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Deuteronoomia 28

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1 Ja kui sa tõesti kuulad Issanda, oma Jumala häält ja pead hoolsasti kõiki tema käske, mis ma täna sulle annan, siis tõstab sind Issand, su Jumal, kõrgemaks kõigist rahvaist maa peal.

2 Ja kõik need õnnistused saavad sulle osaks ja tabavad sind, kui sa võtad kuulda Issanda, oma Jumala häält.

3 Õnnistatud oled sa linnas ja Õnnistatud oled sa väljal.

4 Õnnistatud on su ihuvili, su maapinna saak, su karja juurdekasv, su veiste vasikad ning su lammaste ja kitsede talled.

5 Õnnistatud on su korv ja su leivaküna.

6 Õnnistatud oled sa tulles ja Õnnistatud oled sa minnes.

7 Issand paneb vaenlased, kes kipuvad sulle kallale, su ette kaotust kandma: ühte teed nad tulevad su vastu, aga seitset teed nad põgenevad su eest.

8 Issand käsib seda õnnistust olla sinuga su aitades ja kõiges, mille külge sa oma käe paned, ja ta õnnistab sind maal, mille Issand, su Jumal, sulle annab.

9 Issand ülendab sind enesele pühitsetud rahvaks, nagu ta sulle on vandega tõotanud, kui sa pead Issanda, oma Jumala käske ja käid tema teedel.

10 Ja kõik maailma rahvad näevad, et sinule on pandud Issanda nimi, ja nad kardavad sind.

11 Ja Issand annab sulle külluses head su ihuvilja, karja kasvu ja maapinna saagi poolest maal, mille Issand, su Jumal, vandega su vanemaile on tõotanud sulle anda.

12 Issand avab sulle oma rikkaliku varaaida, taeva, andes su maale vihma õigel ajal ja õnnistades kõiki su kätetöid; ja sina võid laenu anda paljudele rahvastele, aga sa ise ei tarvitse laenata.

13 Ja Issand paneb sind peaks ja mitte sabaks, sa lähed ikka ülespoole, aga mitte allapoole, kui sa kuulad Issanda, oma Jumala käske, mida ma täna sind käsin pidada ja täita,

14 ja kui sa ei kaldu kõrvale kõigist sõnadest, mis ma täna teile käsuna annan, ei paremale ega vasakule, ega käi teiste jumalate järel, et neid teenida.

15 Aga kui sa ei kuula Issanda, oma Jumala häält, ei pea hoolsasti kõiki tema käske ja seadlusi, mis ma täna sulle annan, siis tulevad su peale kõik need needused ja tabavad sind.

16 Neetud oled sa linnas ja neetud oled sa väljal.

17 Neetud on su korv ja su leivaküna.

18 Neetud on su ihuvili ja su maapinna saak, su veiste vasikad ning su lammaste ja kitsede talled.

19 Neetud oled sa tulles ja neetud oled sa minnes.

20 Issand saadab sulle needuse, segaduse ja ähvarduse kõiges, mille külge sa oma käe paned, mida sa teed, kuni sa hukkud ja kuni sa äkitselt kaod oma kurjade tegude pärast, sellepärast et sa mind oled maha jätnud.

21 Issand nakatab su külge katkutõve, kuni see lõpetab sind sellelt maalt, mida sa lähed pärima.

22 Issand lööb sind kõhetustõvega, palavikuga, põletikuga, kuumtõvega, põuaga, viljakõrvetuse ja -roostega, ja need jälitavad sind, kuni sa hukkud.

23 Siis on su pea kohal olev taevas nagu vask ja su all olev maa nagu raud.

24 Issand muudab su maa vihma tolmuks ja põrmuks: see sajab taevast su peale, kuni sa kaod.

25 Issand paneb sind su vaenlaste ette kaotust kandma: ühte teed sa lähed nende vastu, aga seitset teed sa põgened nende eest, ja sa oled hirmutuseks kõigile kuningriikidele maa peal.

26 Su laibad jäävad roaks kõigile taeva lindudele ja maa loomadele ja ükski ei peleta neid.

27 Issand lööb sind Egiptuse paisetega, katkumuhkudega, kärnadega ja sügelistega, millest sa ei parane.

28 Issand lööb sind hullumeelsusega, sõgedusega ja meeltesegadusega.

29 Sa kobad päise päeva ajal nagu pime, kes kobab pimeduses, ja su teed ei õnnestu: üksnes rõhutav ja röövitav oled sa kogu aja ja ükski ei päästa sind.

30 Sa kihlud naisega, aga teine mees häbistab tema; sa ehitad koja, aga ei saa sinna asuda; sa istutad viinamäe, aga ei saa seda kasutada.

31 Su härg tapetakse su silma all, aga sa ei saa sellest süüa; su eesel röövitakse su nähes, aga sa ei saa seda tagasi; su lambad ja kitsed antakse su vaenlastele, aga ükski ei aita sind.

32 Su pojad ja su tütred antakse võõrale rahvale; su silmad näevad seda ja igatsevad neid päevast päeva, aga su käsi on jõuetu.

33 Su maa vilja ja kogu su töötulu sööb sulle tundmatu rahvas; sa oled ainult rõhutav ja tõugatav kogu aja.

34 Ja sa lähed hulluks vaate pärast, mida su silmad näevad.

35 Issand lööb sind kurjade paisetega su põlvedel ja reitel, millest sa ei parane, jalatallast pealaeni.

36 Issand viib sinu ja su kuninga, kelle sa enesele tõstad, ühe rahva juurde, keda ei ole tundnud ei sina ega su vanemad, ja seal sa teenid teisi jumalaid - puust ja kivist.

37 Ja sa saad hirmutuseks, kõnekäänuks ja pilkesõnaks kõigi rahvaste keskel, kuhu Issand sind ajab.

38 Sa viid küll palju seemet põllule, aga saad koguda pisut, sest rohutirtsud õgivad selle.

39 Sa istutad ja harid viinamägesid, aga veini sa ei saa juua ega talletada, sest ussid söövad marjad.

40 Õlipuid on sul kogu su maa-alal, aga sa ei saa ennast õliga võida, sest su õlimarjad varisevad maha.

41 Sa sünnitad poegi ja tütreid, aga need ei jää sinule, vaid nad lähevad vangi.

42 Viljakahjurid vallutavad kõik su puud ja su maa vilja.

43 Võõras, kes su keskel on, tõuseb üha kõrgemale sinust, sina aga vajud üha madalamale.

44 Tema laenab sulle, aga sina ei saa temale laenata; tema saab peaks, aga sina jääd sabaks.

45 Ja sinu peale tulevad kõik need needused, jälitavad sind ja tabavad sind, kuni sa hävid, sellepärast et sa ei ole võtnud kuulda Issanda, oma Jumala häält, et sa pead pidama tema käske ja seadlusi, mis ta sulle on andnud,

46 ja need jäävad igaveseks ajaks tunnustähtedeks ja imetegudeks sinule ja su järglastele.

47 Et sa ei ole teeninud Issandat, oma Jumalat, rõõmuga ja heast südamest kõige külluse eest,

48 siis sa pead teenima oma vaenlasi, keda Issand saadab su kallale, näljas, janus, alasti ja täielikus puuduses. Ja ta paneb su kaela peale raudikke, kuni ta sinu on hävitanud.

49 Issand toob kaugelt maailma äärest su kallale ühe rahva, kes lendab nagu kotkas, rahva, kelle keelt sa ei mõista,

50 jultunud rahva, kes ei hooli vanast ega anna armu noorele.

51 See sööb ära su karja ja su maa vilja, kuni sa oled kadunud; see ei jäta sulle midagi, ei teravilja, veinivirret ega õli, ei veiste vasikaid ega lammaste ja kitsede tallesid, kuni ta sinu on hävitanud.

52 Ja see ahistab sind kõigis su väravais, kuni varisevad su kõrged ja kindlad müürid, mille peale sa loodad kogu oma maal; see ahistab sind kõigis su väravais kogu su maal, mille Issand, su Jumal, sulle annab.

53 Ja sina sööd oma ihuvilja, oma poegade ja tütarde liha, keda Issand, su Jumal, sulle on andnud, piiramisel ja kitsikuses, millega su vaenlane sind ahistab.

54 Isegi su keskel oleva õrna ja hellitatud mehe silm vaatab kurjalt oma vennale ja naisele oma süles ja oma järelejäänud lastele, kes tal veel alles on,

55 ega anna ühelegi neist oma laste lihast, mida ta ise sööb, sest midagi muud ei ole temale jäänud piiramisel ja kitsikuses, millega su vaenlane sind ahistab kõigis su väravais.

56 Su keskel olev õrn ja hellitatud naine, kes oma õrnuses ja hellitatuses ei ole katsunud jalataldagi maha panna, vaatab kurjalt mehele oma süles ja oma pojale ja tütrele

57 oma järelsünnitiste pärast, mis tulevad välja ta jalgade vahelt, ja laste pärast, keda ta sünnitab, sest ta tahab ise neid salaja süüa täielikus puuduses piiramisel ja kitsikuses, kui su vaenlane sind ahistab su väravais.

58 Kui sa ei pea hoolsasti kõiki selle Seaduse sõnu, mis sellesse raamatusse on kirjutatud, et sa kardaksid seda aulist ja kardetavat nime, Issandat, oma Jumalat,

59 siis teeb Issand erakordseks sinu nuhtlused ja sinu järglaste nuhtlused, suured ja kestvad nuhtlused, pahad ja kestvad nuhtlused.

60 Ja ta saadab su kallale kõik Egiptuse tõved, mille ees sa tunned hirmu, ja need jäävad su külge.

61 Ka kõiki muid haigusi ja kõiksugu nuhtlusi, millest ei ole kirjutatud selles Seaduse raamatus, saadab Issand su kallale, kuni sa hävid.

62 Ja teid jääb pisut inimesi nende asemel, kes te olite rohkuse poolest nagu taevatähed, sellepärast et sa ei võtnud kuulda Issanda, oma Jumala häält.

63 Ja nagu Issand tundis teist rõõmu, tehes teile head ja sigitades teid, nõnda tunneb Issand teist rõõmu, saates teid hukka ja hävitades teid, ja teid kistakse ära sellelt maalt, mida sa lähed pärima.

64 Ja Issand pillutab sind kõigi rahvaste sekka, ühest maa äärest teise, ja sa teenid seal teisi jumalaid, keda ei ole tundnud ei sina ega su vanemad - puust ja kivist.

65 Ja nende rahvaste hulgas ei ole sul rahu, su jalatallal ei ole puhkepaika ja Issand annab sulle seal väriseva südame, kustuvad silmad ja masendatud hinge.

66 Su elu ripub nagu juuksekarva küljes, sa värised ööd ja päevad ega ole kindel oma elu pärast.

67 Sa ütled hommikul: 'Oleks juba õhtu!' Aga õhtul sa ütled: 'Oleks juba hommik!' kartuse pärast, mis täidab su südant, ja vaate pärast, mida su silmad näevad.

68 Ja Issand saadab sind laevadega tagasi Egiptusesse, teekond, mille kohta ma sulle ütlesin: 'Sa ei näe seda enam.' Ja seal te pakute endid müüa oma vaenlastele sulaseiks ja teenijaiks, aga ükski ei osta.'

   

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Arcana Coelestia #6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Бележки под линия:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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

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Arcana Coelestia #3704

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3704. 'And the God of Isaac' means the Lord's Divine Human. This is clear from the representation of 'Isaac' as the Lord's Divine Rational; and since it is in the Rational that the Human has its beginnings, 2194, and so is that from which and through which the Human has its being, 'the God of Isaac' therefore means here the Lord's Divine Human. Since every single thing in heaven, every single thing with man, and indeed every single thing in the whole natural order has reference to good and truth the Lord's Divine too is therefore distinguished into Divine Good and Divine Truth - the Lord's Divine Good being called 'the Father', and His Divine Truth 'the Son'. Yet the Lord's Divine is nothing else than Good, indeed it is Good itself; but Divine Truth is the Lord's Divine Good as it presents itself visually in heaven, that is, to angels. In this it is like the sun. Essentially the sun is nothing else than fire; but the light which one sees coming from it is not in the sun but flowing from it. For the Lord as regards Divine Good is represented by the sun, and also in the next life He is the Sun for the whole of heaven, see 1053, 1521, 1529-1531, 2495, 3636, 3643, and the Lord as regards Divine Truth is represented by the light, and also in the next life He is the Light for the whole of heaven, 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643.

[2] So essentially the Lord is nothing else than Divine Good, and this applies to both essentials - to the Divine itself and to the Divine Human. Divine Truth however does not exist within Divine Good but flows from it, for as stated above, Divine Truth is the Divine Good presenting itself visually in heaven. Now because Divine Good presents itself as Divine Truth, therefore the Lord's Divine is distinguished, to enable man to grasp it mentally, into Divine Good and Divine Truth, Divine Good being called in the Word 'the Father' and Divine Truth 'the Son'. This is the arcanum that lies behind the Lord Himself on so many occasions speaking of His Father as though He were separate from and so to speak One other than Himself, and yet at other times speaking of His being one with Himself. The fact that in the internal sense 'father' means good, and in the highest sense the Lord as regards Divine Good, has been shown just above in 3703, and the fact that 'son' means truth while 'the Son of God' and 'the Son of Man' mean the Lord as regards Divine Truth, in 1729, 1733, 2159, 2803, 2813. The matter is also clear from all those places where the Lord uses the name Father and calls Himself the Son.

[3] Not only in the Old Testament Word is the Lord called Jehovah - see 1343, 1736, 2921 - but He is also referred to there as 'Father', as is clear from the following places: In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder, and His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

From this it is quite evident that 'the Boy born to us and me Son given to us' is the Lord, and so it is He who is called 'the Father of Eternity'. In Jeremiah,

I will be a Father to Israel, and Ephraim will be my firstborn. Jeremiah 31:9.

This refers to the Lord, who, being the God of Israel and me Holy One of Israel, see 3305, is here 'a Father to Israel'. In Malachi,

Have we not all one Father? Has not one God created us? Malachi 2:10.

'Creating' here in the internal sense stands for regenerating, as it also does elsewhere in the Word, see 16, 88, 472. And since me Lord alone is Regenerator and Redeemer it is He who is here called 'Father' and 'God', as also in Isaiah,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from eternity is Your name. Isaiah 63:16.

[4] In the same prophet,

I will clothe him with your robe and strengthen him with your girdle, and will commit your dominion into his hand, so that he may be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will place the key of the house of David on his shoulder; and he will open and none will shut, and he will shut and none will open. And I will fasten him like a peg in a sure place, so that he may be the throne of his father's glory, and on him they may hang all the glory of his father's house, of sons and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isaiah 22:21-24.

From this it is quite evident that it is the Lord who in the internal sense here is represented and meant, and who is called 'a father to me inhabitants of Jerusalem and to the house of Judah'. For He is the one 'on whose shoulder the key of the house of David is placed, who opens and none shuts, and who shuts and none opens' - see the Preface to Chapter 22. And to Him belongs 'the throne of His Father's glory', and on Him all holy things are based and from Him they are derived. Those holy things are here called 'vessels' celestial ones being called 'vessels of bowls', and spiritual ones 'vessels of stringed instruments'.

[5] Since kings and priests represented the Lord - 'kings' through their kingship representing the Lord as regards Divine Truth, and 'priests' the Lord as regards Divine Good, 3670 - priests were therefore called 'fathers', as may be seen in the Book of Judges,

Micah said to the Levite, Stay with me, and be to me a father and a priest. Judges 17:10.

The children of Dan spoke to the same man in a similar way,

Keep quiet, put your hand over your mouth, and come with us, and be to us a father and a priest. Judges 18:19.

Even kings called them the same, in the second Book of Kings,

The king of Israel said to Elisha, My father, shall I smite them? He said, You shall not smite them. 2 Kings 6:21-22.

And King Joash's words to Elisha when the latter was dying,

King Joash wept before him and said, My father, my father! The chariot of Israel and its riders! 2 Kings 13:14.

Kings called a priest 'father' because 'kings' represented the Lord as regards Divine Truth, 'priests' as regards Divine Good, and also because truth in relationship to good is as son to father, for truth stems from good.

[6] This matter is very well known in the next life, and for this reason those in heaven call no one other than the Lord 'Father', and by 'Father' mentioned in the Gospels they perceive no one other than Him, see 15, 1729. All young children there, when being introduced to the good that flows from love and to the truth partnering that love, are taught to acknowledge the Lord alone as Father. And newcomers to heaven also are taught with utmost care that God is one; and if they have been from within the Church they are taught that the whole of the Trinity resides in the Lord - for almost everybody from the Christian world possesses the idea of three Gods, even though with the lips they used to declare that there is only one God. For once the idea of three has entered in, and each one of these is called God and is also distinguished from the other so far as attributes and functions are concerned, and are even worshipped individually, it is no longer humanly possible to think of one God. Consequently there is in the heart a worship of three Gods but on the lips that of only one.

[7] The truth that the whole of the Trinity resides in the Lord is well known in the Christian world, and yet among Christians in the next life little thought takes place regarding the Lord. Indeed His Humanity is to many people a stumbling-block, for they distinguish the Human from the Divine and do not believe that it is Divine. A person will declare himself to be righteous and so made pure and almost sanctified; but to the idea that the Lord has been glorified, that is, His Human has been made Divine, they do not give any thought. But in fact He was conceived from Jehovah Himself, and in any case nobody can be made righteous, let alone be sanctified, except from the Divine, and especially from the Lord's Divine Human, which is represented and meant in the Holy Supper, where it is explicitly stated that the bread is His body and the wine His blood.

[8] The truth that the Lord is one with the Father and that He has existed from eternity, rules over all, and so is Divine Good itself and Divine Truth itself, is quite clear from the Word:

The Lord is One with the Father In John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, [He has made Him known.] John 1:18.

In the same gospel,

The Jews sought to kill Jesus because He had called God His Father, making Himself equal to God. Jesus answered and said, Truly, truly, I say to you, the Son cannot do anything by Himself except what He will have seen the Father doing, for that which He does the Son also does likewise. For as the Father raises the dead and quickens them, so also does the Son quicken whom He will. For the Father does not judge anyone, but has given all judgement to the Son, so that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent Him. As the Father has life in Himself, so He has granted the Son also to have life in Himself. The Father who sent Me has Himself borne witness to Me. You have never heard His voice nor seen His shape. Search the Scriptures; it is they that bear witness to Me. John 5:18-39.

'The Father' is used here, as has been stated, to mean the Divine Good and 'the Son' the Divine Truth, both being within the Lord. From Divine Good, which is 'the Father', nothing but what is Divine is able to proceed or come forth, and that which proceeds or comes forth is Divine Truth, which is 'the Son'.

[9] In the same gospel,

Everyone who has heard from the Father and has learned comes to Me. No one has seen the Father except Him who is with the Father, He has seen the Father. John 6:44-48.

In the same gospel,

They said to Him, Where is your Father? Jesus answered, You know neither Me nor My Father; if you knew Me you would know My Father also. John 8:18-19.

In the same gospel,

I and the Father are one. Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:30, 38.

In the same gospel,

Jesus said, He who believes in Me believes not in Me but in Him who sent Me; and he who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.

'The Father sent Him' means in the internal sense that He proceeds from the Father. This is so in this and other places where the Lord says that the Father sent Him. 'Light' means Divine Truth, see above.

[10] In the same gospel,

I am the way, and the truth, and the life; no one comes to the Father but by Me. If you know Me you know My Father also; and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father. Jesus said, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? The words that I speak to you I do not speak from Myself, the Father who dwells in Me, He does the works. Believe Me that I am in the Father and the Father is in Me. Whatever you ask in My name I will do it, that the Father may be glorified in the Son. John 14:6-11, 13.

In the same gospel,

He who has My commandments and does them, he it is who loves Me; but he who loves Me will be loved by My Father, and I will love him and will manifest Myself to him. If anyone loves Me he will keep My word, and My father will love him, and We will come to him and make Our home with him. John 14:21, 23.

[11] Those governed by Divine Truth are meant by the ones who 'have His commandments and do them', while those governed by Divine Good are meant by the ones who 'love Him'. This is why it is said that 'he will be loved by the Father', and 'We will come to him and make Our home with him', that is to say, Divine Good and Divine Truth will come and dwell in him. It is also the reason why the following is said in the same chapter,

On that day you will know that I am in My Father, and you in Me. John 14:20.

And elsewhere in the same gospel,

Holy Father, keep them in Your name, that they may be one as We are one. John 17:11.

From these places it is clear that the Lord talks of the Father by virtue of the Divine Good that is His, and of the Son by virtue of the Divine Truth which springs from the Divine Good. And so they are not two but one. The Lord spoke in this fashion however in order that the Word might be received both on earth and in heaven, and also because prior to His glorification the Lord was Divine truth that sprang from Divine Good, but once He had been glorified He was as to both Essences Divine Good itself in which all Divine Good and Divine Truth have their origin.

[12] The Lord has existed from Eternity

This becomes clear from the fact that it was the Lord who spoke through the prophets, and that both for this reason and the fact that Divine Truth came from Him He was called the Word, which is spoken of in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:1-4, 14.

'The Word' stands for all truth in heaven and on earth which comes from the Divine.

[13] His existence from eternity is explicitly taught by Him elsewhere in John,

John said, This was He who though coming after me was before me, for He was before me. Among you stands one whom you do not know. He it is who is to come after me, who was before me. John 1:15, 26-27, 30.

In the same gospel,

What if you were to see the Son of Man ascending to where He was before? John 6:62.

In the same gospel,

Jesus said, Truly, truly, I say to you, Before Abraham was, I am. John 8:58.

In the same gospel,

He knew that He had come from God and was going to God. John 13:3.

In the same gospel,

The Father Himself loves you because you have loved Me and have believed that I came from God. I came from the Father and have come into the world; again I am leaving the world and am going to the Father. John 16:27-28.

In the same gospel,

I have glorified You on earth; I have accomplished the work which You gave Me to do. Now therefore, Father, glorify Me in Your Own Self with the glory I had with You before the world was, that they may behold My glory which You have given Me, because You loved Me before the foundation of the world. John 17:4-5, 24.

In Isaiah,

To us a Boy is born, to us a Son is given; and His name will be called Wonderful Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

[14] The Lord rules over All

This is clear in Matthew,

All things have been delivered to Me by My Father. Matthew 11:27.

In the same gospel, Jesus said to the disciples, All power in heaven and on earth has been given to Me. Matthew 28:18.

In John,

The Father has given all things into the hand of the Son. He who believes in the Son has eternal life. John 3:35-36.

The Father does not judge anyone, but has given all judgement to the Son. John 5:22.

In the same gospel,

Jesus knew that the Father had given all things into His hands. John 13:3.

In the same gospel, All that the Father has is Mine. John 16:15.

In the same gospel,

Jesus said, Glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh. John 17:1-2.

In the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them. I am no longer in the world, for I am coming to You. John 17:10-11.

In Luke,

All things have been delivered to Me by My Father. Luke 10:22.

[15] From all these places it is clear that it is Divine Good which is called 'the Father' and Divine Truth 'the Son', and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit - or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth - will in the Lord's Divine mercy be made plain elsewhere.

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