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Judges 9

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1 Abimelech the son of Jerubbaal went to Shechem to his mother's brothers, and spoke with them, and with all the family of the house of his mother's father, saying,

2 "Please speak in the ears of all the men of Shechem, 'Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?' Remember also that I am your bone and your flesh."

3 His mother's brothers spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, "He is our brother."

4 They gave him seventy [pieces] of silver out of the house of Baal Berith, with which Abimelech hired vain and light fellows, who followed him.

5 He went to his father's house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.

6 All the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.

7 When they told it to Jotham, he went and stood on the top of Mount Gerizim, and lifted up his voice, and cried, and said to them, "Listen to me, you men of Shechem, that God may Listen to you.

8 The trees went forth on a time to anoint a king over them; and they said to the olive tree, 'Reign over us.'

9 "But the olive tree said to them, 'Should I leave my fatness, with which by me they honor God and man, and go to wave back and forth over the trees?'

10 "The trees said to the fig tree, 'Come and reign over us.'

11 "But the fig tree said to them, 'Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?'

12 "The trees said to the vine, 'Come and reign over us.'

13 "The vine said to them, 'Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?'

14 "Then all the trees said to the bramble, 'Come and reign over us.'

15 "The bramble said to the trees, 'If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.'

16 "Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands

17 (for my father fought for you, and risked his life, and delivered you out of the hand of Midian:

18 and you have risen up against my father's house this day, and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother);

19 if you then have dealt truly and righteously with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you:

20 but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech."

21 Jotham ran away, and fled, and went to Beer, and lived there, for fear of Abimelech his brother.

22 Abimelech was prince over Israel three years.

23 God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

24 that the violence done to the seventy sons of Jerubbaal might come, and that their blood might be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.

25 The men of Shechem set an ambush for him on the tops of the mountains, and they robbed all who came along that way by them: and it was told Abimelech.

26 Gaal the son of Ebed came with his brothers, and went over to Shechem; and the men of Shechem put their trust in him.

27 They went out into the field, and gathered their vineyards, and trod [the grapes], and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.

28 Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Isn't he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: but why should we serve him?

29 Would that this people were under my hand! Then I would remove Abimelech." He said to Abimelech, "Increase your army, and come out!"

30 When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.

31 He sent messengers to Abimelech craftily, saying, "Behold, Gaal the son of Ebed and his brothers are come to Shechem; and behold, they constrain the city [to take part] against you.

32 Now therefore, go up by night, you and the people who are with you, and lie in wait in the field:

33 and it shall be, that in the morning, as soon as the sun is up, you shall rise early, and rush on the city; and behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion."

34 Abimelech rose up, and all the people who were with him, by night, and they laid wait against Shechem in four companies.

35 Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose up, and the people who were with him, from the ambush.

36 When Gaal saw the people, he said to Zebul, "Behold, people are coming down from the tops of the mountains." Zebul said to him, "You see the shadow of the mountains as if they were men."

37 Gaal spoke again and said, "Behold, people are coming down by the middle of the land, and one company comes by the way of the oak of Meonenim."

38 Then Zebul said to him, "Now where is your mouth, that you said, 'Who is Abimelech, that we should serve him?' Isn't this the people that you have despised? Please go out now and fight with them."

39 Gaal went out before the men of Shechem, and fought with Abimelech.

40 Abimelech chased him, and he fled before him, and many fell wounded, even to the entrance of the gate.

41 Abimelech lived at Arumah: and Zebul drove out Gaal and his brothers, that they should not dwell in Shechem.

42 It happened on the next day, that the people went out into the field; and they told Abimelech.

43 He took the people, and divided them into three companies, and laid wait in the field; and he looked, and behold, the people came forth out of the city; He rose up against them, and struck them.

44 Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city: and the two companies rushed on all who were in the field, and struck them.

45 Abimelech fought against the city all that day; and he took the city, and killed the people who were therein: and he beat down the city, and sowed it with salt.

46 When all the men of the tower of Shechem heard of it, they entered into the stronghold of the house of Elberith.

47 It was told Abimelech that all the men of the tower of Shechem were gathered together.

48 Abimelech went up to Mount Zalmon, he and all the people who were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said to the people who were with him, "What you have seen me do, make haste, and do as I have done!"

49 All the people likewise each cut down his bough, and followed Abimelech, and put them at the base of the stronghold, and set the stronghold on fire on them; so that all the people of the tower of Shechem died also, about a thousand men and women.

50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.

51 But there was a strong tower within the city, and there fled all the men and women, and all they of the city, and shut themselves in, and went up to the roof of the tower.

52 Abimelech came to the tower, and fought against it, and drew near to the door of the tower to burn it with fire.

53 A certain woman cast an upper millstone on Abimelech's head, and broke his skull.

54 Then he called hastily to the young man his armor bearer, and said to him, "Draw your sword, and kill me, that men not say of me, 'A woman killed him.' His young man thrust him through, and he died."

55 When the men of Israel saw that Abimelech was dead, they departed every man to his place.

56 Thus God requited the wickedness of Abimelech, which he did to his father, in killing his seventy brothers;

57 and all the wickedness of the men of Shechem did God requite on their heads: and on them came the curse of Jotham the son of Jerubbaal.

   

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Exploring the Meaning of Judges 9

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

Judges 9: Abimelech’s conspiracy, the parable of the trees, Abimelech’s downfall.

This chapter follows the story of Gideon’s many sons; he had seventy sons by his many wives, and also one other son, Abimelech, by a concubine. After Gideon’s death, Abimelech went to the men of Shechem, where his mother’s family lived, and asked them if they would rather be ruled by seventy sons, or by him. The men of Shechem agreed it would be better to have one king, so they gave him seventy pieces of silver from the temple of Baal. Using the silver, Abimelech hired men to come with him, and they killed the seventy sons of Gideon except the youngest, Jotham, who hid. Then they anointed Abimelech king.

When Jotham heard the news, he stood on the top of Mount Gerizim and taunted the men of Shechem with a parable. In his parable, the trees were searching for a king to lead them; they ask the olive, then the fig, then the vine to rule over them. Each refuses, because they do not want to give up their special purpose. Finally, the bramble agrees to lead them, but gives them the choice of either sheltering in its non-existent shade or being consumed by its own fire.

Jotham explained the parable, warning that Abimelech and the men of Shechem would more than likely tear each other down in the end. Then he fled to Beer to escape his brother’s vengeance.

After Abimelech had ruled Israel for three years, the Lord sent an evil spirit to spark ill-will between Abimelech and the men of Shechem. This evil spirit was meant to avenge the killing of Gideon’s seventy sons.

The rest of this chapter describes the city’s descent into chaos, illustrating the various manifestations of evil and falsity through many examples. Robbers were sent to ambush travellers in the mountains, the people of Shechem drunkenly cursed Abimelech in the temple of their god, and the tower of Shechem was burned, killing a thousand hiding in it. Finally, Abimelech lay siege to Thebez, and the people took shelter on the top of a tower there. When he tried to burn that tower, a woman hurled down a millstone to break Abimelech’s skull. In his final moments, Abimelech commanded his armourbearer to kill him with his sword, so that people would not say he was killed by a woman. All of these incidents depict the absolute corruption under Abimelech’s rule.

*****

The key to understanding this story is that Gideon’s son, Abimelech, is the son of a concubine, not a lawful wife. Spiritually speaking, a concubine stands for a love that has become distorted. A genuine love for someone is a love for sake of that other person, while a distorted love means loving someone for what we can get from them (see Swedenborg’s work, Divine Love and Wisdom 271[2], on the love of dominating for the sake of self-love).

The references to Gideon’s seventy sons stand for the enormity of Abimelech’s wrongdoing. The number ‘seven’ stands for something fully worked through, and seventy even more so.

Jotham’s parable presents three levels of pure love: the love of the Lord (the olive with its fragrant oil), the love of truth (the vine with its rich wine), and the love of use (the fig with its abundant seeds). The bramble, with its painful grip, stands for a love of evil and falsity (see Swedenborg’s work, Arcana Caelestia 273).

The evil spirit sent by the Lord seems to show that God was punishing his own people, but that is only how things appear (Arcana Caelestia 1838). When we look deeper, we will realize that we are punished by our own evil actions, for evil breeds more evil and there is no rest for the wicked (see Isaiah 48:22). In regeneration, the process of breaking down the power of evil and false states in ourselves is called “vastation”. Once we have done the grueling work to minimize these influences over us, we can fully appreciate the joys of spiritual life (Arcana Caelestia 2694[2]).

Spiritually, an ambush depicts the way hell attacks our minds: without warning. Drunkenness and cursing a former ally stands for the abandonment of all values and integrity. The tower represents the pride which rises up in self-love and love of dominance, and beyond that, Abimelech’s aversion to being killed by a woman stands for the rejection of all that is good and true. Her millstone grinds corn to make it edible, in the same way that we must process truths to put them to use (see Swedenborg’s work, Apocalypse Explained 1182).

This powerful chapter shows the descent of evil into greater evils, until they become so consuming they have no vestige of good left, and no recognition of truth remaining. The final two verses state: “Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Gideon.”

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Arcana Coelestia # 2694

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2694. 'Do not be afraid, for God has heard the boy's voice where he is' means the hope of help. This is clear from the meaning of 'do not be afraid' as not despairing, for once fear is removed hope is at hand; and from the meaning of 'hearing the boy's voice' as help, dealt with above in 2691, where similar words occur. The subject in previous verses has been the state of desolation which those people experience who are being reformed and becoming spiritual. But now the subject is the restoration of them, and here their comfort and hope of help.

[2] The fact that those who are being reformed are brought into a state of not knowing any truth, that is, into a state of desolation, insomuch that they experience grief and despair, and that at this point for the first time they receive comfort and help from the Lord, is something that is not known at the present day for the reason that few are being reformed. Those who are such that they are able to be reformed are brought into this state, if not during this life then in the next, where that state is very well known and is called vastation or desolation, regarding which something has been said in Volume One, where also see 1109. Those who experience such vastation or desolation are brought to the point of despair, and when in that state they receive comfort and help from the Lord, and at length are taken away out of that state into heaven, where in the presence of angels they are taught so to speak anew the goods and truths of faith. The primary reason why they undergo vastation or desolation is so that the things of which they are firmly persuaded, originating in what is properly their own, may crumble, see 2682, and also that they may receive the perception of good and truth, which perception they are not able to receive until those false persuasions originating in what is their own are so to speak softened. And it is the state of distress and grief even to the point of despair that effects this change. What good is, and indeed what blessedness and happiness are, nobody with even the sharpest mind is able to perceive unless he has experienced the state of being deprived of good, blessedness, and happiness. It is from this experience that he acquires a sphere of perception; and he acquires it to the same degree that he has experienced the contrary state, for the sphere of perception and how far it extends are determined by his experience of the two contrary states. These, in addition to many others, are the reasons for vastation or desolation. Let the following examples illustrate the matter.

[3] Take those people who attribute everything to their own prudence, and little or nothing to Divine Providence. Even if thousands of reasons are produced to prove that Divine Providence is universal, but universal because it exists in every least thing, and that not even a hair falls from the head - that is, nothing however small exists that has not been foreseen and that has not been provided accordingly - their state of thought regarding their own prudence would remain unaltered, except for the brief moment when they feel convinced by such arguments. Indeed if the same matter were proved to them by actual experiences, they would while witnessing or taking part in such experiences acknowledge the truth of it, but after a short while they would revert to their previous outlook. Such experiences have a fleeting effect on people's thought but not on their affection, and unless the affection is broken down the thought remains in its same state as before; for the thought receives its conviction and its life from the affection. But when the feelings of distress and grief enter into them because they have no power at all that is their own to do anything, and those feelings reach the point of despair, their firm persuasion is broken down and their state altered. In this case they can be brought to a conviction that they have no power that is their own to do anything, and that all power, prudence, intelligence and wisdom originate in the Lord. The same is true of people who believe that their faith is self-derived and their good self-derived.

[4] Let a further example illustrate the matter. Take those who have become firmly persuaded that once they have been made righteous no evil resides with them any longer, but has been completely wiped away and destroyed, and thus that they are pure. Thousands of arguments could be used to make it clear to them that nothing is wiped away or destroyed, but that those people are withheld from evil and maintained in good by the Lord who from the life of good which they have led in the world are such that they can be withheld from evil and maintained in good by Him. In addition to these arguments they could be convinced from experiences that they are of themselves nothing but evil, indeed that they are nothing but utterly filthy masses of evil. But in spite of all those arguments and experiences they would still not depart from their opinion and belief. But when they are brought into a particular state in order that they may perceive hell within themselves, and perceiving this so clearly as to despair of the possibility of their own salvation, that firm persuasion is for the first time broken down and with it their pride and their contempt for all others in comparison with themselves, and also their arrogant assumption that they are the only ones who are saved. They can now be brought into a true confession of faith, not merely to the confession that all good comes from the Lord but also that all things exist because of His mercy; and at length they can be brought into humility of heart before the Lord, the existence of which is impossible without acknowledgement of what they are in themselves. From this it is now evident why those who are being reformed or becoming spiritual are brought into the state of vastation or desolation dealt with in the verses previous to this, and how, when experiencing this state even to the point of despair, they for the first time receive comfort and help from the Lord.

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