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Exodus第18章

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1 And Jethro the priest of Midian, Moses' father-in-law, heard of all that God had done to Moses, and to Israel his people; that Jehovah had brought Israel out of Egypt.

2 And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back,

3 and her two sons, of whom the name of the one was Gershom -- for he said, I have been a sojourner in a foreign land,

4 -- and the name of the other, Eliezer -- For the God of my father has been my help, and has delivered me from the sword of Pharaoh.

5 And Jethro, Moses' father-in-law, came to Moses with his sons and his wife into the wilderness, where he encamped at the mountain of God.

6 And he sent word to Moses: I, thy father-in-law Jethro, am come to thee, and thy wife, and her two sons with her.

7 And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other [after] their welfare, and went into the tent.

8 And Moses told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians for Israel's sake; all the trouble that had befallen them on the way, and [how] Jehovah had delivered them.

9 And Jethro rejoiced for all the goodness that Jehovah had done to Israel; that he had delivered them out of the hand of the Egyptians.

10 And Jethro said, Blessed be Jehovah, who has delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who has delivered the people from under the hand of the Egyptians.

11 Now I know that Jehovah is greater than all gods; for in the thing in which they acted haughtily [he was] above them.

12 And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law in the presence of God.

13 And it came to pass on the morrow, that Moses sat to judge the people; and the people stood by Moses from the morning to the evening.

14 And Moses' father-in-law saw all that he did with the people, and said, What is this thing which thou art doing with the people? why dost thou sit alone, and all the people are standing by thee from morning to evening?

15 And Moses said to his father-in-law, Because the people come to me to enquire of God.

16 When they have a matter, they come to me, and I judge between one and another; and I make known [to them] the statutes of God, and his laws.

17 And Moses' father-in-law said to him, The thing that thou art doing is not good.

18 Thou wilt be quite exhausted, both thou and this people that is with thee; for the thing is too heavy for thee: thou canst not perform it alone.

19 Hearken now to my voice: I will give thee counsel, and God shall be with thee. Be thou for the people with God, and bring the matters before God;

20 and teach them the statutes and the laws, and make known to them the way in which they must walk, and the work that they must do.

21 But do thou provide among all the people able men, such as fear God, men of truth, hating covetousness; and place [them] over them, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens,

22 that they may judge the people at all times; and it shall be [that] they shall bring to thee every great matter, and that they shall judge every small matter, and they shall lighten [the task] on thee, and they shall bear [it] with thee.

23 If thou do this thing, and God command thee [so], thou wilt be able to endure, and all this people shall also go to their place in peace.

24 And Moses hearkened to the voice of his father-in-law, and did all that he had said.

25 And Moses chose able men out of all Israel, and made them heads over the people, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens.

26 And they judged the people at all times: the hard matters they brought to Moses, but every small matter they judged.

27 And Moses sent away his father-in-law, and he departed into his land.

   

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Arcana Coelestia#8700

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8700. 'For the task is too heavy for you' means that it is not possible because it does not arise from true order. This is clear from the meaning of 'heavy task' as something not possible. The meaning of 'heavy burden' here as something not possible is clear from what comes before, where it says that he and the people with him would wither away, meaning that the truth which had been implanted was going to perish, and also from what comes after - 'You are not able to do it yourself alone', and later on in verse 23, 'If you do this thing, you are able to stand fast' - by which impossibility if no change takes place is meant.

[2] The reason why it is not possible because it does not arise from true order is that in the next life everything is possible which arises from order, and everything is impossible which does not arise from order. Divine Truth, which emanates from the Lord, is what makes order, indeed is order. Consequently everything that is in keeping with Divine Truth, being in keeping with order, is possible; and everything that is contrary to Divine Truth, being contrary to order, is impossible. Let some examples serve to show plainly that this is so. It is in keeping with order that people who have led good lives will be saved, and those who have led bad ones will be condemned. Therefore it is impossible to send to hell those who have led good lives, or to raise to heaven those who have led bad ones. Consequently it is impossible for those in hell to be brought, by the Lord's pure mercy, out of there into heaven and to be saved. For it is the acceptance of the Lord's mercy when they lived in the world that saves everyone. Those who accept it in the world are open to the Lord's mercy in the next life, for there they have the ability to accept it. Imparting it to others, and doing so at will to all and sundry provided that they possess faith and so believe they have been cleansed from sins, is impossible because it is contrary to true order, that is, contrary to the Divine, who is order.

[3] It is in keeping with order that faith and charity should be implanted in freedom and not under compulsion, and that faith and charity that has been implanted in freedom should remain, but not if implanted under compulsion. The reason for this is that when they are implanted in freedom they are instilled into the person's affection and so into his will, and are accordingly made his own, but not so if they are implanted under compulsion. Consequently it is impossible for a person to be saved unless, having been born in evil, he is left in freedom to do evil or to refrain from it. When with that freedom he refrains of his own accord from evil, an affection for truth and goodness is instilled by the Lord; and this gives him freedom to receive insights belonging to faith and desires belonging to charity; for freedom exists as a result of affection. From this it is evident that it is impossible for a person to be saved under compulsion; were it possible all people in the world would be saved.

[4] It is in keeping with order in the next life for all to be formed into different communities according to the life they acquired in the world, the evil living in association with the evil, and the good with the good. It is not possible therefore for the evil and the good to be together, nor is it possible for the evil to be governed by good; for good and evil are opposites and one destroys the other. From this it is also evident that it is not possible for those in hell to be saved, so that salvation by mercy alone, regardless of the life a person has been leading, is an impossibility. Those who are in hell and suffer torment there attribute the torments there to the Divine. They say that since the Divine is all-powerful He is able, if He is willing, to take their torment away, but that He is not willing, and that for this reason He is responsible for it. For they say that he who is able yet unwilling to take it away is the one who is responsible for it. But it is impossible for such things to be taken away because that is contrary to order. If they were taken away the evil would rise up against the good; they would overpower the angels themselves and destroy heaven. But the Divine desires only what is good, that is to say, the happiness of those who are good, and those torments only because they restrain and at the same time correct the wicked. Since this is the end in view, being the end that Divine Love and Mercy itself has in view, it is not possible for the torments suffered by those in hell to be taken away. From these examples it becomes clear that everything is impossible which is contrary to order, however possible it may seem to be to those unacquainted with the arcana of heaven.

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