Комментарий

 

Wat de Bijbel zegt over... Wie wordt er gered?

Написано John Odhner (Машинный перевод на Nederlands)

Christ the Redeemer statue in Rio de Janeiro, aerial view

Er is een gemeenschappelijke tendens bij mensen om negatieve oordelen te vellen over andere mensen. In de middelbare scholen komt deze tendens tot uiting in kliekjes. Een paar populaire kinderen komen in een groep terecht, en beginnen geleidelijk aan te denken dat ze beter zijn dan anderen omdat ze beter geliefd zijn. Kinderen die niet "in" zijn, kunnen objecten van medelijden, of minachting, of zelfs van wrede grappen worden. Op een of andere manier oordeelt de kliek subtiel over de anderen als een lagere klasse van mensen.

Dezelfde neiging om op anderen neer te kijken toont zich in verschillende religies. Sommige religieuze groepen worden zo egocentrisch dat ze geloven dat niemand van een ander geloof naar de hemel kan gaan. In het uiterste geval is een dergelijke houding veel wreder dan de snobistische tienerkliekjes.

De leer van de Bijbel staat hier nogal haaks op. Om te beginnen zegt God's Woord ons dat we mensen niet moeten bestempelen als "gered" of "zondaar". Jezus zei,

"Oordeel niet, dat je niet veroordeeld wordt. Waarom kijk je naar de vlek in het oog van je broer, maar denk je niet aan de plank in je eigen oog?" (Mattheüs 7:1, 3)

De discipel James zei het zo: "Er is één wetgever, die in staat is om te redden en te vernietigen. Wie ben jij om over een ander te oordelen? (Jakoben 4:1)

Toen de Heer op aarde was, was er een oordelende houding onder de leiders van de kerk. Velen dachten dat als de Messias kwam, hij de Joden zou redden, en anderen niet. Toen Jezus kwam, veroordeelden ze Hem voor het associëren met zowel niet-Joden als Joden.

Jezus ontmoedigde dit soort houding. Hij sprak eens met sommige mensen die "op zichzelf vertrouwden" dat ze gered werden en anderen niet. Hij vroeg hen om twee gebeden te overwegen: "God, ik dank u dat ik niet zoals andere mensen ben," en "God, wees mij genadig, een zondaar!" Jezus prees de man die dacht dat hij een zondaar was. (Lucas 18:9-14)

Het is beter om jezelf als een zondaar te beschouwen dan te denken dat je gered bent.

U herinnert zich wellicht ook de gelijkenis van de barmhartige Samaritaan, die stopte om de gewonde man langs de kant van de weg te helpen. Hoewel deze Samaritaan van het "verkeerde" geloof was (vanuit Joods oogpunt), zei Jezus dat de Samaritaan bemind moest worden als een naaste, omdat hij een goed mens was. In feite zei hij dat een persoon die het eeuwige leven wil, net als deze Samaritaan moet zijn (Lucas 10:29-37), ook al was de Samaritaan noch christelijk noch joods. Jezus zag - en ziet - wat er in iemands hart is, niet alleen van welke kerk men deel uitmaakt.

De Bijbel stelt duidelijk dat het de manier waarop iemand leeft is, niet alleen wat hij gelooft, die bepaalt of hij naar de hemel gaat of niet. Jezus zei: "Niet ieder die tegen Mij zegt: 'Heer, Heer,' zal het Koninkrijk der hemelen binnengaan, maar hij die de wil van Mijn Vader in de hemel doet". (Mattheüs 7:21)

Nogmaals, "Hij zal iedereen belonen naar zijn werken." (Mattheüs 16:27)

"Zij die goed hebben gedaan," zegt hij, zullen gaan "naar de opstanding van het leven, en zij die kwaad hebben gedaan, naar de opstanding van de veroordeling." (Johannes 5:29)

Omdat het leven van een persoon, niet alleen zijn geloof, zijn eeuwige lot bepaalt, voorspelde Jezus dat veel christenen niet gered zouden worden, omdat ze een kwaadaardig leven hadden geleefd.

"Velen zullen in die dag tegen mij zeggen: "Heer, Heer, hebben wij niet in Uw naam geprofeteerd, demonen in Uw naam uitgedreven en vele wonderen in Uw naam verricht? En dan zal Ik hen verklaren: "Ik heb jullie nooit gekend: ga weg van Mij, jullie die wetteloosheid beoefenen!"" (Mattheüs 27:22-23, Lucas 13:25-27)

Een reden waarom een niet-christen gered kan worden, is dat hij van zijn buurman kan houden. Iedereen die oprecht van zijn naaste houdt, houdt ook van Christus, hoewel hij het misschien niet beseft. Jezus zei: "Voor zover jullie een van de minste van deze Mijn broeders hebben bediend, hebben jullie dat met Mij gedaan". (Mattheüs 25:40)

Geloof in Jezus, zonder liefde voor de naaste is zinloos.

"Hoewel ik alle vertrouwen heb, zodat ik bergen kan verwijderen, maar geen liefde heb, ben ik niets." (1 Corinthiër 13:2)

Echte liefde daarentegen is een teken dat iemand de Heer in zijn hart kent, ongeacht de religie die hij naar buiten toe belijdt.

"Liefde gelooft alle dingen." (1 Corinthiër 13:7)

"Wie goed doet, is van God, maar wie kwaad doet, heeft God niet gezien." (3 Johannes 1:11)

"Laten we elkaar liefhebben, want liefde is van God, en iedereen die liefheeft is uit God geboren en kent God. God is liefde, en iedereen die in de liefde blijft, blijft in God, en God in hem." (1 Johannes 4:7-11)

Samenvatting:

Sommige christelijke kerken leren dit: Alleen christenen worden gered.

Wat de Bijbel eigenlijk zegt (en wat de Nieuwe Christelijke Kerk leert): Goede mensen van alle religies worden gered.

Enkele referenties uit de leerstellingen voor de Nieuwe Christelijke Kerk : Hemel En Hel 318-328, Gods Voorzienigheid 326

Gebruikt met toestemming van John Odhner, de auteur van deze zeer nuttige site: http://whatthebiblesays.info/Introduction.html

Воспроизведение Видео
The "Big Spiritual Questions" videos are produced by the General Church of the New Jerusalem. Link: newchurch.org

Библия

 

Mattheüs 16:27

Учиться

       

27 Want de Zoon des mensen zal komen in de heerlijkheid Zijns Vaders, met Zijn engelen, en alsdan zal Hij een iegelijk vergelden naar zijn doen.

Из произведений Сведенборга

 

Apocalypse Explained # 200

Изучить этот эпизод

  
/ 1232  
  

200. And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (See Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above n. 148. This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130. From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth.

[2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John:

I and the Father are one (John 10:30).

In the same:

Believe that the Father is in Me, and I in the Father (John 10:38).

In the same:

He that beholdeth Me beholdeth Him that sent Me (John 12:45).

In the same:

If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).

In the same:

If ye had known Me ye would have known My Father also (John 8:19).

In the same:

I am not alone, became the Father is with Me (John 16:32).

[3] Because the Lord is one with the Father He also declares:

That all things of the Father are His, and His are the Father's (John 17:10);

That all things whatsoever that the Father hath are His (John 16:15);

That the Father hath given all things into the hands of the Son (John 3:35; 13:3);

And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matthew 11:27; Luke 10:22).

That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46).

That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14).

From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples:

All power hath been given unto Me in heaven and on earth (Matthew 28:18);

by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before:

Without Me ye can do nothing (John 15:5).

This makes clear how these words are to be understood:

I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6);

namely, that the Father is approached when the Lord is approached.

[4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834; that "father" signifies the church in respect to good, thus the good of the church, and "mother" the church in respect to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Divine good that was in Him from conception, and which was the Esse of life, from which was His Human, the Lord called "Father," n. 2803, 3704, 7499, 8328, 8897; that the Lord is acknowledged as the Father in heaven because they are one, n. 15, 1729, 3690; that the Lord is also called "Father" in the Word, n. 2005; that the Lord also is a Father to those who are being regenerated, since they are receiving new life from Him, and His life, n. 2293, 3690, 6492; that the "Son of God," and the "Son of man," are the Lord in respect to the Divine Human and the proceeding Divine truth, see above, n. 63, 151, 166). Since, then, all who come into heaven must be in good as well as in truth (for no one can be in the one unless he is at the same time in the other, since good is the esse of truth, and truth is the existere of good); and since "the Father" signifies the Divine good, and "angels" the Divine truth, both from the Lord, therefore it is said, "I will confess his name before My Father and before His angels." So, too, in the Evangelists:

Everyone who shall confess Me before men, him will I confess before My Father who is in the heavens (Matthew 10:32).

Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8).

[5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says:

When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matthew 16:27).

Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark:

When He shall come in the glory of His Father with the holy angels (Mark 8:38).

And in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him (Matthew 25:31).

It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says:

Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18);

and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.

  
/ 1232  
  

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