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Jona 1

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1 Es geschah das Wort des HERRN zu Jona, dem Sohn Amithais, und sprach:

2 Mache dich auf und gehe in die große Stadt Ninive und predige drinnen; denn ihre Bosheit ist heraufkommen vor mich.

3 Aber Jona machte sich auf und floh vor dem HERRN; und wollte aufs Meer und kam hinab gen Japho. Und da er ein Schiff fand, das aufs Meer wollte fahren, gab er Fährgeld und trat, darein, daß er mit ihnen aufs Meer führe vor dem HERRN.

4 Da ließ der HERR einen großen Wind aufs Meer kommen und hub sich ein groß Ungewitter auf dem Meer, daß man meinete, das Schiff würde zerbrechen.

5 Und die Schiffsleute fürchteten sich und schrieen ein jeglicher zu seinem Gott; und warfen das Gerät, das im Schiff war, ins Meer, daß es leichter würde. Aber Jona war hinunter in das Schiff gestiegen, lag und schlief.

6 Da trat zu ihm der Schiffsherr und sprach zu ihm: Was schläfst du? Stehe auf, rufe deinen Gott an, ob vielleicht Gott an uns gedenken wollte, daß wir nicht verdürben!

7 Und einer sprach zum andern: Kommt, wir wollen losen, daß wir erfahren, um welches willen es uns so übel gehe! Und da sie loseten, traf es Jona.

8 Da sprachen sie zu ihm: Sage uns, warum gehet es uns so übel? Was ist dein Gewerbe, und wo kommst du her? Aus welchem Lande bist du und von welchem Volk bist du?

9 Er sprach zu ihnen: Ich bin ein Ebräer und fürchte den HERRN, Gott vom Himmel, welcher gemacht hat das Meer und das Trockene.

10 Da fürchteten sich die Leute sehr und sprachen zu ihm: Warum hast du denn solches getan? Denn sie wußten, daß er vor dem HERRN floh; denn er hatte es ihnen gesagt.

11 Da sprachen sie zu ihm: Was sollen wir denn mit dir tun, daß uns das Meer stille werde? Denn das Meer fuhr ungestüm.

12 Er sprach zu ihnen: Nehmet mich und werfet mich ins Meer, so wird euch das Meer stille werden. Denn ich weiß, daß solch groß Ungewitter übe euch kommt um meinetwillen.

13 Und die Leute trieben, daß sie wieder zu Lande kämen, aber sie konnten nicht; denn das Meer fuhr ungestüm wider sie.

14 Da riefen sie zu dem HERRN und sprachen: Ach, HERR, laß uns nicht verderben um dieses Mannes Seele willen und rechne uns nicht zu unschuldig Blut; denn du, HERR, tust, wie dir's gefällt!

15 Und sie nahmen Jona und warfen ihn ins Meer. Da stund das Meer stille von seinem Wüten.

16 Und die Leute fürchteten den HERRN sehr und taten dem HERRN Opfer und Gelübde.

17 Aber der HERR verschaffte einen großen Fisch, Jona zu verschlingen. Und Jona war im Leibe des Fisches drei Tage und drei Nächte.

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#167 Salvation is of the Lord (Jonah 2)

Napsal(a) Jonathan S. Rose

Title: Salvation Is of the Lord

Topic: Salvation

Summary: We study the topic of salvation in Scripture, and conclude that it is an intense and ongoing process, not a quick fix.

Use the reference links below to follow along in the Bible as you watch.

References:
Jonah 2:9; 1:3; 2:1, 4, 9-10; 3:1
Exodus 14:13; 15:2
Psalms 3; 18:35; 74:12; 116:13, 15; 132:16
Isaiah 12:2-end
Isaiah 51:4, 7, 11; 61:10-11
Jeremiah 3:22-23
Hebrews 2:9-10; 5:9
1 Peter 1:6
Ephesians 6:10, 12-13, 17; 4:17, 24
Ezekiel 18:31
Isaiah 65:17; 60:22
2 Corinthians 5:17

Přehrát video
Spirit and Life Bible Study broadcast from 1/15/2014. The complete series is available at: www.spiritandlifebiblestudy.com

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Arcana Coelestia # 4295

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4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.

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