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士师记 6

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1 以色列人又行耶和华眼中看为恶的事,耶和华就把他们交在米甸人年。

2 米甸人压制以色列人以色列人因为米甸人,就在中挖穴、挖洞、建造营寨。

3 以色列人每逢撒种之後,米甸人、亚玛力人,和东方人都上来攻打他们,

4 对着他们安营,毁坏土产,直到迦萨,没有给以色列人留下食物,牛、羊、也没有留下;

5 因为那些人带着牲畜帐棚,像蝗虫那样多,人和骆驼无数,都进入国内,毁坏全

6 以色列人米甸人的缘故,极其穷乏,就呼求耶和华

7 以色列人米甸人的缘故,呼求耶和华

8 耶和华就差遣先知以色列人那里,对他们耶和华以色列的如此:我曾领你们从埃及上来,出了为奴之家,

9 救你们脱离埃及人,并脱离一切欺压你们之人的,把他们从你们面前赶出,将他们的你们;

10 又对你们:我是耶和华─你们的。你们在亚摩利人的,不可敬畏他们的。你们竟不从我的话。

11 耶和华的使者到了俄弗拉,在亚比以谢族人约阿施的橡树。约阿施的儿子基甸,正在酒醡那里打麦子,为要防备米甸人

12 耶和华的使者向基甸显现,对他:大能的勇士啊,耶和华与你同在!

13 基甸啊,耶和华若与我们同在,我们何至遭遇这一切事呢?我们的列祖不是向我们耶和华我们埃及上来麽?他那样奇妙的作为在哪里呢?现在他却丢弃我们,将我们交在米甸人手里。

14 耶和华观看基甸,:你靠着你这能力去从米甸人手里拯以色列人,不是我差遣你去的麽?

15 基甸:主啊,我有何能拯以色列人呢?我家在玛拿西支派中是至贫穷的。我在我父家是至微小的。

16 耶和华对他:我与你同在,你就必击打米甸人,如击打样。

17 基甸:我若在你眼前蒙恩,求你给我一个证据,使我知道与我话的就是主。

18 求你不要离开这里,等我归回将礼物带来供在你面前。主:我必等你回来

19 基甸去预备了一只山羊羔,用一伊法细面做了无酵饼,将放在筐内,把汤盛在壶中,橡树,献在使者面前。

20 的使者吩咐基甸:将无酵饼放在这磐石上,把汤倒出来。他就这样行了。

21 耶和华的使者伸出内的杖,杖头挨了无酵饼,就有从磐石中出来,烧尽了无酵饼。耶和华的使者也就不见了。

22 基甸见他是耶和华的使者,就:哀哉!耶和华啊,我不好了,因为我觌面耶和华的使者。

23 耶和华对他:你放心,不要惧,你必不至

24 於是基甸在那里为耶和华筑了一座,起名耶和华沙龙(就是耶和华赐平安的意思)。(这在亚比以谢族的俄弗拉直到如今。)

25 当那夜,耶和华吩咐基甸:你取你父亲的牛来,就是(或译:和)那岁的第二只牛,并拆毁你父亲为巴力所筑的,砍下旁的木偶,

26 在这磐石(原文是保障)上整整齐齐地为耶和华─你的筑一座,将第二只牛献为燔祭,用你所砍下的偶作柴。

27 基甸就从他仆人中挑了个人,照着耶和华吩咐他的行了。他因父家和本城的人,不敢在白昼行这事,就在夜间行了。

28 城里的人清起来,见巴力的拆毁,旁的木偶砍下,第二只牛献在新筑的上,

29 就彼此:这事是谁做的呢?他们访查之後,就:这是约阿施的儿子基甸做的。

30 城里的人对约阿施:将你儿子交出来,好治他;因为他拆毁了巴力的,砍下旁的木偶。

31 约阿施回答站着攻击他的众人:你们是为巴力争论麽?你们要他麽?谁为他争论,趁将谁治!巴力若果是,有人拆毁他的,让他为自己争论罢!

32 所以当日人称基甸为耶路巴力,意思:他拆毁巴力的,让巴力与他争论。

33 那时,米甸人、亚玛力人,和东方人都聚集过河,在耶斯列平原安营。

34 耶和华的灵降在基甸身上,他就吹角;亚比以谢族都聚集跟随他。

35 他打发人走遍玛拿西地,玛拿西人也聚集跟随他;又打发人去见亚设人、西布伦人、拿弗他利人,他们也都出来与他们会合。

36 基甸对:你若果照着所的话,藉我以色列人

37 我就把一团羊毛放在禾场上:若单是羊毛上有水,别的方都是乾的,我就知道你必照着所的话,藉我以色列人

38 次日晨基甸起来,见果然是这样;将羊毛挤一挤,从羊毛中拧出满盆的来。

39 基甸又:求你不要向我发怒,我再这一次:让我将羊毛再试一次。但愿羊毛是乾的,别的方都有水。

40 这夜也如此行:独羊毛上是乾的,别的方都有水。

   

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Exploring the Meaning of Judges 6

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 6: The Midianites oppress Israel; the call of Gideon.

Chapters 6-8 of Judges tell the story of Gideon, who led the people of Israel against the Midianites. The Lord allowed the Midianites to oppress the children of Israel for seven years, because they had disobeyed His commandments once again. Israel fled to the mountain caves, and Midian starved the Israelites by destroying their crops and taking their livestock. When Israel cried out to the Lord for help, a prophet delivered the Lord’s message that He had always been with them, but they had kept disobeying.

Then the angel of the Lord appeared to Gideon, who was threshing wheat in the winepress to hide this from the Midianites. The angel brought news that he would lead the fight against the Midianites. Gideon was stunned, and replied that his family was the least important in the tribe of Manasseh, and that he was the least in his family. Even so, the Lord assured him would be victorious, because the Lord was with him.

Gideon asked for a sign to be given him, and then went to prepare an offering of food. When he came back, the angel told him to place the meat and unleavened bread upon a rock. When the angel touched it with his staff, fire came up from the rock and burned up the food. The angel then departed.

The Lord told Gideon to break down his father’s altars to Baal, and to build an altar to the Lord on top of it, which he did by night. In the morning, the men of the city discovered what Gideon had done, and demanded that he be killed. But Gideon’s father, Joash, replied that Baal himself would take action, if he were really a god.

The Midianites and their allies gathered for battle, and Gideon called on his tribe of Manasseh, as well as Asher, Zebulun, and Naphtali, to prepare to fight. Before the battle took place though, Gideon asked for another sign from God. He put a woolen fleece on the threshing floor, and if God would use him to save Israel, the fleece would have dew on it, while the ground around it would be dry. And so it was the next morning. Once again, Gideon asked for a sign, this time with dew on the ground, but not on the fleece. And again, this came to pass.

*****

The spiritual meaning of the Midianites is understanding spiritual truths, but leading a life of sensory pleasure anyway, rather than one built on genuine goodness (see Swedenborg’s work, Arcana Caelestia 7602). This is portrayed by the Midianites destroying all the crops which could be made into food, or spiritually, into what is good.

Threshing wheat and pressing wine are very similar processes; threshing wheat frees grain from the beaten husk, and pressing wine squeezes juice from a crushed grape. Both of these activities represent our spiritual determination to do what is good – the wheat for bread – because of the truth we have come to understand – the wine. Gideon’s name, meaning “to break apart”, and this passage are meant to show us that his strongest quality was determination to do good (Divine Providence 227[2]).

Gideon’s claim to be the least important of all demonstrates the place of genuine humility in our spiritual life. Acknowledging that the Lord brings about all good things is a sign of strength, not weakness (see Swedenborg’s work, Heaven and Hell 408).

The spiritual meaning of asking God for a sign – which Gideon did several times – is to confirm the validity of what we intend or understand. Paying attention to our internal state will show us the quality of our inner thoughts if we dare to listen, but ultimately, confirmation comes from the Word (see Swedenborg’s work, True Christian Religion 508[5]). The fire from the rock, which burned the meat, represents the power of love and truth to consume and sustain us.

The fascinating double sign involving the fleece has several layers of spiritual meaning: the threshing floor stands for the ground of our daily life and activity; the fleece, with its warmth and softness, stands for the principle of goodness; and the dew (water) stands for divine influx of truth into us from the Lord. These build the framework of the spiritual meaning. The dewy fleece on the dry ground means that we need to have the Lord’s truth in our mind, so we know how to lead a good life. Then, this needs to be reversed so that we feel the desire to do good, and then apply this in daily life (Arcana Caelestia 3579).

This sign is closely related to the spiritual meaning of the Midianites, the enemy to be overthrown. Simply knowing the Lord’s truths does not guarantee a good life; we must put these truths into practice.

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Divine Providence # 227

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227. These are the reasons such disasters happen, but because of the darkness of ignorance, they need further explanation if they are to reach the light of comprehension.

(a) Everything we willingly think and say and do becomes part of us and remains so, whether it is good or evil. This has already been presented in 78-81. We have an outer or earthly memory and an inner or spiritual memory. In this latter memory is recorded everything we have willingly thought, said, and done in this world so inclusively and in such detail that nothing whatever is left out. This memory is our "book of life" that is opened after death and by which we are judged. (There is more about this memory in Heaven and Hell 461-465 [Heaven and Hell 461-469], drawn from personal experience.)

[2] (b) The Lord is constantly using his divine providence to make provisions and arrangements so that what is evil will be by itself and what is good by itself, and so that they can be kept separate. Each of us has both good and evil qualities. The evil ones come from us and the good ones from the Lord; and we could not be alive if we did not have both. If we were totally wrapped up in ourselves and therefore in our evil natures we would not have any trace of life; and if we were totally wrapped up in the Lord and therefore in our good natures we would not have any trace of life either. In the latter case, that is, we would be like people who are suffocating and constantly gasping for breath, or like people in the last throes of dying. In the former case life would have been snuffed out because evil totally devoid of anything good is intrinsically dead. So each of us has both. The difference is that for some the inner self is devoted to the Lord while the outer is apparently concerned with self, while in others the inner self is wrapped up in self and the outer is apparently devoted to the Lord. The one is focused on evil and the other on good, though both are present in each.

The reason evil people have both sides is that they are involved in the constructive activities of civic and moral living, and outwardly, too, in a kind of constructive spiritual life. Further, the Lord keeps them in enough rationality and freedom that they can engage in something good. It is this good through which all of us, even the evil ones, are being led by the Lord.

So we can see that the Lord keeps the evil and the goodness separate so that one is inside and the other outside, thus providing that they do not become mingled.

[3] (c) This cannot be accomplished, however, if we first acknowledge the truths that faith discloses and live by them and afterwards backslide and deny them. This can be seen from what has just been presented: first of all that everything we have willingly thought, said, and done becomes part of us and stays with us; and second, that the Lord is constantly using his divine providence to make provisions and arrangements that what is evil will be by itself and what is good by itself so that they can be kept separate. The Lord does separate them after our death. If we have been inwardly evil and outwardly good, then the goodness is taken away and we are left to our evil. In contrast, if we have been inwardly good, but--like everyone else--have outwardly struggled for wealth, vied for eminence, relished various worldly pleasures, and given in to some of our compulsions, then still the goodness and the evil in us have not been mingled but kept separate, one inside and the other outside. Outwardly, then, we have been very much like evil people, but not inwardly. Conversely, for evil people who have outwardly looked like good ones as far as their piety, worship, speech, and behavior are concerned, but who have still been evil inwardly, the evil is separated from the goodness in them as well.

However, if people have at first acknowledged the truths that faith discloses and have lived by them but later have turned in the opposite direction and rejected them (and especially if they have denied them), then their good and evil qualities are no longer separated but are mingled. That is, such people internalize good and also internalize evil, which unites and mingles them.

[4] (d) We then mingle what is good and what is evil so completely that they cannot be separated. This follows from what has just been said. If the evil in us cannot be separated from the goodness and the goodness from the evil, then we cannot be either in heaven or in hell. Each of us must be in one or the other, and we cannot be in both, now in heaven and now in hell. When we were in heaven we would be working for hell, and when we were in hell we would be working for heaven; so we would destroy the life of everyone around us, the heavenly life for angels and the hellish life for demons. This would be the end of life for both, since we all need our own life and cannot live in someone else's life, let alone in an opposite life.

This is why when we become spirits or spiritual people after our death, the Lord separates what is good from what is evil and what is evil from what is good in each one of us. The goodness is separated from the evil if we have been inwardly evil and the evil from the goodness if we have been inwardly good. This is the intent of the Lord's saying, "To all those who have, more will be given in abundance, and from those who do [not] have, even what they have will be taken away" (Matthew 13:12; Matthew 25:29; Mark 4:25; Luke 8:18; Luke 19:26).

[5] (e) Since what is good and what is evil need to be separated in each one of us, and since they cannot be separated in people like this, everything truly human about them is destroyed. What is truly human about us is our rationality, our ability to see and know, if we try, what is true and what is good, and also our ability freely to intend, think, say, and do it, as already explained [96-97]. However, both this freedom and its rationality are destroyed in people who have mingled good and evil in themselves. They cannot see what is evil from the perspective of what is good or recognize what is good from the perspective of what is evil because they have identified them with each other. This means that they no longer have either the actual or the potential ability to function rationally, so they no longer have any freedom. This is why they are simply like wild hallucinations, as already noted [226], and no longer look like people but like bones with some skin on them. It is why they are not called "he" or "she" when they are named, but "it." This is what finally becomes of people who mingle sacred things with profane ones in this fashion. There are, though, other kinds of profanation that are not so dire. These will be discussed in the next section.

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