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(요한 복음 21:15-25)

이 장의 첫 부분에서 일곱 명의 제자들은 갈릴리로 왔습니다. 그들은 낚시를 했고, 해안가에서 예수님을 보았고, 배의 오른쪽에서 물고기를 잡으라는 지시를 따랐으며, 153마리의 물고기가 들어있는 그물을 해안으로 끌고갔습니다. 그분과의 아침 식사를 마친 후 그들은 편안합니다.

예수님은 베드로에게 "너는 나를 사랑하느냐?"라고 묻자 베드로는 그 질문에 약간 깜짝 놀랍니다. 베드로는 명백하게 "예"라고 대답하고, 예수님은 "내 양을 먹이라."라고 말씀하십니다. 이 순서는 두 번 더 반복되지만 약간의 변화가 있습니다. 그리고 이 특별한 대화 후에 주님은 그들에게 젊을 때와 나이가 들었을 때의 차이에 대한 비유를 말씀하십니다. 그런 다음 주님께서는 베드로에게 자기를 따르라고 말씀하시자, 질투심이 많은 베드로는 요한이 해야 할 일을 묻습니다. 주님은 베드로에게 "내가 올 때까지 그를 머물게 하고자 할지라도, 그것이 네게 무슨 상관이냐?"라고 말씀하십니다.

마지막으로 요한복음서, 그리고 실제로 사대복음의 전집은 요한이 자신이 이 복음의 필자라는 설명으로 마무리됩니다.

이제 그 대화와 비유 및 질투가 왜 발생하는지에 대해 자세히 살펴 보겠습니다.

이 부분에서는 일곱 제자 중 오직 두 사람, 베드로와 요한만 언급되어 있습니다. 베드로는 믿음 즉 진리를 나타내지만, 우리가 정말로 믿는 영적인 것에 대한 진리는 하나님에게서 옵니다. 요한은 선과 이웃에 대한 사랑을 나타냅니다. 전자는 마음의 이해 부분에 있고 후자는 마음의 의지 부분에 있습니다.

주님께서 베드로에게 양을 먹이라고 말씀하실 때 그분을 따르라는 것의 의미는, 모든 제자들이 주님과 그분의 오심에 대해 알고 있고 진리를 따르는 사람이 되기 위해서 삶이 어떻게 인도되어야 하는지와 관련한 진리를 전파하는 것을 의미합니다. 대화에서 주님은 직접적이고 탐구적입니다. "요한의 아들 시몬아, 네가 이 사람들보다 나를 더 사랑하느냐"라고 물으심은 베드로가 주 예수님을 사랑하는지, 동료 갈릴리 친구들을 사랑하는 것보다 주 예수님을 사랑하는지 묻는 질문을 받고 있다고 생각합니다. 비록 모호하긴 하지만, "이 다른 여섯 사람보다 나를 더 사랑하느냐?"라는 의미일 수 있습니다. 베드로는 "내가 주님을 사랑하는 줄 주님께서 아시나이다."라고 대답합니다.

세 가지 질문 중 첫 번째 질문으로 주님은 "내 양을 먹이라"라고 대답하시고, 그 후에 "내 양을 먹이라"라고 대답하십니다. 양과 어린 양은 모두 선을 행하기 원하는 사람들을 나타내지만 양은 이웃을 위해 선을 행하기를 원하는 사람들을 의미하며, 양들은 주님을 위해 선을 행하는 사람들을 의미합니다. 첫 번째는 영적인 선이며, 두 번째는 더 높은 천적인 선이라고 합니다. 그러나 처음에 선을 행하려는 사람들은 무엇이 좋은지 알지 못합니다. 그들은 말씀을 통해 배울 필요가 있습니다. 이것이 베드로가 "그들에게 먹이를 주라"는 말을 듣는 이유이며, 그것은 진리가 어떻게 선이 행해져야 하는지를 알려준다는 말입니다. 선을 행하기 위해서는 의지와 그에 대한 이해가 필요합니다. 성공적인 신앙 생활, 또는 더 큰 규모인 기독교 교회인 '베드로'와 '요한'은 조화롭게 일해야 합니다.

주님은 "내가 진실로 진실로 네게 이르노니 젊어서는 네가 스스로 띠띠고 원하는 곳으로 다녔거니와 늙어서는 내 팔을 벌리리니 남이 네게 띠 띠우고 원치 아니하는 곳으로 데려가리라"라고 말씀하십니다.

이것은 여기엔 맞지 않는 것 같지만, 물론 두 가지 면에서 그렇습니다. 첫 번째는 성경에 나온 주님의 죽음에 관한 것입니다. 모든 예언들에 언급된 바와 같이 주님을 십자가에 못박도록 인도하고 있었습니다. 두 번째는 우리 모두에게 주는 교훈입니다. 우리가 젊고, 자신감 있고, 강할 때, 우리는 우리가 원하는 것을 할 수 있고 어떤 도움도 필요하지 않다고 느낍니다. 이것은 우리 자신이 다룰 수 있는 악을 행하려는 유혹입니다. 그러나 우리가 현명해지면 우리의 모든 힘은 주님에게서 나온다는 것을 깨닫고, 만약 우리가 계속해서 우리 자신에게만 의존한다면 지옥에서 오는 유혹은 너무 강해질 것이고 우리는 우리가 원하는 것이 아니라 지옥에서 우리를 위해 원하는 것을 하게 될 것입니다. 우리는 시작부터 주님을 따르고 주님께 의지하는 법을 배워야 합니다. 주님께서 이 비유의 끝에서, 우리가 비유를 이해하기에 부족하다고 말씀하십니다. 주님께서 "나를 따르라"라고 하셨을 때 우리는 그렇게 해야 합니다.

베드로가 이렇게 진리를 설교하는 것에 기뻐하고 어쩌면 자신이 뽑혔다고 느낄지도 모르지만, 요한도 주님을 사랑하고 그 보답으로 사랑받는다는 것을 깨닫기도 합니다. 그래서 그는 "그리고 이 남자는 어떻게 되겠사옵나이까?"라고 묻습니다. 필요한 조화는 아직 이루어지지 않은 것 같고, 베드로가 요한을 시기하고 있으며, 아마도 자신이 1등이라는 것을 확신하기를 바라고 있지만 그런 일은 일어나지 않습니다. 베드로는 그저 그것이 중요하지 않다고만 말하지만 그는 주어진 일을 해야 합니다.

창세기 25에서는 에서는 맏아들이며, 이삭의 출생권과 복을 당연한 것으로 물려 받을 것입니다. 야곱은 어머니가 고안한 수법으로 이삭을 속이고 에서의 것을 훔칩니다. 그리고는 파단아람으로 도망가 삼촌과 함께 그곳에 머물며 부자가 됩니다. 그는 돌아오는 길에 천사와 씨름하고 그의 이름을 이스라엘로 바꾼 후 비로소 에서를 만납니다. 명칭의 변경은 이제 야곱이 말씀으로부터 진리를 얻어 부자가 되었음을 의미하며, 에서의 친근한 만남과 더불어 쌍둥이가 우화를 할 수 있게 된 것을 의미하며, 이스라엘이라고 하는 한 인격체로 합쳐져, 마음 속에 선과 진리가 결합됨을 의미합니다.

에서는 요한과 비슷한 의미이며, 둘다 선함과 진정한 자선을 상징합니다. 야곱은 베드로와 비슷한 것을 의미하며, 둘 다 말씀을 통해 배운 진리를 나타냅니다. 적대감은 둘 다 쓸모 없게 만들 수 있고, 천사가 되어가는 사람(모든 사람들이 지향해야 하는 것처럼)은 적대감이 없습니다. 진실은 선을 가능하게 하고, 선은 어떤 것을 성취하기 위해 진리를 고무합니다. 비록 우리가 그것들을 따로 생각하고 말할 수는 있지만, 그들은 결혼했다고 보여질 수 있도록 결합되어 있습니다. 주님의 선과 진리의 결혼은 모든 창조의 기원입니다.

선과 진리의 이 결합, 그리고 우리 삶에서 균형과 조화를 이루며 일해야 할 필요성은 새교회의 핵심 개념입니다.

복음서에는 이 이야기 다음에 또 하나의 이야기가 있습니다. 그 안에서 나머지 제자들은 여기에 언급된 일곱 명과 함께 주님의 마지막 계명을 듣습니다.

294. For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell 7-12, 137); and that all life is from the Lord (n. 9); and in The Doctrine of the New Jerusalem 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" and for the reason that the existence of heaven and earth is not the end of creation, but a means to the end; the end of creation is that the human race may exist so that from it there may be an angelic heaven; and as this is the end, "to create" signifies to reform, which is to give heaven to those who receive. In the spiritual sense of the Word ends are meant, but in the sense of the letter only the means that involve the ends are spoken of; in this way the spiritual lies hid in the letter of the Word.

[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following. In Isaiah:

I will give in the wilderness the cedar of Shittah, and the myrtle, and the oil tree; that they may see and know, and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isaiah 41:19, 20).

This treats of the establishment of the church among the Gentiles; "wilderness" signifies the absence of good, because of the ignorance of truth, for every good into which man is reformed is given only through truths; "the cedar of shittah" signifies genuine truth; "the myrtle and the oil tree" signify spiritual good and celestial good; whence it is clear what is signified by, "I will give in the wilderness the cedar of shittah, and the myrtle, and the oil tree," when the Gentiles that are not in the good of heaven and of the church, because in ignorance of the truth, are treated of; "that they may see and know, and consider and understand together," signifies the knowledges, understanding, perception, and affection, that are of the love of good and truth; from this signification it is clear that "the Holy One of Israel hath created it" signifies reformation, the that "to create" is to reform.

[3] In the same:

Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine. Bring My sons from far, and My daughters from the end of the earth, everyone that is called by My name; into My glory I have created, I have formed, and I have made him. I am Jehovah your Holy One, the Creator of Israel, your King (Isaiah 43:1, 6, 7, 15).

This also treats of the establishment of a church among the Gentiles; and with reference to their reformation Jehovah is called "Creator" and "Former;" therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art Mine." "Bring My sons from far, and My daughters from the end of the earth," signifies the Gentiles that are outside of the church, but that receive the truths and goods of the church from the Lord; "from far" and "from the end of the earth" signify those who are outside of the church, "earth (or land)" meaning the church, "sons" those who receive truths, and "daughters" those who receive goods. These are said to be "created, formed, and made into glory," "glory" meaning the Divine truth that they receive.

[4] In David:

Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Psalms 51:10).

"To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth.

[5] In the same:

Wherefore hast Thou created in vain the sons of man? where are Thy former mercies? (Psalms 89:47, 49).

"To create the sons of man" signifies to reform through Divine truth; "the sons of man" are those who are in Divine truths, thus, abstractly, Divine truths.

[6] In the same:

The nations shall fear the name of Jehovah, and all the kings of the earth Thy glory, because Jehovah hath built up Zion. This shall be written for the generation to come; and a people that shall be created shall praise Jah (Psalms 102:15, 16, 18). This treats of reformation; "the nations that shall fear the name of Jehovah" mean those who are in good; and "the kings of the earth" those who are in truths from good; "to build up Zion" signifies to establish the church, "Zion" meaning the church "the people that shall be created and shall praise Jah" signifies all those who are reformed.

[7] In the same:

Thou givest to them, they gather; Thou openest Thine hand, they are satisfied with good. Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Psalms 104:28, 30).

It is plain here that "to create" means to reform; for "Jehovah giveth to them, they gather," signifies that they receive the truths that are given by the Lord; "Thou openest Thine hand, they are filled with good," signifies that they receive the good that flows in from the Lord; "Thou sendest forth Thy spirit, they are created," signifies that in respect to the life they are reformed according to Divine truth; "and Thou renewest the faces of the earth" signifies the establishment of the church.

[8] In Isaiah:

Lift up your eyes on high, and see; who hath created these? He that bringeth out their host in number, that calleth them all by name: God from eternity; Jehovah, the Creator of the ends of the earth, wearieth not (Isaiah 40:26, 28).

This also treats of reformation, which is signified by "creating;" "the host that Jehovah doth bring out" signifies all truths and goods; "to call by name" signifies reception according to each one's quality; "to create the ends of the earth" signifies to establish the church, thus to reform those who are therein.

[9] In Ezekiel:

Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in ¹ the day that thou wast created, until perversity was found in thee (Ezekiel 28:13, 15).

This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created."

[10] In Isaiah:

Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).

"Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church.

[11] In Malachi:

Hath not one God created us? wherefore do we act perfidiously? (Malachi 2:10).

Here "hath created us" signifies hath reformed that they might be a church; therefore it is said, "wherefore do we act perfidiously?"

[12] In Isaiah:

Thus said God Jehovah, He hath created the heavens, and spreadeth them out; He that stretcheth out the earth; He that giveth breath unto the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"Creating the heavens and spreading them out" and "stretching out the earth" signifies to reform; "the heavens" signify both the heavens and the internals of the church; for the internals of the church are the heavens with the men that are in them; "the earth" signifies the external of the church, which is said to be "spread out" and "stretched out" when truths from good are multiplied. It is plain that reformation by truths is signified, for it is said, "He that giveth breath unto the people upon it, and spirit to them that walk therein. "

[13] In the same:

Jehovah, creating the heavens, forming the earth and making it; He hath not created it a void. He formed it to be inhabited (Isaiah 45:12, 18).

"The heavens," "the earth," and "to create" have a like signification here as in the passage adduced above; "He hath not created it a void" signifies that it is not without truth and good, in which those are that have been reformed; lack of these is a void; "He hath formed it to be inhabited" signifies that they should live according to good and truth and from them, for "to inhabit" signifies to live.

[14] In the same:

Behold, I create a new heaven and a new earth. Rejoice and exult for ever in that which I create; behold, I will create Jerusalem an exultation, and her people a joy (Isaiah 65:17-18).

"To create a new heaven and a new earth" does not mean a visible heaven and a habitable earth, but a new church, internal and external; "heaven" meaning the internal of the church, and "earth" its external. (What the internal of the church is, and what the external, see in The Doctrine of the New Jerusalem 246.) It is therefore said, "Behold, I will create Jerusalem an exultation, and her people a joy;" "Jerusalem" is the church, "exultation" its delight from good, and "joy" its delight from truth.

[15] "The new heavens and the new earth" in the same prophet (Isaiah 66:22), and in Revelation (Revelation 21:1) have a like signification; also the following in the first chapter of Genesis:

In the beginning Jehovah created heaven and earth. And the earth was void and empty; and darkness was upon the faces of the deep. And the spirit of God moved upon the faces of the earth. ² And God said, Let there be light; and there was light. And God created man in His own image, in the image of God created He him; male and female created He them (Genesis 1:1-3, 27).

This treats of the establishment of the first church on this earth; the reformation of the men of that church in respect to their internal and their external is meant in this chapter by the creation of the heaven and the earth. That previously there was no church, because men were without good and truth, is signified by "the earth was void and empty;" and that they were previously in dense ignorance and also in falsities, is signified by "darkness was upon the faces of the deep;" their first enlightenment is signified by "the spirit of God moved upon the faces of the waters," and by "God said, Let there be light, and there was light;" "the spirit of God" signifies Divine truth proceeding from the Lord, and "to move upon the faces of the waters" signifies illustration; the like is signified by "light;" "and there was light" signifies the reception of Divine truth; "God created man into His own image" signifies so that man might be in the love of good and truth, and might correspond to heaven as a likeness of it, since the love of good and truth is "an image of God;" therefore also the angelic heaven is "an image of God;" consequently the angelic heaven in the Lord's sight is as one man (See in the work on Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102).

"Male and female created He them" signifies that He reformed them in respect to truth and good, "male" means truth, and "female" good. This makes clear that this and the following chapter describe not the creation of heaven and earth, but the new creation or reformation of the men of the first church, and that like things are meant by "the new heaven and the new earth" and their "creation" in the passages cited just above.

[16] That "creation" in the Word signifies the reformation and establishment of the church, which is effected by means of the Divine truth that proceeds from the Lord, is plain from the following. In John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not. That was the true Light, which lighteth every man coming into the world. The world was made by Him, and the world knew Him not. And the Word became flesh and dwelt among us, and we beheld His glory (John 1:1-5, 9-10, 14).

"The Word" means here the Lord in respect to Divine truth; that all things were created by Divine truth is meant by "All things were made by Him, and without Him was not anything made that hath been made;" also by "the world was made by Him." Since "the Word" means the Lord in respect to Divine truth it is said, "In Him was life, and the life was the light of men; that it was the true light," "light" signifying Divine truth, and "life" all intelligence and wisdom from Divine truth; for this constitutes man's very life, and eternal life also is in accordance therewith. The Lord's presence with everyone with His Divine truth, from which are life and light, is meant by "the light shineth in the darkness, and lighteth every man coming into the world;" but that those who are in the falsities of evil do not perceive it, thus do not receive it, is meant by "the darkness apprehended it not," and by "the world knew Him not;" for "darkness" signifies the falsities of evil. It is very plain that it is the Lord in respect to the Divine Human that is here meant by "the Word," for it is said, "And the Word became flesh, and dwelt among us, and we beheld His glory," "glory" also signifying the Divine truth. (That all things were created by Divine truth proceeding from the Lord, which is here meant by "the Word," see in the work on Heaven and Hell 137[1-4], 139; and in The Doctrine of the New Jerusalem 263.) This also makes clear that "to make" or "to create" here also signifies to make man new, or to reform him; for here, like as in the book of Genesis, "light" is immediately mentioned, which signifies Divine truth proceeding, by which all are reformed (See in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49).

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