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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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Arcana Coelestia # 10300

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10300. 'Salted' means the desire which truth has for good. This is clear from the meaning of 'salt' as desire belonging to the love which truth has for good, dealt with below, so that 'salted' means something in which that desire is present. The reason why the desire which truth has for good needs to be present is that this desire causes the two to be joined together; for to the extent that truth desires good it becomes joined to it. Truth and good joined together is what is called the heavenly marriage, which constitutes heaven itself with a person. Therefore when the desire for them to be joined together exists within the worship of God, within every single part of it, heaven - and accordingly the Lord - is present there within every single part. This is meant by the requirement for the incense to be salted. 'Salt' receives this meaning from its conjunctive properties; for it makes ingredients all combine and consequently brings out their flavour. Indeed it causes water and oil to combine, which otherwise do not combine.

[2] When it is known that 'salt' means the desire for truth and good to be joined together it may be seen what the Lord's words in Mark mean,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves. Mark 9:49-50.

'Everyone will be salted with fire' means that each person must have a desire that is present as a result of true love. 'Every sacrifice will be salted with salt' means that the desire present as a result of true love must exist within all worship. 'Tasteless salt' means a desire present as a result of a love other than that true love. 'Having salt in themselves' means possessing truth that has a desire for good.

Love is meant by 'fire', see 4906, 5071(end), 5215, 6314, 6832, 10055.

Worship in general is meant by 'sacrifice', 922, 6905, 8680, 8936.

Can anyone without knowledge of what 'fire' means, or what 'salt' and 'being salted' mean, know what 'being salted with fire' means, why a sacrifice had to be salted, or what the command to have salt in themselves means?

[3] Something similar occurs in Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people will throw it outdoors. Luke 14:33-35.

'Renouncing all their possessions' means loving the Lord above all things, 'possessions' being what is a person's own. 'Tasteless salt' means desire that springs from the proprium or self, thus from self-love and love of the world. This kind of desire is meant by salt that is tasteless, fit for nothing, as also in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

[4] The need for all worship to contain truth that has a desire for good is also meant by the requirement that every offering of a minchah should be salted, and that the salt of Jehovah's covenant should be on every offering, Leviticus 2:13. By 'the minchah and offering' which compose the sacrifice worship is meant, as above; and the salt is called in that verse 'the salt of Jehovah's covenant' because 'covenant' means a joining together, see 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416. Also desire is the actual ardour that flames from and so is an extension of love, and love is spiritual togetherness.

[5] Just as truth's desire for good has the capacity to link things together, so falsity's desire for evil has the capacity to separate them; and that which has the capacity to separate them also has the capacity to destroy them. For this reason 'salt' in the contrary sense means the destruction and laying waste of truth and good, as in Jeremiah,

Cursed is the man (vir) who makes flesh his arm. He will not see when good comes; but he will inhabit very hot places, a salt land which is not inhabited. Jeremiah 17:5-6.

'Making flesh his arm' means trusting in himself, in his proprium, and not in the Divine, 10283; and since the proprium consists in loving self more than God and the neighbour, self-love is what those words describe. This is why it says that he will not see when good comes, and that he will inhabit very hot places and a salt land, that is, will lead a life ruled by foul kinds of love and their desires, which have destroyed the Church's goodness and truth.

[6] In Zephaniah,

It will be like Gomorrah, a place abandoned to the nettle, and a saltpit, and a waste forever. Zephaniah 2:9.

'A place abandoned to the nettle' stands for the ardour and passion in a person's life that spring from self-love. 'A saltpit' stands for the desire falsity possesses; and because this is destructive of truth and good, the expression 'a waste forever' is used. The reason for its being said that 'it will be like Gomorrah' is that Gomorrah and Sodom mean self-love, 2220.

[7] Where it said at Genesis 19:26 that Lot's wife was turned into a pillar of salt because she turned her face towards those cities, the meaning was the laying waste of truth and good; for in the internal sense 'turning the face' towards something means loving it, 10189. This explains why the Lord says,

Let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

And in Moses,

Its whole land will be brimstone and salt, and a burning, as at the overthrow of Sodom and Gomorrah. Deuteronomy 29:23.

Here, as also elsewhere in the Word, 'land' is used to mean the Church, see in the places referred to in 9325.

[8] So it was that cities which were not to be inhabited any longer were sown with salt after they had been destroyed, Judges 9:45.

From all this it is evident that in the genuine sense 'salt' means the desire that truth has for good, thus its conjunctive power, and in the contrary sense the desire that falsity has for evil, thus its destructive power.

[9] Anyone therefore who knows that 'salt' means truth's desire for good and the force that joins the two together is also able to know what is meant where it says that the water of Jericho was healed by Elisha, by his throwing salt into its source, 2 Kings 2:19-22. For Elisha, like Elijah, represented the Lord in respect of the Word, 2762, 8029; 'water' means the truths of the Word, 'the water of Jericho', and in like manner 'the source' of that water, meaning the truths of the Word in the literal sense; and 'salt' means the desire truth has for good, the joining together of the two, and consequent healing.

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