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Jeremias 35

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1 Det Ord, som kom til Jeremias fra Herren i Joasiases søn kong Jojakim af Judas Dage:

2 "Gå hen til ekabiternes Hus og tal dem til, bring dem til et af Kamrene i HE ENs Hus og giv dem Vin at drikke!"

3 Så hentede jeg Jaazanja, en Søn af Jirmeja, Habazzinjas Søn, og hans Brødre og alle hans Sønner og hele ekabiternes Hus

4 og bragte dem til HE ENs Hus, til den Guds Mand Hanans, Jigdaljahus Søns, Sønners Kammer ved Siden af Fyrsternes Kammer oven over Dørvogteren Maasejas, Sjallums Søns, Kammer.

5 Og jeg satte krukker, som var fulde af Vin, og Bægre for dem og sagde: "Drik!"

6 Men de svarede: Vi drikker ikke Vin, thi vor Fader Jonadab, ekabs Søn, gav os det Bud: I og eders Børn må aldrig drikke Vin,

7 ej heller bygge Huse eller så Korn eller plante eller eje Vingårde, men I skal bo i Telte hele eders Liv, for at I må leve længe i det Land, I bor i som frem1uede.

8 Og vi har adlydt vor Fader Jonadab, ekabs Søn, i alt, hvad han bød os, idet både vi, vore kvinder, Sønner og Døtre hele vort Liv afholder os fra at drikke Vin,

9 bygge Huse at bo i og eje Vingårde, Marker eller Sæd,

10 men bor i Telte; vi har adlydt og nøje gjort, som vor Fader Jonadab bød os.

11 Men da Kong Nebukadrezar af Babel faldt ind i Landet, sagde vi: Kom, lad os ty til Jerusalem for Kaldæernes og Aramernes Hære! Og vi slog os ned i Jerusalem."

12 Da kom HE ENs Ord til mig således

13 siger Hærskarers HE E, Israels Gud: Gå hen og sig til Judas Mænd og Jerusalems Borgere: Vil I ikke tage ved Lære og høre mine Ord? lyder det fra HE EN.

14 Jonadabs, ekabs Søns, Bud er blevet overholdt; thi han forbød sine Sønner at drikke Vin, og de har ikke drukket Vin til den Dag i Dag, men adlydt deres Faders Bud; men jeg har talet til eder årle og silde, uden at I vilde høre mig.

15 Jeg sendte alle mine Tjenere Profeterne til eder årle og silde, for at de skulde sige: "Omvend eder hver fra sin onde Vej, gør gode Gerninger og hold eder ikke til andre Guder, så I dyrker dem; så skal I bo i det Land, jeg gav eder og eders Fædre." Men I bøjede ikke eders Øre og hørte mig ikke.

16 Fordi Jonadabs, ekabs Søns, Sønner overholdt deres Faders Bud, medens dette Folk ikke vilde høre mig,

17 derfor, så siger HE EN, Hærskarers Gud, Israels Gud: Se, jeg bringer over Juda og Jerusalems Borgere al den Ulykke, jeg har truet dem med, fordi de ikke hørte, da jeg talede, og ikke svarede, da jeg kaldte ad dem.

18 Men til ekabiternes Hus sagde Jeremias: Så siger Hærskarers HE E, Israels Gud: Fordi I har adlydt eders Fader Jonadabs Bud og overholdt alle hans Bud og gjort alt, hvad han bød eder,

19 derfor, så siger Hærskarers HE E, Israels Gud: Ingen Sinde skal Jonadab, ekabs Søn, fattes en Mand til at stå for mit Åsyn.

   


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Arcana Coelestia # 10331

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10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.

[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.

[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.

[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.

[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,

The Son of Man will repay everyone according to his deeds. Matthew 16:27.

In Jeremiah,

I will requite them according to their work and according to the deed of their hands. Jeremiah 25:14.

In the same prophet,

... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jeremiah 32:19.

In the same prophet,

Turn back each of you from his evil way, and cause your works to be good. Jeremiah 35:15.

In Hosea,

I will punish his ways 1 , and requite him for his works. Hosea 4:9.

In Zechariah,

Jehovah deals with us according to our ways and according to our works. Zechariah 1:6.

In John,

I will give to you each according to his works. Revelation 2:23.

In the same book,

They were judged every one according to their works. Revelation 20:13, 15.

In the same book,

Behold, I am coming, and My reward with Me, to give to everyone according to his works. Revelation 22:12.

By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.

[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.

[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37, 46. Of them it is said that they will shine forth like the sun in heaven, Matthew 13:43; and in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Daniel 12:3.

'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.

Poznámky pod čarou:

1. literally, I will visit upon his ways

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