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Иоиль 2:18

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18 И тогда возревнует Господь о земле Своей, и пощадит народ Свой.

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Apocalypse Explained # 494

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494. Verse 4. And the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God, signifies the conjunction of all with the Lord. This is evident from the signification of "the smoke of the incense" as being the truths of spiritual good (of which presently); also from the signification of "the prayers of the saints," as being truths from good with those who were to be separated from the evil and saved (of which above, n. 493; also from the signification of this "angel" as being heaven (as above, n. 490; therefore "out of the hand of the angel" means by means of heaven; also from the signification of "before God," as being to be conjoined with the Lord (See above, n. 462, 477, 488); therefore "the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God" signifies the conjunction of all with the Lord effected by means of heaven. "The smoke of the incense" signifies truths from spiritual good, because "frankincense," from which the smoke came, signified spiritual good, and the "fire" with which the frankincense was kindled signified celestial good; thence the "smoke" ascending therefrom signifies truth from good, for all truth proceeds from good. This is why "smoke" became representative; "the smoke of the incense," which was agreeable from its fragrance and sweet odor, was a representative of truth from good; for "fragrance and sweet odor" signify what is agreeable and acceptable (See above, n. 324). "Smoke" has a similar signification in Moses:

The sons of Levi put smoke in Thy nostrils, and a whole burnt-offering upon Thine altar (Deuteronomy 33:10).

"The sons of Levi" mean those who are in truths of spiritual good; these truths are signified by "smoke," and celestial good is signified by "the whole burnt-offering." The smoke of incense is also called "a cloud of incense" (Ezekiel 8:11). Thence also "smoke" in the contrary sense signifies falsity from evil (in Isaiah 34:10; Joel 2:30; Nahum 2:13; Psalms 18:8; 37:20), because the fire that makes such smoke signifies the evil of love.

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

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Heaven and Hell # 530

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530. That it is not so difficult as some believe to live the life that leads to heaven can be seen from the things that now follow. Who cannot live a civil and moral life? For everyone from his childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practises honesty and justice in externals, so far as to seem to be honest and just at heart, or to seem to act from real honesty and justice. The spiritual man ought to live in like manner, and can do so as easily as the natural man can, with this difference only, that the spiritual man believes in the Divine, and acts honestly and justly, not solely because so to act is in accord with civil and moral laws, but also because it is in accord with Divine laws. As the spiritual man, in whatever he is doing, thinks about Divine things, he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby is opened his internal man, which regarded in itself is the spiritual man. When man comes into this state he is adopted and led by the Lord, although himself unconscious of it, and then whatever he does that is honest and just, pertaining to moral and civil life, is done from a spiritual motive; and doing what is honest and just from a spiritual motive is doing it from honesty and justice itself, or doing it from the heart.

[2] His justice and honesty appear in external form precisely the same as the justice and honesty with natural men and even with evil and infernal men; but in internal form they are wholly unlike. For evil men act justly and honestly solely for the sake of themselves and the world; and therefore if they had no fear of laws and penalties, or the loss of reputation, of honour, of gain, and of life, they would act in every respect insincerely and unjustly, since they fear neither God nor any Divine law, and therefore are not restrained by any internal bond; consequently, they would use every opportunity to defraud, plunder, and spoil others, and this from delight. That inwardly they are such can be clearly seen from those of the same character in the other life, where everyone's externals are taken away, and his internals in which he at last lives to eternity are opened (see above, 499-511). As such then act without external restraints, which are, as said above, fear of the law, of the loss of reputation, of honour, of gain, and of life, they act insanely, and laugh at honesty and Justice.

[3] But those who have acted honestly and justly from regard to Divine laws, when their externals are taken away and they are left to their internals, act wisely, because they are conjoined to the angels of heaven, from whom wisdom is communicated to them. From these things it can now first be established, that when the internal man, that is, the will and thought, are conjoined to the Divine, the civil and moral life of the spiritual man may be wholly like the civil and moral life of the natural man (see above, 358-360).

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