성경

 

Matthew 6

공부

   

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

3 But when thou doest alms, let not thy left hand know what thy right hand doeth:

4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debtors.

13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17 But thou, when thou fastest, anoint thine head, and wash thy face;

18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

21 For where your treasure is, there will your heart be also.

22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

27 Which of you by taking thought can add one cubit unto his stature?

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

   

주석

 

Hogs

  

In Leviticus 11:7 and Matthew 7:6, this signifies filthy loves of those in the hells of adulterers. (Apocalypse Explained 1044[4]) Swine signify people who love only worldly riches. (Apocalypse Revealed 727)

In Isaiah 65:4, this signifies appropriation of infernal evils. (Apocalypse Explained 659[2]) 'Swine' or 'hogs' correspond to the life of greed and its delight.

(참조: Arcana Coelestia 1742)

스웨덴보그의 저서에서

 

Worlds in Space #159

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159. Before being told this, they thought that our company too belonged to those who wanted to confuse them about God by conceiving Him as three. So they were pleased to hear this, and said that messengers have been sent to them too by God, whom they then called the Lord, to teach them about Himself. They said they did not want to admit visitors who upset them, especially by speaking of three Persons in the Divinity, since they know that God is one and consequently there is one Divine, not a unanimous group of three. But perhaps they were willing to think of God as being like an angel, in whom the inmost level of life is the invisible element which allows him to think and be wise, the outward level of life is the element visible in human form which allows him to see and act, and the outgoing life is the sphere of love and faith radiating from him, for each spirit or angel has a sphere of life, which allows him to be recognised at a distance. 1 As regards the Lord, the life going forth from Him is the Divinity Itself, which fills the heavens and makes them to be heavens, because it goes forth from the very Being of a life of love and faith. They said that this was the only way they could perceive the Trinity and the Unity [of God] at once.

[2] On hearing this I was allowed to say that such a concept of a Trinity co-existing with a Unity is in agreement with the concept angels have of the Lord. For He teaches that the Father and He are one, and that the Father is in Him and He is in the Father; that he who sees Him sees the Father, and he who believes in Him believes in and knows the Father. He also teaches that the Comforter, whom He calls the Spirit of truth, as well as the Holy Spirit, goes forth from Him, and does not speak of His own accord, but what the Lord says; by this is meant the Divine which goes forth.

[3] I went on to suggest that the concept of a Trinity co-existing with a Unity is in agreement with the Being and the Coming-into-being of the Lord's life, when He was in the world. The Being of His life was the Divine Itself, since He was conceived of Jehovah. The being of anyone's life is the source from which he was conceived. The Coming-into-being of the life from that Being is the human in form. The being of everyone's life which he has from his father is called the soul, and the coming-into-being of life from that source is called the body. Soul and body make up a single person. The analogy between them is as between what is contained in effort and what is in the resultant action, for an act is an effort in action, so that the two are one. Effort in a person is called the will, and effort in action is called an act. The body is the instrument by means of which the principal, that is, the will, acts; and instrument and principal are one in acting. So it is with the soul and body, and this is the concept of them held by angels in heaven. From this they know that the Lord made His Human Divine by the Divine in Himself, which was His soul derived from the Father.

Moreover, the creed everywhere accepted in the Christian world is not against this, for it teaches:

Although Christ is God and Man, yet He is not two, but one Christ. Indeed, He is wholly one and a single person; because, as the body and the soul are one man, so too God and Man is one Christ. 2

Because there was such a union, or such a unity, in the Lord, He rose again not only as to the soul, but also as to the body, which He glorified in the world, unlike any man. He also taught His disciples about this, saying:

Feel me and see, for a spirit does not have flesh and bones, as you see me have. 3 [Luke 24:39.]

The spirits could perfectly well understand these words, since they fall within the grasp of angelic spirits. They then added that the Lord alone has power in the heavens, and the heavens are His. In reply to this I was able to tell them that the church in our world also knows this from the Lord's words spoken before He went up into heaven. For He then said:

All power has been given me in heaven and on earth. [Matthew 28:18.]

각주:

1. [Swedenborg’s Footnote] A spiritual sphere, that of their life, flows out and pours forth from each person, spirit and angel and envelops them (Arcana Caelestia 4464, 5179, 7454). Its source is their life of affection and thus thought (Arcana Caelestia 2489, 4464, 6206). In the next life these spheres determine how groups are formed and also dissolved (Arcana Caelestia 6206, 9606-9607, 10312).

2. [Swedenborg’s Footnote] From the Athanasian Creed.

3. [Swedenborg’s Footnote] Immediately after death a person rises again in spirit, and this spirit has human form and is a person in every detail (Arcana Caelestia 4527, 5006, 5078, 8939, 8991, 10594, 10597, 10758). People rise again in spirit and not bodily (Arcana Caelestia 10593-10594). The Lord alone rose again bodily (Arcana Caelestia 1729, 2083, 5078, 10825).

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