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Luke第24章:13-35 : The Road to Emmaus

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13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.

14 And they talked together of all these things which had happened.

15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.

16 But their eyes were holden that they should not know him.

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass therein these days?

19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

26 Ought not Christ to have suffered these things, and to enter into his glory?

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

31 And their eyes were opened, and they knew him; and he vanished out of their sight.

32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

34 Saying, The Lord is risen indeed, and hath appeared to Simon.

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

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在通往以马忤斯的路上

原作者: Joe David (机器翻译成: 中文)

Lelio Orsi's painting, Camino de Emaús, is in the National Gallery in London, England.

每本福音书中都有关于耶稣在主日的早晨之后向门徒显现的内容,当他们发现墓穴是空的时候,他们就会发现耶稣在主日早晨向门徒显现。例如,见 马太福音28:16-20; 马可福音16:14-19; 路加福音24:13-33; 约翰福音20:19-31Ⅳ级,以及 约翰福音21.

在《路加福音》中有这样一个故事:两个门徒从耶路撒冷走到以马忤斯村,大约有七英里的路程。他们出城后不久,又有一个旅行者来找他们,他注意到他们不安的表情和严肃的谈话,就问他们有什么事困扰着他们。他们一起走着走着,就问这个陌生人说:"你们没听说过耶路撒冷的麻烦吗?"难道你们没有听说过耶路撒冷的麻烦吗?说来也奇怪,第三天,当一些妇女去膏他的尸体时,他们看见天使告诉他们,他不在那里,而是从死里复活了。"

旅行者一听这话,就责备他们不信,说:"难道你们不明白基督要受这些事的苦,要进入他的荣耀里,难道你们不明白吗?"然后,这个陌生人告诉那两个门徒许多关于耶稣的事,从旧约圣经中的摩西书和先知的书中,有许多关于耶稣的事。那两个门徒敬畏地听着,却不认识这个陌生人。最后,他们到了以马忤斯。陌生人似乎想继续讲下去,但他们也求他停下来,因为天色已晚,他们想听更多的故事。于是他们都坐下来分享晚上的饭菜,当陌生人拿起面包,掰开面包给他们吃时,他们的眼睛睁开了,认出了他,他就消失了。

可以想象,当他们都意识到这就是耶稣的时候,他们两个人都惊呆了。他们知道他是被钉在十字架上,但他已经走了几个小时,和他们说话。那两个女人是对的!天使是对的。天使们是对的! 他还活着!

新教会认为,主的话语、圣经中的所有故事都有内在的意义,而这种内在的意义,在亚伯拉罕、以撒、雅各、约书亚、撒母耳、大卫和其他的字面故事中,以及从以赛亚到玛拉基的所有先知的说法,还有四福音书......这种意义才是圣道的圣洁。

那么,在这个故事中,我们可以看到什么呢? 那么,"摩西与先知 "中的那个内在意义,就是耶稣在世上的生活,从他在伯利恒出生到他所有的成长岁月,直到他的 "死",再到他的复活。因为耶稣知道这一点,而且肯定是读过经文,内里明白,所以祂早就知道祂在世上的生命要如何结束,而且必须按 "经文 "所写的那样结束,以拯救人类。 所以,当他们向以马忤斯走去的时候,祂就把这个故事告诉了两个门徒。

更多关于行走的内容.....在圣言中,凡是提到行走,其实是指我们一天到晚的生活方式。 在圣经的许多故事中,都说有人与神同行。 说的是,我们应该在神的道路上行走,我们应该走直路、窄路。

在这个故事中,我们还被告知,这是一个由六十个驿站(原文是希腊文)组成的旅程。 六十(或其他倍数的 "六")代表着我们一生的工作,就是拒绝来自于我们与生俱来的自私自利的诱惑。 启示录648.所以,这一次的以马忤斯之行,意味着我们的人生旅程--作为一个努力遵行主的教导,成为天使的人。

目的地是以马忤斯。在圣言中,任何城市都代表着一种教义,是一套有组织的真理,我们把这些真理放在一起,使我们能够按照这些真理来生活,也就是我们的生活准则。 请看 天国的秘密402.它们不一定是善的,如耶路撒冷或伯利恒,也可能是恶的教义,如所多玛或巴比伦。 我的字典告诉我,以马忤斯这个名字的意思是 "温泉"。圣经中的另一个普遍意义是,水的意思是指有益的真理,但也可以指被地狱中的人扭曲成虚假的真理,在相反的意义上,也可以指真理。比如说,请看。 天国的秘密790.想一想亚伯拉罕挖的水井,想一想耶稣在雅各的水井边向撒玛利亚的妇人所应许的水,想一想启示录中新耶路撒冷的宝座下流出来的纯洁的水河。从它的反面意义上说,水是有破坏性的,想想那场洪水,除了挪亚和他的家人之外,其他的人都被洪水摧毁了,或者是红海不得不分开,让以色列的子民可以渡过。 以马忤斯所代表的泉水,是圣洁的真理从圣言中涌出,供我们使用。 而这些都是温泉,热就代表着爱。所以,这就是我们的目的地,真理和爱一起流淌出来,从主那里源源不断地流淌出来,供我们使用。

这个关于门徒们在去以马忤斯路上与主相遇的平凡小轶事,不仅仅是一个关于耶稣用灵体复活的故事。这也是一个关于我们应该如何生活的故事。 我们可以向着天堂进发,听从主的话,与主同行,在路上与主同行,到了最后,主要与我们一起擘饼吃晚饭。

来自斯威登堡的著作

 

Arcana Coelestia#9412

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9412. 'And ate and drank' means being told about the good and truth of worship. This is clear from the meaning of 'eating' as being joined to and making good their own, dealt with in 2187, 2343, 3168, 3513 (end), 3596, 3832, 4745, 5643; and from the meaning of 'drinking' as being joined to and making truth their own, dealt with in 3089, 3168, 4017, 4018, 5709, 8562. The reason why being told about is also meant - that is to say, being told about good is meant by 'eating', and being told about truth by 'drinking' - is that spiritual food consists in every good of faith that is a source of wisdom, while spiritual drink consists in every truth of faith that is a source of intelligence, 56-58, 681, 1480, 3069, 3114, 3168, 3772, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5487, 5576, 5579, 5582, 5588, 5655, 5915, 8562, 9003. This explains why feasts, banquets, midday meals, and suppers were instituted among the ancients, to the end that such good and truth belonging to wisdom and intelligence might bind them into fellowship with one another, 3596, 3832, 5161, 7836, 7996, 7997.

[2] It also explains why banquets, midday meals, and suppers in the Word mean instances of being bound together in faith and love, as in Matthew,

Many will come from the east and the west and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven. Matthew 8:11.

In Luke,

Jesus said to the disciples, You will eat and drink at My table in My kingdom. Luke 22:30.

In the same gospel,

Blessed are the servants whom the Lord comes and finds watching. Truly, I say to you that He will gird Himself and make them sit down, and He Himself will come and minister to them. Luke 12:37.

In John,

The disciples asked Jesus, saying, Master, eat. But He said to them, I have food to eat of which you do not know. John 4:31-32.

In the same gospel,

Jesus said, I am the living bread which came down from heaven. If anyone eats of this bread he will live forever. John 6:51.

Heavenly bread is plainly meant here. Heavenly bread consists in all the good of love and faith which comes from the Lord, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 6118, 9323.

[3] The fact that being told about the good and truth of faith is meant by 'eating and drinking' is clear from the following places: In Luke,

Then you will begin to say, We ate in Your presence and we drank; and You taught in our streets. But He will say, I say to you, I do not know where you come from; depart from Me, all you workers of iniquity. Luke 13:26-27.

'Eating and drinking in the Lord's presence' stands for giving instruction from the Word regarding forms of the good and the truths of faith. 'Teaching in the streets' stands for preaching truths from the Lord's Word, for in former times preaching took place in the streets, because truths composing the teachings of the Church are meant by 'the streets', 2336.

[4] In Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread, and your labour on that which does not satisfy? Pay thorough attention to Me and eat what is good, that your soul may delight itself in fatness. Incline your ear and come to Me; hear, that your soul may live. Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples. 1 Isaiah 55:1-5.

Here it is evident that 'drinking' and 'eating' mean being told things by the Lord, and that 'the waters', 'wine', 'milk', 'bread', and 'fatness' are forms of the truth and the good of faith which come from Him, for it says, 'Incline your ear, come to Me; hear, that your soul may live. Lo, I have given Him as a witness to the peoples, a Prince and a Lawgiver to the peoples'.

[5] In Ezekiel,

Behold, I am breaking the rod of bread in Jerusalem, so that they may eat bread by weight and with anxiety, and drink water by measure and with dismay, and may be in want of bread and water, and waste away on account of their iniquity. Ezekiel 4:16-17.

'Eating bread' and 'drinking water' stand for receiving instruction in forms of the good and the truths of faith, 9323. Something similar occurs in Amos,

Behold, the days are going to come, in which I will send a famine on the land, not a famine of bread, nor a thirst for water, but for hearing the words of Jehovah. Amos 8:11.

'A famine of bread' and 'a thirst for water' are a scarcity and lack of the cognitions or knowledge of goodness and truth, see 3364, 4958, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5568, 5579, 5893, 6110, 8576. All this now makes clear what the meaning is of the words which say that the disciples' eyes were opened and they recognized the Lord when the Lord broke the bread and gave it to them, Luke 24:29-31. For in the spiritual world 'breaking the bread and giving it to them' means instructing them in the good and truth of faith, by means of which the Lord is seen. It also makes clear what the meaning is of 'the bread and wine' and 'eating and drinking' in the Holy Supper, and what the meaning is of the Lord's words to the disciples, after He had instituted that Supper, that He would not drink of that fruit of the vine until the day when He would drink it new with them in the Father's kingdom, Matthew 26:26-29. The reason why 'eating and drinking' means being told about the good and truth of worship is that after they had offered sacrifices they also ate and drank from them, and sacrifices represented all worship in general, 9391.

脚注:

1. The Latin means nations but the Hebrew means peoples, which Swedenborg has in some places where he quotes this verse.

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