The Bible


John 21:15-25 : Feed my lambs, Feed my sheep


내적 의미를 연구하십시오

15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

21 Peter seeing him saith to Jesus, Lord, and what shall this man do?

22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

   내적 의미를 연구하십시오
스웨덴보그의 작품에서

설명 또는 참고 문헌:

Arcana Coelestia 1017, 2371, 2788, 2921, 3934, 3994, 4169, ...

Apocalypse Revealed 17, 23, 383, 505, 879

Divine Love and Wisdom 19

The Doctrine of the New Jerusalem Regarding the Sacred Scripture 29

The Last Judgement 39

True Christian Religion 211, 764

The New Jerusalem and its Heavenly Doctrine 122

스웨덴보그의 미출간 작품들 참조:

Apocalypse Explained 9, 10, 195, 228, 229, 250, 295, ...

On the Athanasian Creed 208

Divine Love 19

Divine Wisdom 11

An Invitation to the New Church 33

Scriptural Confirmations 4, 6, 36, 68

비슷한 성경 구절들

Joshua 22:22

Psalms 116:1, 139:1

성경 어휘 번역

As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

Peter – born Simon, son of Jonah – is certainly one of the Bible's most important figures, second only to Jesus in the New Testament....

Peter – born Simon, son of Jonah – is certainly one of the Bible's most important figures, second only to Jesus in the New Testament....

The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

all things
The Lord is life itself, is the Creator of the universe, and is the source of life on an ongoing basis. So in a literal...

As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

To gird one’s self, as in John. 21:18, signifies to know and perceive truths in the light from good.

The hand in the Bible represents power, which is easy to understand, so to reach out or stretch out the hand means to exercise power,...

'Washing of the hands' was an ancient declaration of innocence, and signifies purification from evils and falsities, as in Psalms 73:13 and Matthew 27:24.

'To glorify' signifies acknowledgment and confession.

Swedenborg says that the Lord is the sun of heaven, and like the natural sun of our world shines on everyone, good or evil. What...

A disciple in Matthew 10:41 signifies charity and at the same time, faith from the Lord. It disciple signifies the truth of life, and a...

The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

Coming (Gen. 41:14) denotes communication by influx.

Death in the Bible represents spiritual death, or the destruction of everything that is good and all true beliefs in someone. This happens when people...

If knowing what’s right were the same as doing what’s right, we would all be thin, healthy, hard-working, law-abiding, faithful to our spouses and free...

The term "world" has both general and more specific meanings in the Bible, including the relatively literal sense of the natural, physical world. In more...

Amen signifies divine confirmation from truth, consequently from the Lord himself.Amen signifies truth, because the Lord was truth itself, therefore he so often said Amen...

교사와 부모 참고자료

General Church of the New Jerusalem이 자료 제공. 더 많은 정보보기 this link.

 Breakfast by the Sea
Provides an overview of the story, key points, and discussion ideas for use at home or with a Sunday School class.
Activity | All Ages

 Breakfast with the Risen Lord
Shows the Lord by the sea having breakfast with disciples.
Coloring Page | Ages 7 - 14

 Casting Our Net on the Right Side
Activity | All Ages

 Flowers and Faith
As we appreciate the flowers around us, we can reflect on the way flowers bloom in the springtime when warmth and light are both present.
Activity | All Ages

 Genuine Faith in Marriage
The pathway to conjugial love in marriage involves looking to the Lord for enlightenment by reading His Word and applying it to our lives. We must be willing to work together in marriage and use the truths of the Word to serve others.
Worship Talk | Ages over 18

 Jesus Appears
The Lord was not like you and me. When we die we lay aside our earthy body for ever. The Lord did not lay aside His earthly body—He made it Divine.
Sunday School Lesson | Ages 11 - 17

 Quotes: Having Faith in the Risen Lord
Teaching Support | Ages over 15

 Seeing the Lord
Worship Talk | Ages over 18

 The Charge to Peter
This sermon describes the meaning of the Lord's charge to Peter to feed and tend His flocks. 
Worship Talk | Ages over 18

 The Disciples See the Lord After His Resurrection
Worship Talk | Ages 7 - 14

 The Drawing Power Of Love
If we remember to approach life from “the right side” (from love, charity, kindness) we will be fruitful.
Activity | Ages over 18

 The Lord and His Disciple, Simon Peter
Four scenes about the Lord and Peter from the gospels of Matthew and John, and two later scenes from the book of Acts.
Activity | Ages 11 - 14

 The Lord's Breakfast by the Sea
This is a re-telling of John 21:1-14 for young children with beautiful color pictures. 
Story | Ages 4 - 10

 The Miraculous Catch of Fish
The Lord did this miracle twice. Once when He called fishermen to be His disciples, and again, when He had breakfast with them by the Sea of Galilee. What is the same? What is different?
Activity | All Ages

 The Miraculous Catch of Fish
Sunday School Lesson | Ages 9 - 12

 The Miraculous Catch of Fishes
Worship Talk | Ages 7 - 14

 To Love Is To Do
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18



아침 식사 후 대화      

By Joe David (machine translated into 한국어)

This inscription is on a stone at the church hall in South Ronaldsey, in the Orkneys, northeast of Scotland.

아침 식사 후 대화
(에 대한 논평 요한 복음 21:15-25)
이 장의 첫 부분에서 일곱 명의 제자들이 갈릴리로 왔습니다. 그들은 낚시를했고, 해안가에서 예수를 보았고, 배의 오른쪽에서 물고기를 잡으라는 지시를 따랐으며, 153 마리의 물고기가 들어있는 그물을 해안으로 끌고갔습니다. 그분과의 금식을 마치 셨습니다. 이제 그들은 편안합니다.

예수님은 베드로에게 "너는 나를 사랑하니?" 베드로는 아마도 그 질문에 약간 깜짝 놀랐다. 대답은 명백하고 "예"라고 대답하고, 예수는 "내 양을 먹이라"라고 대답했다. 이 순서는 두 번 더 반복되지만 약간의 변화가 있습니다. 그리고이 특이한 대화 후에 주님은 그들에게 젊고 나중에 늙었다는 비유를 말씀하십니다. 그런 다음 주님께서는 베드로에게 자기를 따르라고 말씀 하시고, 질투심이 많으신 베드로는 요한이해야 할 일을 묻습니다. 주님은 베드로의 질투를 "이 사람이 당신에게 올 때까지 지체하면?"

마지막으로 요한의 복음, 그리고 실제로 네 가지 복음의 수집은 요한이 자신이이 복음의 필자라는 설명으로 끝납니다.

이제 대화, 비유 및 질투의 발생에 대해 자세히 살펴 보겠습니다.

이야기의이 부분에서는 일곱 제자 중 두 사람, 베드로와 요한 만 언급됩니다. 베드로는 믿음 즉 진리를 나타내지 만, 우리가 정말로 믿는 영적인 것에 대한 진리는 하느님에게서 온 것입니다. 요한은 선을 나타내거나 이웃에 대한 사랑을 나타냅니다. 전자는 마음의 이해 부분에 있고 후자는 마음의 의지 부분에 있습니다.

주님께서는 베드로에게 양을 먹이라고 말씀하실 때, 그분을 따르라는 것은 모든 제자들이 주님과 그분의 오심에 대해 알고 있고 진리를 따르는 사람이되기 위해 인생이 어떻게 인도되어야하는지에 관해 알고있는 진리를 전파하는 것을 의미한다고 말하고 있습니다 새로운 교회에서 주님. 대화에서 주님은 직접적이고 조사하셨습니다. "요나스의 아들 시몬은 이보다 더 나를 사랑합니까?" 베드로는 그가 동료 갈릴리 친구들을 사랑하는 것보다 주 예수를 사랑하는지 묻는 질문을 받고 있다고 생각합니다. 모호하지만 "다른 여섯 사람보다 나를 더 사랑합니까?" "주님은 내가 당신을 사랑한다는 것을 아십니다."

세 가지 질문 중 첫 번째 질문으로 주님은 "내 양을 먹이라"라고 대답하고 그 후에 그 대답은 "내 양을 먹이라"라고 대답한다. 양과 어린 양은 모두 선을 좋아하는 사람들을 나타내지 만 양은 이웃을 위해 선을 행하는 것을 좋아하는 사람들을 의미하지만, 양은 주님을 위해 선을 행하는 사람들을 의미합니다. 첫 번째는 영적인 선이며, 두 번째는 더 높으며 천상의 선이라고합니다. 그러나 처음에 선을 행하려는 사람들은 무엇이 좋은지 모릅니다. 그들은 말씀에서 그것을 배우고 가르쳐야합니다. 그렇기 때문에 베드로는 사람들에게“먹이”를하라는 말을하게되는데, 진실은 선을 행하는 것이 얼마나 좋은지를 나타내야한다는 것입니다. 선한 일을하기 위해서는 의지와 그에 대한 이해가 필요하다. 성공적인 기독교 생활, 또는 더 큰 규모의 기독교 교회 인 '피터'와 '요한'은 조화롭게 일해야합니다.

그러면 비유가 온다. "어렸을 때 준비를하고 스스로 원하는 것을 했어요.하지만 나이가 들면 도움을 청하고 다른 사람은 가고 싶지 않은 곳으로 데려다 줄 것입니다."

이것은 여기에 맞지 않는 것 같지만 물론 두 가지 방식으로 적용됩니다. 첫 번째 방법은 성경 본문에 나와 있습니다. 언급 된 바와 같이, 모든 예언들이 그를 그분의 십자가로 인도 한 것은 주님의 죽음에 관한 것입니다. 두 번째 방법은 우리 모두에게 교훈입니다. 젊고 자신감 있고 강할 때 우리는 원하는 것을 할 수 있고 도움이 필요하지 않다고 생각합니다. 우리 자신이 다룰 수있는 악을 행하려는 유혹. 그러나 우리가 더 지혜롭게 자라면 우리의 모든 힘이 주님으로부터 온다는 것을 깨닫고, 우리 자신에만 계속 의존한다면 지옥의 유혹이 너무 강 해져서 지옥이 우리에게 원하는 것을하지 않을 것입니다. 우리가 원하는 것. 우리는 처음에 주님을 따르고 그 분께 의지하는 법을 배워야합니다. 그는이 비유의 끝에서 우리가 비유를 이해하기 전까지는 적합하지 않은 것 같다고 말합니다. "그가이 말씀을 하셨을 때, 저를 따라 오십시오." 우리도 그렇게해야합니다.

베드로는이 진리를 전파하는 것을 기쁘게 생각하며 아마도 자신이 선정되었다고 생각하지만, 요한은 또한 주님을 사랑하고 그 대가로 사랑을 받는다는 것을 알고 있습니다. 그래서 그는 묻습니다. "그리고이 사람은 무엇을해야합니까?" 필요한 조화가 아직 존재하지 않는 것으로 보이며 베드로는 유대를 질투하고 있으며 아마도 그가 1 위임을 확신하고 싶지만 그런 일은 일어나지 않습니다. 베드로는 단순히 중요하지 않다고 들었습니다. 그는 자신이받은 일을해야합니다.

나는 야곱과에서의 이야기를 생각 나게한다. 창세기 25에서는 born 아들이며, 이삭의 출생 권과 축복은 그의 몫입니다. 야곱은 어머니가 고안 한 이삭을 속이고에서의 것을 훔친다. 그런 다음 그는 Padan-Aram으로 도망 가서 삼촌과 함께 머물면서 부자가됩니다. 그가 돌아 오는 여정에서만 천사와 씨름하고 그의 이름을 이스라엘로 바꾸어 다시에서를 만난다. 이름이 바뀌 었다는 것은 이제 야곱이 말씀에서 진리로 풍성해졌으며, 이제는에서와의 우호적 인 만남으로 부유하다는 것을 의미하며, 두 쌍둥이는 우화가 될 수 있으며 이스라엘이라는 한 인물로 합병 될 수 있음을 의미합니다. 그리고 마음에 진실.

에서는 요한과 비슷한 것을 의미하며, 선과 자선을 나타냅니다. 야곱은 베드로와 비슷한 것을 의미하며, 둘 다 말씀에서 배운 진리를 나타냅니다. 그들 사이에있는 것보다 더 중요한 것으로 보이는 것은 그들을 쓸모 없게 만들 수 있고, (모든 사람이 목표로해야하는 것처럼) 천사가되는 사람에게는 적의가 없습니다. 진실은 선을 가능하게하고 선은 무언가를 이루기 위해 진실을 고무시킵니다. 비록 우리가 그것들을 개별적으로 생각하고 말할 수 있지만, 그들은 (주님 안에서만, 천사에서는 덜) 결혼 한 것처럼 보이기 위해 하나가되었습니다. 주님의 신성한 선과 신성한 진리의 결혼은 모든 창조의 기원입니다. 예, 모든 창조물.

선과 진리의이 결혼과 우리 삶에서 균형과 조화로 일해야 할 필요성은 핵심적인 새로운 기독교 개념입니다.

복음서에는이 이야기 다음에 또 하나의 이야기가 있습니다. 여기에서 나머지 제자들은 여기에 언급 된 일곱 명과 함께 주님의 마지막 명령을들을 수 있습니다.

From Swedenborg's Works


Arcana Coelestia #2371

Arcana Coelestia (Elliott translation)      

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2371. 'And they said, Did not this one come to sojourn' means people with different teaching and a different life. This is clear from the meaning of 'sojourning' as receiving instruction and living, and so as doctrine and life, dealt with in 1463, 2025. Here the nature of the state of the Church around the last times is described, when faith is no more because charity is no more, that is to say, when the good of charity is rejected on doctrinal grounds as well, because it has severed all connection with life.

[2] The people described here are not those who falsify the good of charity by explaining things to their own advantage. They are not those who, so that they may be very great and may possess all the world's goods, make the good of charity the earner of merit. Nor are they those who assume the right to dispense rewards, and in so doing defile the good of charity by various devices and misleading means. Instead the subject is those who do not wish to hear anything about the goods of charity, that is, about good works, only about faith separated from those works. And this they wish to hear from the argument that man has nothing but evil within him and that even the good which springs from himself is in itself evil, and so contains nothing of salvation; and from the argument that no one can merit heaven by means of any good, nor accordingly be saved by it, only by means of a faith whereby they acknowledge the Lord's merit. This is the teaching which flourishes in the last times when the Church starts to breathe its last, and which is enthusiastically taught and favourably accepted.

[3] But to maintain from all this that anyone can lead an evil life and at the same time possess a faith that is good is a false conclusion. It is also a false conclusion to say that because man has nothing but evil within him, good from the Lord - which has heaven within it because it has the Lord within it, and blessedness and happiness within it because heaven is within it - cannot exist there. Finally it is a false conclusion to say that because nobody can merit [heaven] by any good, heavenly good from the Lord in which [self-] merit is regarded as something monstrous has no existence. Such good exists with every angel, such good exists with every regenerate person, and such good exists with those who perceive delight, and indeed blessedness, in good itself, that is, in the affection for it. The Lord speaks of this good or charity in the following way in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. [But] I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. For if you love those who love you, what reward have you? And if you salute only your brothers, what more are you doing [than others]? Do not even the tax-collectors do the same? Matthew 5:43-48

Similar words occur in Luke, with this addition,

Do good and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. Luke 6:27-36.

[4] Here good which is derived from the Lord is described and the fact that it does not carry any thought of repayment. Consequently people who are governed by that good are called 'sons of the Father who is in heaven', and 'sons of the Most High'. Yet because that good has the Lord within it there is also a reward: in Luke,

When you give a dinner or a supper, do not invite your friends or your brothers or your kinsmen or rich neighbours, lest perhaps they invite you back in return, and you are repaid. But when you give a feast invite the poor, the maimed, the blind, and you will be blessed, for they have nothing with which to repay you. You will be repaid at the resurrection of the just. 1 Luke 14:12-14.

'Dinner', 'supper', or 'feast' means the good that flows from charity, in which the Lord dwells together with man, 2341. Here it is described therefore, and it is plainly evident, that recompense lies within good itself since this has the Lord within it, for it is said that 'you will be repaid at the resurrection of the just'.

[5] People who strive to do good from themselves because the Lord has commanded it to be done are the ones who at length receive this good and who after receiving instruction then acknowledge in faith that all good comes from the Lord, 1712, 1937, 1947. And they are now so opposed to self-merit that they are saddened by the mere thought of merit and perceive that blessedness and happiness with them is that much diminished.

[6] It is quite different in the case of those who fail to do good and instead lead an evil life, while teaching and professing that salvation resides in faith separated from charity. These people are not even aware of the possibility of such good. And what is remarkable the same people in the next life, as I have been given to know from much experience, wish to merit heaven on the basis of all the good deeds they recall their having done, for they are now aware for the first time that no salvation lies in faith separated from charity. But these are the ones whom the Lord refers to in Matthew,

They will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and in Your name do many mighty works? But then will I declare to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

With these people it is also seen that they had paid no attention at all to any one of the things which the Lord Himself taught so many times about the good that flows from love and charity. Instead those things had been to them like clouds sailing by or like things seen in the night, such as the things recorded in Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; Matthew 18:21-end; Matthew 18:19:19; 19:22:35-40; 24:12-13; Matthew 25:34-end; Matthew 25:Mark 4:18-20; 11:13-14, 20; 12:28-35; Luke 3:8-9; 6:27-39, 43-end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17. These then, and other things like them, are what were meant by the words 'the men of Sodom' - that is, those immersed in evil, 2220, 2246, 2322 - 'saying to Lot, Did not this one come to sojourn, and will he surely judge?' that is, Will people with different teaching and a different life teach us?


1. The Latin means the dead; but the Greek means the just, which Swedenborg has in other places where he quotes this verse.


(참조: Genesis 19:9; John 15:1-19; Luke 6:43-49; Mark 12:28-34; Matthew 18:21-23, 18:21-35, 18:24-35, 19:19, 22:34-40, 22:34-39, 25:34-46)

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Arcana Coelestia 2373, 2375, 2387, 2411, 2417, 2669, 3416, 4189, 4783, 6393, 9210

The New Jerusalem and its Heavenly Doctrine 158

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