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Judges 8

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1 The men of Ephraim said to him, "Why have you treated us this way, that you didn't call us, when you went to fight with Midian?" They rebuked him sharply.

2 He said to them, "What have I now done in comparison with you? Isn't the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

3 God has delivered into your hand the princes of Midian, Oreb and Zeeb! What was I able to do in comparison with you?" Then their anger was abated toward him, when he had said that.

4 Gideon came to the Jordan, [and] passed over, he, and the three hundred men who were with him, faint, yet pursuing.

5 He said to the men of Succoth, "Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian."

6 The princes of Succoth said, "Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?"

7 Gideon said, "Therefore when Yahweh has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers."

8 He went up there to Penuel, and spoke to them in the same way; and the men of Penuel answered him as the men of Succoth had answered.

9 He spoke also to 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 armies with them, about fifteen thousand men, all who were left of all the army of the children of the east; for there fell one hundred twenty thousand men who drew sword.

11 Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and struck the army; for the army was secure.

12 Zebah and Zalmunna fled; and he pursued after them; and he took the two kings of Midian, Zebah and Zalmunna, and confused all the army.

13 Gideon the son of Joash returned from the battle from the ascent of Heres.

14 He caught a young man of the men of Succoth, and inquired of him: and he described for him the princes of Succoth, and its elders, seventy-seven men.

15 He came to the men of Succoth, and said, "See Zebah and Zalmunna, concerning whom you taunted me, saying, 'Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?'"

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

17 He broke down the tower of Penuel, and killed the men of the city.

18 Then he said to Zebah and Zalmunna, "What kind of men were they whom you killed at Tabor?" They answered, "They were like you. Each one resembled the children of a king."

19 He said, "They were my brothers, the sons of my mother. As Yahweh lives, if you had saved them alive, I would not kill you."

20 He said to Jether his firstborn, "Get up, and kill them!" But the youth didn't draw his sword; for he was afraid, because he was yet a youth.

21 Then Zebah and Zalmunna said, "Rise and fall on us; for as the man is, so is his strength." Gideon arose, and killed Zebah and Zalmunna, and took the crescents that were on their camels' necks.

22 Then the men of Israel said to Gideon, "Rule over us, both you, and your son, and your son's son also; for you have saved us out of the hand of Midian."

23 Gideon said to them, "I will not rule over you, neither shall my son rule over you. Yahweh shall rule over you."

24 Gideon said to them, "I would make a request of you, that you would give me every man the earrings of his spoil." (For they had golden earrings, because they were Ishmaelites.)

25 They answered, "We will willingly give them." They spread a garment, and every man threw the earrings of his spoil into it.

26 The weight of the golden earrings that he requested was one thousand and seven hundred [shekels] of gold, besides the crescents, and the pendants, and the purple clothing that was on the kings of Midian, and besides the chains that were about their camels' necks.

27 Gideon made an ephod of it, and put it in his city, even in Ophrah: and all Israel played the prostitute after it there; and it became a snare to Gideon, and to his house.

28 So Midian was subdued before the children of Israel, and they lifted up their heads no more. The land had rest forty years in the days of Gideon.

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

30 Gideon had seventy sons conceived from his body; for he had many wives.

31 His concubine who was in Shechem, she also bore him a son, and he named him Abimelech.

32 Gideon the son of Joash died in a good old age, and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.

33 It happened, as soon as Gideon was dead, that the children of Israel turned again, and played the prostitute after the Baals, and made Baal Berith their god.

34 The children of Israel didn't remember Yahweh their God, who had delivered them out of the hand of all their enemies on every side;

35 neither did they show kindness to the house of Jerubbaal, [who is] Gideon, according to all the goodness which he had shown to 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).

Ze Swedenborgových děl

 

Arcana Coelestia # 2447

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2447. 'From Jehovah out of heaven' means from the laws of order in regard to truth, because they separate themselves from good. This does not become clear except from the internal sense, by means of which the truth of the matter regarding forms of punishment and condemnation is disclosed, namely that the author of these is in no sense Jehovah or the Lord, but man, evil spirit, or devil himself; and this is so from the laws of order in regard to truth because they separate themselves from good.

[2] All order begins in Jehovah, that is, in the Lord, and it is in accordance with that order that He rules over every single thing. But there is much variation to His rule; that is to say, it may be His Will, or His Good Pleasure, or His Consent, or His Permission from which He rules. Things that have their origin in His will or in His good pleasure are products of laws of order which have regard to what is good, as also do many things that exist by His consent, and even some that do so by His permission. But when a person separates himself from good he subjects himself to the laws of order which are those of truth separated from good and which are such as condemn. For all truth condemns a person and casts him down into hell; but out of good, that is, out of mercy, the Lord rescues him and raises him up into heaven. From this it is clear that it is a person himself who condemns himself.

[3] Things that are the result of permission are for the most part of this nature - for example, besides countless others, the fact that one devil punishes and torments another. These things are from the laws of order in regard to truth separated from good, for there is no other way in which such devils could be kept under control and prevented from rushing on all the good and upright and destroying them eternally. The prevention of their doing this is the good which the Lord has in view. This is similar to what happens on earth where a benign and compassionate ruler exists who intends and does nothing but good. If he did not allow his laws to punish evil and criminal persons - though he himself punishes nobody but instead grieves that those people are such that their evils must punish them - he would leave his kingdom itself open to plunder by such people; and this would be a manifestation of a complete lack of benignity and compassion.

[4] From these considerations it is evident that Jehovah in no way rained down brimstone and fire, that is, condemned to hell, but that those subject to evil and to falsity which arises out of this did so, the reason being that they separated themselves from good and in so doing put themselves under the laws of order deriving from truth alone. From all this it follows that such is the internal sense of these words.

[5] In the Word, evil, punishment, cursing, condemnation, and many other things are attributed to Jehovah or the Lord, similar to the attribution here that He rained brimstone and fire: in Ezekiel,

I will dispute with him with pestilence and blood; fire and brimstone will I rain on him. Ezekiel 38:22.

In Isaiah,

The breath of Jehovah is like a stream of burning brimstone. Isaiah 30:33.

In David,

Jehovah will rain on the wicked snares, fire and brimstone. Psalms 11:6.

In the same author,

Smoke went up out of His nose, and fire out of His mouth devoured; glowing coals flamed forth from Him. Psalms 18:8-9.

In Jeremiah,

Lest My wrath go forth like fire, and burn with none to quench it. Jeremiah 21:12.

In Moses,

Fire has flared up in My anger, and will burn right down to the lowest hell. Deuteronomy 32:22.

Similar attributions occur in many other places besides these. Why in the Word such things are attributed, as has been stated, to Jehovah or the Lord has been explained in Volume One, in 223, 245, 589, 592, 696, 735, 1093, 1683, 1874. The idea that such things come from the Lord is as remote from the truth as good is from evil, or heaven from hell, or what is Divine from what is of the devil. Evil, hell, and the devil do those things, and in no way the Lord who is mercy itself and good itself. But because those things do seem to come from Him, for reasons presented in the paragraphs just quoted, they are attributed to Him.

[6] From the wording of this verse, 'Jehovah rained from Jehovah out of heaven', it seems in the sense of the letter as though there were two of Them - one on earth, and one in heaven. But the internal sense teaches how this matter is to be understood, namely as follows: The Jehovah mentioned first means the Lord's Divine Human and His Holy proceeding, which in this chapter are meant by 'the two men', while the Jehovah mentioned second means the Divine itself, called the Father, who is referred to in the previous chapter. The internal sense also teaches that this Trinity exists within the Lord, as He Himself says in John,

He who has seen Me has seen the Father. Believe Me that I am in the Father, and the Father in Me. John 14:9-11.

And referring to the Holy proceeding He says in the same gospel,

The Paraclete will not speak from Himself. He will receive it from what is Mine and declare it to you. John 16:13-15.

Thus there is but one Jehovah even though two are mentioned here. Two are mentioned because all laws of order spring from the Lord's Divine itself, Divine Human, and Holy proceeding.

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