士师记 3

Study

           

1 耶和华留下的民族

2 好使以色列人的后,那些以前没有经验过这些战争的人,知道学习争战。

3 他留下的就是非利士人个首领,和所有迦南人、西顿人,以及黎巴嫩上的希未人,从巴力.黑门直到哈马口。

4 他们留在那里,为要借着他们试验以色列人,要知道他们是否耶和华摩西吩咐他们列祖的诫命

5 以色列人在迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人中间;

6 他们娶他们的女儿妻子,也把自己的女儿他们的儿子,并且事奉他们的

7 俄陀聂以色列人行了耶和华看为恶的事,忘记了耶和华他们的,去事奉众巴力和亚舍拉。

8 因此,耶和华的怒气向以色列人发作,把他们完全交在两河之间的亚兰古珊.利萨田的中;以色列人服事了古珊.利萨田年。

9 以色列人耶和华哀求的时候,耶和华就为以色列人兴起一位拯者拯他们,就是迦勒的弟弟基纳斯的儿子俄陀聂。

10 耶和华的灵临到他身上,他就治理以色列人;他出去作战,耶和华把亚兰古珊.利萨田交在他中,他的能力就胜过了古珊.利萨田。

11 于是国中太平了四十年。后来基纳斯的儿子俄陀聂死了

12 以笏以色列人又行了耶和华看为恶的事,耶和华就使摩押伊矶伦强盛起来,欺压以色列人,因为他们行了耶和华看为恶的事。

13 伊矶伦集合了亚扪人和亚玛力人,前来击败了以色列人,占领了棕树城。

14 于是以色列人服事了摩押伊矶伦十年。

15 以色列人耶和华哀求的时候,耶和华就为他们兴起一位拯者,就是便雅悯基拉的儿子以笏,是一个用左以色列人派他把贡物送给摩押伊矶伦。

16 以笏做了一把两刃的半公尺,缚在右上,在衣服底

17 他把贡物呈献给摩押伊矶伦;伊矶伦原是个非常肥胖

18 以笏献完了贡物,就把抬贡物的众人打发走了。

19 自己却从靠近吉甲的众雕像那里回来:“啊,我有一件机密的事要对你。”:“暂不要。”侍立左右的人都离开他出去了。

20 以笏到王那里;王独自一人在凉楼上。以笏:“我有要告诉你。”王就从座位上站起来

21 以笏就伸出左,从右上拔出来,刺入王的腹中;

22 柄与身都刺进去了,肥肉把身夹住,因此他没有把从王的肚腹里拔出;接着他就从窗户爬了出去。

23 以笏出到走廊,把凉楼上的起来,上了锁。

24 以笏出以后,王的仆人到;他们见凉楼上的锁着,就:“王一定是在凉楼上大解。”

25 他们等到发慌了,见他还不打开凉楼的,就拿钥匙来开;不料,看见他们的人早已倒在地上死了

26 他们耽延的时候,以笏已经逃跑了;他经过众雕像那里,逃到西伊拉去。

27 他去到以后,就在以法莲地吹角;以色列人与他一同从地上,他走在他们前头,

28 对他们:“你们跟随我,因为耶和华已经把你们的仇敌摩押人交在你们中。”他们就跟随去,攻取约旦河的渡口,拦截摩押人,不让一个过去。

29 那时他们击杀了约有一万摩押人,都是强壮的、勇猛的,没有一逃脱。

30 这样,从那起,摩押就在以色列人被制伏了,于是国中太平了八十年。

31 珊迦以笏之,有亚拿的儿子珊迦;他用赶牛棒击杀了非利士人;他也拯以色列人

  

Exploring the Meaning of 士师记 3      

Napsal(a) Rev. Julian Duckworth

Judges 3: In which we hear about the nations who remain in the land; and about the judges Othniel, Ehud, and Shamgar.

This chapter begins with a very important set of statements about the nations still undefeated in the land. First, it says that the Lord would test Israel by means of these nations; secondly, that this test would “teach [the new generations] war”; and finally, that this would reveal whether or not Israel would obey the Lord. The text goes on to say that Israel now took the daughters of other nations to be wives, and also gave their own daughters to the sons of other nations.

Being ‘tested’ by the Lord refers to the temptations and spiritual conflicts we must experience during regeneration. The Lord does not test in order to make us falter, or to see how much we can endure. Rather, the testing is to make us stronger and more steadfast in our intention to follow the Lord (see Swedenborg’s work, True Christian Religion 126).

The new generations who would not have known war stand for those future states, in which we might begin to let go, and forget what the Lord has done for us. While all external wars should cease, we will always need to quell the spiritual wars within us. The key to victory is in our willingness to obey the Lord’s commandments. This wish to obey the Lord must be imprinted in our hearts and minds (see Swedenborg’s work, Doctrine of Faith 50).

‘Taking the daughters of other nations as wives’ describes the ways in which the spiritual marriage of good and truth in us becomes perverted. When our evil desires harm truths, and false ideas harm genuine loves, our sense of what is right becomes so distorted that we have no principles left to follow.

Because Israel kept forgetting the Lord and worshipping other gods, the Lord raised judges to deliver Israel. This chapter tells the stories of three judges, and we will examine the spiritual meaning of each.

The first judge discussed in this chapter was Othniel (see Judges 1). Israel was taken by Chushan-Rishathaim, the king of Mesopotamia, for eight years. His name means ‘the blackness of injustice”. Othniel delivered Israel from captivity, and there was peace for forty years. Spiritually, this describes our power, given to us by the Lord, to break free from evil wishes and thoughts. The number ‘forty’ describes the temptations we must overcome in doing this (see Swedenborg’s work, Arcana Caelestia 8098).

The next judge, Ehud, ruled at the time when Eglon, a Moabite king, took Israel captive for eighteen years. Ehud made a long, double-edged dagger and went to the king to pay tribute. When those with him were leaving, he stayed and said to King Eglon, “I have a gift for you from God”, and plunged the dagger into the king’s belly so that his fat covered the blade. Then he left, locking the doors behind him, and Eglon’s servants eventually found their king dead. Ehud then attacked, and freed Israel from the Moabites.

The meaning of this graphic event is to show the power of the truth when it is used to combat evil. Eglon was fat, representing the seemingly large and imposing nature of evils. The double-edged dagger stands for the power of the Word. It went straight into the king’s fat belly, which stands for the absolute power of the Word to tear down evils and falsities. This then allows us to reassert our leading intentions, and return to our service for the Lord (see Apocalypse Revealed 52).

The third and final judge mentioned in this chapter was Shamgar, who killed six hundred Philistines with an ox goad and delivered Israel. The Philistines – who later became a major enemy of Israel – stand for the belief that faith alone will save us, without any need for good actions in life. This can have an insidious influence on us and needs constant attention, represented by the number six hundred. The ox goad (prodder) indicates that we need to keep pushing ourselves to do good, just as an ox is prodded to work strenuously (Arcana Caelestia 1198).

    Studovat vnitřní smysl

Přeložit: