성경

 

Mateo 10

공부

   

1 Entónces llamando sus doce discípulos, les dió potestad contra los espíritus inmundos, para que los echasen fuera, y sanasen toda enfermedad y toda dolencia.

2 Y los nombres de los doce apóstoles son estos: el primero, Simon, que es dicho Pedro, y Andrés su hermano; Jacobo [hijo] de Zebedéo, y Juan su hermano:

3 Felipe, y Bartolomé; Tomás, y Mateo el publicano: Jacobo [hijo] de Alféo, y Lebéo, por sobrenombre Tadéo:

4 Simon el Cananita, y Júdas Iscariote, que tambien le entregó.

5 Estos doce envió Jesús, á los cuales dió mandamiento diciendo: Por el camino de los Gentiles no ireis, y en ciudad de Samaritanos no entreis:

6 Mas id ántes á las ovejas perdidas de la casa de Israel.

7 Y yendo, predicad, diciendo: El reino de los cielos se ha acercado.

8 Sanad enfermos, limpiad leprosos, resucitad muertos, echad fuera demonios: de gracia recibísteis, dad de gracia.

9 No apresteis oro, ni plata, ni cobre, en vuestras bolsas;

10 Ni alforja para el camino, ni dos ropas de vestir, ni zapatos, ni bordon; porque el obrero digno es de su alimento.

11 Mas en cualquier ciudad, ó aldéa donde entrareis, investigad quién sea en ella digno, y reposad allí hasta que salgais.

12 Y entrando en la casa, saludadla.

13 Y si la casa fuere digna, vuestra paz vendrá sobre ella: mas si no fuere digna, vuestra paz se volverá á vosotros.

14 Y cualquiera que no os recibiere, ni oyere vuestras palabras, salid de aquella casa, ó ciudad, y sacudid el polvo de vuestros piés.

15 De cierto os digo, [que el castigo] será mas tolerable á la tierra de los de Sodoma, y de los de Gomorra en el dia del juicio, que á aquella ciudad.

16 Hé aquí, yo os envío como á ovejas en medio de lobos: sed pues prudentes como serpientes, y sencillos como palomas.

17 Y guardáos de los hombres: porque os entregarán en concilios, y en sus sinagogas os azotarán.

18 Y aun á príncipes y á reyes seréis llevados por causa de mí, por testimonio á ellos y á los Gentiles.

19 Mas cuando os entregaren, no os apureis por como ó qué hablaréis: porque en aquella hora os será dado qué habeis de hablar.

20 Porque no sois vosotros los que hablais, sino el Espíritu de vuestro Padre que habla en vosotros.

21 Y el hermano entregará al hermano á la muerte, y el padre al hijo: y los hijos se levantarán contra los padres, y los harán morir.

22 Y seréis aborrecidos de todos por mi nombre: mas el que soportare hasta el fin, éste sera salvo.

23 Mas cuando os persiguieren en esta ciudad, huid á la otra: porque de cierto os digo, [que] no acabaréis de andar todas las ciudades de Israel, que no venga el Hijo del hombre.

24 El discípulo no es más que su Maestro, ni el siervo mas que su Señor.

25 Bástale al discípulo ser como su Maestro, y al siervo como su Señor: si al [mismo] Padre de la familia llamaron Beelzebub, ¿cuánto mas á los de su casa?^

26 Así que no los temais: porque nada hay encubierto, que no haya de ser manifestado; ni oculto, que no haya de saberse.

27 Lo que os digo en tinieblas, decidlo en la luz: y lo que oís al oido, predicadlo desde los terrados.

28 Y no temais á los que matan el cuerpo, mas al alma no pueden matar: temed ántes á aquel que puede destruir el alma y el cuerpo en el infierno.

29 ¿No se venden dos pajarillos por un cuarto? Con todo ni uno de ellos cae á tierra sin vuestro Padre.

30 Pues aun vuestros cabellos están todos contados.

31 Así que no temais: más valeis vosotros que muchos pajarillos.

32 Cualquiera pues que me confesare delante de los hombres, le confesaré yo tambien delante de mi Padre, que [está] en los cielos.

33 Y cualquiera que me negare delante de los hombres, le negaré yo tambien delante de mi Padre, que [está] en los cielos.

34 No penseis que he venido para meter paz en la tierra: no he venido para meter paz, sino espada.

35 Porque he venido para hacer disension del hombre contra su padre, y de la hija contra su madre, y de la nuera contra su suegra.

36 Y los enemigos del hombre, los de su casa.

37 El que ama padre ó madre mas que á mí, no es digno de mí: y el que ama hijo ó hija más que á mí, no es digno de mí.

38 Y el que no toma su cruz, y sigue en pos de mí, no es digno de mí.

39 El que hallare su vida, la perderá: y el que perdiere su vida por causa de mí, la hallará.

40 El que os recibe á vosotros, á mí recibe; y el que á mí recibe, recibe al que me envió.

41 El que recibe profeta en nombre de profeta, merced de profeta recibirá: y el que recibe justo en nombre de justo, merced de justo recibirá.

42 Y cualquiera que diere á uno de estos pequeñitos un vaso de [agua] fria solamente, en nombre de discípulo, de cierto os digo, [que] no perderá su recompensa.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #6398

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6398. 'Dan will be a serpent on the road' means their reasoning regarding truth, since good does not as yet lead them. This is clear from the representation of 'Dan' as those guided by truth but not as yet by good, dealt with above in 6396; from the meaning of 'a serpent' as reasoning based on sensory evidence, dealt with below; and from the meaning of 'the road' as truth, dealt with in 627, 2733. Thus 'Dan is a serpent on the road' means their reasoning regarding truth, since good does not as yet lead them. The nature of that reasoning and the nature of the truth resulting from it will be stated below.

[2] The reason why 'a serpent' means reasoning based on sensory evidence is that the interiors of a person are represented in heaven by living creatures of various kinds, and therefore in the Word similar things are meant by those same creatures. A person's sensory powers have come to be represented by serpents because they are the lowest of his mental powers. Compared with other mental powers those of the senses are on the ground so to speak, crawling around there, as may also be recognized from the forms that sensory impressions adopt when they enter in, which will in the Lord's Divine mercy be dealt with elsewhere. This explains why those sensory powers have come to be represented by 'serpents', so much so that the Lord's Divine sensory perception was represented by the bronze serpent in the wilderness, 4211 (end).

[3] True shrewdness and circumspection - qualities that reveal themselves in external affairs - were also meant by 'serpents', in Matthew,

Be shrewd as serpents and simple as doves. Matthew 10:16.

But in the case of a person who is governed by his senses and is far removed from what is internal - as those people are who are guided by truth but not as yet by good - and who speaks as his senses tell him, 'a serpent' means false reasoning. This therefore is why here, where Dan is the subject, reasoning regarding truth because good does not as yet lead him is meant. In other contexts ill-will, deceitfulness, and trickery are also meant by 'serpents', though in those places they are poisonous serpents - such as vipers and the like - whose reasoning is their poison.

'A serpent' is reasoning based on sensory evidence, see 195-197.

'A serpent' is all evil in general, and evils are distinguished from one another by different kinds of serpents, 251, 254, 257.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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