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Joshua 24

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1 And Joshua gathereth all the tribes of Israel to Shechem, and calleth for the elders of Israel, and for its heads, and for its judges, and for its authorities, and they station themselves before God.

2 And Joshua saith unto all the people, `Thus said Jehovah, God of Israel, Beyond the River have your fathers dwelt of old -- Terah father of Abraham and father of Nachor -- and they serve other gods;

3 and I take your father Abraham from beyond the River, and cause him to go through all the land of Canaan, and multiply his seed, and give to him Isaac.

4 And I give to Isaac, Jacob and Esau; and I give to Esau mount Seir, to possess it; and Jacob and his sons have gone down to Egypt.

5 And I send Moses and Aaron, and plague Egypt, as I have done in its midst, and afterwards I have brought you out.

6 And I bring out your fathers from Egypt, and ye go into the sea, and the Egyptians pursue after your fathers, with chariot and with horsemen, to the Red Sea;

7 and they cry unto Jehovah, and He setteth thick darkness between you and the Egyptians, and bringeth on them the sea, and covereth them, and your eyes see that which I have done in Egypt; and ye dwell in a wilderness many days.

8 `And I bring you in unto the land of the Amorite who is dwelling beyond the Jordan, and they fight with you, and I give them into your hand, and ye possess their land, and I destroy them out of your presence.

9 `And Balak son of Zippor, king of Moab, riseth and fighteth against Israel, and sendeth and calleth for Balaam son of Beor, to revile you,

10 and I have not been willing to hearken to Balaam, and he doth greatly bless you, and I deliver you out of his hand.

11 `And ye pass over the Jordan, and come in unto Jericho, and fight against you do the possessors of Jericho -- the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite -- and I give them into your hand.

12 And I send before you the hornet, and it casteth them out from your presence -- two kings of the Amorite -- not by thy sword, nor by thy bow.

13 `And I give to you a land for which thou hast not laboured, and cities which ye have not built, and ye dwell in them; of vineyards and olive-yards which ye have not planted ye are eating.

14 `And now, fear ye Jehovah, and serve Him, in perfection and in truth, and turn aside the gods which your fathers served beyond the River, and in Egypt, and serve ye Jehovah;

15 and if wrong in your eyes to serve Jehovah -- choose for you to-day whom ye do serve; -- whether the gods whom your fathers served, which [are] beyond the River, or the gods of the Amorite in whose land ye are dwelling; and I and my house -- we serve Jehovah.'

16 And the people answer and say, `Far be it from us to forsake Jehovah, to serve other gods;

17 for Jehovah our God [is] He who is bringing us and our fathers up out of the land of Egypt, out of a house of servants, and who hath done before our eyes these great signs, and doth keep us in all the way in which we have gone, and among all the peoples through whose midst we passed;

18 and Jehovah casteth out the whole of the peoples, even the Amorite inhabiting the land, from our presence; we also do serve Jehovah, for He [is] our God.'

19 And Joshua saith unto the people, `Ye are not able to serve Jehovah, for a God most holy He [is]; a zealous God He [is]; He doth not bear with your transgression and with your sins.

20 When ye forsake Jehovah, and have served gods of a stranger, then He hath turned back and done evil to you, and consumed you, after that He hath done good to you.'

21 And the people saith unto Joshua, `No, but Jehovah we do serve.'

22 And Joshua saith unto the people, `Witnesses ye are against yourselves, that ye have chosen for you Jehovah to serve Him (and they say, `Witnesses!')

23 and, now, turn aside the gods of the stranger which [are] in your midst, and incline your heart unto Jehovah, God of Israel.'

24 And the people say unto Joshua, `Jehovah our God we serve, and to His voice we hearken.'

25 And Joshua maketh a covenant with the people on that day, and layeth on it a statute and an ordinance, in Shechem.

26 And Joshua writeth these words in the Book of the Law of God, and taketh a great stone, and raiseth it up there under the oak which [is] in the sanctuary of Jehovah.

27 And Joshua saith unto all the people, `Lo, this stone is against us for a witness, for it hath heard all the sayings of Jehovah which He hath spoken with us, and it hath been against you for a witness, lest ye lie against your God.'

28 And Joshua sendeth the people away, each to his inheritance.

29 And it cometh to pass, after these things, that Joshua son of Nun, servant of Jehovah, dieth, a son of a hundred and ten years,

30 and they bury him in the border of his inheritance, in Timnath-Serah, which [is] in the hill-country of Ephraim, on the north of the hill of Gaash.

31 And Israel serveth Jehovah all the days of Joshua, and all the days of the elders who prolonged days after Joshua, and who knew all the work of Jehovah which He did to Israel.

32 And the bones of Joseph, which the sons of Israel brought up out of Egypt, they buried in Shechem, in the portion of the field which Jacob bought from the sons of Hamor father of Shechem, with a hundred kesitah; and they are to the sons of Joseph for an inheritance.

33 And Eleazar son of Aaron died, and they bury him in the hill of Phinehas his son, which was given to him in the hill-country of Ephraim.

   

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Befall, to

  

(Genesis 42:29.) The things which befall are the things which were of providence, or which were provided, because everything which befalls, or happens, in other words what is called fortuitous, and is ascribed to chance, or to fortune, is of providence. (Arcana Coelestia 5508)

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Arcana Coelestia # 5508

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5508. 'And they pointed out to him all that was happening to them means reflection by the good of that truth on what was provided up to then. This is clear from the meaning of 'pointing out' as thought and reflection, dealt with in 2861, for what is pointed out to someone is thought based on reflection; and from the meaning of 'all that was happening to them' as what was providential or provided, dealt with below. The reason why it is the good of truth that reflects is that the one to whom 'they pointed out' was Jacob their father, who represents the good of truth, 5506. The reflection did not originate in the truths represented by 'the sons of Jacob', as the sense of the letter implies, for the reason that all reflection and thought based on it which take place in what is lower or more external begin in what is higher or more internal, though they appear to begin in what is lower or more external. And because the good of truth, which 'Jacob' represents, is more internal, reflection by the good of truth is therefore meant.

[2] The reason 'what is happening' means what is providential or has been provided is that every happening or contingency which is otherwise described as fortuitous and attributed to chance or luck is something providential. Divine Providence does its work out of sight and in ways beyond comprehension, for the reason that a person may be able in freedom to attribute that work either to providence or else to chance. For if providence performed its acts in seen and comprehensible ways the dangerous condition would then exist in which a person would first believe, because of what he has seen and comprehended, that those acts were providential, but after that would move away into a contrary belief. In that case truth and falsity would then be joined together in his interior man and the truth would be rendered profane - a condition that holds eternal damnation within it. The retention therefore of a person such as this in a state of disbelief is preferable to his having faith at one point and then departing from it.

[3] This condition is meant in Isaiah,

Say to this people, Hearing, hear - but do not understand; and seeing, see - but do not comprehend. Make the heart of this people fat and their ears heavy, and plaster over their eyes, lest they see with their eyes and hear with their ears, and their heart understands, and they turn again and are healed. Isaiah 6:9-10; John 12:40.

This also explains why miracles do not take place at the present day. For as with everything else that is seen and comprehensible, miracles would compel a person to believe; and anything that compels takes freedom away. But the whole of a person's reformation and regeneration takes place while he is in freedom; nothing implanted in him if he is not in freedom remains fixed in him. Things are implanted in freedom if an affection for goodness and truth are present in the person, 1937, 1947, 2744, 2870-2893, 3145, 3146, 3158, 4401.

[4] The reason why great miracles occurred among the descendants of Jacob was that they were compelled by those miracles to fulfill in their outward form the religious laws they were given; for no more than this was required of those limited to representatives of the Church. With those people things of an external nature were separated from internal ones, which was why they could not undergo any interior reformation. They completely rejected things of an internal nature and were therefore unable to render truths profane, 3398, 3399, 3479, 4680. Such people could be subjected to compulsion without any danger of their profaning what was holy.

[5] People of today ought to believe what they do not see, as is also clear from the Lord's words to Thomas, in John,

Because you have seen Me, Thomas, you have believed; blessed are those who do not see and yet believe. John 20:29.

The truth that contingencies which are otherwise attributed to chance or luck are due to Divine Providence is indeed accepted by the Church; yet there is no real belief in it. Who does not say that God has saved him, who does not give thanks to God when, seemingly by good fortune, he gets out of some great danger? Also, when he is promoted to important positions or comes into wealth, does he not also call this a blessing received from God? Thus the member of the Church accepts that all contingencies are attributable to providence, even though he does not really believe this. But more on these matters will in the Lord's Divine mercy be presented elsewhere.

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