Jeremias 3
1
Det heter: Når en mann lar sin hustru fare, og hun går fra ham og blir en annen manns, kan han da igjen komme tilbake til henne? Vilde ikke da landet bli vanhelliget? Og du, du har drevet hor med mange venner og skulde enda komme tilbake til mig igjen? sier Herren.
2
Løft dine øine til de bare hauger og se: Hvor er du ikke blitt vanæret? Ved veiene satt du og ventet på dem, som en araber i ørkenen, og du vanhelliget landet ved ditt hor og din ondskap.
3
Da blev regnbygene holdt tilbake, og vårregnet falt ikke; men du hadde en horkvinnes panne, du vilde ikke skamme dig.
4
Har du ikke nettop nu ropt til mig: Min far, du er min ungdoms venn?
5
Mon han vil holde fast ved sin vrede evindelig eller bevare sin harme til evig tid? Se, så talte du, og enda gjorde du det onde, og du maktet det.
6
Og Herren sa til mig i kong Josias' dager: Har du sett hvad Israel, den frafalne kvinne, har gjort? Hun gikk op på hvert høit fjell og inn under hvert grønt tre og drev hor der.
7
Og jeg sa: Når hun har gjort alt dette, vil hun vende tilbake til mig. Men hun vendte ikke tilbake, og det så hennes søster Juda, den troløse.
8
Og jeg så at enda jeg hadde latt den frafalne, Israel, fare og gitt henne hennes skilsmissebrev, fordi hun hadde drevet hor, fryktet allikevel ikke hennes søster Juda, den troløse, men gikk avsted og drev hor hun også;
9
og med sitt frekke hor vanhelliget hun landet, og hun drev hor med sten og med tre.
10
Og med alt dette vendte hennes søster Juda, den troløse, ikke tilbake til mig av hele sitt hjerte, men bare på skrømt, sier Herren.
11
Og Herren sa til mig: Den frafalne, Israel, har vist sig rettferdigere enn den troløse, Juda.
12
Gå avsted og rop ut disse ord mot nord og si: Vend tilbake, Israel, du frafalne, sier Herren; jeg vil ikke senke mitt åsyn i vrede mot eder; for jeg er miskunnelig, sier Herren, jeg vil ikke holde fast ved min vrede evindelig.
13
Bare erkjenn din misgjerning, at du er falt fra Herren din Gud og på forskjellige veier har løpet om til de fremmede guder, inn under hvert grønt tre, og på min røst har I ikke hørt, sier Herren.
14
Vend tilbake, I frafalne barn, sier Herren; for jeg er eders ekteherre, og jeg vil ta eder, en av en by og to av en ætt, og føre eder til Sion.
15
Og jeg vil gi eder hyrder efter mitt hjerte, og de skal røkte eder med forstand og visdom.
16
Og når I blir et stort og tallrikt folk i landet i de dager, sier Herren, da skal de ikke mere tale om Herrens pakts-ark eller tenke på den; de skal ikke komme den i hu og ikke savne den, og der skal ikke mere gjøres nogen slik ark.
17
På den tid skal de kalle Jerusalem Herrens trone, og alle folkene skal samle sig der, til Herrens navn i Jerusalem, og de skal ikke mere følge sitt onde, hårde hjerte.
18
I de dager skal Judas hus gå til Israels hus, og de skal komme sammen fra landet i nord til det land jeg gav eders fedre til arv.
19
Og jeg, jeg sa: Hvor høit vil jeg ikke sette dig blandt barna og gi dig et lystelig land, den herligste arv iblandt folkene! Og jeg sa fremdeles: I skal rope til mig: Min far! og ikke vende eder bort fra mig.
20
Men sannelig, som en kvinne er troløs mot sin venn, således har I vært troløse mot mig, Israels hus! sier Herren.
21
En røst høres på de bare hauger, Israels barns gråt og bønner; for de har gått på onde veier, de har glemt Herren sin Gud.
22
Vend tilbake, I frafalne barn! Jeg vil læge eders frafall. Se, vi kommer til dig; for du er Herren vår Gud.
23
Sannelig, fåfengt er det at I larmer på haugene*; sannelig, i Herren vår Gud er Israels frelse! / {* d.e. holde larmende avgudstjeneste på dem.}
24
Men den skammelige avgudsdyrkelse har fortært frukten av våre fedres arbeid helt fra vår ungdom av, deres småfe og storfe, deres sønner og døtre.
25
La oss ligge i vår vanære, og la vår skam dekke oss! For mot Herren vår Gud har vi syndet, vi og våre fedre, fra vår ungdom av like til denne dag, og vi har ikke hørt på Herrens, vår Guds røst.
Arcana Coelestia # 4489
4489. 'Will these not be ours?' means that these two kinds of goods and truths would be alike and take the same form. This becomes clear from the train of thought, the essence of which is that the goods and truths of the Most Ancient Church, which in some measure still remained in existence among Hamor and Shechem and their families, would accord with the goods and truths which came from the Ancient Church and existed among the descendants of Jacob. For the observances which were established among the descendants of Jacob were nothing other than external things which represented and meant the internal things of the Most Ancient Church. 'Will these not be ours?' - or, Would they not belong to them? - means that they would be alike and take the same form.
[2] But let an example illustrate this matter. The altar on which they used to offer sacrifice was the chief representative of the Lord, 921, 2777, 2811. The altar was also for that reason fundamental to the worship in the Ancient Church that was called the Hebrew Church, and therefore every single thing that went into the construction of the altar was representative, such as its dimensions - its height, breadth, and length - its stones, its network of bronze, its horns; and so was the fire which was kept burning on it perpetually; and above all the sacrifices and burnt offerings. What they represented were the truths and goods which are the Lord's and which come from the Lord. These were the internal things of worship which, because they were represented in that external object, were alike and took the same form as the truths and goods of the Most Ancient Church. Its dimensions - its height, breadth, and length - meant in general the good, the truth, and the holiness from these, see 650, 1613, 3433, 3434, 4482. 'Its stones' meant in particular those truths that are more basic, 1298, 3720. 'The bronze' from which the network around the altar was made meant natural good, 425, 1551. 'The horns' meant the power of truth that springs from good, 2832. 'The fire' on the altar meant love, 934. 'The sacrifices and burnt offerings' meant celestial and spiritual things, according to their various kinds, 922, 1823, 2180, 2805, 2807, 2830, 3519. From all this it becomes clear that internal things were to be contained within external ones, and that internally the two sets of goods and truths would be alike. The same applies to all other external aspects of worship.
[3] But those who belonged to the Most Ancient Church had no interest in those external things because they were internal people, and the Lord flowed in by an internal way existing with them and taught them what was good. To them the variations and differences of good were truths, and from this they knew what every single thing in the world represented in the Lord's kingdom; for the whole world or whole natural order is a theatre representative of the Lord's kingdom, 2758, 3483. Those however who belonged to the Ancient Church were not internal people but external, as a consequence of which the Lord was not able with them to flow in by an internal way and teach them what was good, only by an external way. At first He flowed in and taught them by means of such things as were representatives and meaningful signs, from which the representative Church arose, and later on by means of matters of doctrine concerning good and truth which were so represented and meant, from which the Christian Church arose. In essence the Christian Church is identical so far as its internal form is concerned with the representative Church, but the representatives and meaningful signs of the latter were done away with after the Lord came into the world, for the reason that every single thing represented Him Himself and as a consequence the things of His kingdom, for these are derived from Him and are so to speak the Lord Himself.
[4] But the difference between the Most Ancient Church and the Christian Church is as great as that between the bright light of the sun by day and the inferior light of the moon or stars by night. For seeing goods by the internal or earlier way is like seeing in the daytime by the bright light of the sun, whereas seeing by the external or later way is like seeing in the night by the inferior light of the moon or stars. The difference was almost the same between the Most Ancient Church and the Ancient, except that those who belonged to the Christian Church could have dwelt in fuller light if they had acknowledged internal things, that is, if they had believed and practiced the truths and goods which the Lord taught. The actual good is the same in both, but the difference between them is that one sees that good in brightness, the other in obscurity. Those who see in brightness see countless arcana almost as angels in heaven do and also feel an affection for those which they see, whereas those who see in obscurity see scarcely anything that is free from doubt, and the things they do see mingle themselves with the shades of night, that is, with falsities. Nor can they inwardly feel any affection for them. Now because the good is the same in both, so also as a consequence is the truth; and this is why the words 'will these not be ours?' mean that the two sets of goods and truths would be alike and take the same form. For as stated already, Hamor and Shechem were part of the remnants of the Most Ancient Church, while the descendants of Jacob belonged to the Ancient Church called the Hebrew Church, though they were interested only in the external things of that Church. But the fact that Hamor and Shechem his son committed an enormous sin by accepting circumcision will be seen below in 4493.
