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Ezekiel 3

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1 And He saith unto me, `Son of man, that which thou findest eat, eat this roll, and go, speak unto the house of Israel.'

2 And I open my mouth, and He causeth me to eat this roll.

3 And He saith unto me, `Son of man, thy belly thou dost feed, and thy bowels thou dost fill with this roll that I am giving unto thee;' and I eat it, and it is in my mouth as honey for sweetness.

4 And He saith unto me, `Son of man, go, enter in unto the house of Israel, and thou hast spoken with My words unto them.

5 For, not unto a people deep of lip and heavy of tongue [art] thou sent -- unto the house of Israel;

6 not unto many peoples, deep of lip and heavy of tongue, whose words thou dost not understand. If I had not sent thee unto them -- they, they do hearken unto thee,

7 but the house of Israel are not willing to hearken unto thee, for they are not willing to hearken unto Me, for all the house of Israel are brazen-faced and strong-hearted.

8 `Lo, I have made thy face strong against their face, and thy forehead strong against their forehead.

9 As an adamant harder than a rock I have made thy forehead; thou dost not fear them, nor art thou affrighted before them, for a rebellious house [are] they.'

10 And He saith unto me, `Son of man, all My words, that I speak unto thee, receive with thy heart, and with thine ears hear;

11 and go, enter in unto the Removed, unto the sons of thy people, and thou hast spoken unto them, and hast said unto them: Thus said the Lord Jehovah: whether they hear, or whether they forbear.'

12 And lift me up doth a spirit, and I hear behind me a noise, a great rushing -- `Blessed [is] the honour of Jehovah from His place!' --

13 even a noise of the wings of the living creatures touching one another, and a noise of the wheels over-against them, even a noise of a great rushing.

14 And a spirit hath lifted me up, and doth take me away, and I go bitterly, in the heat of my spirit, and the hand of Jehovah on me [is] strong.

15 And I come in unto the Removed, at Tel-Ahib, who are dwelling at the river Chebar, and where they are dwelling I also dwell seven days, causing astonishment in their midst.

16 And it cometh to pass, at the end of seven days,

17 that there is a word of Jehovah unto me, saying, `Son of man, a watchman I have given thee to the house of Israel, and thou hast heard from My mouth a word, and hast warned them from Me.

18 In My saying to the wicked: Thou dost surely die; and thou hast not warned him, nor hast spoken to warn the wicked from his wicked way, so that he doth live; he -- the wicked -- in his iniquity dieth, and his blood from thy hand I require.

19 And thou, because thou hast warned the wicked, and he hath not turned back from his wickedness, and from his wicked way, he in his iniquity dieth, and thou thy soul hast delivered.

20 `And in the turning back of the righteous from his righteousness, and he hath done perversity, and I have put a stumbling-block before him, he dieth; because thou hast not warned him, in his sin he dieth, and not remembered is his righteousness that he hath done, and his blood from thy hand I require.

21 And thou, because thou hast warned him -- the righteous -- that the righteous sin not, and he hath not sinned, he surely liveth, because he hath been warned; and thou thy soul hast delivered.'

22 And there is on me there a hand of Jehovah, and He saith to me, `Rise, go forth to the valley, and there I do speak with thee.'

23 And I rise and go forth unto the valley, and lo, there the honour of Jehovah is standing as the honour that I had seen by the river Chebar, and I fall on my face.

24 And come into me doth a spirit, and causeth me to stand on my feet, and He speaketh with me, and saith unto me, `Go in, be shut up in the midst of thy house.

25 `And thou, son of man, lo, they have put on thee thick bands, and have bound thee with them, and thou goest not forth in their midst;

26 and thy tongue I cause to cleave unto thy palate, and thou hast been dumb, and art not to them for a reprover, for a rebellious house [are] they.

27 And in My speaking with thee, I do open thy mouth, and thou hast said unto them: Thus said the Lord Jehovah; the hearer doth hear, and the forbearer doth forbear; for a rebellious house [are] they.

   

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Coming

  

Coming (Genesis 41:14) denotes communication through spiritual influx.

(Odkazy: Arcana Coelestia 5249)

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The New Jerusalem and its Heavenly Teachings # 53

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53. The fallacies arising from the senses that preoccupy the merely earthly and sense-oriented people mentioned in §45 above. People who are completely earthly and sense-oriented derive their thinking and reasoning from fallacies arising from the senses: 5084, 5700, 6948, 6949, 7693. The nature of fallacies arising from the senses: 5084, 5094, 6400, 6948. To this I may add the following: There are fallacies arising from the senses that concern earthly matters, others that concern civic matters, others moral matters, and still others spiritual matters, and there are many of each kind; at this point I would like to list a few that concern spiritual matters.

If we base our thinking on fallacies arising from the senses, we cannot understand the idea that after death people still look human, that they enjoy the use of their senses as they did before, and that they can become angels. We think [instead] that

1. The soul is simply something barely alive, something purely ethereal, and we can have no concept of it.

2. It is only the body that feels, sees, and hears.

3. We are just like animals except that we can say what we are thinking.

4. Nature is all there is-it came first and is the source of everything.

5. We learn to think and we develop that ability because the inner things of nature and its order flow into us.

6. Spiritual reality does not exist; or if it does it is just a purer aspect of earthly reality.

7. It would be impossible for us to enjoy any sense of blessedness if we were deprived of the gratifications that come from loving glory, high rank, and profit.

8. Conscience is nothing but a feeling of distress caused by physical weakness or lack of success.

9. The Lord's divine love is a love of glory.

10. There is no such thing as providence; everything depends on our own prudence 1 and intelligence.

11. High rank and wealth are the real blessings granted by God.

Not to mention many more such things.

These are just some of the fallacies arising from the senses that concern spiritual matters. These examples show that what is heavenly cannot be grasped by people who are completely earthly and sense-oriented. And we become completely earthly and sense-oriented when our inner spiritual self is closed and only our earthly self is open.

Poznámky pod čarou:

1. In general English use, prudence only rarely has a negative sense-for instance, in the case of a Falstaffian coward who acts "prudently" with a view to his or her own survival. But in Christian authors the term often has a negative denotation. This negative aspect derives from the Vulgate translation of passages such asRomans 8:6, Prudentia carnis mors, prudentia autem spiritus vita et pax ("The prudence of the flesh is death, but the prudence of the spirit is life and peace"), and1 Corinthians 1:19 (quoting Isaiah 29:14), Prudentiam prudentium reprobabo ("I will condemn the prudence of the prudent"). The Bible often distinguishes between the wisdom of the world and the wisdom of God (for example,Isaiah 47:10; Jeremiah 4:22; Romans 1:22; 1 Corinthians 2:6; 3:19; James 1:5). Swedenborg, following this tradition, generally uses the term prudence to refer to an overweening belief in one's ability to foresee and take measures to meet the difficulties of life without divine assistance. This belief typically stands in contrast to reliance on divine providence (see, for example, Secrets of Heaven 950, 4214:4, 6316, 8717:3; Divine Providence 206). In some passages Swedenborg defines prudence as speaking or acting with cunning deceit in order to hide one's evil intentions (see, for example, Secrets of Heaven 3573[4], 6655). In other passages, however, he understands prudence as the use of cunning and deception to achieve good ends; see for example, Secrets of Heaven 3993[12]; Marriage Love 1 155b:3, 187. He does approve the use of prudential thinking when it is properly understood to be wisdom that derives from the Lord rather than one's self (see Divine Providence 191), especially in the collocation "Christian prudence" (see, for example, New Jerusalem 85; Secrets of Heaven 6704). For extensive discussion of the topic of divine providence as opposed to human prudence, see Secrets of Heaven 8478, and especially Divine Providence 191-213. For examples of discussion of these issues by other Christian authors, see Aquinas Summa Theologiae 2:2:55 (= Aquinas 2012, 17:507-521); Saarinen 2006, 206-209 (on Luther). [SS]

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