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Ezekiel 14

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1 And there came certain of the elders of Israel unto me, and sat before me.

2 And the word of Jehovah came unto me, saying,

3 Son of man, these men have set up their idols in their heart, and put the stumbling-block of their iniquity before their face: should I be inquired of at all by them?

4 Therefore speak to them, and say unto them, Thus saith the Lord Jehovah: Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet, I Jehovah will answer him according to this, according to the multitude of his idols:

5 that I may take the house of Israel by their own heart, because they are all estranged from me through their idols.

6 Therefore say unto the house of Israel, Thus saith the Lord Jehovah: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations.

7 For every one of the house of Israel, or of the strangers that sojourn in Israel, who separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet to inquire of me by him, I Jehovah will answer him by myself;

8 and I will set my face against that man, and will make him desolate, [so that he shall be] for a sign and for proverbs, and I will cut him off from the midst of my people: and ye shall know that I [am] Jehovah.

9 And if the prophet be enticed and shall speak a word, I Jehovah have enticed that prophet; and I will stretch out my hand against him, and will destroy him from the midst of my people Israel.

10 And they shall bear their iniquity: the iniquity of the prophet shall be even as the iniquity of the inquirer;

11 that the house of Israel may go no more astray from me, neither make themselves any more unclean with all their transgressions; and they shall be my people, and I will be their God, saith the Lord Jehovah.

12 And the word of Jehovah came unto me, saying,

13 Son of man, when a land sinneth against me by working unfaithfulness, and I stretch out my hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off man and beast from it;

14 though these three men, Noah, Daniel, and Job, should be in it, they should deliver [but] their own souls by their righteousness, saith the Lord Jehovah.

15 If I cause evil beasts to pass through the land, and they bereave it, and it become a desolation, so that no one passeth through because of the beasts;

16 -- though these three men should be in it, [as] I live, saith the Lord Jehovah, they should deliver neither sons nor daughters: they only should be delivered, and the land should be a desolation.

17 Or [if] I bring the sword upon that land, and say, sword, go through the land, so that I cut off man and beast from it,

18 and these three men should be in it, [as] I live, saith the Lord Jehovah, they should deliver neither sons nor daughters, but they only themselves should be delivered.

19 Or [if] I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast,

20 and Noah, Daniel, and Job should be in it, [as] I live, saith the Lord Jehovah, they should deliver neither son nor daughter: they should [but] deliver their own souls by their righteousness.

21 For thus saith the Lord Jehovah: How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast!

22 But behold, there shall be left in it those that escape, who shall be brought out of [it], sons and daughters. Behold, they shall come forth unto you, and ye shall see their way and their doings; and ye shall be comforted concerning the evil that I have brought upon Jerusalem, as to all that I have brought upon it.

23 And they shall comfort you, when ye see their way and their doings; and ye shall know that I have not done without cause all that I have done in it, saith the Lord Jehovah.

   

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Leviticus 26:41

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41 so that I also walked contrary unto them, and brought them into the land of their enemies. If then their uncircumcised heart be humbled, and they then accept the punishment of their iniquity,

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Arcana Coelestia # 4538

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4538. 'God said to Jacob' means the perception which the kind of natural good that 'Jacob' now represents received from the Divine. This is clear from the meaning of 'saying' in historical descriptions in the Word as perceiving, dealt with in 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509, so that 'God said' means perception received from the Divine; and from the representation of 'Jacob' in the highest sense here as the Lord as regards natural good. Jacob's representation in the Word has been shown in previous sections; but because it is varying, his representation must be discussed briefly here.

[2] In the highest sense 'Jacob' represents in general the Lord's Divine Natural. But the Lord's Natural, when He glorified it, was different at the beginning of the process of glorification from what it was during this and at the end of it; and this is why Jacob's representation was varying. That is to say, at the beginning of the process the Lord's Natural as regards truth is represented by him, during that process the Lord's Natural as regards the good of truth, and at the end of it as regards good. For the Lord's glorification advanced from truth to the good of truth, and finally to good, as shown many times in what has gone before. The end of the process being the subject at present, 'Jacob' represents the Lord as regards natural good. See what has been shown already about these matters, that is to say, about Jacob's representation in the highest sense - how at the beginning of the process he represents the Lord's Divine Natural as regards truth, 3305, 3509, 3525, 3546, 3576' 3599, during it the Lord's Divine Natural as regards the good of truth, 3659, 3669, 3677, 4234, 4273, 4337. But now he represents the Lord's Divine Natural as regards good, for the reason, as stated, that it is the end of the process.

[3] Such was the process which took place when the Lord made His Natural Divine. A similar process also takes place when the Lord regenerates man, for when the Lord made His Human Divine He was pleased to do things in the same sequence as He does when He makes man new. This explains why it has been stated frequently that man's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402. When the Lord makes man new He first of all supplies him with the truths of faith, for without the truths of faith he does not know who the Lord is, what heaven is, or what hell is; he does not even know of their existence, let alone of the countless things which have to do with the Lord, His kingdom in heaven, and His kingdom on earth, which is the Church. Nor does he know the identity or nature of the opposite of these, namely the things of hell.

[4] Until he does know these things no one can know what good is. The word 'good' is not used to mean the public good or the good of the individual, for one can learn in the world about these through laws and regulations and through reflection on human customs and habits, which is why gentiles outside the Church know such things too. 'Good' is a word used to mean spiritual good, which in the Word is called charity, and this good in general implies willing and doing to another that which is good not for any selfish reason but out of delight and affection for doing it. This good is spiritual good, which no one can possibly arrive at except through the truths of faith, which are taught by the Lord through the Word and regular preaching of the Word.

[5] Once a person has been supplied with the truths of faith he is then gradually led by the Lord to will the truth, and from willing it to putting it into practice. This truth is called the good of truth, for that good is truth present in will and action and is called the good of truth because truth which has been a matter of doctrine now becomes a matter of life. When at length the person takes delight in willing good and so putting it into practice, it is no longer called the good of truth, but simply good. For now he is regenerate, and it is no longer truth leading him to will and do what is good, but good moving him to will and put truth into practice. And the truth now practiced by him is also so to speak good, since that truth derives its essential being from that in which it originates - in good. From all this one may see what is meant by the statement that in the highest sense 'Jacob' represents the Lord's Natural as regards good, and one may see where that representation has its origin. The reason why 'Jacob' here represents this good is that the subject now in the internal sense is further advances, that is to say, advances made into more interior parts of the natural, which are meant by 'Israel', 4536. No one who is being regenerated by the Lord can be led to those more interior things until the truth present with him has become good.

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