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Isus Navin第7章

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1 Ali se ogrešiše sinovi Izrailjevi o prokletinju, jer Ahan sin Harmije sina Zavdije sina Zarinog od plemena Judinog, uze od prokletih stvari; zato se razgnevi Gospod na sinove Izrailjeve.

2 A Isus posla ljude iz Jerihona u Gaj, koji beše blizu Vet-Avena s istoka Vetilju, i reče im govoreći: Idite i uhodite zemlju. I ljudi odoše i uhodiše Gaj.

3 I vrativši se k Isusu rekoše mu: Neka ne ide sav narod; do dve hiljade ljudi ili do tri hiljade ljudi neka idu, i osvojiće Gaj; nemoj mučiti sav narod, jer ih je malo.

4 I ode ih onamo iz naroda oko tri hiljade ljudi; ali pobegoše od Gajana.

5 I Gajani posekoše ih do trideset i šest ljudi; i goniše ih od vrata do Sivarima, i pobiše ih na strmeni; i rastopi se srce u narodu, i posta kao voda.

6 A Isus razdre haljine svoje i pade licem na zemlju pred kovčegom Gospodnjim, i leža do večera, on i starešine Izrailjeve, i posuše se prahom po glavi.

7 I reče Isus: Jao! Gospode Bože, zašto prevede ovaj narod preko Jordana da nas predaš u ruke Amorejcima da nas pobiju? O, da htesmo ostati preko Jordana!

8 Jao! Gospode, šta da kažem, kad je Izrailj obratio pleća pred neprijateljima svojim?

9 Čuće Hananeji i svi stanovnici te zemlje, i sleći će se oko nas, i istrebiće ime naše sa zemlje; i šta ćeš učiniti od velikog imena svog?

10 A Gospod reče Isusu: Ustani: što si pao na lice svoje?

11 Zgrešio je Izrailj, i prestupio zavet moj koji sam im zapovedio: jer uzeše od prokletih stvari, i ukradoše, i zatajiše, i metnuše među svoje stvari.

12 Zato neće moći sinovi Izrailjevi stajati pred neprijateljima svojim; pleća će obraćati pred neprijateljima svojim, jer su pod prokletstvom; neću više biti s vama, ako ne istrebite između sebe prokletinju.

13 Ustani, osveštaj narod, i reci: Osveštajte se za sutra; jer ovako veli Gospod Bog Izrailjev: Prokletstvo je usred tebe, Izrailju; nećeš moći stajati pred neprijateljima svojim dokle ne uklonite prokletstvo između sebe.

14 Pristupićete ujutru po plemenima svojim; i koje pleme obliči Gospod ono će pristupiti po porodicama svojim; i koju porodicu obliči Gospod ona će pristupiti po domovima svojim; i koji dom obliči Gospod, pristupiće ljudi iz njega jedan po jedan.

15 Pa ko se nađe u prokletstvu, neka se spali ognjem i on i sve njegovo, jer prestupi zavet Gospodnji i učini bezakonje u Izrailju.

16 I ustavši Isus ujutru rano reče te pristupi Izrailj po plemenima svojim; i obliči se pleme Judino.

17 Potom reče te pristupiše porodice Judine; i obliči se porodica Zarina; potom reče te pristupi porodica Zarina, domaćin jedan po jedan, i obliči se Zavdija.

18 I reče, te pristupi njegov dom, ljudi jedan po jedan, i obliči se Ahan sin Harmije sina Zavdije sina Zarinog od plemena Judinog.

19 I reče Isus Ahanu: Sine, hajde daj hvalu Gospodu Bogu Izrailjevom, i priznaj pred Njim, i kaži mi šta si učinio, nemoj tajiti od mene.

20 A Ahan odgovori Isusu i reče: Istina je, ja zgreših Gospodu Bogu Izrailjevom, i učinih tako i tako:

21 Videh u plenu jedan lep plašt vavilonski, i dvesta sikala srebra, i jednu šipku zlata od pedeset sikala, pa se polakomih i uzeh; i eno je zakopano u zemlju usred mog šatora, i srebro odozdo.

22 Tada Isus posla poslanike, koji otrčaše u šator, i gle, beše zakopano u šatoru njegovom, i odozdo srebro.

23 I uzeše iz šatora i doneše k Isusu i svim sinovima Izrailjevim, i metnuše pred Gospoda.

24 Tada Isus i sav Izrailj uzeše Ahana sina Zarinog, i srebro i plašt i šipku zlata, i sinove njegove i kćeri njegove, i volove njegove i magarce njegove, i ovce njegove, i šator i sve što beše njegovo, i izvedoše u dolinu Ahor.

25 I reče Isus: Što si nas smeo? Gospod da te smete danas! I zasu ga kamenjem sav Izrailj, i spališe sve ognjem zasuvši kamenjem.

26 Po tom nabacaše na nj veliku gomilu kamenja, koja stoji i danas. I Gospod se povrati od žestine gneva svog. Otuda se prozva ono mesto dolina Ahor do danas.

   

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Exploring the Meaning of Joshua 7

原作者: New Christian Bible Study Staff, Julian Duckworth

Joshua 7: The defeat at Ai, and the sin of Achan.

This chapter opens with the statement that Israel had sinned at Jericho, because an Israelite named Achan had kept something for himself, against the Lord's commandment. (But Joshua doesn't know this yet.)

The great victory at Jericho was quickly followed by an embarrassing defeat at Ai. The Israelites hadn't expected much difficulty in taking Ai, and sent just a few thousand men to attack it. They were routed.

Spiritually, we might say that pride goes before a fall, but more specifically, in the work of our regeneration we are never to rest on our laurels, but to always stay alert to each situation and how we are internally handling it. (Apocalypse Revealed 158)

Understandably, Joshua pours out his heart to the Lord, wondering why they have even crossed over the Jordan to simply be destroyed. The Lord tells him that their defeat at Ai was because Israel sinned by taking some of the forbidden things of Jericho. The Lord explains how to put this right, by identifying the wrongdoer and destroying him and his family.

Note the weakness of Joshua (as earlier also with Moses at times) when things go wrong and he feels confused, full of doubt, hurt and afraid. When things go well, we go well; when things go badly, we tend to go to pieces. And we ask, “Why? Why this, why me, why now?”

The Lord’s answer is a command, “Get up! Why are you lying on your face?” This is a pretty plain meaning: The Lord wants us to use such setbacks to be able to go forward, seeing the problem as a challenge and an opportunity and learning point.

Joshua is told to find the source of the wrong and the defeat. From all the tribes, one tribe will be selected by the Lord. From all its families, one family will be chosen. From all its households, one household will be chosen, and from that household, one man will be chosen. And Achan was the man and he is brought out. (Arcana Caelestia 5135)

This drawing-by-lot is a remarkable picture of our spiritual self-examination. We’re told that to make our general confession of ‘having done what we should not have done’ is almost worthless because we are likely to just carry on the same afterwards. (Arcana Caelestia 8390) Our personal inventory must be specific. What kind of thoughts have I been allowing myself recently? What did that make me feel in my heart? Did I welcome it or want nothing to do with it? It’s a kind of pinpointing, and it leads us to Achan, whose name in Hebrew means ‘trouble’ and ‘troubler’. (The New Jerusalem and its Heavenly Doctrine 164)

Achan, discovered, doesn't hide or deny his wrongdoing but openly admits that he has sinned against the Lord. He'd seen a beautiful garment, much silver, and a chunk of gold, and took them, and hid them in the earth in the middle of his tent. He confesses and indeed, his confession is transparent. So must our confession be when we see things in ourselves that go against the Lord’s truths and ways. They bring forth his stolen goods from his tent.

Then, in a comprehensive way, Joshua took everything Achan owned in its entirety, including the stolen goods, to the Valley of Achor (a name again meaning ‘trouble’) and stoned him and all his family and burned them with fire and raised a heap of stones over it all. This, to us, might well sound like a brutal and an unwarranted punishment.

Spiritually, the Lord does not punish us, ever. Rather, he commands that we turn from our evils, and suffer the consequences if we don't. The Lord does this to help and encourage us to stop following our own way and to commit ourselves to following and living His way. We can only conquer Canaan, representing heaven, when we do this. (Arcana Caelestia 8622)

来自斯威登堡的著作

 

Arcana Coelestia#1906

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1906. 'After Abram had been dwelling ten years in the land of Canaan' means the remnants of good and of truth deriving from that good which the Lord acquired to Himself and by means of which this rational was conceived. This is clear from the meaning of 'ten' as remnants, dealt with already in 576. What remnants are has been stated and shown in 468, 530, 560, 561, 660, 661, 798, 1050; that is to say, they are all the states of affection for good and truth conferred by the Lord on a person from earliest childhood right through to life's end. These states are stored away within him for the use of his life after death, for in the next life all the states of his life return one after another and at that time they undergo modification through the states of good and truth which the Lord has conferred on him. The more remnants he acquires therefore during his lifetime, or the more good and truth he acquires, the happier and more beautiful the rest of his states seem to be when they actually return. The truth of this may become clear to anyone if he gives the matter careful consideration. At birth no one of himself possesses any good at all, but is wholly defiled with hereditary evil. Everything good flows in, such as his love for parents, nursemaids, and playmates, this influx being from innocence. These are the gifts which flow in from the Lord through the heaven of innocence and peace, which is the inmost heaven, and this is the manner in which they are imparted to him during early childhood.

[2] Later on, when he grows up, this good, innocent, and peaceful state of early childhood departs from him little by little; and insofar as he is introduced into the world, he enters into its pleasures and delights, and so into evils, and the heavenly things or the goods of early childhood start to be dispersed. Yet they still remain, it being by means of these that the states are moderated which a person takes to himself and acquires later on. Without them he cannot possibly be truly human, for states in which evil desires or any evils occur, if not moderated by means of states in which the affection for good is present, would be more dreadful than those of any animal. Those states of good are what are called remnants, which are conferred by the Lord and implanted in a person's natural disposition, this being done when the person is not aware of it.

[3] In later life he has further new states conferred on him; but these are not so much states of good as of truth, for as he grows up he has truths bestowed on him, and these in a similar way are stored away within his interior man. By means of these remnants, which are those of truth, and which have been born from the influx of spiritual things from the Lord, a person has the ability to think, and also to understand what the good and truth of civil or public life and moral or private life are, and also to receive spiritual truth, that is, the truth of faith. Yet he has no ability to do these things except by means of the remnants of good which he received in early childhood. Of the existence of remnants, and the fact that they are stored away in man in his interior rational, man is completely unaware. That unawareness is due to thinking that nothing flows in but that everything is innate within him, and thus present within him when he is an infant, though the reality is altogether different from that. Remnants are referred to in various places in the Word, and by them are meant those states by which a person becomes human, and this from the Lord alone.

[4] The remnants which resided with the Lord however were all the Divine states which He acquired to Himself and by means of which He united the Human Essence to the Divine Essence. These are in no way comparable with the remnants that reside with man, for the latter are not Divine but human. The remnants the Lord had are what is meant by the ten years Abram dwelt in the land of Canaan. When angels hear the Word they have no knowledge of what 'ten' is; but the moment ten is mentioned by man the idea of remnants comes to them, for 'ten' and 'tenths' in the Word mean remnants, as is clear from what has been stated and shown in 576, 1738. And when they perceive that 'Abram had been dwelling ten years in the land of Canaan' the idea of the Lord comes to them, and with it simultaneously countless things meant by the remnants residing with the Lord when He was in the world.

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