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Judges 8

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1 And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply.

2 And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezer?

3 God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.

4 And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.

5 And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.

6 And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?

7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.

8 And he went up thence to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Succoth had answered him.

9 And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower.

10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.

11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.

12 And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.

13 And Gideon the son of Joash returned from battle before the sun was up,

14 And caught a young man of the men of Succoth, and inquired of him: and he described unto him the princes of Succoth, and the elders thereof, even threescore and seventeen men.

15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?

16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.

17 And he beat down the tower of Penuel, and slew the men of the city.

18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.

19 And he said, They were my brethren, even the sons of my mother: as the LORD liveth, if ye had saved them alive, I would not slay you.

20 And he said unto Jether his firstborn, Up, and slay them. But the youth drew not his sword: for he feared, because he was yet a youth.

21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.

22 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian.

23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.

24 And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.)

25 And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.

26 And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks.

27 And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.

28 Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.

29 And Jerubbaal the son of Joash went and dwelt in his own house.

30 And Gideon had threescore and ten sons of his body begotten: for he had many wives.

31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.

32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezrites.

33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baal-berith their god.

34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:

35 Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.

   

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Exploring the Meaning of Judges 8

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

Judges 8: Gideon subdues the Midianites.

In this chapter, Gideon continued to dismantle Midian’s oppression over Israel, facing opposition from some of his fellow Israelites in the process. First, the men of Ephraim complained that he did not call them to war. Gideon replied by praising them for their vineyards, and for capturing the two Midianite princes. So, Ephraim’s indignation subsided.

Then Gideon went to the city of Succoth, and asked for bread to feed his army. But the men of Succoth refused, instead taunting him because he had not yet captured the kings of Midian. Gideon told them them he would punish them with thorns and briars, after he had killed the two kings. The people of Penuel were equally dismissive when Gideon asked them for help, and he swore to tear down their tower.

In due course, Gideon captured the two Midianite kings, Zebah and Zalmunna. Gideon told his oldest son to kill them, but he was young, and too afraid to do it. So Gideon killed the two kings, and punished the people of Succoth and Penuel.

When he returned from battle, the people of Israel asked Gideon to rule over them. However, he refused, saying that the Lord would rule Israel. He then collected gold from people’s earrings, used it to make an ephod (a priest’s garment), and set it up in his own city, Ophrah. The people began to worship it, and it became a snare for Gideon.

And Israel had peace for forty years under Gideon. Gideon had seventy sons, and died at an old age. As soon as he passed away, the Israelites forgot all the goodness that the Lord had shown them, and turned to worship other gods.

*****

The message of Gideon’s exchange with the Ephraimites is that sincerity and openness are the most powerful response to confrontation. Gideon, led by his trust in the Lord, could see the reason for Ephraim’s outburst, so he dealt with it by praising their strengths. This encounter shows how our faith in the Lord gives us a broader perspective, granting us the ability to respond rather than react (see Swedenborg’s work, Arcana Caelestia 8159[3]).

When Gideon lashes out at the people of Succoth and Penuel, it may appear that he is acting purely from anger, and a wish to retaliate. In reality, he is filled with zeal to drive out the Midianites and free Israel. It is unthinkable to him that his own people would refuse to give his soldiers food. In our own lives, we can at times be astounded by our own resistance to serving the Lord’s purpose. We are constantly torn between two forces: heaven and hell (Arcana Caelestia 3839[3]).

The killing of the two Midianite kings reflects the need for justice in spiritual matters. If we fail to heed the truths we know and believe, we will suffer the consequences of fear and guilt. These are not inflicted by the Lord, but follow on from our own choices (Arcana Caelestia 2447). Gideon’s son’s inability to kill the kings means that behind spiritual justice, there must be an understanding of the essential value of all life (Arcana Caelestia 5826[2]).

Gideon’s ephod is a symbol showing how easily we can deviate from obeying the Lord. The text does not tell us the reason for Gideon’s actions, but perhaps he felt it was better for the people to worship something superficially related to worshiping the Lord, rather than following a foreign god. Seeing a priest’s garment reminds us that a priest serves the Lord. But we can so easily focus on the majesty of the ephod itself, and think no more about the priest’s duty nor about the Lord. We sometimes drift further from the Lord without even realizing it (see Swedenborg’s work, Divine Providence 327).

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Apocalypse Explained # 1182

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1182. Verse 21. And one strong angel took up a stone like a great millstone and cast into the sea, signifies confirmations of their doctrine from the Word cast with them into hell. This is evident from the signification of "strong angel," as being the Divine truth in its power (See n. 130, 200, 302, 593, 800); also from the signification of a "millstone," as being the confirmation of truth from the Word, and also the confirmation of falsity from the Word (of which presently); also from the signification of "casting into the sea," as being into hell with them; that the "sea" signifies hell, may be seen (n. 537, 538). A "millstone" signifies confirmation from the Word in both senses, because "wheat" signifies good, and "fine flour" its truth, therefore "a millstone," by which wheat is ground into fine flour, or barley into meal, signifies the production of truth from good, or the production of falsity from evil, so, too, the confirmation of truth or of falsity from the Word; as can be seen from the following passages. In Jeremiah:

I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp (Jeremiah 25:10).

Here, too, the joy of heaven and of the church is described, and "the voice of joy" signifies exultation of heart from the good of love, and "the voice of gladness" signifies glorification of soul from the truths of faith, for in the Word "joy" is predicated of good, and "gladness" of truth. "The voice of millstones" has a similar signification as "the voice of joy;" and "the light of the lamp" has a similar signification as "gladness," namely, from the truth of faith. "The voice of millstones" signifies joy of heart from the good of love, because a millstone grinds wheat into fine flour, and "wheat" signifies the good of love, and "fine flour" truth from that good.

[2] Like things are said in this chapter of Revelation, namely:

The voice of a millstone shall not be heard in thee anymore, and the light of a lamp shall not shine in thee anymore, and the voice of bridegroom and the voice of bride shall not be heard in thee anymore (Revelation 18:22-23).

These words will be explained presently. In Isaiah:

Take the millstone and grind meal, make bare the thigh passing through the rivers (Isaiah 47:2).

This is said of Babylon and Chaldea; and "to take the millstone and grind meal," signifies to bring forth falsities from evil, and to confirm them by means of the Word; and "to make bare the thigh passing through the rivers," signifies to adulterate goods by means of reasonings. In Lamentations:

The young men they led away to grind, and the boys stumbled under the wood (Lamentations 5:13).

"To lead away the young men to grind," signifies to compel those who are capable of understanding truths to falsify truths; "the boys stumble under the wood," signifies to compel those who are capable of willing goods to adulterate goods, "to grind" being to falsify truths or to confirm falsities by means of the Word, "wood" being good. In Moses:

Thou shalt not take the mill or the upper millstone for a pledge, for He receiveth the soul for a pledge (Deuteronomy 24:6).

This was among their laws, all of which corresponded to spiritual things. "Not to take a mill or millstone for a pledge" signified in the spiritual sense that the ability from good to understand truths must not be taken away from anyone, thus that no one must be deprived of goods and truths. Because this is the signification it is said, "for he receiveth the soul for a pledge," which signifies that thus one would spiritually perish. In the same:

They shall die even to the firstborn of the maidservant that is behind the mill (Exodus 11:5).

"The firstborn of the maidservant that is behind the mill" signifies the chief things of faith of the natural man, that have been falsified.

[3] In Matthew:

In the end of the age two women shall be grinding, one shall be taken and the other shall be left (Matthew 24:40, 41).

"The end of the age" is the last time of the church; "the two women grinding" mean those who confirm themselves in truths and those who confirm themselves in falsities from the Word; those who confirm themselves in truths are meant by the one that shall be taken, and those who confirm themselves in falsities by the one that shall be left. In the Gospels:

Jesus said, Whoso shall cause one of these little ones that believe in Me to stumble, it is profitable for him that an ass-millstone be hanged about his neck, and that he be sunk in the depths of the sea (Matthew 18:6; Mark 9:42; Luke 17:2).

"To cause one of the little ones that believe in Jesus to stumble," signifies to pervert those who acknowledge the Lord; "it is profitable that an ass-millstone be hanged about the neck," signifies that it would be better for him not to know any good and truth, but only evil and falsity; this is meant by "ass millstone," and "to be hanged about the neck" means cutting one off from knowing good and truth; "to be sunk in the depths of the sea," signifies to be cast down to hell. This is profitable because to know goods and truths and to pervert them is to profane. What is meant by:

Moses burnt the calf and ground it even to powder, and sprinkled it upon the face of the waters, and made the sons of Israel to drink of it (Exodus 32:20; Deuteronomy 9:21),

may be seen explained in the Arcana Coelestia 10462-10466).

(Continuation)

[4] Something shall now be said about the speech of spirits with man. Many believe that man can be taught by the Lord by means of spirits speaking with him; but those who believe this and are willing to believe it do not know that it is attended with danger to their souls. So long as man is living in the world, as to his spirit he is in the midst of spirits, although spirits do not know that they are with man, nor does man know that he is with spirits; and for the reason that as to the affections of the will they are immediately conjoined, while as to the thoughts of the understanding they are mediately conjoined. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondences; and in a oneness by correspondences neither one of the two knows anything about the other. But as soon as spirits begin to speak with man they come out of their spiritual state into man's natural state, and they then know that they are with man and they conjoin themselves with the thoughts of his affection and speak with him from those thoughts. They can enter into no other state of man, for all conjunction is by like affection and thought therefrom, while unlike separates. For this reason the speaking spirit must be in the same principles as the man is, whether they be true or false; and these he stirs up, and through his affection conjoined to man's affection he strongly confirms them. This makes clear that none but like spirits speak with man, or manifestly operate into him, for manifest operation coincides with speech. Consequently only enthusiastic spirits speak with enthusiasts; only Quaker spirits operate upon Quakers, and only Moravian spirits upon Moravians. The same is true of Arians, Socinians, and other heretics.

[5] All spirits that speak with man were once men in the world, and were then of like character. This has been granted me to know by repeated experience. And what is absurd, when a man believes that the Holy Spirit is speaking with him or operating upon him the spirit also believes himself to be the Holy Spirit. This is common with enthusiastic spirits. All this shows the danger in which a man is who speaks with spirits, or who manifestly perceives their operation. Man does not know what the quality of his affection is, whether it be good or evil, or with what others it is conjoined; and if he is in the pride of self-intelligence the spirit within him favors every thought from that source; and the same is true when one favors certain principles enkindled by such a fire with those who are not in truths from genuine affection. Whenever a spirit from like affection favors man's thoughts or principles, one leads the other as the blind lead the blind until both fall into the pit. The Pythonists formerly were of this character, also the magi in Egypt and in Babylon, who were called wise because they talked with spirits, and because they clearly perceived the operation of spirits in themselves. But by this the worship of God was changed into the worship of demons, and the church perished. For this reason such interaction was forbidden to the sons of Israel under penalty of death.

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