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Matthew第25章

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1 Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom.

2 And five of them were foolish, and five were wise.

3 For the foolish, when they took their lamps, took no oil with them:

4 but the wise took oil in their vessels with their lamps.

5 Now while the bridegroom tarried, they all slumbered and slept.

6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out.

9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.

10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know not the day nor the hour.

14 For [it is] as [when] a man, going into another country, called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey.

16 Straightway he that received the five talents went and traded with them, and made other five talents.

17 In like manner he also that [received] the two gained other two.

18 But he that received the one went away and digged in the earth, and hid his lord's money.

19 Now after a long time the lord of those servants cometh, and maketh a reckoning with them.

20 And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.

21 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.

22 And he also that [received] the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.

23 His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.

24 And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter;

25 and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.

26 But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;

27 thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest.

28 Take ye away therefore the talent from him, and give it unto him that hath the ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away.

30 And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth.

31 But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory:

32 and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats;

33 and he shall set the sheep on his right hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;

36 naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink?

38 And when saw we thee a stranger, and took thee in? or naked, and clothed thee?

39 And when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, [even] these least, ye did it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels:

42 for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink;

43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.

44 Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me.

46 And these shall go away into eternal punishment: but the righteous into eternal life.

   

来自斯威登堡的著作

 

Arcana Coelestia#4462

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4462. 'To give our sister to a man who has a foreskin' means unless they could identify the truth and the good of the Church with representatives and disregard the spiritual entities meant by these. This is clear from the meaning of 'the foreskin' as an external representative - as the sign that they were members of the Church. It was usual therefore to speak of circumcision and the foreskin when they needed to distinguish between those who belonged to the Church and those who did not. For circumcision meant the departure from filthy loves, namely self-love and love of the world, and the acceptance of heavenly loves, which are love to the Lord and love towards the neighbour, and so an acceptance of the Church. This is why these words mean an acceptance of their semblance of religion and that therefore they identified the truth and the good of the Church with representatives, disregarding the internal things meant by these. For otherwise they would not be like them, as the words that follow show, 'Only on this [condition] will we consent to you: If you will be as we are'. As regards 'circumcision' being the sign of purification from filthy loves, see 2039, 2632, and the expression 'uncircumcised' being used of those who were governed by those loves, 2049, 3412, 3413.

[2] Scarcely anyone at the present day knows what circumcision means specifically, and this therefore must be stated. The genital organs in both sexes mean things associated with the joining together of good and truth. They not only mean them but also in actual fact correspond to them. It has been shown at the ends of chapters that all the organs and members in the human being have a correspondence with spiritual things in heaven, including therefore the organs and members devoted to procreation. These correspond to the marriage of good and truth, from which marriage conjugial love also comes down, see 2618, 2727-2729, 2803, 3132, 4434. Because the foreskin covered the genital organ it corresponded in the Most Ancient Church to the obscuration of good and truth, but in the Ancient Church to the defilement of them. With a person who belonged to the Most Ancient Church, because he was an internal man, good and truth were able to be obscured but not defiled, but with one who belonged to the Ancient Church, because he was in comparison with his predecessor an external man, good and truth were able to be defiled since it is external things, that is to say, external loves, that cause defilement. For this reason those who belonged to the Most Ancient Church had no knowledge of circumcision, only those who belonged to the Ancient Church had it.

[3] In addition circumcision spread from this Church to many nations. It was imposed on Abraham and his descendants not as something new but as the revival of a practice which had been abandoned, it becoming for his descendants the sign that they belonged to the Church. But that nation did not know, and did not wish to know, what it was a sign of, for they identified religion with representatives alone, which are externals. They therefore condemned the uncircumcised as a whole, when yet circumcision was to be merely a sign representative of purification from self-love and love of the world, from which those are purified who have been circumcised spiritually and are called circumcised at heart, as in Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul. Deuteronomy 30:6.

In the same author,

You shall circumcise the foreskin of your heart, and you shall be stiff-necked no longer. Deuteronomy 10:16, 18.

And in Jeremiah,

Break up your fallow ground, and remove the foreskin of your heart. Jeremiah 4:3-4.

[4] People however who are governed by self-love and love of the world are called 'uncircumcised', in spite of their having been circumcised, as in Jeremiah,

Behold, the days are coming in which I will visit every one circumcised in the foreskin - Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut and who dwell in the wilderness, for all these nations are uncircumcised, and all the house of Israel is uncircumcised in heart. Jeremiah 9:25-26.

From this it is also evident that many other nations were circumcised, for it is said 'I will visit every one circumcised in the foreskin', and so, as stated above, that circumcision was not something new, nor was it confined to the descendants of Jacob as a distinguishing feature. The Philistines were not circumcised, and therefore 'the uncircumcised' is generally used to mean the Philistines, 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.

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