Die Bibel

 

Postanak 18

Lernen

   

1 Posle mu se javi Gospod u ravnici mamrijskoj kad seđaše na vratima pred šatorom svojim u podne.

2 Podigavši oči svoje pogleda, i gle, tri čoveka stajahu prema njemu. I ugledavši ih potrča im u susret ispred vrata šatora svog, i pokloni se do zemlje;

3 I reče: Gospode, ako sam našao milost pred Tobom, nemoj proći sluge svog.

4 Da vam donesem malo vode i operite noge, te se naslonite malo pod ovim drvetom.

5 I izneću malo hleba, te potkrepite srce svoje, pa onda pođite, kad idete pored sluge svog. I rekoše: Učini šta si kazao.

6 I Avram otrča u šator k Sari, i reče: Brže zamesi tri kopanje belog brašna i ispeci pogače.

7 Pa otrča ka govedima i uhvati tele mlado i dobro, i dade ga momku da ga brže zgotovi.

8 Pa onda iznese masla i mleka i tele koje beše zgotovio, i postavi im, a sam stajaše pred njima pod drvetom dokle jeđahu.

9 I oni mu rekoše: Gde je Sara žena tvoja? A on reče: Eno je pod šatorom.

10 A jedan između njih reče: Dogodine u ovo doba opet ću doći k tebi, a Sara će žena tvoja imati sina. A Sara slušaše na vratima od šatora iza njega.

11 A Avram i Sara behu stari i vremeniti, i u Sare beše prestalo šta biva u žena.

12 Zato se nasmeja Sara u sebi govoreći: Pošto sam ostarela, sad li će mi doći radost? A i gospodar mi je star.

13 Tada reče Gospod Avramu: Što se smeje Sara govoreći: Istina li je da ću roditi kad sam ostarela?

14 Ima li šta teško Gospodu? Dogodine u ovo doba opet ću doći k tebi, a Sara će imati sina.

15 A Sara udari u bah govoreći: Nisam se smejala. Jer se uplaši. Ali On reče: Nije istina, nego si se smejala.

16 Potom ustaše ljudi odande, i pođoše put Sodoma; a Avram pođe s njima da ih isprati.

17 A Gospod reče: Kako bih tajio od Avrama šta ću učiniti,

18 Kad će od Avrama postati velik i silan narod, i u njemu će se blagosloviti svi narodi na zemlji?

19 Jer znam da će zapovediti sinovima svojim i domu svom nakon sebe da se drže puteva Gospodnjih i da čine što je pravo i dobro, da bi Gospod navršio na Avramu šta mu je obećao.

20 I reče Gospod: Vika je u Sodomu i Gomoru velika, i greh je njihov grdan.

21 Zato ću sići da vidim eda li sve čine kao što vika dođe preda me; ako li nije tako, da znam.

22 I ljudi okrenuvši se pođoše put Sodoma; ali Avram još stajaše pred Gospodom,

23 I pristupiv Avram reče: Hoćeš li pogubiti i pravednog s nepravednim?

24 Može biti da ima pedeset pravednika u gradu; hoćeš li i njih pogubiti, i nećeš oprostiti mestu za onih pedeset pravednika što su u njemu?

25 Nemoj to činiti, ni gubiti pravednika s nepravednikom, da bude pravedniku kao i nepravedniku; nemoj; eda li sudija cele zemlje neće suditi pravo?

26 I reče Gospod: Ako nađem u Sodomu pedeset pravednika u gradu, oprostiću celom mestu njih radi.

27 A Avram odgovori i reče: Gle, sada bih progovorio Gospodu, ako i jesam prah i pepeo.

28 Može biti pravednika pedeset manje pet, hoćeš li za onih pet potrti sav grad? Odgovori: Neću, ako nađem četrdeset i pet.

29 I stade dalje govoriti, i reče: Može biti da će se naći četrdeset. Reče: Neću radi onih četrdeset.

30 Potom reče: Nemoj se gneviti, Gospode, što ću reći; može biti da će se naći trideset. I reče: Neću, ako nađem trideset.

31 Opet reče: Gle sada bih progovorio Gospodu; može biti da će se naći dvadeset. Reče: Neću ih pogubiti za onih dvadeset.

32 Najposle reče: Nemoj se gneviti, Gospode, što ću još jednom progovoriti; može biti da će se naći deset. Reče: Neću ih pogubiti radi onih deset.

33 I Gospod otide svršivši razgovor sa Avramom; a Avram se vrati na svoje mesto.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #2442

studieren Sie diesen Abschnitt

  
/ 10837  
  

2442. 'And Lot came to Zoar' means that those with the affection for truth are saved. This is clear from the meaning of 'Zoar' as the affection for truth, dealt with in 2439. From this it also becomes clear that even people who are governed by faith are saved provided there is good within their faith, that is, they are moved by an affection for the truths of faith for the sake of good, that is, originating in good. The entire life of faith has no other source. That charity is the essential element of faith, indeed that it is faith itself because it is the very substance of faith, see 379, 389, 654, 724, 809, 916, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2189, 2190, 2228, 2261, 2343, 2349, 2417.

  
/ 10837  
  

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

Aus Swedenborgs Werken

 

Arcana Coelestia #2261

studieren Sie diesen Abschnitt

  
/ 10837  
  

2261. 'If I find in Sodom fifty righteous persons in the midst of the city' means if truths are full of goods. This is clear from the meaning of 'fifty' as that which is full, and from the meaning of 'the midst of the city' as that which is present inwardly, or within truth, dealt with above in 2252, which see since the same words occur there. It may be assumed that a person is certain to be saved if truths are full of goods. But it should be recognized that very few truths exist with man; and if they do, that they have no life unless there are goods within them; and if they have goods within them, that he is saved, but on account of mercy. For as has been stated, very few truths reside with a person, and the goods contained within them receive their character from the truths and from that person's life.

[2] Regarded in themselves truths do not confer life; but goods do so. Truths are simply the recipients of life, that is, of good. Nobody is ever able to say therefore that he can be saved by means of truths or as is commonly asserted, by faith alone - not, that is, unless within the truths, which are part of the faith, good is present. And this good which must exist within them must be the good that flows from charity. This explains why in the internal sense faith itself is nothing else than charity, as shown above in 2231. When people say that the acknowledgement of truth is the faith that saves, it should be recognized that no acknowledgement can possibly exist with people who lead lives immersed in things contrary to charity, only some kind of persuasion which has the life of self-love or of the love of the world allied to it, so that the acknowledgement which they speak of does not have within it the life of the faith which is that of charity. The worst people of all, acting from self-love or from love of the world, that is, acting for the sake of excelling others in what are called intelligence and wisdom, and so acting for the sake of earning exalted positions, reputation, and gain, have the ability to grasp the truths of faith and to confirm them in many ways; but with them those truths are nevertheless dead. The life of truth and so of faith comes solely from the Lord, who is Life itself.

[3] The Lord's life is mercy, which is that of love towards the whole human race. Those people cannot possibly be drawing on the life that is the Lord's who, although they profess the truths of faith, despise others in comparison with themselves, and who, where their self-love and love of the world are affected, harbour hatred towards the neighbour and are delighted when he experiences loss of wealth, position, reputation, and life. But the position with the truths of faith is that it is by means of them that one is regenerated, for they are the actual vessels for receiving good. As are the truths therefore, also the goods within those truths, and the combination of those truths and goods and from this their capacity to be perfected in the next life, so is the state of blessedness and happiness of that person after death.

  
/ 10837  
  

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