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).

862. That 'it happened at the end of forty days' means the duration of the former state, and the beginning of the one that followed, is clear from the meaning of 'forty', see 730, where, the subject being temptation, the phrase 'forty days and forty nights' was used, which meant the duration of temptation. Here, since the subject is the state following temptation, 'forty days' is mentioned but not forty nights. The reason is that charity now starts to appear, which in the Word is compared to the day and is called the day. Faith however which precedes but has not yet been so joined to charity is compared to the night and is called the night, as in Genesis 1:16, and elsewhere in the Word. Faith is also called 'the night' in the Word because it receives its light from charity, just as the moon does from the sun. Faith is therefore also compared to the moon and is called the moon; and love or charity is compared to the sun and is called the sun. 'Forty days', or the duration of time meant by them, refers both to the things that precede and to those that follow; hence the statement 'at the end of forty days', which accordingly means both the duration of the previous state, and the beginning of the one being described now. This then begins the description of the second state following temptation of the member of this Church.