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Exodus第18章

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1 And Jethro priest of Midian, father-in-law of Moses, heareth all that God hath done for Moses, and for Israel his people, that Jehovah hath brought out Israel from Egypt,

2 and Jethro, father-in-law of Moses, taketh Zipporah, wife of Moses, besides her parents,

3 and her two sons, of whom the name of the one [is] Gershom, for he said, `a sojourner I have been in a strange land:'

4 and the name of the other [is] Eliezer, for, `the God of my father [is] for my help, and doth deliver me from the sword of Pharaoh.'

5 And Jethro, father-in-law of Moses, cometh, and his sons, and his wife, unto Moses, unto the wilderness where he is encamping -- the mount of God;

6 and he saith unto Moses, `I, thy father-in-law, Jethro, am coming unto thee, and thy wife, and her two sons with her.'

7 And Moses goeth out to meet his father-in-law, and boweth himself, and kisseth him, and they ask one at another of welfare, and come into the tent;

8 and Moses recounteth to his father-in-law all that Jehovah hath done to Pharaoh, and to the Egyptians, on account of Israel, all the travail which hath found them in the way, and Jehovah doth deliver them.

9 And Jethro rejoiceth for all the good which Jehovah hath done to Israel, whom He hath delivered from the hand of the Egyptians;

10 and Jethro saith, `Blessed [is] Jehovah, who hath delivered you from the hand of the Egyptians, and from the hand of Pharaoh -- who hath delivered this people from under the hand of the Egyptians;

11 now I have known that Jehovah [is] greater than all the gods, for in the thing they have acted proudly -- [He is] above them!'

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

13 And it cometh to pass on the morrow, that Moses sitteth to judge the people, and the people stand before Moses, from the morning unto the evening;

14 and the father-in-law of Moses seeth all that he is doing to the people, and saith, `What [is] this thing which thou art doing to the people? wherefore art thou sitting by thyself, and all the people standing by thee from morning till evening?'

15 And Moses saith to his father-in-law, `Because the people come unto me to seek God;

16 when they have a matter, it hath come unto me, and I have judged between a man and his neighbour, and made known the statutes of God, and His laws.'

17 And the father-in-law of Moses saith unto him, `The thing which thou art doing [is] not good;

18 thou dost surely wear away, both thou, and this people which [is] with thee, for the thing is too heavy for thee, thou art not able to do it by thyself.

19 `Now, hearken to my voice, I counsel thee, and God is with thee: be thou for the people over-against God, and thou hast brought in the things unto God;

20 and thou hast warned them [concerning] the statutes and the laws, and hast made known to them the way in which they go, and the work which they do.

21 `And thou -- thou dost provide out of all the people men of ability, fearing God, men of truth, hating dishonest gain, and hast placed [these] over them, heads of thousands, heads of hundreds, heads of fifties, and heads of tens,

22 and they have judged the people at all times; and it hath come to pass, every great matter they bring in unto thee, and every small matter they judge themselves; and lighten it from off thyself, and they have borne with thee.

23 If thou dost this thing, and God hath commanded thee, then thou hast been able to stand, and all this people also goeth in unto its place in peace.'

24 And Moses hearkeneth to the voice of his father-in-law, and doth all that he said,

25 and Moses chooseth men of ability out of all Israel, and maketh them chiefs over the people, heads of thousands, heads of hundreds, heads of fifties, and heads of tens,

26 and they have judged the people at all times; the hard matter they bring in unto Moses, and every small matter they judge themselves.

27 And Moses sendeth his father-in-law away, and he goeth away unto his own land.

   

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Arcana Coelestia#8717

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8717. 'And it shall be, every great matter let them bring to you' means that everything exists from the truth going forth directly from God. This is clear from the representation of Moses as the truth going forth directly from God, dealt with in 7010, 7382, the existence of everything from that truth being meant by 'let them bring every great matter' to him. From the sense of the letter it seems as though everything was to be brought to Divine Truth; but since everything comes from the Lord through the truth going forth from Him, for life derives wholly from Him, the meaning in the internal sense is not to that truth but from it. This is like what has been shown with regard to influx, in 3721, 5119, 5259, 5779, 6322. There it has been shown that the direction in which influx goes is not from outward things to inward ones, but from inward to outward. The reason for this is that outward things are all formed to serve inward ones, just as instrumental causes serve their principal causes, without which the instrumental are dead causes. It should be recognized that in the internal sense things are presented according to their true nature, not according to the nature of them as seen in the sense of the letter.

[2] The true nature of the matter here is that the Lord governs all things, even the most specific, through the truth that goes forth from Himself, not in the way a king governs in the world, but in the way God does so in heaven and over all creation. A king in the world takes only overall care of a country, while his chief ministers and officials take care of matters in particular. It is otherwise with God. God sees all things, knows all things from eternity, provides all things into eternity, and from Himself maintains all things in their order; from which it is clear that the Lord takes not only overall care but also particular and individual care of all things, unlike a king in the world. His regulation of things is achieved directly by means of God's truth that is going forth from Himself and also indirectly by means of heaven. Yet the indirect regulation by means of heaven is also tantamount to direct regulation by Him; for what comes from heaven comes by way of heaven from Him. This the angels in heaven not merely know to be so; they also perceive it within themselves. Regarding the Lord's Divine regulation of things or His providence, that it operates in all things generally and specifically, indeed in the most specific of all, however different from this it may seem to a person to be, see 4329, 5122 (end), 5904 (end), 6058, 6481-6487, 6490, 6491.

[3] But it is difficult for this subject to find a place in any person's way of thinking, least of all in that of those who trust in their own prudence; for they attribute to themselves all things that turn out beneficially for themselves, and ascribe everything else to luck or chance. Few ascribe them to God's providence. Accordingly they attribute things which happen to dead causes, not to a living cause. When things go well they do, it is true, say that this has been done by God, also that there is nothing which is not done by Him; but few, scarcely any, believe it in their hearts. Much the same is done by those who suppose that complete happiness lies in worldly and bodily acquisitions, that is to say, in important positions and wealth; they believe that these alone are Divine blessings. When therefore they see that very many of those who are bad possess these things in abundance, and not so the good, they cast away from their hearts and deny the existence of God's providence in anything specific. They are not prepared to think that being blessed by God means being made happy into eternity, and that the Lord regards what is by nature transient - which worldly things are, relatively - only as a means to what is eternal. Therefore also the Lord provides the good, who accept His mercy during their time in the world, with such things as contribute to the happiness of their eternal life. He confers wealth and important positions on those to whom they can do no harm, and withholds wealth and important positions from those to whom they can do harm. To the latter nevertheless, during their time in the world, He imparts the ability to be glad with a few things instead of important positions and wealth, and to be more content than those who have wealth and important positions.

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