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Joshua 9

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1 And it cometh to pass, when all the kings who [are] beyond the Jordan, in the hill-country, and in the low-country, and in every haven of the great sea, over-against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, hear --

2 that they gather themselves together to fight with Joshua, and with Israel -- one mouth.

3 And the inhabitants of Gibeon have heard that which Joshua hath done to Jericho and to Ai,

4 and they work, even they, with subtilty, and go, and feign to be ambassadors, and take old sacks for their asses, and wine-bottles, old, and rent, and bound up,

5 and sandals, old and patched, on their feet, and old garments upon them, and all the bread of their provision is dry -- it was crumbs.

6 And they go unto Joshua, unto the camp at Gilgal, and say unto him, and unto the men of Israel, `From a land far off we have come, and now, make with us a covenant;'

7 and the men of Israel say unto the Hivite, `It may be in our midst ye are dwelling, and how do we make with thee a covenant?'

8 and they say unto Joshua, `Thy servants we [are].' And Joshua saith unto them, `Who [are] ye? and whence come ye?'

9 And they say unto him, `From a land very far off have thy servants come, for the name of Jehovah thy God, for we have heard His fame, and all that He hath done in Egypt,

10 and all that He hath done to the two kings of the Amorite who [are] beyond the Jordan, to Sihon king of Heshbon, and to Og king of Bashan, who [is] in Ashtaroth.

11 `And our elders, and all the inhabitants of our land speak unto us, saying, Take in your hand provision for the way, and go to meet them, and ye have said unto them, Your servants we [are], and now, make with us a covenant;

12 this our bread -- hot we provided ourselves with it out of our houses, on the day of our coming out to go unto you, and now, lo, it is dry, and hath been crumbs;

13 and these [are] the wine-bottles which we filled, new, and lo, they have rent; and these, our garments and our sandals, have become old, from the exceeding greatness of the way.'

14 And the men take of their provision, and the mouth of Jehovah have not asked;

15 and Joshua maketh with them peace, and maketh with them a covenant, to keep them alive; and swear to them do the princes of the company.

16 And it cometh to pass, at the end of three days after that they have made with them a covenant, that they hear that they [are] their neighbours -- that in their midst they are dwelling.

17 And the sons of Israel journey and come in unto their cities on the third day -- and their cities [are] Gibeon, and Chephirah, and Beeroth, and Kirjath-Jearim --

18 and the sons of Israel have not smitten them, for sworn to them have the princes of the company by Jehovah God of Israel, and all the company murmur against the princes.

19 And all the princes say unto all the company, `We -- we have sworn to them by Jehovah, God of Israel; and now, we are not able to come against them;

20 this we do to them, and have kept them alive, and wrath is not upon us, because of the oath which we have sworn to them.'

21 And the princes say unto them, `They live, and are hewers of wood and drawers of water for all the company, as the princes spake to them.'

22 And Joshua calleth for them, and speaketh unto them, saying, `Why have ye deceived us, saying, We are very far from you, and ye in our midst dwelling?

23 and now, cursed are ye, and none of you is cut off [from being] a servant, even hewers of wood and drawers of water, for the house of my God.'

24 And they answer Joshua and say, `Because it was certainly declared to thy servants, that Jehovah thy God commanded Moses His servant to give to you all the land, and to destroy all the inhabitants of the land from before you; and we fear greatly for ourselves because of you, and we do this thing;

25 and now, lo, we [are] in thy hand, as [it is] good, and as [it is] right in thine eyes to do to us -- do.'

26 And he doth to them so, and delivereth them from the hand of the sons of Israel, and they have not slain them;

27 and Joshua maketh them on that day hewers of wood and drawers of water for the company, and for the altar of Jehovah, unto this day, at the place which He doth choose.

   

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Exploring the Meaning of Joshua 9

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

Joshua 9: The Gibeonites deceive Israel.

After Israel conquered Jericho and then Ai, the news about the strength of the Children of Israel - and their mighty God, Jehovah - spread quickly among the people of Canaan. In this chapter, the people of Gibeon came up with a plan to trick Joshua and the Israelites into granting them safety.

To preserve themselves, the Gibeonites cooked up a story that they had come from far away. They dressed in old clothing and worn-out sandals, and brought shabby wine-skins and moldy bread as proof of their long journey. After questioning these travelers, Joshua agreed to guarantee their safety, and the Israelites made a covenant to let them live. Note that the Israelites did not consult the Lord.

In the end, the Gibeonites admitted that they lived close by and were neighbors of Israel, just as the Hivites (the Gibeonites' ancestors) had been with Abraham. Joshua, unable to revoke his promise to them, made them wood-cutters and water-carriers for the altars of the Lord.

This chapter offers us several spiritual lessons. The main one is that there is a place for simple, well-intentioned goodness in our spiritual life, along with our love of God and our love for other people (See Swedenborg's exegetical work, Arcana Caelestia 3436, for details). This is what the Gibeonites stand for; they were not warlike but peaceful, content to live usefully day after day. This is an illustration of natural good, which is an important part of life in this world and in heaven (Arcana Caelestia 3167).

On a spiritual level, their story about living in a country far-away means that when we live good, well-intentioned lives, we are ‘far away’ from the evils of the Canaanites. Although the Gibeonites lived among the Canaanites, their higher values were entirely different. So while the Gibeonites deceived Israel to save themselves, they spoke truthfully when they said: “we come from a place a very long way away” (See Swedenborg's work, Heaven and Hell 481).

Their tattered and torn appearance is meant to illustrate the hard work of doing good. It can be quite wearing to continue doing good things, especially when we feel it is all up to us. Acknowledging that all good is from the Lord renews us, and keeps us from the burden of merit.

In the same vein, their worn-out appearance is also about our relationship with the Word. Little children love and delight in the stories of the Word, but as they grow up, this love dwindles (Arcana Caelestia 3690). But as adults, we have the choice to find those guiding principles from the Word, helping us to keep leading good lives.

The fact that Joshua commanded the Gibeonites to cut wood and draw water also holds spiritual significance. The beauty of wood is that it comes from living trees, and can be turned into many, many useful things. It stands for the steady, humble wish to do good each day (See Swedenborg's work, True Christian Religion 374). This must be present in our worship at the altars of the Lord.

Drawing water provides essential, life-giving refreshment for others. Water stands for truth, and our better actions draw the water of life for the sake of others. Truly, acknowledging the goodness in other people is part of our faith in God. This story shows us that we must allow others to live and to serve everything of God, just as Joshua showed mercy toward the Gibeonites.

Ze Swedenborgových děl

 

Heaven and Hell # 481

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481. We come into heaven if our love is heavenly and spiritual and into hell if our love is carnal and worldly without any heavenly and spiritual dimension. My evidence for this conclusion is all the people I have seen raised into heaven and cast into hell. The ones who were raised into heaven had lives of heavenly and spiritual love, while the ones who were cast into hell had lives of carnal and worldly love. Heavenly love is loving what is good, honest, and fair because it is good, honest, and fair, and doing it because of that love. This is why they have a life of goodness, honesty, and fairness, which is a heavenly life. If we love these things for their own sakes and do or live them, we are also loving the Lord above all because they come from him. We are also loving our neighbor, because these things are our neighbor who is to be loved. 1 Carnal love, though, is loving what is good and honest and fair not for their own sakes but for our own sake, because we can use them to gain prestige, position, and profit. In this case we are not focusing on the Lord and our neighbor within what is good and honest and fair but on ourselves and the world, and we enjoy deceit. When the motive is deceit, then whatever is good and honest and fair is actually evil and dishonest and unfair. This is what we love within [the outward appearance].

[2] Since these loves define our lives, we are all examined as to our quality immediately after death, when we arrive in the world of spirits, and we are put in touch with people of like love. If we are focused on heavenly love, we are put in touch with people in heaven; and if we are focused on carnal love, we are put in touch with people in hell. Further, once the first and second states have been completed the two kinds of people are separated so that they no longer see or recognize each other. We actually become our own love not only as to the deeper levels of our minds but outwardly as well, in face, body, and speech, since we become images of our love even in outward things. People who are carnal loves look coarse, dim, dark, and misshapen; while people who are heavenly loves look lively, clear, bright, and lovely. They are completely different in spirit and in thought as well. People who are heavenly loves are intelligent and wise, while people who are carnal loves are dense and rather silly.

[3] When leave is given to examine the inner and outer aspects of the thoughts and affections of people engaged in heavenly love, the inner reaches look as though they were made of light, in some cases like the light of a flame; and their outer manifestations are of various lovely colors, like a rainbow. In contrast, the inner reaches of people who are engaged in carnal love look gloomy because they are closed in, in some cases like a smoky fire for people who were inwardly maliciously deceptive. Their outer manifestations have an ugly color, depressing to look at (both the inner and outer aspects of the mind and spirit are presented visually in the spiritual world whenever it so pleases the Lord).

[4] People who are engaged in carnal love do not see anything in heaven's light. Heaven's light is darkness to them, while hell's light, which is like the light of glowing embers, is like daylight to them. In fact, in heaven's light their inner sight is deprived of light to the point that they become insane. As a result, they run away from it and hide in caves and caverns of a depth that corresponds to the false convictions that stem from their evil intentions. Exactly the reverse is true for people who are engaged in heavenly love, though. The deeper or higher they enter into heavenly light, the more clearly they see everything and the lovelier it all looks, and the more intelligently and wisely they grasp what is true.

[5] There is no way that people who are engaged in carnal love can live in heaven's warmth, because heaven's warmth is heavenly love. They can live in hell's warmth, though, which is a love of cruelty toward people who do not support them. The pleasures of this love are contempt for others, hostility, hatred, and vengefulness. When they are absorbed in these they are in their very life, with no knowledge whatever of what it means to do good for others out of sheer goodness and for the sake of the good itself. All they know is how to do good out of malice and for the sake of malice.

[6] People who are engaged in carnal love cannot breathe in heaven either. When evil spirits are taken there, they draw breath like someone who is struggling painfully. On the other hand, people who are engaged in heavenly love breathe more freely and feel more alive the deeper into heaven they come.

We may gather from this that a heavenly and spiritual love is heaven for us because everything heavenly is written on that love; and that carnal and worldly love apart from heavenly and spiritual love is hell for us because everything hellish is written on that love.

We can see, then, that people come into heaven who have a heavenly and spiritual love, and people come into hell who have a carnal and worldly love without a heavenly and spiritual one.

Poznámky pod čarou:

1. [Swedenborg's footnote] In the highest sense, the Lord is our neighbor because he is to be loved above all; however, loving the Lord is loving what comes from him because he is in everything that comes from him, so [our neighbor is] whatever is good and true: Arcana Coelestia 2425, 3419, 6706, 6711, 6819, 6823, 8123. Loving what is good and true, which come from him, is living by them, and this is loving the Lord: 10143, 10153, 10310, 10336, 10578, 10648. Every individual and community, our country and church, and in the broadest sense the Lord's kingdom, is our neighbor; and loving our neighbor is helping them from a love for their good in keeping with their state. This means that their welfare, which we are to value, is the neighbor: 6818-6824, 8123. Moral good, or what is honest, and civic good, or what is fair, are our neighbor as well; and acting honestly and fairly out of a love for what is honest and fair is loving the neighbor: 2915, 4730, 8120-8123. Consequently, thoughtfulness toward our neighbor includes all aspects of our lives, and doing what is good and fair, and acting honestly from the heart in every position we hold and in everything we do, is loving our neighbor: 2417, 8121, 8124. The doctrine of the early church was a doctrine of charity, and this was the source of their wisdom: 2417, 2385, 3419-3420, 4844, 6628.

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