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Genesis第18章

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1 Now the Lord came to him by the holy tree of Mamre, when he was seated in the doorway of his tent in the middle of the day;

2 And lifting up his eyes, he saw three men before him; and seeing them, he went quickly to them from the door of the tent, and went down on his face to the earth;

3 And said, My Lord, if now I have grace in your eyes, do not go away from your servant:

4 Let me get water for washing your feet, and take your rest under the tree:

5 And let me get a bit of bread to keep up your strength, and after that you may go on your way: for this is why you have come to your servant. And they said, Let it be so.

6 Then Abraham went quickly into the tent, and said to Sarah, Get three measures of meal straight away and make cakes.

7 And running to the herd, he took a young ox, soft and fat, and gave it to the servant and he quickly made it ready;

8 And he took butter and milk and the young ox which he had made ready and put it before them, waiting by them under the tree while they took food.

9 And they said to him, Where is Sarah your wife? And he said, She is in the tent.

10 And he said, I will certainly come back to you in the spring, and Sarah your wife will have a son. And his words came to the ears of Sarah who was at the back of the tent-door.

11 Now Abraham and Sarah were very old, and Sarah was past the time for giving birth.

12 And Sarah, laughing to herself, said, Now that I am used up am I still to have pleasure, my husband himself being old?

13 And the Lord said, Why was Sarah laughing and saying, Is it possible for me, being old, to give birth to a child?

14 Is there any wonder which the Lord is not able to do? At the time I said, in the spring, I will come back to you, and Sarah will have a child.

15 Then Sarah said, I was not laughing; for she was full of fear. And he said, No, but you were laughing.

16 And the men went on from there in the direction of Sodom; and Abraham went with them on their way.

17 And the Lord said, Am I to keep back from Abraham the knowledge of what I do;

18 Seeing that Abraham will certainly become a great and strong nation, and his name will be used by all the nations of the earth as a blessing?

19 For I have made him mine so that he may give orders to his children and those of his line after him, to keep the ways of the Lord, to do what is good and right: so that the Lord may do to Abraham as he has said.

20 And the Lord said, Because the outcry against Sodom and Gomorrah is very great, and their sin is very evil,

21 I will go down now, and see if their acts are as bad as they seem from the outcry which has come to me; and if they are not, I will see.

22 And the men, turning from that place, went on to Sodom: but Abraham was still waiting before the Lord.

23 And Abraham came near, and said, Will you let destruction come on the upright with the sinners?

24 If by chance there are fifty upright men in the town, will you give the place to destruction and not have mercy on it because of the fifty upright men?

25 Let such a thing be far from you, to put the upright to death with the sinner: will not the judge of all the earth do right?

26 And the Lord said, If there are fifty upright men in the town, I will have mercy on it because of them.

27 And Abraham answering said, Truly, I who am only dust, have undertaken to put my thoughts before the Lord:

28 If by chance there are five less than fifty upright men, will you give up all the town to destruction because of these five? And he said, I will not give it to destruction if there are forty-five.

29 And again he said to him, By chance there may be forty there. And he said, I will not do it if there are forty.

30 And he said, Let not the Lord be angry with me if I say, What if there are thirty there? And he said, I will not do it if there are thirty.

31 And he said, See now, I have undertaken to put my thoughts before the Lord: what if there are twenty there? And he said, I will have mercy because of the twenty.

32 And he said, O let not the Lord be angry and I will say only one word more: by chance there may be ten there. And he said, I will have mercy because of the ten.

33 And the Lord went on his way when his talk with Abraham was ended, and Abraham went back to his place.

   

来自斯威登堡的著作

 

Arcana Coelestia#2231

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2231. 'That he will command his sons, and his house after him, and they will keep the way of Jehovah to do righteousness and judgement' means that from Him comes the entire doctrine of charity and of faith. This becomes clear from the meaning of 'son', 'house', 'way', 'righteousness', and 'judgement', which in short, or when their several meanings are converted into one, mean the entire doctrine of charity and of faith. For 'sons' means all who are governed by truths, 'house' all who are governed by goods, 'way' means the doctrine of faith which they are taught, 'righteousness' that doctrine in regard to good, 'judgement', in regard to truth. Doctrine regarding good is the doctrine of charity, while doctrine regarding truth is the doctrine of faith.

[2] In general there is only one doctrine, that is to say, the doctrine of charity, for, as stated in 2228, all things of faith have charity in view. No other difference exists between charity and faith than that which exists between willing what is good and thinking what is good - for one who wills what is good also thinks what is good - thus than that which exists between will and understanding. People who reflect on the matter know that the will is one thing and the understanding another. The same is also well recognized in the learned world, and it is plain to see in the case of those who will what is evil and yet from thought utter what is good. From such persons it is evident to anyone that the will is one thing and the understanding another, and thus that the human mind is divided into two parts which do not then make a single whole. Yet man was created in such a way that those two parts should constitute one single mind, and no other difference should exist between them than, to use a comparison, between that of a flame and the light shining from it. Love to the Lord and charity towards the neighbour were to be like the flame, and all perception and thought like the light shining from it. Thus love and charity were to constitute the whole of perception and thought, that is, to exist in every single part. Perception or thought regarding the essential nature of love and charity is that which is called faith.

[3] But because the human race started to will what was evil, to hate the neighbour, and to practice revenge and cruelty, with the result that the part of the mind called the will was completely corrupted, men started to make a distinction between charity and faith, and to attribute to faith all those matters of doctrine which belonged to their religion and to refer to them by the single term faith. At length they went so far as to say that people could be saved by faith alone, by which they meant their doctrine. They said that provided they believed that doctrine people could be saved no matter how they lived. Charity was accordingly separated from faith, and when that happens it is nothing else, to use a comparison, than some kind of light that has no flame, like sunlight in winter-time which is so cold and icy that the earth's vegetation languishes and dies. But faith that is derived from charity is like the light of spring-time and summer-time which causes all things to sprout and come into flower.

[4] The same may also be recognized from the fact that love and charity are celestial flame, while faith is the spiritual light that shines from it. This is also how faith and charity make a perceptible and visual presentation of themselves in the next life, for in that life the Lord's celestial manifests itself before the angels by means of a flaming radiance like that of the sun, while the Lord's spiritual manifests itself by means of the light shining from this; and that radiance and light act upon the angels and spirits interiorly according to the life of love and charity existing with them. This is the source of the joy and happiness in the next life with all their variations. These considerations show the implications of the assertion that faith alone saves.

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