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如申命记第11章

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1 你要耶和華─你的,常守他的吩咐、律例、典章、誡命

2 你們今日當知道,我本不是和你們的兒女說話;因為他們不知道,也沒有耶和華─你們的管教、威嚴、大能的,和伸出來的膀

3 並他在埃及中向埃及法老和其全所行的神蹟奇事;

4 也沒有看見他怎樣待埃及的軍兵、車,他們追趕你們的時候,耶和華怎樣使紅淹沒他們,將他們滅絕,直到今日,

5 並他在曠野怎樣待你們,以至你們到這地方

6 也沒有看見他怎樣待流便子孫以利押的兒子大坍、亞比蘭,怎樣在以色列人中間開了他們和他們的家眷,並帳棚與跟他們的一切活物。

7 惟有你們親眼耶和華所做的一切事。

8 所以,你們要守我今日所吩咐的一切誡命,使你們膽壯,能以進去,得你們所要得的那

9 並使你們的日子在耶和華向你們列祖起誓、應許他們和他們後裔的上得以長久;那是流奶與蜜之

10 你要進去得為業的那,本不像你出埃及。你在那裡撒種,用澆灌,像澆灌菜園一樣。

11 你們要過去得為業的那乃是有有谷、滋潤之

12 耶和華─你所眷顧的;從歲首到年終,耶和華─你的眼目時常看顧那

13 你們若留意從我今日所吩咐的誡命耶和華─你們的,盡心盡性事奉他,

14 他(原文是我)必按時降秋在你們的上,使你們可以收藏五穀、新酒和油,

15 也必使你飽足,並使田野為你的牲畜

16 你們要謹慎,免得心中受迷惑,就偏離正,去事奉敬拜別

17 耶和華的怒氣向你們發作,就使閉塞不下雨也不出產,使你們在耶和華所賜你們的美上速速滅亡。

18 你們要將我這存在心內,留在意中,繫在上為記號,戴在額上為經文;

19 也要教訓你們的兒女,無論在家裡,行在上,躺下,起來,都要談論;

20 又要房屋框上,並城上,

21 使你們和你們子孫的日子在耶和華向你們列祖起誓、應許他們的上得以增多,如的日子那樣多。

22 你們若留意謹守遵行我所吩咐這一切的誡命耶和華─你們的,行他的道,專靠他,

23 他必從你們面前趕出這一切國民,就是比你們更更強的國民,你們也要得他們的地。

24 凡你們掌所踏之地都必歸你們;從曠野和利巴嫩,並伯拉大,直到西,都要作你們的境界。

25 必無一能在你們面前站立得住;耶和華─你們的必照他所的,使懼怕驚恐臨到你們所踏之的居民。

26 哪,我今日將祝福與咒詛的話都陳明在你們面前。

27 你們若耶和華─你們誡命,就是我今日所吩咐你們的,就必蒙福。

28 你們若不耶和華─你們誡命,偏離我今日所吩咐你們的道,去事奉你們素來所不認識的別,就必受禍。

29 及至耶和華─你的領你進入要去得為業的那,你就要將祝福的話陳明在基利心上,將咒詛的話陳明在以巴路上。

30 這二山豈不是在約但河那邊,日落之處,在亞拉巴的迦南人之吉甲相對,靠近摩利橡樹麼?

31 你們要過約但河,進去得耶和華─你們所賜你們為業之,在那居住

32 你們要謹守遵行我今日在你們面前所陳明的一切律例典章。

   

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申命记第11章的解释

原作者: Alexander Payne (机器翻译成: 中文)

第1-9节。重生的人比其他人有更大的义务遵守神的命令;因为他们能够更清楚地认识到天意的运作。

第10-12节。劝说性的信仰和理性的信仰之间的区别。

第13-17节。给予那些执行神的旨意的人的理性理解。

第18-21节。因此,神的旨意必须印在整个生命中。

第22-25节。重生的人将被赋予一切。

第26-32节。根据神的命令被服从或被拒绝的情况,祝福和诅咒就这样摆在灵魂面前。

来自斯威登堡的著作

 

Apocalypse Explained#209

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209. Because thou hast a little power, and hast kept my Word, and hast not denied my name. That this signifies that they have power from the Lord against evils and falsities in proportion as they cause truths from the Word to enter their life and acknowledge the Divine of the Lord in His Human, is evident from the signification of thou hast a little power, as denoting power from the Lord against evils and falsities. And because the subject treated of is those who are in the faith of charity, it is said that they have a little power, of which we shall speak presently. And from the signification of and hast kept my word, as denoting the application of truths from the Word to life; for to keep truths, or precepts signifies not only to know and perceive them, but, also to will and do them; and those who thus will and do cause the truths which they know and perceive from the Word to enter into their life (see also n. 15). And from the signification of and hast not denied my name, as being to acknowledge the Divine of the Lord in His Human, concerning which see above (n. 135).

[2] It must be known, that the two principal things that constitute the church are, to acknowledge the Divine of the Lord in His Human, and to apply truths from the Word to life; nor can any person be in the one, unless he is at the same time in the other. For all truths which enter into the life, are from the Lord, and this with those who acknowledge His Divine in His Human; for the Lord flows into all, both in the heavens and on the earth, from His Divine Human, and not from the Divine separate from the Human, nor from the Human separate from the Divine. Those therefore who in their thought separate the Divine of the Lord from His Human, and look to the Divine of the Father, not as in the Human, but as near it, or above it, thus apart from it, do not receive any influx from the Lord, nor consequently from heaven, for all those who are in the heavens acknowledge the Divine Human of the Lord (concerning which see also the work, Heaven and Hell 2-12, 59-72, 78-86, and 212).

From these considerations it is evident that all truths that enter into a man's life with those who acknowledge the Divine in His Human, that is, who acknowledge the Divine Human, are from the Lord. Truths enter into a man's life when he loves them, thus when he wills them and does them; for he who loves also wills and does. In a word, truths enter into the life, when a man lives according to them from affection. The reason why those truths are from the Lord is, that the Lord flows into a man's love, and so into the truths, and thus makes these enter into his life.

[3] Something shall now be said concerning the power which man has from the Lord against evils and falsities. All the power which angels and men have is from the Lord; and in proportion as they receive the Lord, in the same proportion they have power. He who believes that power against those things is from his proprium is much deceived; for it is evil spirits, conjoined with the hells, that induce evils and thence falsities in man. Those spirits are numerous, and every one of them is conjoined with many hells, in each of which also there are many other spirits, so that no one can avert them from man but the Lord alone, for the Lord alone has power over the hells, and man has no power at all from himself or from his proprium; in proportion, therefore, as man is conjoined to the Lord by love, in the same proportion he has power.

There are two loves that reign in the heavens, and that constitute the heavens - love to the Lord and love towards the neighbour: the former is called celestial love, and the latter spiritual love. Those who are in celestial love have much power or strength, but those who are in spiritual love have little power. And because in what is written to the angel of this church those are treated of who are in love towards the neighbour, or charity, and thence in faith, which love is spiritual love, it is therefore said, Thou hast a little strength.

[4] But it must be known that all the power which angels and men have from the Lord is from the good of love; and because the good of love does not act from itself, but by means of truths, therefore all power is from the good of love by means of truths, and, with those who are spiritual, from the good of charity by means of the truth of faith. For good clothes itself with a quality by means of truths, good without truths having no quality, and where there is no quality there is neither force nor power. It is therefore evident, that all power belongs to good by means of truths, or to charity by means of faith, and none to charity without faith, nor any to faith without charity. This is what is meant by the keys given to Peter; for by Peter is meant, in the spiritual sense, truth from good from the Lord, thus faith from charity; and by the keys given to him is signified power over evils and falsities. These things were said to Peter when he acknowledged the Divine of the Lord in His Human, by which is also meant that power is given to all who acknowledge this, and who from Him are in the good of charity and thence in the truths of faith. This is evident from these words in Matthew: Jesus said to the disciples,

"Whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Then Jesus answering said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed it unto thee, but my Father which is in the heavens. But I say also unto thee, Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens" (16:15-19).

(But concerning Peter and the keys given to him, see what was said above, n. 9; also what is shown in the small work, The Last Judgment 57; and in The Doctrine of the New Jerusalem 122; and that all power is in truth from good which is from the Lord, in the work, Heaven and Hell 228-233, 539; and in Arcana Coelestia 3091, 3387, 3563, 4592, 4933, 6344, 6423, 7518, 7673, 8281, 8304, 9133, 9327, 9410, 10019, 10182.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.