The Bible


Judges 6 : Gideon: You Mighty Man of Valour


Study the Inner Meaning

1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

2 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds.

3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.

7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,

8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;

10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.

11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house.

16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.

22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.

23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.

24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.

25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it:

26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

29 And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing.

30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar.

32 Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.

33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him.

35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.

36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,

37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.

38 And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.

39 And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.

40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.

   Study the Inner Meaning
From Swedenborg's Works

Explanations or references:

Arcana Coelestia 1925, 2332, 2463, 2724, 3088, 3242, 3519, ...

Apocalypse Revealed 242, 485, 598

References from Swedenborg's unpublished works:

Apocalypse Explained 279, 410, 412, 504, 543, 706, 727, ...

Spiritual Experiences 4250

Other New Christian Commentary

  Stories and their meanings:

  PDF Resources

Hop to Similar Bible Verses

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valley of
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Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library at the New Church Vineyard website.

This lesson discusses a story from the Word and suggests projects and activities for young children.
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Coloring Page | Ages 7 - 14

 The Story of Gideon
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 The Worship of Idols
Coloring Page | Ages 7 - 14



Gideon: Weakness and Strength, Part 1 - You Mighty Man of Valour      

By Rev. Coleman S. Glenn

"Weltchronik Fulda Aa88 174r detail" by Anonymous (Meister 3) - Hochschul- und Landesbibliothek Fulda.

You Mighty Man of Valour

(A Sermon by Rev. Coleman S. Glenn)

This is part 1 of a 3-part series following the story of Gideon, one of the judges of Israel.

To understand the story of Gideon it’s important to have some context. The book of Judges describes the period in Israel’s history after the children of Israel had been led out of slavery under the leadership of Moses and had settled the land of Canaan under the leadership of Joshua. For the next several centuries after Joshua’s death, the twelve tribes of Israel were led by judges whom the Lord appointed, who would liberate Israel from their enemies, settle disputes, and ensure that justice was done - but who did not rule over the people as kings.
If the children of Israel had kept Jehovah’s law, this would have been a period of peace and stability. But they did not consistently obey the Lord; instead, a pattern emerged, a cycle that repeated itself over and over again. First, the people would disobey God. As a result, they would be defeated by an enemy. They would cry out for help, and the Lord would raise a judge to save them. After learning their lesson, for a time, they would obey; but after the judge’s death, inevitably they would backslide, and the cycle would start again.

It is after this had already occurred several times that the story of Gideon begins, as recounted in the sixth chapter of the book of Judges. The chapter begins as so many in the book of Judges do:

“Then the children of Israel did evil in the sight of Jehovah” (Judges 6:1). The consequence of their evil, as always, was that they were conquered by an enemy; in this case, by the people of Midian, who would come down in raiding parties every time the children of Israel grew crops or bred livestock and take everything, leaving the Israelites hungry and poor. As a result, the children of Israel lived in a constant state of fear, hiding themselves in dens and caves of the mountains. When we first hear of Gideon, we find him threshing wheat in a winepress, trying to hide what little he has from the Midianites.

Let’s pause here and take a step back and ask a big question: what does all of this have to do with life here and now? In the New Church, we are taught that every part of the Lord’s Word describes an eternal spiritual reality. Everything in this story of Gideon represents something in our own spiritual lives.

According to the teachings of the New Church, the specific enemies that defeated Israel reflected the specific evils they had fallen into; so if we understand what Midian represents, we can understand what kind of spiritual state this story is all about. According to the book, Secrets of Heaven, the Midianites represented “truth which was not truth, because there was no good of life [attached to it]” (Secrets of Heaven 5955) - that is, a knowledge of truth divorced from any application to life. In particular, the Midianites are said represent a state where “the delight of pleasures,” rather than goodness of life, is regarded as the goal (Secrets of Heaven 7602). We're attacked and defeated by the Midianites, then, when we might know the truth, but we don’t particularly care about learning or applying it because we’re more concerned about just doing what feels good.

There’s an exercise you can do that may help you identify the Midianites in yourself. Listen to this statement, and pay attention to your response to it. Here’s the statement: “I will set aside a significant amount of time every day to read the Lord’s Word and seriously reflect on how I can practically live by what it teaches me.” Now, pay attention, and see if there is a part of yourself where your reaction to that statement is, “Ugh,” where that feels tedious and boring. That’s Midian. Maybe for some of you, that response isn’t there at all. Maybe for others, you recognise it as being there, but also recognise part of yourself where you long for that time set aside. And maybe for some of you your reaction is, “What do you mean, the part of myself where my reaction is ‘ugh.’ That’s all of me!” If that’s you - you may have a Midianite problem.

And here’s the problem with the Midianites, which most of us have probably experienced. When we’re living exclusively for the sake of worldly things - food, pleasure, fun, entertainment, video games, TV, recreation, socialising, parties, etc. - even though we enjoy ourselves, after a while we realise there’s part of us that wishes there were something more, that even feels like it’s starving. Life starts to feel meaningless and flat. Those Midianites - that living for the sake of pleasure - are plundering the part of you that yearns for a life of depth and meaning.

But there is hope, because there is something in us that is represented by Gideon, too. As the story begins, Gideon is doing what he can with the little bit he has, threshing wheat in the winepress. That’s a picture of the part of us, that even when we’ve become obsessed with worldly things, is still trying to do a little bit to live by God’s Word. There’s power there - but it might not feel like it, and Gideon doesn’t know it yet.

While Gideon was there threshing wheat, suddenly the angel of Jehovah appeared to him. This angel was a manifestation of God Himself. And his first words to Gideon were shocking: “Jehovah is with you, you mighty man of valour!” Both parts of that statement were shocking: Gideon - hiding out in a winepress - certainly didn’t feel life a mighty man of valour. And it certainly didn’t feel like Jehovah was with him. If Jehovah was with him, why were things so bad? He said to the angel, “If Jehovah is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not Jehovah bring us up from Egypt?’

When we’re in states where we’ve gotten totally wrapped up in worldly things, we might have similar feelings. When we hear the Lord say in His Word, “I am with you always,” our response might be pretty similar to Gideon’s. Really? Because it sure doesn’t feel like it. In these states, it’s difficult to believe that there’s anything beyond the physical world, let alone the kind of powerful, loving, personal God that we’ve heard people talk about and maybe even have a dim memory of experiencing ourselves. If the Lord is with us, why does it feel like He is so completely absent as to be non-existent?

We might expect here a note of reassurance from the angel, some comforting explanation of why God feels absent. But that’s not what Gideon was given. Instead, Jehovah said something even more startling: “Go in this power of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?” Not, “Don’t worry, I will save you.” No. “You, Gideon - you’re going to save Israel, because I’ve told you to. Go, do it.”

Gideon protests, as we all probably would: “Lord, how can I save Israel? Indeed my thousand are the poor in Manasseh, and I am the least in my father's house.” As we might say, “Really Lord? I’m nobody! I think you’ve got the wrong guy.” There’s truth in Gideon’s confession, and it’s important. Any of us who have tried and failed to make a change in our lives know how weak we are of ourselves. Acknowledging that weakness is the first step toward asking for the Lord’s power in place of our own. And as Jehovah reveals, it is because of His power that Gideon will be able to succeed; he said to Gideon, “Surely I will be with you.”

But even having said this, He continued to focus on Gideon’s part; he said, “Surely I will be with you, and you shall defeat the Midianites as one man.” It’s still Gideon doing it. And this “you” here in Hebrew is singular - not “you, the Israelites” shall defeat the Midianites. No, “you, Gideon.” You personally. Because of My presence with you, yes - but you’re still the one who is going to do it.

Gideon cannot believe it, and he challenges the angel to prove he is who he says he is. And we’ll see several more times that Gideon is faltering and uncertain, in constant need of reassurance that he can do this. And it seems that maybe his responses, although they contain a healthy humility, also contain an unhealthy element of fear and avoidance. In some ways, it seems like Gideon’s doing everything he can to get out of the job he’s been called to do. He’d asked where the God was who’d performed miracles in Egypt, and quite possibly he was expecting a miraculous, instantaneous salvation from the Midianites. Instead, it turns out that he himself is going to have to work hard for it. It might not be exactly the rescue he’d had in mind.

The same thing can be true for us in our path of regeneration or rebirth. It really is true that the Lord does everything for us, that all power comes from Him. But that’s not how we experience it, especially not at first. Even if intellectually we’ve been taught that everything good we do is from God, we’re not really going to get what that means until we’ve done a fair amount of fighting that feels like work we’re doing from our own power. Gideon wants a miracle, and he does get several of them, but only with his own participation - miracles that still require him to act.

The first miracle - the confirmation that he has been speaking with God - occurs when he brings food to his guest. He brings out a young goat as an offering, along with unleavened bread and broth. He puts them down on a rock. According to the teachings of the New Church, these things represent the ingredients we need to recognise that God really is present, even when He feels absent. That rock represents God’s Word, the truth. The young goat represents innocence, a willingness to simply do what God says. And the unleavened bread represents a desire for goodness.

So what does this all mean in the context of oppression by Midian? Well, think of those states of mind, where it seems like God is absent. The first thing we’re called to do is to make a humble, innocent decision - I’m going to start following God even if I don’t feel like He’s real. I’ll try to build my life on the rock - laying down that sacrifice before the Lord. And in making that decision, we might notice a shift in ourselves. This is something different from the life of pleasure that we’ve been living. Maybe there is a different kind of life, where we experience power beyond our own. That’s represented by the angel reaching out that staff. And maybe there is a deeper kind of love than the surface-level interactions we’ve been having. That love is represented by the fire from heaven consuming the offering.

Now here’s the thing - even though it was blindingly obvious in the story as it happened, it might not be so obvious to us that we really have caught a glimpse of God. We’ll think maybe we saw something, and maybe we didn’t. Even Gideon, who did see this miracle, asked again later for another confirmation. The state of mind represented by the Midianite oppression is murky and unclear - that’s why we see so many images of caves and darkness and night throughout the story. We're not going to be sure of ourselves until those Midianites are gone. Until then, we’re going to be wavering and in the dark.

But even in the dark, Gideon did go through with what he was called to do. The first thing he was called to do was to tear down the idols of his father’s household, effectively declaring war on the false god that had led to their enslavement by Midian. And this is the first step in taking up arms against the spiritual Midianites that beset us now - to make a commitment to shape our lives around what the Lord calls us to in His Word, to make a commitment to living for more than our own pleasure, to look at concrete steps we can take to bring our lives more into alignment with what the Lord wants us to do. It’s a commitment to do that daily work, to say, “I will set aside time every day to read the Lord’s Word and seriously reflect on how I can practically live by what it teaches me.” It is a commitment to reject behaviour that is forbidden in the Word. If we’ve never done this, it can be a scary thing, since we don’t really know what we’re doing. Do I have to become one of those religious people? Do I have to go to church every Sunday? Do I have to be serious all the time? And yet, despite the fact that we can’t see clearly, we know we have to do something.

Above all, here’s what we can’t do: we can’t sit idly by and hope for inspiration, to hope that a sudden bolt of divine intervention will shake us out of our pleasure-seeking sedation. That’s not the way it works: we have to do the hard work of compelling ourselves before we start to experience the presence of the Lord. It was only after Gideon - at night, confusedly, fumblingly, of his own power - knocked down his father’s idol that the spirit of God came over him. Self-compulsion doesn’t feel like it brings freedom, and it doesn’t feel like it brings the presence of God - but after we’ve done it, in hindsight, we recognise that this is exactly what it does. Listen to this passage from Secrets of Heaven:

They who have compelled themselves to resist what is evil and false - although at first they supposed that this was from themselves or from their own power, but were afterwards enlightened to see that their effort was from the Lord, even to the least of all the particulars of the effort - these in the other life cannot be led by evil spirits, but are among the happy. Thus we may see that a person ought to compel himself to do what is good and to speak what is true. (Secrets of Heaven 1937)

This dynamic is summed up in the Lord’s own words: “If you abide in My word, you are My disciples indeed; and you shall know the truth, and the truth shall make you free.” The abiding in the Word, the discipleship comes first; the sight of truth, the sense of freedom, only comes afterward.

This is only the beginning of the story, though. Gideon has a success. When we make that commitment to topple the false God of pleasure, to live for something more, we can feel a sense of accomplishment, a new clear-sightedness - we know who the enemy is, and we are ready to go into battle against it. Gideon blows the trumpet and rallies the tribes around him. And yet - things are still not entirely clear. Gideon still asks for another sign, which the Lord graciously grants, the sign of the fleece. Even after that initial sense of progress, we will start to feel unsure of ourselves again, and the Lord understands that - and He asks us to trust that if we keep following, He’ll keep giving us signs that He’s there. Making that commitment to a spiritually-focused life does not mean the battle is won; but it does mean that there is a battle, that we recognise two sides within us now, that there is more than Midian. We will strive against Baal, and Baal against us. We’ll do that by compelling ourselves away from evil and toward goodness.

But that is starting to get ahead of ourselves - that is the battle, the story for next week. For this week, if nothing else, take away this: you have great power when the Lord is with you, and the Lord is with you. Act from your power which He gives you. Don’t wait for Him to flow in and take over your life - start doing what He says, and give Him a good vessel to work with. Compel yourself to set aside time to focus on spiritual things. Commit yourself to entering that spiritual battlefield, to toppling the false gods you’ve set up. Know that you will stumble, and things will not always be clear. But know this: you are a mighty man or woman of valour, because the Lord is with you. Go now, in this your power, and overcome the enemy.

From Swedenborg's Works


Arcana Coelestia #3519

Arcana Coelestia (Elliott translation)      

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for haying 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

(References: Arcana Coelestia 45-46, 142-143, 714-715)

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

(References: Arcana Coelestia 922)

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

(References: Genesis 27:9)

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From Swedenborg's Works

Inbound References:

Arcana Coelestia 3536, 3540, 3775, 3993, 3995, 4488, 4489, 4581, 4871, 5194, 5198, 5313, 5354, 6272, 6413, 6767, 6905, 7424, 7523, 7726, 7781, 7832, 7840, 7872, 7915, 8075, 8078, 8423, 8680, 8801, 8902, 8935, 8936, 8937, 9090, 9127, 9140, 9162, ...

Divine Love and Wisdom 377

The New Jerusalem and its Heavenly Doctrine 26, 83, 121, 221

References from Swedenborg's unpublished works:

Apocalypse Explained 28, 67, 329, 430, 559

Other New Christian Commentary

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