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Judges 9

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1 Now Abimelech, the son of Jerubbaal, went to Shechem to his mother's family, and said to them and to all the family of his mother's father,

2 Say now in the ears of all the townsmen of Shechem, Is it better for you to be ruled by all the seventy sons of Jerubbaal or by one man only? And keep in mind that I am your bone and your flesh.

3 So his mother's family said all this about him in the ears of all the townsmen of Shechem: and their hearts were turned to Abimelech, for they said, He is our brother.

4 And they gave him seventy shekels of silver from the house of Baal-berith, with which Abimelech got the support of a number of uncontrolled and good-for-nothing persons.

5 Then he went to his father's house at Ophrah, and put his brothers, the seventy sons of Jerubbaal, to death on the same stone; however, Jotham, the youngest, kept himself safe by going away to a secret place.

6 And all the townsmen of Shechem and all Beth-millo came together and went and made Abimelech their king, by the oak of the pillar in Shechem.

7 Now Jotham, on hearing of it, went to the top of Mount Gerizim, and crying out with a loud voice said to them, Give ear to me, you townsmen of Shechem, so that God may give ear to you.

8 One day the trees went out to make a king for themselves; and they said to the olive-tree, Be king over us.

9 But the olive-tree said to them, Am I to give up my wealth of oil, by which men give honour to God, and go waving over the trees?

10 Then the trees said to the fig-tree, You come and be king over us.

11 But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees?

12 Then the trees said to the vine, You come and be king over us.

13 But the vine said to them, Am I to give up my wine, which makes glad God and men, to go waving over the trees?

14 Then all the trees said to the thorn, You come and be king over us.

15 And the thorn said to the trees, If it is truly your desire to make me your king, then come and put your faith in my shade; and if not, may fire come out of the thorn, burning up the cedars of Lebanon.

16 So now, if you have done truly and uprightly in making Abimelech king, and if you have done well to Jerubbaal and his house in reward for the work of his hands;

17 (For my father made war for you, and put his life in danger, and made you free from the hands of Midian;

18 And you have gone against my father's family this day, and have put to death his sons, even seventy men on one stone, and have made Abimelech, the son of his servant-wife, king over the townsmen of Shechem because he is your brother;)

19 If then you have done what is true and upright to Jerubbaal and his family this day, may you have joy in Abimelech, and may he have joy in you;

20 But if not, may fire come out from Abimelech, burning up the townsmen of Shechem and Beth-millo; and may fire come out from the townsmen of Shechem and Beth-millo, for the destruction of Abimelech.

21 Then Jotham straight away went in flight to Beer, and was living there for fear of his brother Abimelech.

22 So Abimelech was chief over Israel for three years.

23 And God sent an evil spirit between Abimelech and the townsmen of Shechem; and the townsmen of Shechem were false to Abimelech;

24 So that punishment for the violent attack made on the seventy sons of Jerubbaal, and for their blood, might come on Abimelech, their brother, who put them to death, and on the townsmen of Shechem who gave him their help in putting his brothers to death.

25 And the townsmen of Shechem put secret watchers on the tops of the mountains, and they made attacks on all who went by on the road and took their goods; and word of this came to Abimelech.

26 Then Gaal, the son of Ebed, came with his brothers, and went over to Shechem; and the men of Shechem put their faith in him.

27 And they went out into their fields and got in the fruit of their vines, and when the grapes had been crushed, they made a holy feast and went into the house of their god, and over their food and drink they were cursing Abimelech.

28 And Gaal, the son of Ebed, said, Who is Abimelech and who is Shechem, that we are to be his servants? Is it not right for the son of Jerubbaal and Zebul his captain to be servants to the men of Hamor, the father of Shechem? But why are we to be his servants?

29 If only I had authority over this people! I would put Abimelech out of the way, and I would say to Abimelech, Make your army strong, and come out.

30 Now Zebul, the ruler of the town, hearing what Gaal, the son of Ebed, had said, was moved to wrath.

31 And he sent to Abimelech at Arumah, saying, See, Gaal, the son of Ebed, and his brothers have come to Shechem, and they are working up the town against you.

32 So now, get up by night, you and your people, and keep watch in the field secretly;

33 And in the morning, when the sun is up, get up early and make a rush on the town; and when he and his people come out against you, do to them whatever you have a chance to do.

34 So Abimelech and the people with him got up by night, in four bands, to make a surprise attack on Shechem.

35 And Gaal, the son of Ebed, went out, and took his place at the doorway into the town; then Abimelech and his people got up from the place where they had been waiting.

36 And when Gaal saw the people, he said to Zebul, See! people are coming down from the tops of the mountains. And Zebul said to him, You See the shade of the mountains like men.

37 And Gaal said again, See! people are coming down from the middle of the land, and one band is coming by way of the oak-tree of the Seers.

38 Then Zebul said to him, Now where is your loud talk when you said, Who is Abimelech that we are to be his servants? Is this not the people whom you were rating so low? Go out now, and make war on them.

39 So Gaal went out at the head of the townsmen of Shechem and made war on Abimelech.

40 And Abimelech went after him and he went in flight before him; and a great number were falling by the sword all the way up to the town.

41 Then Abimelech went back to Arumah; and Zebul sent Gaal and his brothers away and would not let them go on living in Shechem.

42 Now the day after, the people went out into the fields; and news of it came to Abimelech.

43 And he took his people, separating them into three bands, and was waiting secretly in the field; and when he saw the people coming out of the town, he went up and made an attack on them.

44 And Abimelech with his band made a rush, and took up their position at the doorway into the town; and the other two bands made a rush on all those who were in the fields, and overcame them.

45 And all that day Abimelech was fighting against the town; and he took it, and put to death the people who were in it, and had the town pulled down and covered with salt.

46 Then all the townsmen of the tower of Shechem, hearing of it, went into the inner room of the house of El-berith.

47 And word was given to Abimelech that all the men of the tower of Shechem were there together.

48 Then Abimelech went up to Mount Zalmon, with all his people; and Abimelech took an axe in his hand and, cutting down branches of trees, took them and put them on his back. And he said to the people who were with him, Be quick and do as you have seen me do.

49 So all the people got branches, every man cutting down a branch, and they went with Abimelech at their head and, massing the branches against the inner room, put fire to the room over them; so all those who were in the tower of Shechem, about a thousand men and women, were burned to death with it.

50 Then Abimelech went to Thebez, and put his army in position against Thebez and took it.

51 But in the middle of the town there was a strong tower, to which all the men and women of the town went in flight and, shutting themselves in, went up to the roof of the tower.

52 And Abimelech came to the tower and made an attack on it, and got near to the door of the tower for the purpose of firing it.

53 But a certain woman sent a great stone, such as is used for crushing grain, on to the head of Abimelech, cracking the bone.

54 Then quickly crying out to his body-servant, he said to him, Take out your sword and put an end to me straight away, so that men may not say of me, His death was the work of a woman. So the young man put his sword through him, causing his death.

55 And when the men of Israel saw that Abimelech was dead, they went away, every man to his place.

56 In this way Abimelech was rewarded by God for the evil he had done to his father in putting his seventy brothers to death;

57 And God sent back on to the heads of the men of Shechem all the evil they had done, and the curse of Jotham, the son of Jerubbaal, came on them.

   

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Salt

  

'Salt' symbolizes the desire of truth and good to be conjoined with each other. So, a salt can conjoin water, which corresponds to truth, with oil, which corresponds to good.

Salt can also have a negative meaning. 'Lot's wife becoming a statue of salt' signifies all the good of truth being vastated, or laid waste, in the church that Lot represented. In that story, Lot's wife represented a form of 'truth' that turned itself away from 'good,' and looked instead to doctrinal matters. Because 'salt' can signify vastation, and 'cities' signify doctrinal aspects of truth, in old times they sowed cities with salt when they were destroyed to prevent them from being rebuilt, as in Judges 9:45

(Odkazy: Arcana Coelestia 10300)


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Arcana Coelestia # 10300

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10300. 'Salted' means the desire which truth has for good. This is clear from the meaning of 'salt' as desire belonging to the love which truth has for good, dealt with below, so that 'salted' means something in which that desire is present. The reason why the desire which truth has for good needs to be present is that this desire causes the two to be joined together; for to the extent that truth desires good it becomes joined to it. Truth and good joined together is what is called the heavenly marriage, which constitutes heaven itself with a person. Therefore when the desire for them to be joined together exists within the worship of God, within every single part of it, heaven - and accordingly the Lord - is present there within every single part. This is meant by the requirement for the incense to be salted. 'Salt' receives this meaning from its conjunctive properties; for it makes ingredients all combine and consequently brings out their flavour. Indeed it causes water and oil to combine, which otherwise do not combine.

[2] When it is known that 'salt' means the desire for truth and good to be joined together it may be seen what the Lord's words in Mark mean,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves. Mark 9:49-50.

'Everyone will be salted with fire' means that each person must have a desire that is present as a result of true love. 'Every sacrifice will be salted with salt' means that the desire present as a result of true love must exist within all worship. 'Tasteless salt' means a desire present as a result of a love other than that true love. 'Having salt in themselves' means possessing truth that has a desire for good.

Love is meant by 'fire', see 4906, 5071(end), 5215, 6314, 6832, 10055.

Worship in general is meant by 'sacrifice', 922, 6905, 8680, 8936.

Can anyone without knowledge of what 'fire' means, or what 'salt' and 'being salted' mean, know what 'being salted with fire' means, why a sacrifice had to be salted, or what the command to have salt in themselves means?

[3] Something similar occurs in Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people will throw it outdoors. Luke 14:33-35.

'Renouncing all their possessions' means loving the Lord above all things, 'possessions' being what is a person's own. 'Tasteless salt' means desire that springs from the proprium or self, thus from self-love and love of the world. This kind of desire is meant by salt that is tasteless, fit for nothing, as also in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

[4] The need for all worship to contain truth that has a desire for good is also meant by the requirement that every offering of a minchah should be salted, and that the salt of Jehovah's covenant should be on every offering, Leviticus 2:13. By 'the minchah and offering' which compose the sacrifice worship is meant, as above; and the salt is called in that verse 'the salt of Jehovah's covenant' because 'covenant' means a joining together, see 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416. Also desire is the actual ardour that flames from and so is an extension of love, and love is spiritual togetherness.

[5] Just as truth's desire for good has the capacity to link things together, so falsity's desire for evil has the capacity to separate them; and that which has the capacity to separate them also has the capacity to destroy them. For this reason 'salt' in the contrary sense means the destruction and laying waste of truth and good, as in Jeremiah,

Cursed is the man (vir) who makes flesh his arm. He will not see when good comes; but he will inhabit very hot places, a salt land which is not inhabited. Jeremiah 17:5-6.

'Making flesh his arm' means trusting in himself, in his proprium, and not in the Divine, 10283; and since the proprium consists in loving self more than God and the neighbour, self-love is what those words describe. This is why it says that he will not see when good comes, and that he will inhabit very hot places and a salt land, that is, will lead a life ruled by foul kinds of love and their desires, which have destroyed the Church's goodness and truth.

[6] In Zephaniah,

It will be like Gomorrah, a place abandoned to the nettle, and a saltpit, and a waste forever. Zephaniah 2:9.

'A place abandoned to the nettle' stands for the ardour and passion in a person's life that spring from self-love. 'A saltpit' stands for the desire falsity possesses; and because this is destructive of truth and good, the expression 'a waste forever' is used. The reason for its being said that 'it will be like Gomorrah' is that Gomorrah and Sodom mean self-love, 2220.

[7] Where it said at Genesis 19:26 that Lot's wife was turned into a pillar of salt because she turned her face towards those cities, the meaning was the laying waste of truth and good; for in the internal sense 'turning the face' towards something means loving it, 10189. This explains why the Lord says,

Let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

And in Moses,

Its whole land will be brimstone and salt, and a burning, as at the overthrow of Sodom and Gomorrah. Deuteronomy 29:23.

Here, as also elsewhere in the Word, 'land' is used to mean the Church, see in the places referred to in 9325.

[8] So it was that cities which were not to be inhabited any longer were sown with salt after they had been destroyed, Judges 9:45.

From all this it is evident that in the genuine sense 'salt' means the desire that truth has for good, thus its conjunctive power, and in the contrary sense the desire that falsity has for evil, thus its destructive power.

[9] Anyone therefore who knows that 'salt' means truth's desire for good and the force that joins the two together is also able to know what is meant where it says that the water of Jericho was healed by Elisha, by his throwing salt into its source, 2 Kings 2:19-22. For Elisha, like Elijah, represented the Lord in respect of the Word, 2762, 8029; 'water' means the truths of the Word, 'the water of Jericho', and in like manner 'the source' of that water, meaning the truths of the Word in the literal sense; and 'salt' means the desire truth has for good, the joining together of the two, and consequent healing.

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