Bridgewater,
Massachusetts, October 17, 2004
Sermons on Audio
Genesis
21:22-34 The treaty of
Beersheba
At
that time Abimelech and Phicol the
commander of his forces said to
Abraham, "God is with you in
everything you do. Now swear to me
here before God that you will not
deal falsely with me or my
children or my descendants. Show
to me and the country where you
are living as a foreigner the same
kindness I have shown to
you."
Abraham
said, "I swear it."
Then
Abraham complained to Abimelech
about a well of water that
Abimelech’s servants had seized.
But Abimelech said, "I
don’t know who has done this.
You did not tell me, and I heard
about it only today."
So
Abraham brought sheep and cattle
and gave them to Abimelech, and
the two men made a treaty. Abraham
set apart seven ewe lambs from the
flock, and Abimelech asked
Abraham, "What is the meaning
of these seven ewe lambs you have
set apart by themselves?"
He
replied, "Accept these seven
lambs from my hand as a witness
that I dug this well." So
that place was called Beersheba,
because the two men swore an oath
there.
After
the treaty had been made at
Beersheba, Abimelech and Phicol
the commander of his forces
returned to the land of the
Philistines.
Abraham
planted a tamarisk tree in
Beersheba, and there he called
upon the name of the Lord, the
Eternal God. And Abraham stayed in
the land of the Philistines for a
long time.
Luke
6:12-19 Jesus calls his twelve
apostles
During
those days Jesus went out to a
mountainside to pray, and spent
the night praying to God. When
morning came, he called his
disciples to him and chose twelve
of them, whom he also designated
apostles: Simon (whom he named
Peter), his brother Andrew, James,
John, Philip, Bartholomew,
Matthew, Thomas, James son of
Alphaeus, Simon who was called the
Zealot, Judas son of James, and
Judas Iscariot, who became a
traitor.
He
went down with them and stood on a
level place. A large crowd of his
disciples was there, and a great
number of people from all over
Judea, from Jerusalem, and from
the coast of Tyre and Sidon, who
had come to hear him and to be
healed of their diseases. Those
troubled by unclean spirits were
cured, and the people all tried to
touch him, because power was
coming from him and healing them
all.
Arcana
Coelestia #2723.2 The meaning
of Beersheba
"Beersheba"
means merely human rational ideas
that are allied with religious
teachings. And because they are
allied with them, thus making
those teachings understandable to
the human mind, Beersheba is
called "a city." A city
stands for an entire religious
perspective, seen as a whole.
So
Abraham brought sheep and cattle
and gave them to Abimelech, and
the two men made a treaty.
(Genesis 21:27)
Relations
would not always be so good
between the Hebrews and the
Philistines. Later on in the Bible
story, during the time of the
Judges and the Kings, the
Philistines would become one of
Israel’s most stubborn
enemies--an enemy that was never
entirely overcome. But here in
Genesis 21, in the first explicit
mention of the Philistines after
the genealogical tables of Genesis
10, relations are generally
cordial, if a bit strained,
between Abraham and Abimelech, the
Philistine king. And Abraham’s
son Isaac had similar relations
with Abimelech: though there was
conflict over wells, and a fear on
Abimelech’s part that Isaac’s
clan would overrun his land, the
two managed to resolve the issues
peacefully, and Abimelech
ultimately made a treaty with
Isaac similar to the one he had
made with his father Abraham.
Of
course, we are interested in these
events not just because the story
is a good read with strong
characters and an engaging plot
line, but because the characters
and events in the story are
telling about our own inner
experience, and about the inner
life of the Lord.
It
is a recurring theme in
Swedenborg’s interpretation of
various historical events in the
Bible that the Lord would not have
bothered to put all these stories,
with their numerous and specific
details, into his Word if they did
not have some deeper significance.
Other than a general moral lesson
about getting along with our
enemies, what does it really
matter to us today, in the
twenty-first century, what
happened between two obscure
Middle Eastern clan leaders in the
twentieth century before Christ?
If
these stories are truly a part of
God’s Word, they must be written
in such a way as to be far more
powerful than mere human history
or moral tales. We read in Isaiah
55:8-9:
"For
my thoughts are not your
thoughts, neither are your ways
my ways," declares the
Lord. "As the heavens are
higher than the earth, so are my
ways higher than your ways, and
my thoughts than your
thoughts."
This
should make it clear that the
things that God says in his Word
are far higher than mere human
compositions. And if the Bible is
truly the Word of God, then it
must have far greater and deeper
meanings than any human
literature. This is precisely what
our teachings tell us about the
Bible: it has higher and deeper
meanings hidden within it that no
one would ever be aware of if God
had not seen fit to reveal their
existence to us in these times.
And
God does not say things nor reveal
to us their meaning without some
specific purpose in mind, as he
points out in the continuation of
that passage from Isaiah:
As
the rain and the snow come down
from heaven, and do not return
to it without watering the earth
and making it bud and flourish,
so that it yields seed for the
sower and bread for the eater,
so is my word that goes out from
my mouth: It will not return to
me empty, but will accomplish
what I desire, and achieve the
purpose for which I sent it.
(Isaiah 55:10-11)
Yes,
God’s Word not only has higher
and deeper meanings than any human
composition, but those meanings
always have a purpose. And that
purpose is to "water"
our minds and our lives, making us
bud and flourish spiritually, so
that we, also, may accomplish the
Lord’s purposes both here on
earth, and in eternity.
With
this in mind, let’s take a
closer look at the story of
Abraham’s treaty with Abimelech
in Beersheba.
It
is not a coincidence that water,
which is mentioned in the passage
from Isaiah about the words of the
Lord, is also the focal point of
conflict between Abimelech and
both Abraham and his son Isaac.
Water is fundamental to life on
earth. It covers over
three-quarters of the earth’s
surface. Life originally emerged
from the water, and without its
constant presence, the abundant
life on this earth would die out.
This is true even though water has
no nutritional value whatsoever!
It is simply the universal medium
and carrier of all the processes
of life. As babies, almost 80% our
body is composed of water. This
drops to 65% by the time we are
one year old, and as adults, 50%
to 65% of our body is composed of
water. Clearly, this substance is
fundamental to our lives!
The
spiritual analog, or
correspondent, of water is equally
fundamental to human life. It is truth,
the universal medium of spiritual
life. Truth by itself does not, in
fact, nourish the human spirit.
No, our spirit is nourished by the
food of love and kindness. Yet we
are virtually swimming in a sea of
truth of all kinds: facts, ideas,
rational systems, understanding,
learning, intelligence, and
sometimes even wisdom. Though we
are nourished by God’s love and
by our love for one another, that
love would have no effectiveness
at all if it were not carried on a
continuous stream of truth flowing
through our minds and our lives.
And
just as Abimelech’s people
quarreled with both Abraham’s
and Isaac’s people about wells
of water, aren’t our conflicts,
both inwardly and interpersonally,
often about the truth of
the matter? Inwardly, don’t we
struggle to decide what we really
believe, and what we don’t
believe? And when we come into
conflict with others, doesn’t it
regularly involve, among other
things, who is right and who is
wrong? Whose conflicting ideas and
perspectives are the truth, and
whose are not?
We
see this clearly in political
campaigns in which one candidate
says one thing, the other says the
opposite, and each claims to have
the truth. And internationally,
though the conflicts among
nations, as among most
politicians, generally boil down
to issues of money and power, and
who will have them, those
conflicts can also be seen as
clashes of cultural and even
religious perspectives, each
asserting itself against all
comers as the truth.
Abraham
and Abimelech had clashing ideas.
Abimelech saw the land on which he
was living as belonging to him and
his nation. But Abraham believed
that God had promised this entire
land to him and his
descendants. Each had his own view
of things, his own
"truth." And those
conflicting ideas were expressed
outwardly in their conflicts over
water.
In
Abraham’s day, at least, that
conflict was brought to a peaceful
resolution. And this gets at the
heart of this story’s spiritual
meaning.
We
have, in fact, been following not
just one, but two levels of deeper
meaning in our current series on
the book of Genesis. Those two are
the "heavenly meaning,"
about the Lord’s inner life and
process during his life on earth,
and the "spiritual
meaning," about our own inner
spiritual process of rebirth, or
"regeneration." (There
is a third, the "internal
historical," which is about
the spiritual process of the human
race as a whole, but we are
largely passing over that level of
meaning in this series.) Though
each of these deeper meanings of
the Bible story exists
independently on its own level,
the various levels of meaning do
parallel each other. In
particular, the Lord’s inner
process is the perfect template
and pattern, and our inner story
is an imperfect shadow and copy of
that perfect divine life.
What
does the story of the treaty of
Beersheba mean on these deeper
levels? And does it really have
more relevance to us today than
the story of a treaty between two
clan leaders who lived four
thousand years ago?
In
several of the recent sermons in
this series, we have been focusing
on the divine rationality and
human rationality. Abraham as a
character represents the Lord
himself, or the divine love. Both
Sarah his wife and Isaac his son
represent the truth, or rational
side of the Lord, and of us as
well. So the stories in this part
of Genesis revolve around the
developing intellectual and
rational capabilities in the Lord
as a young boy--and in us as we
grow out of early childhood and
into the later years of childhood
and adolescence, when we move from
the simple, almost instinctual,
heart-centered life of infancy
into a time when our life focuses
more on learning and intellectual
growth.
As
we explored the stories of Isaac
and Ishmael in earlier stories, we
discovered in the spiritual
meaning a conflict between our
first headstrong, self-assured,
and rather combative notions of
right and wrong, represented by
Ishmael, and the growing sense of
a higher, more thoughtful, and
more compassionate rationality
represented by Isaac. In the
Lord’s life, this involved
looking to the divine wisdom
within for his guide and
inspiration, rather than adopting
the views of the religious
teachers of his day. For us, in
parallel fashion, it involves
being guided by a spiritually
enlightened rationality rather
than by limited and faulty human
notions of right and wrong.
Our
story for today continues that
theme, only with a different
outcome--at least, for the time
being. Ishmael was ultimately
banished from Abraham’s
household. But in our story for
today, as well as the parallel
story of Isaac and Abimelech in
Genesis 26, the story ends, not
with a breach and separation, but
with a treaty and peaceful
coexistence.
What
does this mean in the Lord’s
life, and in ours? Both the Lord
Jesus and we, in our spiritual
life, must come to a time when we
set aside the notion, represented
by Ishmael, that "I am right
and you are wrong, so it is okay
for me to attack and condemn
you." Of Ishmael it is said,
"He will be a wild donkey of
a man; his hand will be against
everyone and everyone’s hand
against him, and he will live in
hostility toward all his
brothers" (Genesis 16:11-12).
There is no room for this kind of
combative, condemnatory
"rationality" in our
developing spiritual lives. And
where we see this in various
religious leaders and believers in
the world around us--whether they
are Christians, Muslims, Jews or
of any other faith--we know that
we are encountering people who
have a long way to go in their
spiritual life.
Abraham’s
treaty with Abimelech in Beersheba
represents a new development in
the inner struggle between the
world’s view of things and a
more spiritual view of things.
To
understand the meaning of
Abimelech and the Philistines, it
helps to know that they lived
along the southern Mediterranean
coastline of Palestine. The
Mediterranean Sea is simply called
"the sea" or "the
coast" in the Bible story.
And seas, in general, represent
the gathering together of our
experience in memory, just as the
waters of the streams and rivers
all flow into the sea, and are
gathered there. Being at the
lowest level--sea level--seas also
represent natural and worldly
ideas and information. Further,
the South also represents our
intellectual capabilities.
So
Abimelech, living by the sea, in
the southern part of the land,
represents all the intellectual
and rational capabilities we
develop from our life in the
world, among human beings and
human ideas. For the Lord, this
would especially mean all of the
religious knowledge he gained
during his boyhood as he studied
the Scriptures and conversed with
the religious leaders of his day.
For us, Abimelech and the
Philistines represent all of our
worldly learning and ideas, and
especially the various human
philosophies and perspectives
about life and its meaning.
In
contrast to the sea, a well
represents a higher and more
living source of truth and
understanding. Specifically, a
well represents spiritual truth,
or the Word of the Lord.
What,
then, is the conflict here? And
how is it resolved?
"Beersheba,"
Swedenborg tells us,
"represents merely human
rational ideas that are allied
with religious teachings." In
the Lord’s life, the treaty of
Beersheba meant that he could use
all he had learned from religious
leaders, and make it a part of his
ministry to the people. And in the
Gospel story, we find him very
effectively using his thorough
knowledge of the Scriptures and of
Jewish customs in preaching his
own higher message.
In
our own, lives, this story
represents a time when we realize
that we do not have to set aside
everything we have learned of
human ideas and knowledge. On the
contrary, all of the things we
have learned and experienced can
become "natural allies"
to our spiritual life, giving
rational help, support, and
illustration to our growing
spiritual perspective on life.
As
we move forward in the stories of
Abraham and Isaac, we will flesh
out this natural alliance between
human and spiritual rationality,
and see how it strengthens us in
the early development of our
spiritual life. For now, it is
sufficient to know that the Lord
does not require us to throw away
anything we have learned in this
life. Nothing we have learned,
experienced, or done is useless;
it all contributes to the angel
that we are becoming. Amen.
Sermons on Audio
Music: God Grant Us Peace
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