Bible

 

Jeremias 33

Studie

   

1 Bukod dito'y dumating na ikalawa ang salita ng Panginoon kay Jeremias, samantalang nakukulong pa siya sa looban ng bantayan, na nagsasabi,

2 Ganito ang sabi ng Panginoon na gumagawa niyaon, ng Panginoon na umaanyo niyaon upang itatag; Panginoon ay siyang kaniyang pangalan:

3 Tumawag ka sa akin, at ako'y sasagot sa iyo, at ako'y magpapakita sa iyo ng mga dakilang bagay, at mahihirap na hindi mo nangalalaman.

4 Sapagka't ganito ang sabi ng Panginoon, ng Dios ng Israel, tungkol sa mga bahay ng bayang ito, at tungkol sa mga bahay ng mga hari sa Juda na nangabagsak upang gawing sanggalangan laban sa mga bunton at laban sa tabak;

5 Sila'y nagsisidating upang magsilaban sa mga Caldeo, nguni't upang sila'y mangapuno ng mga bangkay ng mga tao, na aking pinatay sa aking galit at sa aking kapusukan, at dahil sa lahat ng kasamaang yaon ay ikinubli ko ang aking mukha sa bayang ito:

6 Narito, ako'y magdadala ng kagalingan at kagamutan, aking gagamutin sila; at ako'y maghahayag sa kanila ng di kawasang kapayapaan at katotohanan.

7 At aking pababalikin ang nangabihag sa Juda, at ang nangabihag sa Israel, at aking itatayo sila na gaya nang una.

8 At aking lilinisin sila sa lahat nilang kasamaan, na kanilang pinagkasalahan laban sa akin; at aking ipatatawad ang lahat nilang kasamaan na kanilang ipinagkasala laban sa akin, at kanilang ikinasalangsang laban sa akin.

9 At ang bayang ito ay magiging pinakapangalan ng kagalakan sa akin, pinaka kapurihan at pinaka kaluwalhatian, sa harap ng lahat na bansa sa lupa na makakarinig ng lahat na mabuti na gagawin ko sa kanila, at mangatatakot at magsisipanginig dahil sa lahat na buti at dahil sa lahat na kapayapaan na aking pinagsikapan sa kaniya.

10 Ganito ang sabi ng Panginoon, Maririnig pa uli sa dakong ito, na inyong sinasabi, Sira, na walang tao at walang hayop, sa mga bayan ng Juda, at sa mga lansangan ng Jerusalem, na sira, na walang tao at walang mananahan, at walang hayop.

11 Ang tinig ng kagalakan at ang tinig ng kasayahan, ang tinig ng kasintahang lalake at ang tinig ng kasintahang babae, ang tinig nilang nangagsasabi, Kayo'y mangagpasalamat sa Panginoon ng mga hukbo, sapagka't ang Panginoon ay mabuti, sapagka't ang kaniyang kagandahang-loob ay magpakailan pa man; at ng nangagdadala ng hain ng pagpapasalamat sa bahay ng Panginoon. Sapagka't aking ibabalik ang nangabihag sa lupain gaya ng una, sabi ng Panginoon.

12 Ganito ang sabi ng Panginoon ng mga hukbo, Magkakaroon pa uli sa dakong ito, na sira, na walang tao at walang hayop, at sa lahat ng bayan nito, ng tahanan ng mga pastor na nagpapahiga ng kanilang kawan.

13 Sa mga bayan ng maburol na lupain, sa mga bayan ng mababang lupain, at sa mga bayan ng Timugan, at sa lupain ng Benjamin, at sa mga dako na palibot ng Jerusalem, at sa mga bayan ng Juda, magdaraan uli ang mga kawan sa mga kamay ng bibilang sa kanila, sabi ng Panginoon.

14 Narito, ang mga araw ay dumarating, sabi ng Panginoon, na aking isasagawa ang mabuting salita na aking sinalita tungkol sa sangbahayan ni Israel, at tungkol sa sangbahayan ni Juda.

15 Sa mga araw na yaon, at sa panahong yaon, aking pasusuplingin kay David ang isang Sanga ng katuwiran; at siya'y magsasagawa ng kahatulan at katuwiran sa lupain.

16 Sa mga araw na yaon ay maliligtas ang Juda, at ang Jerusalem ay tatahang tiwasay; at ito ang pangalan na itatawag sa kaniya: Ang Panginoon ay ating katuwiran.

17 Sapagka't ganito ang sabi ng Panginoon, Si David ay hindi kukulangin kailan man ng lalake na mauupo sa luklukan ng bahay ng Israel;

18 Ni hindi kukulangin ang mga saserdote na mga Levita ng lalake sa harap ko na maghahandog ng mga handog na susunugin, at upang magsunog ng mga alay, at upang maghaing palagi.

19 At ang salita ng Panginoon ay dumating kay Jeremias, na nagsasabi,

20 Ganito ang sabi ng Panginoon, Kung inyong masisira ang aking tipan sa araw, at ang aking tipan sa gabi, na anopa't hindi magkakaroon ng araw at ng gabi sa kanilang kapanahunan;

21 Ang akin ngang tipan ay masisira kay David na aking lingkod, na siya'y hindi magkakaroon ng anak upang maghari sa kaniyang luklukan; at sa mga Levita na mga saserdote na aking mga tagapangasiwa.

22 Kung paanong ang lahat na natatanaw sa langit ay hindi mabibilang, o matatakal man ang buhangin sa dagat; gayon ko pararamihin ang binhi ni David na aking lingkod, at ang mga Levita na nagsisipangasiwa sa akin.

23 At ang salita ng Panginoon ay dumating kay Jeremias, na nagsasabi,

24 Hindi mo baga napupuna ang sinasalita ng bayang ito, na nagsasabi, Ang dalawang angkan na pinili ng Panginoon, ay kaniyang mga itinakuwil? ganito nila hinahamak ang aking bayan, upang huwag ng maging bansa sa harap nila.

25 Ganito ang sabi ng Panginoon, Kung ang aking tipan sa araw at sa gabi ay hindi manayo, kung hindi ko itinatag ang mga ayos ng langit at ng lupa;

26 Akin ngang itatakuwil din ang binhi ni Jacob, at ni David na aking lingkod, na anopa't hindi ako kukuha ng kanilang binhi na maging mga puno sa binhi ni Abraham, ni Isaac, at ni Jacob: sapagka't aking ibabalik sila na mula sa kanilang pagkabihag, at maaawa ako sa kanila.

   

Ze Swedenborgových děl

 

Apocalypse Revealed # 618

Prostudujte si tuto pasáž

  
/ 962  
  

618. And no one could learn that song except the hundred and forty-four thousand. This symbolically means that no other Christians could understand and so acknowledge out of love and faith that the Lord alone is God of heaven and earth but those received by the Lord into this new heaven.

The song symbolizes an acknowledgment and glorification of the Lord as being God of heaven and earth (nos. 279, 617). To learn means, symbolically, to perceive inwardly in oneself that something is the case, which is to understand and so to accept and acknowledge. Someone who learns without perceiving learns and does not learn, because he does not retain what he has learned. The hundred and forty-four thousand mean people who acknowledge the Lord alone as God of heaven and earth (no. 612:1-4).

Other Christians were unable to learn that song, that is, to acknowledge that the Lord alone is God of heaven and earth, because from early childhood they had had impressed on them that there were three persons in the Godhead, each distinct from the others. For the doctrine of the trinity 1 contains the statement, "There is one Person of the Father, another of the Son, and another of the Holy Spirit," and also, "The Father is God, the Son is God, and the Holy Spirit is God." And even though they find it added there that the three are one, still in their thinking they divide the Divine essence into three, despite the fact that it cannot be divided.

For that reason they also approach the Father, because He is first in order. And church leaders moreover taught them to pray to the Father to send the Holy Spirit for the sake of the Son. This entrenched in their thinking the idea of three persons, and they could not then think of the Son as God, on a par with the Father and one with the Father, but thought of the Son as being on a par with any other person, even though He alone as to His humanity is the embodiment of righteousness and is called "Jehovah our Righteousness" (Jeremiah 23:5-6; 33:15-16).

[2] Because of that idea in their thinking, it came about that they could not comprehend how the Lord as one born in the world could be God of heaven and earth, and still less be alone God, despite how often they heard and read all those passages we cited in no. 613 above, including the following there:

"All things that the Father has are Mine." (John 16:15)

"He who sees Me sees Him who sent Me." (John 12:45)

...the Father had given all things into (the Son's) hands... (John 13:3)

"Father..., ...You have given (Me) authority over all flesh... All that is Mine are Yours, and what are Yours are Mine...." (John 17:1-3, 10)

"All authority has been given to Me in heaven and on earth." (Matthew 28:18)

There is the further fact that He was conceived of Jehovah as His Father, and therefore that His soul came from Him (Luke 1:34-35, 38). He possesses therefore the Divine essence. Many similar statements are found in addition elsewhere. That these statements are said in reference to the Lord born in the world is something everyone can see. As for example, that He and the Father are one, and that He is in the Father and the Father in Him. Or that whoever sees Him, sees the Father. (See John 10:28-38; 14:6-11.)

Even though those Christians hear and read these things, still they cannot let go of the idea they have conceived from childhood and later had affirmed by teachers - an idea that so closed up their rationality that they could not see, that is, could not understand these words of the Lord:

I am the way, the truth, and the life. No one comes to the Father except through Me. (John 14:6)

He who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber... I am the door. If anyone enters by Me, he will be saved... (John 10:1, 9)

[3] They also could not see that the Lord glorified His humanity, that is, that He united it to the Divinity of the Father, namely to the Divinity that He had in Him from conception, in order that the human race might be united to God the Father in Him and through Him. This was the reason for the Lord's advent into the world, and for the glorification of His humanity, as is plainly taught in John 14, 15, 17. For He says,

In that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)

He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch... withered... into the fire... (John 15:5-6)

For their sakes I sanctify Myself, that they also may be sanctified in the truth... that they all may be one, as You, Father, are in Me, and I in You..., I in them and You in Me... (John 17:19, 21, 23, 26)

See also John 6:56, and elsewhere.

It is clearly apparent from these passages that the Lord's advent into the world and the glorification of His humanity had as a goal the conjunction of people with God the Father in the Lord and through Him, thus that it is He who is to be approached.

This the Lord also confirmed by His saying so many times that people must believe in Him to have eternal life (see no. 553 above).

[4] Who cannot see that the Lord said all these things about Himself in His humanity, and that He never would have said, or could have said, that He was in people and people in Him, and that they must believe in Him to have eternal life, unless His humanity was Divine?

To ask the Father in the Lord's name 2 does not mean to go directly to God the Father, neither does it mean to ask for the sake of the Son, but it means to go to the Lord, and to the Father through Him, because the Father is present in the Son, and they are one, as the Lord Himself teaches. This is the symbolic meaning of "in His name," as can also be seen from the following:

...he who does not believe (in the Son) is judged already, because he has not believed in the name of the only begotten Son of God. (John 3:17-18)

...these things are written that you may believe that Jesus Christ is the Son of God, and that believing you may have life in His name. (John 20:31)

(Jesus) said..., "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me." (Luke 9:48)

"Whatever you ask in My name, that I will do...." (John 14:13-14)

And so on in other places, where something in the name of the Lord is mentioned: Matthew 7:22; 18:5, 20; 19:29; 23:39; Mark 9:37; 16:17; Luke 13:35; 19:38; 24:47; John 1:12; 2:23; 5:43; 12:13; 15:16; 16:23-24, 26-27; 17:6.

The symbolism of the name of God, and that the Father's name is the Lord in respect to His Divine humanity, may be seen in nos. 81, 165, 584 above.

Poznámky pod čarou:

1. I.e., the Athanasian Creed.

2John 15:16; 16:23

  
/ 962  
  

Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.