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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

Написано 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.

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Arcana Coelestia # 4730

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4730. 'And we shall see what his dreams are going to be' means that declarations concerning Him were by their reckoning false ones and were seen by them as such. This is clear from the meaning of 'dreams' as declarations, dealt with in 4682. Because these declarations seemed in their eyes to be falsities, 4726, 4729, 'dreams' here means declarations concerning Divine Truth - in particular the declaration that the Lord's Human is Divine - which in their view were false ones. The fact that they were also seen by them as falsities is meant by their saying, 'We shall see what they are going to be'. The fact that declarations concerning the Lord's Human seemed and still seem to be falsities to the adherents to faith alone may be seen from what has been stated immediately above at the end of 4729; for confirmations arising from a life of evil desires do not present themselves as anything else.

[2] A further reason why the life of evil desires leads to the confirmation of falsities is that those people do not know what heaven is or what hell is, nor also what love towards the neighbour is, and what self-love and love of the world are. If they did know what these were, indeed if they had merely the wish to know, their thoughts would be completely different. Who at the present day knows of love towards the neighbour as anything other than giving what he possesses to the poor, using his own wealth to help anyone else, and doing good to him in every possible way, irrespective of whether he is good or wicked? And because by doing this he would deprive himself of his own resources and would make himself poor and wretched, he therefore casts aside teaching concerning charity and embraces that concerning faith. Then he uses many ideas to confirm himself against charity, that is to say, the idea that he is born in sins and as a consequence cannot by himself do anything good at all; and that if he does do the works of charity or genuine piety he inevitably places merit in them. And when on the one hand he has thoughts like these, and on the other he is motivated by a life of evil desires, he associates himself with those who say that faith alone saves. In doing this he confirms himself all the more in that idea, until he is convinced that the works of charity are not necessary for salvation. Once these ideas have crystallized, he then easily accepts a new one - that because this is what a person is like the Lord has provided the means of salvation which is called faith. At length he accepts the idea that he is saved even in his final hour when he dies, provided that in confidence or trust he asks that God may be merciful to him by looking upon the Son as having suffered for his sake - giving no weight at all to what the Lord said in John 1:12-13, and in a thousand places elsewhere. So it is that faith alone has been acknowledged within Churches as the essential thing. But the reason it is not acknowledged everywhere in this way is that parish priests can gain nothing from faith alone, only from preaching about works.

[3] But if those same people had known what charity towards the neighbour really was they would never have fallen for this falsity that is taught. The fundamental requirement of charity is to act in an upright and just way in everything connected with one's duty or function. For example, if a judge punishes a wrong-doer in accordance with the laws, and does so out of zeal, he is moved by charity towards the neighbour, for he desires the reform, and so the good, of that person, as well as desiring what is good for the community and his country. He punishes him to prevent him doing further harm to the community, and so is able to love him if he is reformed - as a father loves a son whom he chastises - and in so doing loves the community and his country, which in general is his neighbour. The same applies to all other people in the duties or functions they perform. But in the Lord's Divine mercy these matters will be discussed more fully elsewhere.

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