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Genesis 26

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1 Byl pak opět hlad na zemi, mimo hlad první, kterýž byl za dnů Abrahamových. Tedy odebral se Izák k Abimelechovi králi Filistinskému do Gerar.

2 Nebo ukázal se jemu Hospodin a řekl: Nesstupuj do Egypta; ale bydli v zemi, kterouž oznámím tobě.

3 Budiž tedy pohostinu v zemi této, a budu s tebou, a požehnám tobě; nebo tobě a semeni tvému dám všecky země tyto, a utvrdím přísahu, kterouž jsem přisáhl Abrahamovi, otci tvému.

4 Rozmnožím také símě tvé jako hvězdy nebeské, a dám semeni tvému všecky země tyto, a požehnáni budou v semeni tvém všickni národové země;

5 Protože uposlechl Abraham hlasu mého, a ostříhal nařízení mých, přikázaní mých, ustanovení mých a zákonů mých.

6 Bydlil tedy Izák v Gerar.

7 Ptali se pak muži místa toho o manželce jeho. Kterýžto odpověděl: Sestra má jest; nebo nesměl říci: Manželka má jest, mysle sobě: Aby mne nezabili muži místa toho pro Rebeku. Nebo byla krásná na pohledění.

8 I přihodilo se, když již čas nějaký tam bydlil, že vyhlédal Abimelech král Filistinský z okna a uzřel Izáka, an pohrává s Rebekou manželkou svou.

9 Protož povolav Abimelech Izáka, řekl: Aj, v pravdě manželka tvá to jest. Jakž to, že jsi pravil: Sestra má jest? I odpověděl jemu Izák: Nebo jsem řekl sám u sebe: Abych snad neumřel pro ni.

10 I řekl Abimelech: Což jsi to učinil nám? O málo, že by byl spal někdo z lidu s manželkou tvou, a ty byl bys uvedl na nás vinu.

11 I přikázal Abimelech všemu lidu, řka: Kdo by se dotkl člověka toho, aneb manželky jeho, smrtí umře.

12 Sel pak Izák v zemi té, a shledal v tom roce sto měr; nebo požehnal mu Hospodin.

13 I rostl muž ten, a prospíval vždy více v zrostu, až i zrostl velmi.

14 Nebo měl stáda ovcí i stáda volů, a čeledi mnoho; pročež záviděli mu Filistinští.

15 A všecky studnice, kteréž vykopali služebníci otce jeho za dnů Abrahama otce jeho, zařítili Filistinští, zasypavše je prstí.

16 I řekl Abimelech Izákovi: Odejdi od nás; nebo mnohem mocnější jsi než my.

17 Tedy odšel odtud Izák, a rozbil stany v údolí Gerar, a bydlil tu.

18 A kopal zase Izák studnice vod, kteréž byli vykopali za dnů Abrahama otce jeho, a kteréž zařítili Filistinští po smrti Abrahamově; a nazval je těmi jmény, kterýmiž je jmenoval otec jeho.

19 I kopali služebníci Izákovi v tom údolí, a nalezli tam studnici vody živé.

20 Vadili se pak pastýři Gerarští s pastýři Izákovými, pravíce: Naše jest voda. Pročež nazval jméno studnice té Esek, že se vadili s ním.

21 Vykopali také jinou studnici, a nesnáz byla i o tu; pročež dal jí jméno Sitnah.

22 I hnul se odtud, a kopal jinou studnici, o kterouž se nevadili; protož nazval jméno její Rehobot. Nebo řekl: Nyní uprostrannil nám Hospodin, a vzrostli jsme na zemi.

23 Vstoupil pak odtud do Bersabé.

24 A ukázal se mu Hospodin v tu noc, a řekl: Já jsem Bůh Abrahama otce tvého; neboj se, nebo s tebou já jsem, a požehnám tobě, a rozmnožím símě tvé pro Abrahama služebníka svého.

25 I vzdělal tu oltář, a vzýval jméno Hospodinovo, a rozbil tu stan svůj; a služebníci Izákovi vykopali tam studnici.

26 Abimelech pak přijel k němu z Gerar, a Ochozat, přítel jeho, a Fikol, kníže vojska jeho.

27 I řekl jim Izák: Z jaké příčiny přišli jste ke mně? Poněvadž vy nenáviděli jste mne, a vybyli jste mne od sebe.

28 Kteřížto odpověděli: Patrně jsme to shledali, že jest Hospodin s tebou, i řekli jsme: Učiňme nyní přísahu mezi sebou, mezi námi a mezi tebou; a učiníme smlouvu s tebou:

29 Že neučiníš nám nic zlého, jako i my nedotkli jsme se tebe, a jakž jsme my toliko dobře činili tobě, a propustili jsme tě v pokoji; ty nyní tedy povol tomu, požehnaný Hospodinův.

30 Tedy učinil jim hody, i jedli a pili.

31 A vstavše velmi ráno, přisáhli jeden druhému. I propustil je Izák, a oni odešli od něho v pokoji.

32 Toho dne přišli služebníci Izákovi, a oznámili mu o studnici, kterouž kopali, řkouce: Nalezli jsme vodu.

33 I nazval ji Seba. Protož jméno města toho jest Bersabé až do dnešního dne.

34 Ezau pak jsa v letech čtyřidcíti, pojal ženu Judit, dceru Béry Hetejského, a Bazematu, dceru Elona Hetejského.

35 A kormoutily Izáka a Rebeku.

   

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Arcana Coelestia #3416

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3416. 'And Isaac went away from there' means that the Lord abandoned interior truths. This is clear from the meaning of 'going away from there' as abandoning, here abandoning interior truths since these are the subject; and from the representation of 'Isaac' as the Lord's Divine Rational. The Lord's abandonment of interior truths means that He does not expose these to such persons. Every part of the Word contains internal truths, but when such people read the Word as possess a knowledge of cognitions but are not at the same time concerned with life they do not even notice those truths, as becomes clear from the fact that those who make the essential thing of salvation to reside in faith pay no attention at all to those things which the Lord spoke of so many times regarding love and charity, 1017, 2371. And those who do pay any attention to them call them the fruits of faith, which they distinguish and indeed separate from charity, the nature of which is not known to them. Thus the things of the Word that are secondary are seen by them but not those that are primary, that is, its exterior features are seen but not the interior ones. And seeing the things that are secondary or exterior without those that are primary or interior amounts to seeing nothing Divine at all. These are the implications of the explanation that the Lord abandoned interior truths, meant by 'Isaac went away from there'. Not that the Lord abandons, but that those people remove themselves from the Lord by removing themselves from matters of life.

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

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Arcana Coelestia #2371

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2371. 'And they said, Did not this one come to sojourn' means people with different teaching and a different life. This is clear from the meaning of 'sojourning' as receiving instruction and living, and so as doctrine and life, dealt with in 1463, 2025. Here the nature of the state of the Church around the last times is described, when faith is no more because charity is no more, that is to say, when the good of charity is rejected on doctrinal grounds as well, because it has severed all connection with life.

[2] The people described here are not those who falsify the good of charity by explaining things to their own advantage. They are not those who, so that they may be very great and may possess all the world's goods, make the good of charity the earner of merit. Nor are they those who assume the right to dispense rewards, and in so doing defile the good of charity by various devices and misleading means. Instead the subject is those who do not wish to hear anything about the goods of charity, that is, about good works, only about faith separated from those works. And this they wish to hear from the argument that man has nothing but evil within him and that even the good which springs from himself is in itself evil, and so contains nothing of salvation; and from the argument that no one can merit heaven by means of any good, nor accordingly be saved by it, only by means of a faith whereby they acknowledge the Lord's merit. This is the teaching which flourishes in the last times when the Church starts to breathe its last, and which is enthusiastically taught and favourably accepted.

[3] But to maintain from all this that anyone can lead an evil life and at the same time possess a faith that is good is a false conclusion. It is also a false conclusion to say that because man has nothing but evil within him, good from the Lord - which has heaven within it because it has the Lord within it, and blessedness and happiness within it because heaven is within it - cannot exist there. Finally it is a false conclusion to say that because nobody can merit [heaven] by any good, heavenly good from the Lord in which [self-] merit is regarded as something monstrous has no existence. Such good exists with every angel, such good exists with every regenerate person, and such good exists with those who perceive delight, and indeed blessedness, in good itself, that is, in the affection for it. The Lord speaks of this good or charity in the following way in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. [But] I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. For if you love those who love you, what reward have you? And if you salute only your brothers, what more are you doing [than others]? Do not even the tax-collectors do the same? Matthew 5:43-48

Similar words occur in Luke, with this addition,

Do good and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. Luke 6:27-36.

[4] Here good which is derived from the Lord is described and the fact that it does not carry any thought of repayment. Consequently people who are governed by that good are called 'sons of the Father who is in heaven', and 'sons of the Most High'. Yet because that good has the Lord within it there is also a reward: in Luke,

When you give a dinner or a supper, do not invite your friends or your brothers or your kinsmen or rich neighbours, lest perhaps they invite you back in return, and you are repaid. But when you give a feast invite the poor, the maimed, the blind, and you will be blessed, for they have nothing with which to repay you. You will be repaid at the resurrection of the just. 1 Luke 14:12-14.

'Dinner', 'supper', or 'feast' means the good that flows from charity, in which the Lord dwells together with man, 2341. Here it is described therefore, and it is plainly evident, that recompense lies within good itself since this has the Lord within it, for it is said that 'you will be repaid at the resurrection of the just'.

[5] People who strive to do good from themselves because the Lord has commanded it to be done are the ones who at length receive this good and who after receiving instruction then acknowledge in faith that all good comes from the Lord, 1712, 1937, 1947. And they are now so opposed to self-merit that they are saddened by the mere thought of merit and perceive that blessedness and happiness with them is that much diminished.

[6] It is quite different in the case of those who fail to do good and instead lead an evil life, while teaching and professing that salvation resides in faith separated from charity. These people are not even aware of the possibility of such good. And what is remarkable the same people in the next life, as I have been given to know from much experience, wish to merit heaven on the basis of all the good deeds they recall their having done, for they are now aware for the first time that no salvation lies in faith separated from charity. But these are the ones whom the Lord refers to in Matthew,

They will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and in Your name do many mighty works? But then will I declare to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

With these people it is also seen that they had paid no attention at all to any one of the things which the Lord Himself taught so many times about the good that flows from love and charity. Instead those things had been to them like clouds sailing by or like things seen in the night, such as the things recorded in:

Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; 18:21-end; 19:19; 22:35-40; 24:12-13; 25:34-end;

Mark 4:18-20; 11:13-14, 20; 12:28-35;

Luke 3:8-9
; 6:27-39, 43-end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10;

John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17.

These then, and other things like them, are what were meant by the words 'the men of Sodom' - that is, those immersed in evil, 2220, 2246, 2322 - 'saying to Lot, Did not this one come to sojourn, and will he surely judge?' that is, Will people with different teaching and a different life teach us?

Fußnoten:

1. The Latin means the dead; but the Greek means the just, which Swedenborg has in other places where he quotes this verse.

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