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创世记 21

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1 耶和华按着先前的话眷顾撒拉,便照他所的给撒拉成就。

2 亚伯拉罕年老的时候,撒拉怀了孕;到的日期,就给亚伯拉罕生了一个儿子

3 亚伯拉罕给撒拉所生的儿子起名以撒

4 以撒生下来第八日,亚伯拉罕照着所吩咐的,给以撒行了割礼

5 儿子以撒生的时候,亚伯拉罕年一岁。

6 撒拉使我喜笑,凡见的必与我一同喜笑;

7 :谁能预先对亚伯拉罕撒拉要养婴孩呢?因为在他年老的时候,我给他生了一个儿子

8 孩子渐长,就断了奶。以撒断奶的日子,亚伯拉罕设摆丰盛的筵席。

9 当时,撒拉见埃及人夏甲给亚伯拉罕所生的儿子戏笑,

10 就对亚伯拉罕:你把这使女和他儿子赶出去!因为这使女的儿子不可与我的儿子以撒一同承受产业。

11 亚伯拉罕因他儿子的缘故很忧愁。

12 亚伯拉罕:你不必为这童子和你的使女忧愁。凡撒拉对你的话,你都该从;因为从以撒生的,才要称为你的後裔。

13 至於使女的儿子,我也必使他的後裔成立一国,因为他是你所生的。

14 亚伯拉罕起来,拿饼和一皮袋了夏甲,搭在他的肩上,又把孩子交他,打发他走。夏甲就走了,在别是巴的旷野走迷了路。

15 皮袋的用尽了,夏甲就把孩子撇在小树底

16 自己走开约有一箭之远,相对而:我不忍见孩子,就相对而,放声大哭。

17 见童子的声音的使者从呼叫夏甲:夏甲,你为何这样呢?不要害怕已经见童子的声音了。

18 起来!把童子抱在怀(原文作)中,我必使他的後裔成为国。

19 使夏甲的眼睛明亮,他就见一口,便去将皮袋盛满了,给童子喝。

20 保佑童子,他就渐长,旷野,成了弓箭手。

21 在巴兰的旷野;他母亲埃及给他娶了一个妻子

22 当那时候,亚比米勒同他军长非各对亚伯拉罕:凡你所行的事都有的保佑。

23 我愿你如今在这里指着对我起誓,不要欺负我与我的儿子,并我的子孙。我怎样厚待了你,你也要照样厚待我与你所寄居这的民。

24 亚伯拉罕:我情愿起誓。

25 从前,亚比米勒的仆人霸占了一口亚伯拉罕为这事指责亚比米勒。

26 亚比米勒:谁做这事,我不知道,你也没有告诉我,今日我才见了。

27 亚伯拉罕和牛了亚比米勒,人就彼此立约。

28 亚伯拉罕只母羔另放在一处。

29 亚比米勒问亚伯拉罕:你把这只母羊羔另放在一处,是甚麽意思呢?

30 :你要从我里受这只母羊羔,作我这口的证据。

31 所以他给那地方起名别是巴,因为他们人在那里起了誓。(别是巴就是盟誓的井的意思)

32 他们在别是巴立了约,亚比米勒就同他军长非各起身回非利士去了。

33 亚伯拉罕在别是巴栽上一棵垂丝柳树,又在那里求告耶和华─永生神的名。

34 亚伯拉罕非利士人寄居了多日。

   

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Arcana Coelestia # 2694

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2694. 'Do not be afraid, for God has heard the boy's voice where he is' means the hope of help. This is clear from the meaning of 'do not be afraid' as not despairing, for once fear is removed hope is at hand; and from the meaning of 'hearing the boy's voice' as help, dealt with above in 2691, where similar words occur. The subject in previous verses has been the state of desolation which those people experience who are being reformed and becoming spiritual. But now the subject is the restoration of them, and here their comfort and hope of help.

[2] The fact that those who are being reformed are brought into a state of not knowing any truth, that is, into a state of desolation, insomuch that they experience grief and despair, and that at this point for the first time they receive comfort and help from the Lord, is something that is not known at the present day for the reason that few are being reformed. Those who are such that they are able to be reformed are brought into this state, if not during this life then in the next, where that state is very well known and is called vastation or desolation, regarding which something has been said in Volume One, where also see 1109. Those who experience such vastation or desolation are brought to the point of despair, and when in that state they receive comfort and help from the Lord, and at length are taken away out of that state into heaven, where in the presence of angels they are taught so to speak anew the goods and truths of faith. The primary reason why they undergo vastation or desolation is so that the things of which they are firmly persuaded, originating in what is properly their own, may crumble, see 2682, and also that they may receive the perception of good and truth, which perception they are not able to receive until those false persuasions originating in what is their own are so to speak softened. And it is the state of distress and grief even to the point of despair that effects this change. What good is, and indeed what blessedness and happiness are, nobody with even the sharpest mind is able to perceive unless he has experienced the state of being deprived of good, blessedness, and happiness. It is from this experience that he acquires a sphere of perception; and he acquires it to the same degree that he has experienced the contrary state, for the sphere of perception and how far it extends are determined by his experience of the two contrary states. These, in addition to many others, are the reasons for vastation or desolation. Let the following examples illustrate the matter.

[3] Take those people who attribute everything to their own prudence, and little or nothing to Divine Providence. Even if thousands of reasons are produced to prove that Divine Providence is universal, but universal because it exists in every least thing, and that not even a hair falls from the head - that is, nothing however small exists that has not been foreseen and that has not been provided accordingly - their state of thought regarding their own prudence would remain unaltered, except for the brief moment when they feel convinced by such arguments. Indeed if the same matter were proved to them by actual experiences, they would while witnessing or taking part in such experiences acknowledge the truth of it, but after a short while they would revert to their previous outlook. Such experiences have a fleeting effect on people's thought but not on their affection, and unless the affection is broken down the thought remains in its same state as before; for the thought receives its conviction and its life from the affection. But when the feelings of distress and grief enter into them because they have no power at all that is their own to do anything, and those feelings reach the point of despair, their firm persuasion is broken down and their state altered. In this case they can be brought to a conviction that they have no power that is their own to do anything, and that all power, prudence, intelligence and wisdom originate in the Lord. The same is true of people who believe that their faith is self-derived and their good self-derived.

[4] Let a further example illustrate the matter. Take those who have become firmly persuaded that once they have been made righteous no evil resides with them any longer, but has been completely wiped away and destroyed, and thus that they are pure. Thousands of arguments could be used to make it clear to them that nothing is wiped away or destroyed, but that those people are withheld from evil and maintained in good by the Lord who from the life of good which they have led in the world are such that they can be withheld from evil and maintained in good by Him. In addition to these arguments they could be convinced from experiences that they are of themselves nothing but evil, indeed that they are nothing but utterly filthy masses of evil. But in spite of all those arguments and experiences they would still not depart from their opinion and belief. But when they are brought into a particular state in order that they may perceive hell within themselves, and perceiving this so clearly as to despair of the possibility of their own salvation, that firm persuasion is for the first time broken down and with it their pride and their contempt for all others in comparison with themselves, and also their arrogant assumption that they are the only ones who are saved. They can now be brought into a true confession of faith, not merely to the confession that all good comes from the Lord but also that all things exist because of His mercy; and at length they can be brought into humility of heart before the Lord, the existence of which is impossible without acknowledgement of what they are in themselves. From this it is now evident why those who are being reformed or becoming spiritual are brought into the state of vastation or desolation dealt with in the verses previous to this, and how, when experiencing this state even to the point of despair, they for the first time receive comfort and help from the Lord.

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