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Jeremia 27

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1 In het begin des koninkrijks van Jojakim, zoon van Josia, koning van Juda, geschiedde dit woord tot Jeremia, van den HEERE, zeggende:

2 Alzo zeide de HEERE tot mij: Maak u banden en jukken, en doe die aan uw hals;

3 En zend ze tot den koning van Edom, en tot den koning van Moab, en tot den koning der kinderen Ammons, en tot den koning van Tyrus, en tot den koning van Sidon; door de hand der boden, die te Jeruzalem tot Zedekia, den koning van Juda, komen.

4 En beveel hun aan hun heren te zeggen: Zo zegt de HEERE der heirscharen, de God Israels: Zo zult gij tot uw heren zeggen:

5 Ik heb gemaakt de aarde, den mens en het vee, die op den aardbodem zijn, door Mijn grote kracht, en door Mijn uitgestrekten arm, en Ik geef ze aan welken het recht is in Mijn ogen.

6 En nu, Ik heb al deze landen gegeven in de hand van Nebukadnezar, den koning van Babel, Mijn knecht; zelfs ook het gedierte des velds heb Ik hem gegeven, om hem te dienen.

7 En alle volken zullen hem, en zijn zoon, en zijns zoons zoon dienen, totdat ook de tijd zijns eigenen lands kome; dan zullen zich machtige volken en grote koningen van hem doen dienen.

8 En het zal geschieden, het volk en het koninkrijk, dat hem, Nebukadnezar, den koning van Babel, niet zal dienen, en dat zijn hals niet zal geven onder het juk des konings van Babel; over datzelve volk zal Ik, spreekt de HEERE, bezoeking doen door het zwaard, en door den honger, en door de pestilentie, totdat Ik ze zal verteerd hebben door zijn hand.

9 Gijlieden dan, hoort niet naar uw profeten, en naar uw waarzeggers, en naar uw dromers, en naar uw guichelaars, en naar uw tovenaars, dewelke tot u spreken, zeggende: Gij zult den koning van Babel niet dienen.

10 Want zij profeteren u valsheid, om u verre uit uw land te brengen, en dat Ik u uitstote, en gij omkomt.

11 Maar het volk, dat zijn hals zal brengen onder het juk des konings van Babel, en hem dienen, datzelve zal Ik in zijn land laten, spreekt de HEERE, en het zal dat bouwen en daarin wonen.

12 Daarna sprak ik tot Zedekia, den koning van Juda, naar al deze woorden, zeggende: Brengt uw halzen onder het juk des konings van Babel, en dient hem en zijn volk, zo zult gij leven.

13 Waarom zoudt gij sterven, gij en uw volk door het zwaard, door den honger en door de pestilentie, gelijk als de HEERE gesproken heeft van het volk, dat den koning van Babel niet zal dienen.

14 Hoort dan niet naar de woorden der profeten, die tot u spreken, zeggende: Gij zult den koning van Babel niet dienen; want zij profeteren u valsheid.

15 Want Ik heb ze niet gezonden, spreekt de HEERE, en zij profeteren valselijk in Mijn Naam; opdat Ik u uitstote, en gij omkomt, gij en de profeten, die u profeteren.

16 Ook sprak ik tot de priesteren, en tot dit ganse volk, zeggende: Zo zegt de HEERE: Hoort niet naar de woorden uwer profeten, die u profeteren, zeggende: Ziet, de vaten van des HEEREN huis zullen nu haast uit Babel wedergebracht worden; want zij profeteren u valsheid.

17 Hoort niet naar hen, maar dient den koning van Babel, zo zult gijlieden leven; waarom zou deze stad tot een woestheid worden?

18 Maar zo zij profeten zijn, en zo des HEEREN woord bij hen is, laat hen nu bij den HEERE der heirscharen voorbidden, opdat de vaten, die in het huis des HEEREN, en in het huis des konings van Juda, en te Jeruzalem zijn overgebleven, niet naar Babel komen.

19 Want zo zegt de HEERE der heirscharen, van de pilaren, en van de zee, en van de stellingen, en van het overige der vaten, die in deze stad zijn overgebleven,

20 Die Nebukadnezar, de koning van Babel, niet heeft weggenomen, als hij Jechonia, den zoon van Jojakim, koning van Juda, van Jeruzalem, naar Babel gevankelijk wegvoerde, mitsgaders al de edelen van Juda en Jeruzalem;

21 Ja, zo zegt de HEERE der heirscharen, de God Israels, van de vaten, die in het huis des HEEREN, en in het huis des konings van Juda, en te Jeruzalem zijn overgebleven:

22 Naar Babel zullen zij gebracht worden, en aldaar zullen zij zijn, tot den dag toe, dat Ik ze bezoeken zal, spreekt de HEERE; dan zal Ik ze opvoeren, en zal ze wederbrengen tot deze plaats.

   

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Judah

  

The 'city of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor.

(Odkazy: Apocalypse Explained 850)

Ze Swedenborgových děl

 

Apocalypse Explained # 426

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426. Verse3. Saying, hurt not the earth, nor the sea, nor the trees, signifies lest the good perish with the evil wherever they are. This is evident from the signification of "hurt not," as being lest they perish (of which presently); also from the signification of "the earth, the sea, and the trees," as being everywhere in the spiritual world, even to its ultimates, with those who have any perception (See above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words is evident from the series of things in the spiritual sense; for what now follows treats of the separation of the good from the evil, and this separation is signified by "the sealing of the servants of God on their foreheads," and by the "twelve thousand out of every tribe," and by those who were seen "clothed in white robes," for this chapter treats of all these. By both the latter and the former the good are meant who are to be separated from the evil before the evil are cast down into hell. And as the separation of the good from the evil and the casting out of the evil into hell is effected by Divine influx from the Lord as a sun, the separation of the good from the evil by a gentle and moderate influx, and the casting down of the evil into hell by a strong and intense influx (as may be seen above, n. 413, 418, 419), so these three verses treat of the former influx by which the good are separated from the evil, while the good who are separated are treated of in the rest of the chapter even to the end.

[2] But something shall first be said on this point, that unless the good were separated from the evil before the evil were cast down into hell, the good would perish with the evil. For the good who are not yet raised up into heaven, but are to be raised up after the evil have been cast out, have a very close communication with the evil through the external worship of the evil. For (as was said above, and also in the small work on The Last Judgment 59, 70) the evil, who were allowed to remain till the Last Judgment, were in external worship but in no internal worship, for they made a show and simulation of the holy things of the church with the mouth and gestures, but not from the soul and heart; and by means of this external worship they maintained communication also with those who were inwardly good. Because of this communication the evil could not be cast down until the good had been separated from them, for if they had been left together, the good with whom the evil had been conjoined by external worship would have been hurt, that is, would have perished, for the evil would have drawn them away with themselves.

[3] This, too, is foretold by the Lord in Matthew:

The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares [among the wheat], and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. But the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, A foe hath done this. But the servants said unto him, Wilt thou then that we going gather them up? But he said, Nay, lest haply while ye gather up the tares ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into my barn (Matthew 13:24-30).

"The man that sowed" means the Lord; the "field" means the spiritual world and the church, in which there are both good and evil; the "good seed" and the "wheat" mean the good, and the "tares" mean the evil; that they could not be separated until the time of the Last Judgment, because of the conjunction described above, is meant by the answer to the servants who wished to gather up the tares before, meaning to separate the evil from the good, namely, "lest haply while ye gather up the tares ye root up at the same time the wheat with them; let both grow together until the harvest," the "harvest" meaning the Last Judgment. That this is the signification the Lord Himself teaches in the same chapter where He says:

He that soweth the good seed is the Son of man; the field is the world; the [good] seed are the sons of the kingdom; the tares are the sons of the evil one; the harvest is the consummation of the age. As then the tares are gathered up and burned with fire, so shall it be in the consummation of the age (Matthew 13:37-40).

This makes evident that "the householder that sowed the good seed" means the Lord, who here calls Himself "the Son of man;" and that "the field is the world" means the spiritual world and the church, in which there are both good and evil. It is clear that this means the spiritual world from its being said "The kingdom of the heavens is like unto a man that sowed good seed in his field;" "the kingdom of the heavens" meaning the spiritual world and the church; it is clear from this also, that this is said of the Last Judgment, and the Last Judgment is accomplished not in our world but in the spiritual world, as can be seen in the little work on The Last Judgment. This latter passage makes evident also that the "good seed" and the "wheat" mean the good, who are here called "the sons of the kingdom;" and that the "tares" mean the evil, who are called "the sons of the evil one;" also that the "harvest," when the separation is to be effected, means the time of the Last Judgment, for it is said "the harvest is the consummation of the age." ("The consummation of the age" means the time of the Last Judgment, as may be seen above, n.397.) That "then the tares shall be gathered into bundles to be burned, and the wheat be gathered into the barn," signifies that the evil, according to the genera and species of the evil that is with them, are to be gathered up and cast into hell; this takes place with the evil when they are cast out, and is meant by "gathering into bundles;" that the good are to be preserved is meant by "gathering the wheat into the barn," the "barn" meaning where the good are collected.

From this it can be seen that a complete separation of the good from the evil takes place at the time of the Last Judgment, and that it cannot take place before because of the conjunction described above, and that otherwise the good would perish with the evil; for it is said "lest haply while ye gather up the tares ye root up at the same time the wheat with them;" and it is further said "let both grow together until the harvest," that is, until the consummation of the age. Now, because the separation of the good from the evil is effected by a gentle and moderate influx of the Divine proceeding from the Lord, while the casting out of the evil into hell is effected by a powerful and intense influx of the Divine, it can be seen how all the particulars contained in the first three verses of this chapter are to be understood, when it is known from the spiritual sense what is signified by the "winds" that were to be held back, that earth, sea, and tree be not hurt until the servants of God had been sealed on their foreheads.

[4] A few words shall be said about how this separation is effected. When the good are separated from the evil, which is done by the Lord by means of a moderate influx of His Divine, and by a looking into those things that are of spiritual affection with angels and spirits, then the Lord causes those who are interiorly and thence also exteriorly good, to turn themselves to Him, and thus to turn themselves away from the evil, and when they so turn themselves they become invisible to the evil; for this is a common thing in the spiritual world, that when anyone turns himself away from another he becomes invisible to him. When this is done the evil are separated from the good, and at the same time from the sanctity that they had simulated in externals; and thus they look towards hell, into which they are presently cast. (Concerning this turning about more may be seen in the work on Heaven and Hell 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561; that the evil who were able to continue in external worship, or in external piety and sanctity, although not in any internal, were allowed to remain till the Last Judgment, and no longer, and why, may be seen in the small work on The Last Judgment 59-70.)

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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