuto pasáž

  
/ 10837  
  

2813. 'He bound Isaac his son' means the state of the Divine rational which, in this condition as regards truth, was about to undergo the last degrees of temptation. This becomes clear from the meaning of 'binding', and also of 'Isaac his son' - of 'binding' as the assuming of a state for undergoing the last degrees of temptation, as may become clear from the consideration that anyone in a state of temptation is altogether like one who has been bound or fettered; and from the meaning of 'Isaac his son' as the Lord's Divine Rational, here as regards truth, see 2802, 2803. The whole genuine rational part of the mind consists of good and of truth. The Lord's Divine Rational as regards good could not suffer, nor undergo temptations, for no genius or spirit initiating temptations is able to get near Divine good, as this stands above their every endeavour to tempt. But Divine truth once it had been bound was that which could be tempted, for illusions, and still more falsities, are what invade it and so tempt it. Indeed some idea of Divine truth can be formed, but not of Divine good except by beings who have perception and are celestial angels. It was Divine truth that people no longer acknowledged at the time of the Lord's Coming into the world, and therefore it was Divine truth from which the Lord underwent and suffered temptations. Divine truth within the Lord is that which is called the Son of Man, whereas Divine good within Him is that which is called the Son of God. Speaking of the Son of Man the Lord many times says that He is to suffer, but He never says this when He refers to the Son of God. The fact that He speaks of the Son of Man, or Divine truth, having to suffer, is clear in Matthew,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him and deliver Him to the gentiles to mock and scourge Him, and to crucify [Him]. Matthew 20:18-19.

In the same gospel,

Jesus said to His disciples, Behold, the hour is at hand, and the Son of Man will be delivered into the hands of sinners. Matthew 26:45.

In Mark,

Jesus began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, but after three days rise again. Mark 8:31.

In the same gospel,

It is written of the Son of Man that He will suffer many things and be treated with contempt. And the Son of Man will be delivered into the hands of men who will kill Him; but when He has been killed He will rise again on the third day. Mark 9:12, 31.

In the same gospel,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes who will condemn Him to death, and deliver Him to the heathens. They will mock Him, and scourge Him, and spit on Him, and kill Him; but on the third day He will rise again. Mark 10:33-34.

In the same gospel,

The hour has come; behold, the Son of Man will be delivered into the hands of sinners. Mark 14:41.

In Luke,

The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again. Luke 9:22, 44.

In the same gospel,

We are going up to Jerusalem where everything will be accomplished that has been written by the prophets concerning the Son of Man. He will be delivered to the gentiles, and will be mocked, and suffer insults, and be spat upon. And they will scourge and kill Him, but on the third day He will rise again. Luke 18:31-33.

In the same gospel,

The angel said to the women, Remember what He told you while He was still in Galilee, saving that the Son of Man must be betrayed into the hands of sinful men, and be crucified, and on the third day rise again. Luke 24:6-7.

[2] In all these places 'the Son of Man' is used to mean the Lord as regards Divine truth - that is, as regards the Word in its internal sense - which was to be rejected by the chief priests and the scribes, suffer insults, be scourged, spat on, and crucified. This is made quite clear by the fact that the Jews took every single thing literally, applying and misappropriating it to themselves, and had no wish to know anything whatever about the spiritual sense of the Word and about a heavenly kingdom. They believed, as they do even today, that when He came the Messiah would raise up their kingdom above all the kingdoms of the earth. From this it is evident that it was Divine truth which was rejected, insulted, scourged, and crucified by them. Whether you speak of Divine truth or of the Lord as regards Divine truth it amounts to the same, for the Lord is Truth itself just as He is the Word itself, 2011, 2016, 2533 (end).

[3] Also implied in the Lord's rising again on the third day is the fact that Divine truth, or the Word as to its internal sense - as it was understood in the Ancient Church - will be brought back to life again at the close of the age, which also is 'the third day', 1825, 2788. And this is the reason why it is said that the Son of Man, that is, Divine truth, will appear at that time, Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36.

[4] The fact that the Son of Man is the Lord as regards Divine truth is clear from the places quoted already and further still from the following: In Matthew,

He who sows the good seed is the Son of Man; the field is the world. At the close of the age the Son of Man will send His angels, and they will gather out of His kingdom all offences. Matthew 13:37, 41-42.

Here 'the good seed' means truth, 'the world' men, 'he who sows it' the Son of Man, and 'offences' falsities. In John,

The crowd said, We have heard from the Law that the Christ remains for ever. Why therefore do you say, The Son of Man must be lifted up? Who is this Son of Man? Jesus answered them, The Light is with you for a brief while. Walk, as long as you have the Light, lest the darkness overtakes you, for he who walks in the darkness does not know where he is going. As long as you have the Light believe in the Light, that you may be sons of the Light. John 12:34-36.

Here, when the crowd ask, 'Who is the Son of Man?' Jesus speaks in His reply about the Light, which is truth, and says that He Himself is the Light or Truth in which they ought to believe. Regarding the Light which comes from the Lord, and which is Divine Truth, see 1053, 1521, 1529-1531, 1619-1632.

[5] But as for the truth that the Son of God, or the Lord as to the Good within His Divine human, could not be tempted, as stated above, this is evident also from the Lord's reply to the tempter, in the gospels,

The tempter said, If You are the Son of God, throw Yourself down, for it is written, He will give His angels charge regarding you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:6-7; Luke 4:9-12.

  
/ 10837  
  

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