Bibliorum

 

Richter 19

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1 Zu der Zeit war kein König in Israel. Und ein levitischer Mann war Fremdling an der Seite des Gebirges Ephraim und hatte sich ein Kebsweib genommen von Bethlehem-Juda.

2 Und da sie hatte neben ihm gehurt, lief sie von ihm zu ihres Vaters Haus gen Bethlehem-Juda und war daselbst vier Monate lang.

3 Und ihr Mann machte sich auf und zog ihr nach, daß er freundlich mit ihr redete und sie wieder zu sich holte; und hatte einen Knecht und ein Paar Esel mit sich. Und sie führte ihn in ihres Vaters Haus. Da ihn aber der Vater der Dirne sah, ward er froh und empfing ihn.

4 Und sein Schwiegervater, der Dirne Vater, hielt ihn, daß er drei Tage bei ihm blieb; sie aßen und tranken und blieben des Nachts da.

5 Des vierten Tages erhoben sie sich des Morgens früh, und er machte sich auf und wollte ziehen. Da sprach der Dirne Vater zu seinem Eidam: Labe dein Herz zuvor mit einem Bissen Brot, darnach sollt ihr ziehen.

6 Und sie setzten sich und aßen beide miteinander und tranken. Da sprach der Dirne Vater zu dem Mann: Bleib doch über Nacht und laß dein Herz guter Dinge sein.

7 Da aber der Mann aufstand und wollte ziehen, nötigte ihn sein Schwiegervater, daß er über Nacht dablieb.

8 Des Morgens am fünften Tage machte er sich früh auf und wollte ziehen. Da sprach der Dirne Vater: Labe doch dein Herz und laß uns verziehen, bis sich der Tag neigt. Und aßen also die beiden miteinander.

9 Und der Mann machte sich auf und wollte ziehen mit seinem Kebsweib und mit seinem Knechte. Aber sein Schwiegervater, der Dirne Vater, sprach zu ihm: Siehe, der Tag hat sich geneigt, und es will Abend werden; bleib über Nacht. Siehe, hier ist Herberge noch diesen Tag; bleibe hier über Nacht und laß dein Herz guter Dinge sein. Morgen steht ihr früh auf und zieht eures Weges zu deiner Hütte.

10 Aber der Mann wollte nicht über Nacht bleiben, sondern machte sich auf und zog hin und kam bis vor Jebus, das ist Jerusalem, und sein Paar Esel beladen und sein Kebsweib mit ihm.

11 Da sie nun nahe bei Jebus kamen, sank der Tag sehr dahin. Und der Knecht sprach zu seinem Herrn: Komm doch und laß uns in diese Stadt der Jebusiter einkehren und über Nacht darin bleiben.

12 Aber sein Herr sprach zu ihm: Wir wollen nicht in der Fremden Stadt einkehren, die nicht sind von den Kindern Israel, sondern wollen hinüber gen Gibea.

13 Und sprach zu seinem Knecht: Gehe weiter, daß wir hinzukommen an einen Ort und über Nacht zu Gibea oder zu Rama bleiben.

14 Und sie zogen weiter und wandelten, und die Sonne ging ihnen unter, hart bei Gibea, das liegt in Benjamin.

15 Und sie kehrten daselbst ein, daß sie hineinkämen und über Nacht zu Gibea blieben. Da er aber hineinkam, setzte er sich in der Stadt Gasse; denn es war niemand, der sie bei Nacht im Hause herbergen wollte.

16 Und siehe, da kam ein alter Mann von seiner Arbeit vom Felde am Abend, und er war auch vom Gebirge Ephraim und ein Fremdling zu Gibea; aber die Leute des Orts waren Benjaminiter.

17 Und da er seine Augen aufhob und sah den Gast auf der Gasse, sprach er zu ihm: Wo willst du hin? und wo kommst du her?

18 Er aber antwortete ihm: Wir reisen von Bethlehem-Juda, bis wir kommen an die Seite des Gebirges Ephraim, daher ich bin; und bin gen Bethlehem-Juda gezogen und ziehe jetzt zum Hause des HERRN, und niemand will mich beherbergen.

19 Wir haben Stroh und Futter für unsre Esel und Brot und Wein für mich und deine Magd und für den Knecht, der mit deinem Diener ist, daß uns nichts gebricht.

20 Der alte Mann sprach: Friede sei mit dir! Alles was dir mangelt findest du bei mir; bleibe nur nicht über Nacht auf der Gasse.

21 Und führte ihn in sein Haus und gab den Eseln Futter, und sie wuschen ihre Füße und aßen und tranken.

22 Und da ihr Herz nun guter Dinge war, siehe, da kamen die Leute der Stadt, böse Buben, und umgaben das Haus und pochten an die Tür und sprachen zu dem alten Mann, dem Hauswirt: Bringe den Mann heraus, der in dein Haus gekommen ist, daß wir ihn erkennen.

23 Aber der Mann, der Hauswirt, ging zu ihnen heraus und sprach zu ihnen: Nicht, meine Brüder, tut nicht so übel; nachdem dieser Mann in mein Haus gekommen ist, tut nicht eine solche Torheit!

24 Siehe, ich habe eine Tochter, noch eine Jungfrau, und dieser ein Kebsweib; die will ich herausbringen. Die mögt ihr zu Schanden machen, und tut mit ihr, was euch gefällt; aber an diesen Mann tut nicht solche Torheit.

25 Aber die Leute wollten ihm nicht gehorchen. Da faßte der Mann sein Kebsweib und brachte sie zu ihnen hinaus. Die erkannten sie und trieben ihren Mutwillen an ihr die ganze Nacht bis an den Morgen; und da die Morgenröte anbrach, ließen sie sie gehen.

26 Da kam das Weib hart vor morgens und fiel nieder vor der Tür am Hause des Mannes, darin ihr Herr war, und lag da, bis es licht ward.

27 Da nun ihr Herr des Morgens aufstand und die Tür auftat am Hause und herausging, daß er seines Weges zöge, siehe, da lag sein Kebsweib vor der Tür des Hauses und ihre Hände auf der Schwelle.

28 Er aber sprach zu ihr: Stehe auf, laß uns ziehen! Aber sie antwortete nicht. Da nahm er sie auf den Esel, machte sich auf und zog an seinen Ort.

29 Als er nun heimkam, nahm er ein Messer und faßte sein Kebsweib und zerstückte sie mit Gebein und mit allem in zwölf Stücke und sandte sie in alle Grenzen Israels.

30 Wer das sah, der sprach: Solches ist nicht geschehen noch gesehen, seit der Zeit die Kinder Israel aus Ägyptenland gezogen sind, bis auf diesen Tag. Nun bedenkt euch über dem, gebt Rat und sagt an!

   

Commentarius

 

Exploring the Meaning of Judges 19

By New Christian Bible Study Staff, Julian Duckworth

The Levite’s Concubine and the Crime of Gibeah

In many ways the events in this chapter show the further deterioration of the spiritual condition of the people of Israel. It's a terrible story, much like the story of Sodom, much earlier in the Book of Genesis. It ends with some men of Gibeah – a town of Israel – seeking to have sex with a man who is a guest of one of the men of the city. This does not happen; they are instead diverted into an all-night rape of the man’s concubine, so that she is lifeless when he retrieves her body in the morning. He then cuts her up into twelve pieces and sends these throughout the whole territory of Israel.

As we have been saying, these last few chapters of the Book of Judges show clearly that once evil takes hold of a person – even a community or a country – and goes unchecked, and there is no indication of any desire to stop it or to turn from it, it will expand and poison the whole ‘body’. Then there is no distinction between what is good and evil, or between what is true and what is false, and there is no longer any active conscience left to check thoughts, desires and actions. (Arcana Caelestia 977)

The story begins… A Levite, a priest of Israel, takes a concubine from Bethlehem in Judah, but she takes part in prostitution and leaves the priest and goes to her father’s house in Bethlehem. The Levite goes to talk kindly with her, and she takes him into her father’s house where he is made welcome by her father.

The spiritual meaning of this is about a fairly mild situation of disorder and wrong which will form the beginning of all that is to happen. The Levite has a concubine. The concubine takes part in prostitution. The father’s fault seems to be that he keeps delaying the Levite’s departure. Every person lives with their own natures which produce mild disorders which can in fact become useful to us during regeneration. But allowed or left to stay unchecked, these disorders can begin to take hold. (Arcana Caelestia 8407)

The Levite keeps intending to leave, but several times the father of the concubine begs him to stay another night and detains him. Three days there becomes four, another night is spent, and on the fifth day the father urges the Levite to stay and eat and spend another night and go away early the next day. This time the Levite refuses and they leave and get to the town of Jebus, a Canaanite town which will eventually become Jerusalem.

The spiritual meaning of these delays before leaving lies in the danger of not turning away from something which is beginning to hold us and become our new normality. The father is very persuasive, but he is the father of a concubine who prostitutes herself. The Levite senses something is not right, and he insists he will leave. (Divine Providence 329)

The Levite’s servant asks for them to stay in Jebus, but the Levite refuses to stay in a foreign city and says they will go on to Gibeah or Ramah. They come to Gibeah and stay in the square as no one will take them in. An old man passes by and offers to take them into his house, and they go with him.

The spiritual point of this refusal to stay in the foreign city of Jebus but to go on to Gibeah, a city in Israel, is to bring out for us a sense of the abhorrence of what is about to happen there, and the extent of the wrong in Israel. (Apocalypse Revealed 158)

Some men of Gibeah beat on the door demanding that the man staying there come out so that they can sexually abuse him. The old man refuses but offers them his virgin daughter and the visitor’s concubine, but the men refuse. The Levite takes the concubine out of the house to the men and they rape her all night until morning.

The spiritual meaning for us of this story of the men of Gibeah and the concubine stems from the fact that no one in the entire story is blameless, apart from the virgin daughter of the old man. Everyone else is culpable. Spiritually, this reminds us that we are potentially capable of thinking about and even wanting to commit every evil and that regeneration – shunning all evils as sins against God and living in careful obedience to the Word – is the guard against this. (Divine Providence 296)

Abused and left, the concubine falls at the door of the house. In the morning the Levite sees her, bids her get ready to leave, then realises she is dead. He puts her on his donkey and goes to his house. He takes a knife and cuts the concubine into twelve pieces and sends these throughout the whole of Israel. And all who see say that no such thing has been seen since Israel came out of Egypt and end saying, ‘Consider it. Confer. Speak up!’

The spiritual meaning for us in dividing the concubine’s body in twelve parts and distributing them throughout all Israel is to do with our need to examine ourselves and see where our evils lie within us, often hidden and unknown. This is to be done in view of our actions, words, thoughts, intentions and what we might do if there were no penalty. (Divine Providence 149, 152, 278)

from the Writings of Emanuel Swedenborg

 

Divine Providence #217

Studere hoc loco

  
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217. Now I need to illustrate these three items individually.

(a) Rank and money may be either blessings or curses. Everyday experience bears witness to the fact that reverent and irreverent people, just and unjust people--good and evil people, that is--may have eminence and wealth. Yet no one can deny that irreverent and unjust people, evil people, go to hell while reverent and just people, good people, go to heaven. Since this is so, it follows that eminence and wealth, or rank and money, may be either blessings or curses, and that they are blessings for the good and curses for the evil.

I explained in Heaven and Hell 357-365 (published in London in 1758) that both rich people and poor, both the prominent and the ordinary, may be found in heaven and in hell. This shows that for people in heaven, eminence and wealth were blessings in this world, while for people in hell, they were curses in this world.

[2] If we give the matter only a little rational thought, we can see what makes eminence and wealth blessings and what makes them curses. Specifically, they are blessings for people who do not set their heart on them and curses for people who do. To set one's heart on them is to love oneself in them, and not to set one's heart on them is to love the service they can perform and not oneself in them. I have noted in 215 above what the difference between these two loves is like; and I need to add that eminence and wealth seduce some people but not others. They are seductive when they arouse the loves of our sense of self, which is self-love. (I have already noted [206, 207] that this is the love of hell that is called "the devil.") They are not seductive, though, when they do not arouse that love.

[3] The reason both evil and good people are elevated to high rank and advanced in wealth is that both evil and good people do worthwhile things, though the evil are doing them for the sake of their personal worth and for the benefit of their image, while the good are doing them for the sake of the worth and benefit of the actions themselves. These latter regard the worth and benefit of the actions as the principal cause and any personal worth or benefit to their image as instrumental causes, while the evil regard their personal worth and the benefit to their image as the principal cause and the worth and benefit of the actions as instrumental causes. Can anyone fail to see, though, that the image, our position and rank, is for the sake of our responsibilities and not the other way around? Can anyone fail to see that judges are for the sake of justice, officials for the sake of public affairs, and the monarch for the sake of the realm, and not the other way around? So the laws of the realm provide that we should be given the eminence and rank appropriate to the importance of the tasks of our offices. The difference is like the difference between what is primary and what is instrumental.

If people attach importance to themselves or their image, when this is portrayed in the spiritual world they seem to be upside down, feet up and head down.

[4] (b) When rank and money are blessings, they are spiritual and eternal, but when they are curses, they are temporal and transient. There are eminence and wealth in heaven just as in this world, because heaven has governments and therefore areas of responsibility and offices. There is also business and consequently wealth, because heaven has communities and associations.

Overall, heaven is divided into two kingdoms, one called the heavenly kingdom and the other called the spiritual kingdom. Each kingdom comprises countless larger and smaller communities, all organized according to differences in love and wisdom, as are their individual members. In the heavenly kingdom there are differences in heavenly love, which is love for the Lord; and in the spiritual kingdom there are differences in spiritual love, which is love for our neighbor.

That is what the communities are like; and all their members were once people on earth. This means that they keep the loves they had in this world, the difference being that now they are spiritual and that their actual eminence and wealth are spiritual in the spiritual kingdom and heavenly in the heavenly kingdom. Because of all this, the people who have the most eminence and wealth are the people who have the most love and wisdom. They are the ones for whom eminence and wealth were blessings in this world.

[5] This shows us what spiritual eminence and wealth are like. They are attributes of the task and not of the individual. True, individuals who have eminence live in striking splendor there, like some earthly monarch, but they attach no importance at all to the eminence itself, only to the services that belong to their area of responsibility and office. They accept the rank appropriate to their individual levels of eminence but attribute it to their services and not to themselves; and since all forms of service come from the Lord, they attribute them to the Lord as their source. This, then, is the nature of the spiritual eminence and wealth that are eternal.

[6] However, it is different for people for whom eminence and wealth were curses in this world. Because they attributed them to themselves and not to their forms of service, and because they did not want service to be more important than they themselves were but wanted to be more important than their service (which they regarded as useful only to the extent that it furthered their own rank and fame), they are in hell. They are wretched slaves there, living in disgrace and misery. It is because this eminence and wealth perish that they are called temporal and transient.

This is what the Lord tells us about these two kinds of people. "Do not store up treasures for yourself on earth where rust and maggot corrupt and where thieves break in and steal. Rather, lay up for yourselves treasures in heaven, where neither rust nor maggot corrupts and where thieves do not break in and steal; for where your treasure is, there your heart will be as well" (Matthew 6:19-20, 21).

[7] (c) The relationship between the rank and money that are curses and the rank and money that are blessings is like a relationship of nothing to everything, or of something unreal to something real. Everything that perishes and becomes nothing is essentially, inwardly, nothing. It is something outwardly and can seem rich, can seem to some like everything, as long as it lasts, but it is not like that essentially and inwardly. It is like a surface with nothing inside it, like an actor on the stage wearing royal robes when the play is ended. What lasts forever, though, has something lasting within it and is therefore everything. It truly exists because its reality has no end.

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