The Bible

 

Hosea 4

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1 Höret das Wort Jehovas, ihr Kinder Israel! Denn Jehova hat einen Rechtsstreit mit den Bewohnern des Landes; denn es ist keine Wahrheit und keine Güte und keine Erkenntnis Gottes im Lande.

2 Schwören und Lügen, und Morden und Stehlen, und Ehebruchtreiben; sie brechen ein, und Blutschuld reiht sich an Blutschuld.

3 Darum trauert das Land und verschmachtet alles, was darin wohnt, sowohl die Tiere des Feldes als auch die Vögel des Himmels; und auch die Fische des Meeres werden hinweggerafft.

4 Doch niemand rechte und niemand tadle! Ist doch dein Volk wie die, welche mit dem Priester rechten.

5 Und du wirst fallen bei Tage, und auch der Prophet wird mit dir fallen bei Nacht; und ich werde deine Mutter vertilgen.

6 Mein Volk wird vertilgt aus Mangel an Erkenntnis; weil du die Erkenntnis verworfen hast, so verwerfe ich dich, daß du mir nicht mehr Priesterdienst ausübest; und du hast das Gesetz deines Gottes vergessen: so werde auch ich deine Kinder vergessen.

7 Je mehr ihrer geworden sind, desto mehr haben sie gegen mich gesündigt: ich werde ihre Herrlichkeit in Schande verwandeln.

8 Sie essen die Sünde meines Volkes und verlangen nach seiner Missetat.

9 Und so wird, wie das Volk, der Priester sein, und ich werde ihre Wege an ihnen heimsuchen und ihre Handlungen ihnen vergelten;

10 und sie werden essen und nicht satt werden. Sie treiben Hurerei, aber sie werden sich nicht ausbreiten; denn sie haben es aufgegeben, auf Jehova zu achten.

11 Hurerei, Wein und Most nehmen den Verstand weg.

12 Mein Volk befragt sein Holz, und sein Stab tut es ihm kund; denn der Geist der Hurerei hat es irregeführt, und, ihren Gott verlassend, huren sie.

13 Sie opfern auf den Gipfeln der Berge und räuchern auf den Hügeln, unter Eiche und Pappel und Terebinthe, weil ihr Schatten gut ist; darum huren eure Töchter und treiben eure Schwiegertöchter Ehebruch.

14 Ich werde es an euren Töchtern nicht heimsuchen, daß sie huren, und an euren Schwiegertöchtern, daß sie Ehebruch treiben; denn sie selbst gehen mit den huren beiseite und opfern mit den Buhldirnen; und das Volk, das keinen Verstand hat, kommt zu Fall.

15 Wenn du hurst, Israel, so verschulde sich Juda nicht! Und kommet nicht nach Gilgal und ziehet nicht hinauf nach Beth-Awen, und schwöret nicht: So wahr Jehova lebt!

16 Denn Israel ist widerspenstig geworden wie eine widerspenstige Kuh; nun wird Jehova sie weiden wie ein Lamm in weitem Raume.

17 Ephraim ist mit Götzen verbündet; laß ihn gewähren!

18 Ihr Zechgelage ist ausgeartet: der Hurerei geben sie sich hin; leidenschaftlich lieben seine Fürsten die Schande.

19 Der Wind hat ihn in seine Flügel geschlossen, und sie werden beschämt werden wegen ihrer Opfer.

   

Commentary

 

Wine

  

Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time; if lightly fermented it was rich in sugar content; it was high in mineral content; it tasted good and generally had intoxicating qualities. Thus it was a valuable commodity and treated with reverence.

Wine is, of course, made from grapes. Grapes – sweet, juicy, nutritious and full of energy-rich fructose – represent the Lord's own exquisite desire to be good to us. That's powerful stuff! But grapes have a short shelf life; you might eat a bunch for a burst of energy, but you can't exactly carry them around with you for long-term sustenance. And so it is with desires for good: They tend to come to us in energizing bursts, but fade away fairly quickly. We need something more stable and lasting.

At some point in the distant past people figured out that if you squeeze the juice from the grapes and let it ferment, the result is a liquid that offers that stability: wine. The spiritual meaning works the same way; if we examine our desires for good, try to understand and think about how to apply them, what we will get are concepts about what good really is, how to recognize it and how to make it happen. And just like the wine, these ideas offer stability and portability. For instance, finding a wallet full of cash on the sidewalk might severely test our desire to be honest, but the idea that "you shall not steal" is pretty hard to shake.

Wine, then, on the deepest level represents divine truth flowing from divine goodness – the true principles that arise from the fact that the Lord loves us and desires everything good for us.

Wine comes in many varieties, though, and is used in many ways. Depending on context it can represent truth that arises from a desire for good on much more mundane levels. You want your children to be healthy so you make them brush their teeth even though they complain and it's a pain in the neck; the truth that brushing their teeth is good for them is wine on a very day-to-day level.

In some cases wine can also actually represent good things that arise from true ideas, something of a reverse from its inmost meaning. This happens when we are in transitional stages, setting higher ideas and principles above our less-worthy desires in an effort to reshape our actions. In that case our principles are the things being squeezed, with good habits the result.

There is also, of course, a darker side to wine. There is a good deal of debate about just how much alcohol wine had in Biblical times, and some of it may indeed have been more like concentrated grape juice. But there are also many references to wine and drunkeness, so some of it, at least, was fairly potent.

On a spiritual level, getting drunk on wine represents relying too much on our ideas, taking logic to such an extreme that we forget the good things we were trying to achieve in the first place.

(References: Apocalypse Explained 376 [1-40], 1152; Apocalypse Revealed 316, 635; Arcana Coelestia 1071 [1-5], 1727, 3580 [1-4], 5117 [7], 6377, 10137 [1-10]; The Apocalypse Explained 329 [2-4]; The New Jerusalem and its Heavenly Doctrine 219)

From Swedenborg's Works

 

Arcana Coelestia #10079

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10079. 'And one wafer' means lowest celestial good. This is clear from the meaning of 'wafer' as celestial good in the external man, dealt with in 9994, thus that which is lowest. In the heavens there are two distinct and separate kingdoms; one is called the celestial kingdom, the other the spiritual kingdom. Each kingdom has three parts; each has an inmost part, a middle part, and a lowest part. The inmost good of the celestial kingdom is meant by 'bread', middle good by 'cakes', and lowest good by 'wafers', see above in 9993. It says that they were to take one loaf of bread, one cake, and one wafer, and after these had been waved they were to be burned with the burnt offering, and that Aaron and his sons were to eat the bread left over in the basket at the door of the tent of meeting. These things served to mean the transmission of the good of love from the Lord and the reception of it in the higher heavens, that is, in the celestial kingdom. The transmission of that good was meant by the bread which, after it had been waved, was burned on the altar, and the reception of it was meant by the bread that was eaten. It says 'one' loaf of bread, 'one' cake, and 'one' wafer because Good from God is essentially one.

[2] Next it must be stated why it was decreed that not only the ram's fat and right flank had to be burned on the altar but also offerings of bread, which were called minchahs, when yet good is meant equally by the bread or minchahs as it is by the fat and flank. Without knowledge of why it had to be done offering bread as well would seem to be superfluous. But the reason was that sacrifices and burnt offerings were not demanded, only permitted, and that they were therefore unacceptable in the heavens. Therefore minchahs as well, or offerings of bread, were presented, and also drink offerings of wine, which were acceptable; for 'bread' means all celestial good and 'wine' all the truth that goes with it. This also explains why sacrifices and burnt offerings were called bread, and in addition minchahs or gifts; for minchahs in the original language denotes gifts. But see what has been shown previously on these matters,

Sacrifices and burnt offerings were first introduced by Eber and came down from him to the descendants of Jacob, 1128, 1343, 2818, 4874, 5702.

Sacrifices and burnt offerings were not demanded, only permitted, 2180.

Sacrifices and burnt offerings were called bread, 2165.

'Bread' means celestial good and 'wine' the truth that goes with it, 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545.

The like is meant by 'minchah' and 'drink offering', 4581.

From this it is evident that it was for the same reason also that the Lord abolished the burnt offerings and sacrifices, and retained the bread and wine. But it should be recognized that the flesh of a sacrifice or burnt offering served in particular to mean spiritual good, whereas the bread of a minchah served to mean celestial good, and that this was why not only flesh but also bread had to be offered.

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