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Matthaeus 4

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1 Dann wurde Jesus von dem Geiste in die Wüste hinaufgeführt, um von dem Teufel versucht zu werden;

2 und als er vierzig Tage und vierzig Nächte gefastet hatte, hungerte ihn danach.

3 Und der Versucher trat zu ihm hin und sprach: Wenn du Gottes Sohn bist, so sprich, daß diese Steine Brot werden. Er aber antwortete und sprach:

4 Es steht geschrieben: "Nicht von Brot allein soll der Mensch leben, sondern von jedem Worte, das durch den Mund Gottes ausgeht."

5 Dann nimmt der Teufel ihn mit in die heilige Stadt und stellt ihn auf die Zinne des Tempels

6 und spricht zu ihm: Wenn du Gottes Sohn bist, so wirf dich hinab; denn es steht geschrieben: "Er wird seinen Engeln über dir befehlen, und sie werden dich auf den Händen tragen, damit du nicht etwa deinen Fuß an einen Stein stoßest."

7 Jesus sprach zu ihm: Wiederum steht geschrieben: "Du sollst den Herrn, deinen Gott, nicht versuchen."

8 Wiederum nimmt der Teufel ihn mit auf einen sehr hohen Berg und zeigt ihm alle Reiche der Welt und ihre Herrlichkeit und spricht zu ihm:

9 Alles dieses will ich dir geben, wenn du niederfallen und mich anbeten willst.

10 Da spricht Jesus zu ihm: Geh hinweg, Satan! Denn es steht geschrieben: "Du sollst den Herrn, deinen Gott, anbeten und ihm allein dienen."

11 Dann verläßt ihn der Teufel, und siehe, Engel kamen herzu und dienten ihm.

12 Als er aber gehört hatte, daß Johannes überliefert worden war, entwich er nach Galiläa;

13 und er verließ Nazareth und kam und wohnte in Kapernaum, das am See liegt, in dem Gebiet von Zabulon und Nephtalim;

14 auf daß erfüllt würde, was durch den Propheten Jesajas geredet ist, welcher spricht:

15 "Land Zabulon und Land Nephtalim, gegen den See hin, jenseit des Jordan, Galiläa der Nationen:

16 das Volk, das in Finsternis saß, hat ein großes Licht gesehen, und denen, die im Lande und Schatten des Todes saßen, Licht ist ihnen aufgegangen."

17 Von da an begann Jesus zu predigen und zu sagen: Tut Buße, denn das Reich der Himmel ist nahe gekommen.

18 Als er aber am See von Galiläa wandelte, sah er zwei Brüder: Simon, genannt Petrus, und Andreas, seinen Bruder, die ein Netz in den See warfen, denn sie waren Fischer.

19 Und er spricht zu ihnen: Kommet mir nach, und ich werde euch zu Menschenfischern machen.

20 Sie aber verließen alsbald die Netze und folgten ihm nach.

21 Und als er von dannen weiterging, sah er zwei andere Brüder: Jakobus, den Sohn des Zebedäus, und Johannes, seinen Bruder, im Schiffe mit ihrem Vater Zebedäus, wie sie ihre Netze ausbesserten; und er rief sie.

22 Sie aber verließen alsbald das Schiff und ihren Vater und folgten ihm nach.

23 Und Jesus zog in ganz Galiläa umher, lehrte in ihren Synagogen und predigte das Evangelium des Reiches und heilte jede Krankheit und jedes Gebrechen unter dem Volke.

24 Und sein Ruf ging aus in das ganze Syrien; und sie brachten zu ihm alle Leidenden, die mit mancherlei Krankheiten und Qualen behaftet waren, und Besessene und Mondsüchtige und Gelähmte; und er heilte sie.

25 Und es folgten ihm große Volksmengen von Galiläa und Dekapolis und Jerusalem und Judäa und von jenseit des Jordan.

   

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Apocalypse Explained #821

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821. And he maketh the earth and them that dwell therein to worship the first beast, signifies in consequence of which those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart. This is evident from the signification of "the earth and them that dwell therein," as being those of the church who are in falsities and in evils therefrom; for "the earth" signifies the church that is in truths or that is in falsities, here, that which is in falsities; and "them that dwell therein" signify the goods or the evils of the church, here the evils; therefore as applied to the persons upon it, "the earth and them that dwell therein" signify those in the church who are in falsities and in evils therefrom. (That "the earth" signifies the church in respect to truths and in respect to falsities see above, n. 304, 413, 417, 697, 741, 752; and that "those that dwell" signify the good in the church, and also the evil, and in an abstract sense goods or evils, see above, n. 479) The above is evident also from the signification of "worshiping," as being to acknowledge as certain, to acknowledge in heart, and to believe (See above, n. 790, 805); also from the signification of "the first beast," as being reasonings from the natural man confirming the separation of faith from the life (See above, n. 774), here the agreement of reasonings with the sense of the letter of the Word, because this "beast" signifies confirmations therefrom (See also above, n. 815). From this it is clear that the words "the beast coming up out of the earth maketh the earth and them that dwell therein to worship the first beast" signifies that those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart.

[2] In the preceding article it was shown that "Peter" signified truth and faith in both senses, namely, truth from good and truth without good; so also faith from charity and faith without charity. Something shall now be said about the apostle John, as signifying the works of charity. It has been said above that the twelve apostles, like the twelve tribes of Israel, represented the church in the whole complex, or all things of truth and good, or all things of faith and charity; likewise that Peter, James, and John, signified faith, charity, and the works of charity, in their order; from which it follows that when they were together they represented these as one. It is said as one, because without charity there is no faith that is faith; and without works there is no charity that is charity.

[3] Because these three apostles had this signification they followed the Lord more than the others, as can be seen in Mark, where it is said:

Jesus suffered no man to follow Him save Peter, James, and John the brother of James (Mark 5:37).

For this reason Peter was the first to be called by the Lord through Andrew, "Andrew" signifying the obedience of faith; and afterwards James and John were called; and to these two the Lord gave a new name. Likewise He took Peter, James, and John up into the mountain when He was transfigured; He also spoke with these three about the consummation of the age, and about His coming; they were also with the Lord in Gethsemane. That the Lord called James and John after He had called Peter is shown in the Gospels:

Jesus going on from thence saw other two brethren, James the son of Zebedee and John his brother, with Zebedee their father, mending their nets; and He called them. And straightway leaving the boat and their father, they followed Him (Matthew 4:21, 22; Mark 1:19, 20).

[4] That the Lord gave a new name to James and John is evident in Mark:

Jesus called James the son of Zebedee, and John the brother of James, and them He surnamed Boanerges, which is, sons of thunder (Mark 3:17).

"Sons of thunder" signify truths from celestial good. This is the signification of "thunders" in the Word, because in the spiritual world thunders are also heard, and these are produced by truths that are from celestial good when these are descending from the higher heavens into the lower. The light itself of truth from good is then seen as lightning, the good itself is heard as thunder, and the truths themselves therefrom as variations of sound. This is why lightnings, thunders, and voices, are mentioned here and there in the Word with this signification. Good is there heard as thunder, because good, which is of man's affection or love and is also of his will, is not spoken, but only sounds; while truth, which is of man's understanding and of his thought therefrom, articulates that sound into words. Celestial good is the same thing as the good of love in will and in act; before this it is not celestial good; and celestial good is what produces truths by means of thought and speech therefrom. From this it is clear why James and John were called "sons of thunder." (What "lightnings, thunders, and voices," signify in the Word may be seen above, n. 273, 702, 704)

[5] That the Lord took Peter, James and John up into a mountain when He was transfigured appears in Mark (Mark 9:2 Luke (Luke 9:28). These were taken because only those who are in truths from celestial good are able to see the Lord in His glory; and no others can be enlightened and can perceive the Word in enlightenment. For when the Lord was transfigured before them He represented Divine truth, which is the Word; and this is why Moses and Elijah were seen speaking with Him, "Moses and Elijah" signifying the Word. (But on this see above, n. 594. That the Lord talked with Peter, James, and John, about the consummation of the age and about His coming is evident in Mark (Mark 13:3); and that these three were with the Lord in Gethsemane is evident in Matthew (Matthew 26:37 and in Mark (Mark 14:33).

[6] As John represented the church in respect to good works, and good works contain all things of love to the Lord and of charity towards the neighbor, John was more loved by the Lord than the others, as is evident:

From his reclining in the Lord's bosom, and his gliding on His breast when he spake with Him (John 13:23, 25).

The "bosom" and the "breast" signify in the Word spiritual love, which is love in act; and "the Lord's bosom and breast" Divine love itself; therefore those in heaven who are in spiritual love are in the province of the breast.

[7] So, too, John took the Lord's mother to his own house, and abode with her; which is described thus in John:

Jesus from the cross saw His mother and the disciple whom He loved standing by; He saith to His mother, Woman, behold thy son! Then He saith to the disciple, Behold thy mother! Therefore from that hour the disciple took her unto his own home (John 19:26, 27).

This signified that the church is where there is charity in act, or where there are good works; for the Lord's "mother" and "woman" signify the church, and "John" signifies charity in act, which is good works. (That "mother" signifies the church may be seen in the Arcana Coelestia (Arcana Coelestia 289), and n. 2691, 2717, 3703, 4257, 5581, 8897; and that "woman" has a similar signification see above n. 555, 707, 721, 730.

[8] That the Lord's church is in those who are in charity in act, or in good works, and not with those who are in faith separated from these, is signified also by what is related about Peter and John, namely:

Peter, turning about, seeth the disciple whom the Lord loved following, which also leaned upon His breast at supper. Peter seeing him, saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:20-22).

It may be seen above (n. 820), where also the preceding words are explained, that "Peter" here signifies truth without good, or faith separated from good works, such as the faith will be at the end of the church; and as "John" signifies the goods of charity, which are called good works, and these are with those who constitute the Lord's church; therefore it was not Peter but John who followed the Lord, and to Peter who had asked, "But what about this one?" the Lord replied, "If I will that he tarry till I come, what is that to thee? Follow thou Me," which means that the good of charity will continue with those who are the Lord's, even to the end of the church and when there is the New Church, but not with those who are in faith separated from that good; and this is what is signified by these words to Peter, "what is that to thee?"

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

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Apocalypse Explained #790

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790. And they worshipped the beast, signifies acknowledgment of the reasonings by which the disagreement with the Word is seemingly cleared away. This is evident from the signification of "to worship," as being to acknowledge as certain, and thus to adore as Divine (as above, n. 789; also from the signification of "the beast," as being the reasonings from the natural man confirming the separation of faith from life (See above, n. 774). And as this beast was seen to have seven heads and ten horns, and moreover was like a leopard as to his body, a bear as to his feet, and a lion as to his mouth, by which various things are signified, so here also the same things are meant by "the beast," since it was on account of these that they worshipped the beast.

[2] As the preceding article treated of this, that faith alone, or faith separated from charity, cannot produce goods of life as a tree does fruits, it is important to now set forth how to acquire spiritual faith, which is faith from charity. But as the learned world has not heretofore known what is meant by the spiritual or what is the nature of the spiritual in its essence, and how it is distinguished from what is natural, so neither could it know what spiritual faith is, and how it is distinguished from natural faith. And yet natural faith apart from spiritual faith as its origin is no faith at all, but merely knowledge [scientia] and thought therefrom that a thing is so; and if this is called faith, it is historical faith, and when it is confirmed is a persuasive faith, and both of these kinds of faith are natural, and faith merely natural does not save, but spiritual faith; consequently it shall now be told in what follows how spiritual faith is formed by the Lord.

It is known in the world that there is a natural man and a spiritual man, as also that the natural man is worldly and the spiritual man heavenly; but still it is not known what spiritual faith is, and how it differs from natural faith.

[3] It is therefore to be known, 1. That every man has two minds, one natural and the other spiritual; and as it is the mind that wills and thinks, every man has also natural will and thought and spiritual will and thought. The natural mind wills and thinks like a man in the world, and the spiritual mind wills and thinks like an angel in heaven. From this it follows that as faith is in man, it, too, is natural or spiritual; and that natural faith is according to man's will and thought in the world, and spiritual faith is according to his will and thought in heaven. It is said the will and thought, because all things from which man is a man have relation to these two, for from the will he acts, and from the thought he speaks. And as a man acts and speaks either from self or from God, so he wills and thinks either from self or from God. From this it is clear, in the first place, that there is natural faith and spiritual faith; and that natural faith apart from spiritual faith is to think such things as are in the Word from self, while natural faith from spiritual faith is to think such things as are in the Word from God; although this also seems to the man to be from himself.

2.

[4] As every man has two minds, a natural and a spiritual, and the natural mind is opened and formed by such things as are in the world, while the spiritual mind is opened and formed by such things as are in heaven, and as the things that are in heaven are all spiritual, so a man's spiritual mind must needs be opened and formed by such things as are in the Word, in which all things are spiritual because they are Divine. In the Word there are truths that are to be known and thought, and goods that must be willed and done; therefore it is by these goods and these truths that man's spiritual mind is opened and formed. From this it follows, that unless the spiritual mind is opened and formed by truths and goods from the Word it remains closed; and when this is closed the natural mind only is opened and formed by such things as are in the world, from which man, indeed, derives a natural lumen, but such as has in it no wisdom from heaven. From this it is clear, in the second place, that faith is not faith so long as the natural mind only is opened, but that if the thought that a thing is so is called faith it is historical faith, which is nothing but knowledge from which the natural man thinks.

3.

[5] That the spiritual mind may be opened and formed it must have a storehouse from which it may draw its supplies; since unless man has such a storehouse he is empty, and in emptiness there can be no Divine operation. This storehouse is in the natural man and it is its memory, in which everything knowable can be stored up and can be drawn forth from it. In this storehouse for the formation of the spiritual man there must be truths that are to be believed and goods that are to be done, both of them from the Word and from doctrine and preaching from the Word. These man must learn even from infancy. But all these things, however abundant they may be, although they are from the Word, are natural until the spiritual mind is opened; for they are mere knowledge. Thought from this storehouse is what is called faith by those who separate faith from good works in doctrine and in life.

4.

[6] The spiritual mind is primarily opened by man's abstaining from doing evils because they are contrary to the Divine commandments in the Word. If man abstains from evils from any other fear than this the spiritual mind is not opened. The following are the reasons why this is what opens the spiritual mind: First, that the evils with man must be removed before communication and conjunction with heaven can be granted him; since evils, which are all in the natural man, keep heaven closed, and yet heaven must be opened, for otherwise man remains natural. The second reason is that the Word is from the Lord, and consequently the Lord is in the Word, even so that He is the Word; for the Word is Divine truth all of which is from the Lord. From this it follows that he who abstains from doing evils because they are contrary to the Divine commandments in the Word abstains from them from the Lord. The third reason is, that as far as evils are removed so far goods enter. That this is so can be seen by man from natural lumen alone, for when lasciviousness is removed chastity enters; when intemperance is removed temperance enters; when deceit is removed sincerity enters; when hatred and the delight of revenge are removed love and the delight of love and friendship enter; and so in other cases; and this for the reason that the Lord enters, and heaven with Him, so far as man from the Word abstains from doing evils, since he then abstains from them from the Lord.

5.

[7] But this shall be illustrated by examples. Take for illustration the four commandments of the Decalogue, "thou shalt not commit adultery," "thou shalt not steal," "thou shalt not kill," "thou shalt not bear false witness." These commandments are Divine, since they are in the Word. When anyone shuns and averts himself from adultery because of the fear that it is against the Lord, against heaven, and against the spiritual life, to be in accord with which is eternal felicity, he loves chastity and loves his consort, because true conjugial love is chastity itself. When anyone shuns and averts himself from theft because of a like fear as from adultery, he loves sincerity, and loves the good of the neighbor as his own good. When anyone shuns and averts himself from murders or from deadly hatred from a like fear he loves the neighbor and is in charity. When anyone shuns and averts himself from false testimony because of a like fear he loves justice and loves truthfulness, and this from the Lord, because from the Word; consequently when after death he becomes a spirit he is like an angel of heaven, and therefore becomes an angel of heaven. But when one does not shun adultery from such a holy fear, but from a fear for his reputation, and thus of the loss of honor and gain, or from a fear of the law, or of disease, or because of weakness, he is still unchaste, since he merely fears the world and the loss of his prosperity in the world, and does not fear the Lord, and thus does not fear the loss of heaven and of eternal life. In like manner when anyone abstains from thefts, from murders or deadly hatreds, and from false testimonies, from natural fear only and not from spiritual fear, he abstains from these from self and not from the Lord; and he who does this from self still remains in them; and no one can be withdrawn from these except by the Lord. From this it can be seen that the spiritual mind with man is opened by this, that from the Word he abstains from doing evils; and that it is opened in the same degree in which he abstains from them by shunning and turning away from them.

6.

[8] So much respecting the opening of the spiritual mind. Something shall now be said about its formation. The spiritual mind is formed from those things that are in man's memory from the Word; for the memory is the storehouse spoken of above, but these things are elevated therefrom in this manner: First, there is given to man the affection of truth, which is called the spiritual affection of truth, which is that man loves truth because it is truth. This affection of truth is then given because when evils are removed man is in goods from the Lord, and good loves truth and truth good, and the two will to be conjoined. This affection is given by the Lord alone, because the Lord in heaven is Divine truth; and it is given by the Word, because the Lord in the church is the Word. Secondly, those things that are from the Word in man's storehouse mentioned above, are drawn forth and purified by the Lord, and genuine truths are there discriminated and separated from falsities; for man's spiritual mind can be formed only out of genuine truths, since heaven is in no other. Thirdly, those truths are elevated by the Lord in a wonderful manner, and become spiritual; this is effected by the influx of heaven, and thus of spiritual things corresponding to natural; and these truths are there disposed into a heavenly form (what this is may be seen in the work on Heaven and Hell 200-212). Fourthly, the truths that are elevated into the spiritual mind are not in a natural but in a spiritual form. Truths in a spiritual form are such as are in the spiritual sense of the Word, but truths in a natural form are such as are in the natural sense of the Word; that these are distinct, and yet make one by correspondences, has been made clear in the work on Heaven and Hell 87-115. For this reason, when man after death becomes a spirit and his spiritual mind is opened, he no longer thinks and speaks naturally, but spiritually. Fifthly, so long as man is living in the world he is wholly ignorant of what he thinks in the spiritual mind; he knows only what he thinks from that mind in the natural; but after death the state is changed, and he then thinks from the spiritual mind, and not from the natural. Thus much respecting the opening of the spiritual mind and its formation.

7.

[9] When a man's spiritual mind has been opened and formed then the Lord forms the natural mind; for man's natural mind is formed by the Lord by means of the spiritual mind; and for the reason that man's spiritual mind is in heaven, and his natural mind is in the world; for it is only from heaven, and when communication and conjunction with heaven have been effected, that the natural can be formed to the idea of such things as are in heaven. This formation is effected by the Lord by an influx out of the spiritual mind into the natural, by means of which the things that are in the natural mind are so arranged as to correspond to those that are in the spiritual mind. (This correspondence is treated of in many places in the Arcana Coelestia, and also in the work on Heaven and Hell.) These things that are in the natural mind out of the spiritual are called rational truths, moral truths, natural truths, and in general, truths of knowledge [vera scientifica]; while the goods that are in the natural mind out of the spiritual are called affections and desires for those truths, and for thinking about, speaking about, and doing those truths from such affections, and these are in general called uses. All those things that are in the natural mind out of the spiritual mind come under man's intuition and into his perception.

8.

[10] It is to be known that this formation of the two minds with man goes on from his infancy to his old age, and afterwards to eternity; and sometimes from the middle age of man to his last age, and afterwards to eternity; but still in another way after the life in the world than during the life in the world. And as man is formed, so is he perfected in intelligence and wisdom, and becomes a man. For no man is a man from his natural mind; from that he is rather a beast; but he becomes a man through intelligence and wisdom from the Lord, and so far as he is intelligent and wise he is a beautiful man and an angel of heaven. But so far as he rejects, suffocates, and perverts the truths and goods of the Word, thus of heaven and the church, and therefore rejects intelligence and wisdom, so far he is a monster and not a man, because he is so far a devil. From this it can be seen that man is not a man from his parents, but from the Lord, of whom he is born and created anew. This, therefore, is regeneration and a new creation.

9.

[11] This being premised, something shall now be said about the will and understanding of the man who has been created anew or regenerated by the Lord; and afterwards about charity and faith. His will in the natural man is formed by the influx of the heat of heaven through his spiritual mind from the Lord. The heat of heaven in its essence is the Divine good proceeding from the Lord's Divine love. But the understanding in the natural man is formed by the influx of the light of heaven through his spiritual man from the Lord. The light of heaven in its essence is the Divine truth proceeding from the Lord's Divine love. From this it follows that the will is formed out of goods, and from these man has love and affection; and that the understanding is formed out of truths therefrom, and from these man has intelligence and wisdom. And as truths are nothing but forms of good it follows that the understanding is nothing but a form of its will. The only difference is that the understanding sees and the will feels. From this it is clear that such as man's will of good is, such is his understanding of truth, or what is the same, such as man's love is such is his intelligence. From this it is evident that although the will and the understanding are two faculties of life, still they act as one, and for this reason these two faculties of life are called one mind. This relates to the natural man. In the spiritual man also there are a will and an understanding, but much more perfect; and these are also called one mind. This therefore is the spiritual mind, and the other is the natural mind. But these are such with the man whose spiritual mind has been opened and formed; but it is altogether different with the man whose spiritual mind is closed, and only the natural mind opened.

10.

[12] The same can be said of charity and faith as has been said of the will and understanding; for the will is the subject and receptacle of charity as it is the subject and receptacle of good, and the understanding is the subject and receptacle of faith because it is the subject and receptacle of truth; for charity derives all that it is from good, and faith derives all that it is from truth; and this is why it is said the good of charity, and the truth of faith. From this it follows that charity and faith act as one, like will and understanding; and that such as the charity is such is the faith. But these are in the natural mind; but in the spiritual mind there is the love of good in place of charity, and the perception of truth in place of faith.

11.

[13] That spiritual love, which is charity, produces faith, can be seen merely from this, that man after death, who is then called a spirit, is nothing but an affection which is of love, and his thought is from that; consequently the whole angelic heaven is arranged into societies according to the varieties of affections; and everyone in heaven, in whatever society he may be, thinks from his affection; and therefore it is affection, which is love, that produces faith, and such faith as the affection is; for faith is nothing but thinking that a thing is so in truth, while affection means love in its continuation. But at the present day man in the world does not know that his thought is from affection and according to it, for the reason that he sees his thought but does not see his affection, and as his thought is his affection in a visible form therefore he knows no otherwise than that thought is the whole mind of man. It was otherwise of old with the ancients where the churches were. Because these knew that love produces all things of thought, therefore charity (which is the affection of knowing truths, of understanding them, and of willing them, and thus of becoming wise) was made by them the chief means of salvation. And as that affection makes one with faith they did not know what faith is.

[14] From this it is evident not only how faith is formed with man but also that faith never can produce charity; but charity, which is spiritual love, forms faith as an effigy of itself, and in it presents an image of itself; and for this reason the nature of faith is known from charity and its goods, which are good works, as the nature of a tree is known from its fruit. By a "tree," however, faith is not meant, but man in respect to his life; while its leaves signify the truths through which there is faith, and its fruits signify goods of life, which are the goods of charity. Besides these arcana respecting the formation of faith by the Lord by means of charity there are innumerable others; but still it is the Lord who works all these arcana, while man knows nothing about it; all that man needs to do is to learn truths from the Word and to live according to them.

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