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Judges 3

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1 Now these are the nations which the LORD left, to prove Israel by them, (even as many of Israel as had not known all the wars of Canaan;

2 Only that the generations of the children of Israel might know to teach them war, at the least such as before knew nothing of it;)

3 Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt on mount Lebanon, from mount Baal-hermon to the entrance of Hamath.

4 And they were to prove Israel by them, to know whether they would hearken to the commandments of the LORD, which he commanded their fathers by the hand of Moses.

5 And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:

6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.

7 And the children of Israel did evil in the sight of the LORD, and forgot the LORD their God, and served Baalim, and the groves.

8 Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years.

9 And when the children of Israel cried to the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother.

10 And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim.

11 And the land had rest forty years: and Othniel the son of Kenaz died.

12 And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.

13 And he gathered to him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm-trees.

14 So the children of Israel served Eglon the king of Moab eighteen years.

15 But when the children of Israel cried to the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjaminite, a man left-handed: and by him the children of Israel sent a present to Eglon king of Moab.

16 But Ehud made him a dagger which had two edges, of a cubit length; and he girded it under his raiment upon his right thigh.

17 And he brought the present to Eglon king of Moab: and Eglon was a very fat man.

18 And when he had made an end to offer the present, he sent away the people that bore the present.

19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee, O king: who said, Keep silence. And all that stood by him went out from him.

20 And Ehud came to him; and he was sitting in a summer-parlor, which he had for himself alone: and Ehud said, I have a message from God to thee. And he arose from his seat.

21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:

22 And the haft also entered after the blade: and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.

23 Then Ehud went forth through the porch, and shut the doors of the parlor upon him, and locked them.

24 When he had gone out, his servants came; and when they saw that, behold, the doors of the parlor were locked, they said, Surely he covereth his feet in his summer-chamber.

25 And they tarried till they were ashamed: and behold, he opened not the doors of the parlor, therefore they took a key and opened them: and behold, their lord lay dead on the earth.

26 And Ehud escaped while they tarried; and passed beyond the quarries, and escaped to Seirath.

27 And it came to pass when he had come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.

28 And he said to them, Follow me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan towards Moab, and suffered not a man to pass over.

29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valor: and there escaped not a man.

30 So Moab was subdued that day under the hand of Israel: and the land had rest eighty years.

31 And after him was Shamgar the son of Anath, who slew of the Philistines six hundred men with an ox-goad; and he also delivered Israel.

   

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Exploring the Meaning of Judges 3

Napsal(a) New Christian Bible Study Staff, 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).

Ze Swedenborgových děl

 

True Christian Religion # 126

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126. (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION.

The Lord had two purposes in coming into the world, redemption and the glorification of His Human; and by these He saved both men and angels. These two purposes are quite distinct, but still they are combined in effecting salvation. The nature of redemption was shown in the preceding paragraphs to be a battle against the hells, their subjugation and afterwards the ordering of the heavens. Glorification, however, is the uniting of the Lord's Human with His Father's Divine. This took place by stages and was completed by His passion on the cross. For every person ought for his own part to approach God, and the more nearly he does so, the more closely does God on His side enter into him. It is similar to the building of a church: its construction by human hands must come first, and then afterwards it must be consecrated, and finally prayers must be said for God to be present and unite Himself with its congregation. The reason why the actual union was fully achieved by the passion on the cross is that it was the last temptation which the Lord underwent in the world; and temptations create a link. In temptation it looks as if a person is left to himself, but he is not, since God is then most closely present in his inmost, and secretly gives him support. When therefore anyone is victorious over temptation, he is most inwardly linked with God, and in this case the Lord was most inwardly united with God His Father.

[2] The Lord's being left to Himself, when He suffered on the cross, is evident from His cry then:

O God, why have you abandoned me? [Matthew 27:46]

as well as from these words of the Lord:

No one takes my life from me, but I lay it down of myself. I have the power to lay it down, and I have the power to take it back; this charge I received from my Father, John 10:18.

These passages then can prove that the Lord did not suffer in His Divine, but in His Human, and then a most inward and complete union took place. An illustration of this might be the fact that while a person is suffering physical pain, his soul feels nothing but is merely distressed. But when the victory is won, God takes away that distress, wiping it away as one does tears from the eyes.

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