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Genesis 44

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1 And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.

2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money: and he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men were sent away, they, and their asses.

4 And when they had gone out of the city, and were not yet far off, Joseph said to his steward, Arise, follow after the men; and when thou dost overtake them, say to them, Why have ye rewarded evil for good?

5 Is not this the cup in which my lord drinketh, and by which indeed he divineth? ye have done evil in so doing.

6 And he overtook them, and he spoke to them these same words.

7 And they said to him, Why saith my lord these words? Far be it from us that thy servants should do according to this thing:

8 Behold, the money which we found in our sacks' mouths, we brought again to thee from the land of Canaan: how then should we steal from thy lord's house silver or gold?

9 With whom soever of thy servants it shall be found, both let him die, and we also will be my lord's bond-men.

10 And he said, Now also let it be according to your words: he with whom it shall be found, shall be my servant; and ye shall be blameless.

11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.

13 Then they rent their clothes, and loaded every man his ass, and returned to the city.

14 And Judah and his brethren came to Joseph's house, (for he was yet there:) and they fell before him on the ground.

15 And Joseph said to them, What deed is this that ye have done? knew ye not that such a man as I can certainly divine?

16 And Judah said, What shall we say to my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold we are my lord's servants, both we, and he also with whom the cup is found.

17 And he said, Far be it from me that I should do so: the man in whose hand the cup is found, he shall be my servant; and as for you, go in peace to your father.

18 Then Judah came near to him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thy anger burn against thy servant; for thou art even as Pharaoh.

19 My lord asked his servants, saying, Have ye a father, or a brother?

20 And we said to my lord, We have a father, an old man, and a child of his old age, a little one: and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst to thy servants, Bring him down to me, that I may set my eyes upon him.

22 And we said to my lord, The lad cannot leave his father; for if he should leave his father, his father would die.

23 And thou saidst to thy servants, Except your youngest brother shall come down with you, ye shall see my face no more.

24 And it came to pass, when we came to thy servant, my father, we told him the words of my lord.

25 And our father said, Go again; buy us a little food.

26 And we said, We cannot go down: if our youngest brother shall be with us, then will we go down; for we may not see the man's face, except our youngest brother shall be with us.

27 And thy servant my father, said to us, Ye know that my wife bore me two sons:

28 And the one went out from me, and I said, Surely he is torn in pieces; and I have not seen him since:

29 And if ye take this also from me, and mischief shall befall him, ye will bring down my gray hairs with sorrow to the grave.

30 Now therefore, when I come to thy servant my father, and the lad is not with us; (seeing that his life is bound up in the lad's life)

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants will bring down the gray hairs of thy servant our father, with sorrow to the grave.

32 For thy servant became surety for the lad to my father, saying, If I bring him not to thee, then I will bear the blame to my father for ever.

33 Now therefore, I pray thee, let thy servant abide instead of the lad, a bond-man to my lord; and let the lad return with his brethren.

34 For how shall I return to my father, and the lad be not with me? lest perhaps I see the evil that shall come on my father.

   

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Reward

  

A "reward" in the Bible represents something that brings people together, or brings spiritual states together, and binds them. In the Bible, of course -- especially the New Testament -- we're told repeatedly to do what is good and right "without thought of reward." That's because removing the idea of a natural reward lets us be aware of spiritual rewards, which are actually intrinsic to the good that's being done. On a relatively low level, we feel delight in doing something nice and useful for someone else; that delight is a reward. The love that can exist between partners in a committed, loving marriage is a reward. The delight we feel when we truly want what is good and know how to create it is a reward. And ultimately, our conjunction with the Lord and the delight of His love and salvation is the deepest reward of all. These are the things meant when the Bible speaks of "rewards.

Ze Swedenborgových děl

 

Arcana Coelestia # 5786

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5786. 'behold, we are my lord's slaves' means that they are to be deprived for ever of their own freedom. This is clear from the meaning of slaves' as being without any freedom of their own, dealt with in 5760, 5763. What is meant by being deprived of the freedom of one's own has also been stated in the paragraphs that have just been mentioned; however, since it is an extremely important matter, let it be restated. A person has both an external man and an internal man. The external man is the means through which the internal man acts; for the external man is merely the organ or instrument of the internal. This being so, the external man must be made wholly subservient and subject to the internal; and when the external man is subject to the internal, heaven acts on the external man by means of the internal man and makes the external man conform to things such as are of heaven.

[2] The opposite occurs when the external man is not the servant but the master. The external man is the master when a person has the pleasure of the body and the senses as his end in view, especially when the objects of his selfish and worldly love and not the things of heaven are his end - to have as his end in view being to love one and not the other. For when a person has those objects as his end he no longer believes that there is any such thing as an internal man or that within himself there is anything that will be living when his body dies. In his case the internal, since it does not hold the position of the master, is merely the servant of the external, employed to enable thought and reasoning against what is good and true to take place; for in this person's case no other kind of influx by way of the internal is available. This is also the reason why people like this utterly despise, indeed recoil from the things of heaven. From all this it is plain that the external man, which is the same as the natural man, ought to be wholly subject to the internal or spiritual man, and consequently should exist without any freedom of its own.

[3] Freedom of one's own consists in giving oneself up to every kind of base pleasure, despising others in comparison with oneself, and making them subject like slaves to oneself. Or else it consists in persecuting others, hating them, being delighted when bad things happen to them - especially things done to them by one's own designs or by the use of deceit - and wishing to see them dead. These are the kinds of things that come from indulging one's own freedom. From this one may see what a person is like when he exercises this type of freedom, namely a devil in human form. But when he loses this freedom he receives a heavenly freedom from the Lord, the nature of which is completely unknown to those exercising the freedom of their own. They imagine that if the freedom of their own were taken away from them no life at all would remain. But in actual fact this is when true life has its beginning and when true delight, blessing, happiness, and wisdom arrive, because this freedom comes from the Lord.

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