30
"Poznajem ja obijest njegovu - riječ je Jahvina - laž njegovih riječi, laž djela njegovih!
Jeremija 48:30
Arcana Coelestia # 6377
6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.
[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.
[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,
Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.
No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.
[4] In Hosea,
Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.
Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?
[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,
He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.
[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,
I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.
[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.
'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,
A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.
'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.
[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,
I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.
Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.
[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.
[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,
Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22
In the same prophet,
Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.
In the same prophet,
The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.
In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.
Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.
Poznámky pod čarou:
1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.
Luke 6
1
Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands.
2
But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?"
3
Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him;
4
how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?"
5
He said to them, "The Son of Man is lord of the Sabbath."
6
It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered.
7
The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.
8
But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood.
9
Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?"
10
He looked around at them all, and said to the man, "Stretch out your hand." He did, and his hand was restored as sound as the other.
11
But they were filled with rage, and talked with one another about what they might do to Jesus.
12
It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God.
13
When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
14
Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;
15
Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot;
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Judas the son of James; and Judas Iscariot, who also became a traitor.
17
He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases;
18
as well as those who were troubled by unclean spirits, and they were being healed.
19
All the multitude sought to touch him, for power came out from him and healed them all.
20
He lifted up his eyes to his disciples, and said, "Blessed are you who are poor, for yours is the Kingdom of God.
21
Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh.
22
Blessed are you when men shall hate you, and when they shall exclude and mock you, and throw out your name as evil, for the Son of Man's sake.
23
Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.
24
"But woe to you who are rich! For you have received your consolation.
25
Woe to you, you who are full now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.
26
Woe, when men speak well of you, for their fathers did the same thing to the false prophets.
27
"But I tell you who hear: love your enemies, do good to those who hate you,
28
bless those who curse you, and pray for those who mistreat you.
29
To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also.
30
Give to everyone who asks you, and don't ask him who takes away your goods to give them back again.
31
"As you would like people to do to you, do exactly so to them.
32
If you love those who love you, what credit is that to you? For even sinners love those who love them.
33
If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
34
If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.
35
But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.
36
Therefore be merciful, even as your Father is also merciful.
37
Don't judge, and you won't be judged. Don't condemn, and you won't be condemned. Set free, and you will be set free.
38
"Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you."
39
He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit?
40
A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.
41
Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye?
42
Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.
43
For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.
44
For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush.
45
The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.
46
"Why do you call me, 'Lord, Lord,' and don't do the things which I say?
47
Everyone who comes to me, and hears my words, and does them, I will show you who he is like.
48
He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock.
49
But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great."
