Spiritual Meaning of EXODUS 12:12-16
[2] The light from which they see is indeed derived from the light from the Lord through heaven, for in the other life there is no light from any other source; but this light with those in hell is received by the capacity they have of understanding truth. This capacity of being able to understand remains with them, as it does with every man, however much they are in evil and falsity; but when that heavenly light passes from this capacity into the will, so that they do not wish to understand, and from this passes into evil and falsity, then the heavenly light with them is turned into a light which is like the light from a coal fire; and this light, as already said, is turned into dense thick darkness by the light of heaven when it flows in. In the hells there is such a light as is that from a coal fire, (n. 1528, 3340, 4418, 4531); and this light is turned into thick darkness at the presence of the light of heaven, (n. 1783, 3412, 4533, 5057, 5058, 6000). From all this it can be seen that in the other life everyone has light according as his capacity of understanding is instructed in truths from good, or in falsities from evil
. And I will smite all the firstborn in the land of Egypt. That this signifies the damnation of those who are in faith separate from charity, is evident from the signification of "smiting," as being damnation; for to smite is to kill or put to death, and by "death," in the spiritual sense, is signified damnation (n. 6119); and from the signification of "the firstborn," when predicated of the Egyptians, by whom are represented those who are in falsities from evil, as being faith separated from charity (n. 3325, 7039, 7766, 7778, 7779). That "firstborn," in the genuine sense, when said of the spiritual church, denotes the faith which is of charity (n. 367, 2435, 3325, 3494, 6344, 7035); consequently in the opposite sense the "firstborn" denotes faith without charity. . From man and even into beast. That this signifies their evil cupidities interior and exterior, is evident from the signification of "from man and even unto beast," as being the affection of good interior and exterior (n. 7424, 7523); for by "man" is signified the affection of interior good, and by "beast" the affection of exterior good. Hence in the opposite sense, as here, where the firstborn of the Egyptians are treated of, evil affections are signified, that is, cupidities interior and exterior. "Beasts" denote good affections, and in the opposite sense, evil affections or cupidities, (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198). . And on all the gods of Egypt I will do judgments. That this signifies their falsities which are to be damned, is evident from the signification of "gods," as being falsities; and from the signification of "doing judgments," as being to be damned; for to judge, or do judgments, is either for life or for death; for life it denotes salvation, for death it denotes damnation. In the Word "gods" are often mentioned. When the angels are so called, truths are signified (n. 4295, 4402, 7268); hence in the opposite sense by the gods of the nations," are signified falsities (n. 4402, 4544). That truths are called "gods" is because truth proceeds from the Divine Itself, and in itself is Divine; consequently they who receive it are called "gods" not that they are gods, but that the truth which is with them is Divine. Hence it is that in the original tongue God is called "Elohim," in the plural. The Divine Itself is the Divine good, but that which proceeds from it is the Divine truth, which fills the universal heaven. As then "god" denotes truth, therefore in the opposite sense it denotes falsity. . I am Jehovah. That this signifies the Lord, that He is the only God, can be seen from what was shown above (n. 7401, 7444, 7544, 7598, 7636). . And the blood. That this signifies the truth of the good of innocence, is evident from the signification of "the blood of the lamb," as being the truth of the good of innocence (n. 7846). . Shall be to you for a sign upon the houses where ye are. That this signifies that it is a testifying of the will of good, is evident from the signification of "being for a sign," as being a testifying; and from the signification of "houses," as being that which is of the will of good (n. 7848). . And I shall see the blood. That this signifies the noticing of this truth by those who inflict the damnation, is evident from the signification of "to see," as being to understand and to notice (n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400), that it denotes a noticing by those who inflict the damnation, follows below; and from the signification of "blood," as being the truth of the good of innocence (n. 7846).[2] What the truth of the good of innocence is, must be told. The good of innocence is the good of love to the Lord; for they who are in this love are in innocence. Therefore they who are in the inmost or third heaven are in innocence in advance of the rest, because they are in love to the Lord. From innocence they who are there appear to others like little children, and yet they are the wisest of all who are in heaven (n. 2306); for innocence dwells in wisdom (n. 2305, 3494, 4797). The truth of the good of innocence which is with them is not the truth of faith, but is the good of charity. For they who are in the third heaven do not know what faith is; thus neither do they know what its truth is; for they are in the perception of the truth that is of faith, from which they instantly know that a thing is so; nor do they ever reason about it, whether it be so, still less dispute about it. That they are in perception in this manner, does not fall within the scope of memory-knowledge. It is otherwise with the spiritual, who are in the second heaven. These are led to the good which is of charity through the truth which is of faith; and therefore they reason whether a thing is true, or not, because they do not perceive whether it is; consequently with them truths become memory-knowledge, and are called doctrinal things of faith.
[3] They who are in the inmost or third heaven are in such a state that they perceive what is the truth of faith, and therefore do not refer it to memory-knowledge, (n. 202, 337, 2715, 2718, 3216, 4448). How it is that by Jehovah‘s saying, "I shall see," thus saying it concerning Himself, is signified a noticing by those who inflict damnation, that is, by the infernals, can be seen from what has been shown above, namely, that evil is attributed to Jehovah, or the Lord, although nothing of evil comes forth from Him, but from hell (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643). That evil is permitted, has the appearance as if it were from him who permits, seeing that he has the power to take it away. Thus in the present case, that the firstborn of the Egyptians were given to death, is attributed to Jehovah, for it is said, "I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt; and it came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne unto the firstborn of the captive that was in the house of the pit" (verses 12, 29); and yet in this verse he is called "a destroyer" who does this: "the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer."
[4] The case is similar with respect to the devastation of the evil in the other life, and the damnation and casting down into hell, which in the internal sense are meant by the "plagues," and by the death of the firstborn, and by the immersion in the sea Suph. Jehovah, or the Lord, vastates no one, still less damns and casts down into hell; but it is the evil spirit himself who does this to himself: it is the evil that is in him. From this then it is that by "I shall see the blood"’ is signified a noticing by those who inflict damnation.
[5] How the case is with permission cannot be told in a few words, because it involves very many arcana. That the wicked are damned and are tormented, is not a permission from the Lord as of one who wills it, but as of one who does not will, but cannot bring a remedy in view of the urgency and resistance of the end, which is the salvation of the whole human race; for if He were to bring a remedy, it would be doing evil, which is quite contrary to the Divine. But on this subject, of the Lord‘s Divine mercy more will be said elsewhere.
. And I will pass over you. That this signifies that it will flee from thence, namely, the damnation which is from the hells will do so, is evident from the signification of "passing over," when this is said of damnation, as being to flee from thence. Moreover the sphere of damnation which flows forth from the hells, flees past those who are in truth and good from the Lord; for damnation flows in with those who are in evil and falsity, because there is a state of reception there; but not with those who are in truth and good, for these are opposites, one of which flees from the other. All things which have been thus far ordained with respect to the paschal lamb, with respect to the roasting and eating of it, also with respect to the blood upon the posts and lintel, bear relation to these; namely, that the destroyer will pass by their houses; in the internal sense, that they shall be free from all damnation. For the sake of this end, namely, that damnation should flee from them, they had been prepared. The process of preparation is what in the internal sense is described by the statutes concerning the paschal lamb. . And there shall not be in you a plague for a destroyer. That this signifies that damnation from hell shall not flow in, is evident from the signification of "plague," as here being damnation, for this plague was the death of all the firstborn in Egypt, and that this denotes damnation, see (n. 7778); and from the signification of "a destroyer," as being hell, which inflicts damnation. In regard to this, that hell inflicts damnation, the case is this. The devastation of the evil in the other life, and also their damnation, and likewise their being cast down into hell, does not come immediately from the spirit who is in evil, but from the hells. For the evils which are there all arise through an influx from the hells, and none without influx thence, and they arise according to the state of evil in which the spirits are who are being vastated and damned; and the state of evil arises in accordance with the privation of good and truth. In accordance with this state is effected communication with the hells; and the hells are most ready to inflict evil, for to inflict evil is the very delight of their life. Being of this character, the hells are kept shut by the Lord; for if they were opened, the whole human race would perish, because the hells continually breathe the destruction of all. That seventy thousand men perished by the pestilence on account of the numbering of the people by David (2 Sam. 24:15), and that a hundred and eighty and five thousand were slain in one night in the camp of the Assyrians (2 Kings 19:35), was wrought by the hells, because they were then opened. Similar effects would be produced at this day if they were to be opened; and therefore they are kept closely shut by the Lord. Damnation from the hells cannot flow in with those who are kept by the Lord in good and truth, and this is signified by "there shall not be in you a plague for a destroyer," (n. 7878). . When I smite the land of Egypt. That this signifies when they are damned who are in faith separate from charity, is evident from what was said above (n. 7871). . And this day shall be unto you for a memorial. That this signifies the quality of this state in worship, is evident from the signification of "day," as being state (n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 6110); and from the signification of "memorial," as being the quality in the worship (n. 6888). . And ye shall keep it a feast to Jehovah. That this signifies the worship of the Lord on account of liberation from damnation, is evident from the signification of "keeping a feast to Jehovah," as being the worship of the Lord, and indeed on account of liberation from damnation, because this day was a feast on that account. The passover was instituted on account of the liberation by the Lord of those who were of the spiritual church, (n. 7867). . In your generations. That this signifies in those things which are of faith and charity, is evident from the signification of "generations," as being the things of faith and charity (n. 613, 2020, 2584, 6239). . Ye shall keep it by an eternal statute. That this signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church, is evident from the signification of "an eternal statute," as being the order of heaven and from the signification of "keeping a feast," as being the worship of the Lord (n. 7882); and because it is said to the sons of Israel that they should "keep it," they are meant who are of the spiritual church. That "an eternal statute" denotes the order of heaven, is because all the statutes that were commanded to the sons of Israel were such as flowed from the order of heaven; consequently they also represented the things that are of heaven. By worship according to the order of heaven is meant all practising of good according to the Lord’s precepts. By the worship of God at this day is chiefly meant the oral worship in a temple, both morning and evening. But the worship of God does not consist essentially in this, but in a life of uses; this latter worship is according to the order of heaven. Oral worship is also worship, but it is of no avail whatever unless there is the worship that belongs to the life; for this worship is of the heart; and oral worship, that it may be worship, must proceed from this. . Seven days. That this signifies what is holy, is evident from the signification of "seven," as involving what is holy; and of "seven days," as being what is holy. "Seven" involves what is holy, (n. 395, 433, 716, 881, 5265, 5268). . Shall ye eat things unleavened. That this signifies purification from falsities, is evident from the signification of "unleavened things," as being purification from falsities (n. 2342). . Even on the first day ye shall cause leaven to cease from your houses. That this signifies that no falsity whatever must be in the good, is evident from the signification of "the first day," as being the beginning of that state (that "day" denotes state, (n. 7881); from the signification of "leaven," as being falsity; and from the signification of "house," as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is plain that by "even on the first day ye shall cause leaven to cease from your houses," is signified that from the very beginning of that state there shall be no falsity in the good. With respect to good the case is this. Goods are infinite in variety, and they have their quality from truths; consequently the good becomes such as are the truths which enter. The truths which enter are seldom genuine, but are appearances of truth, and also are falsities, but still not opposite to truths. Nevertheless when these falsities flow into good, which is the case when the man lives according to them, from ignorance, in which ignorance there is innocence, and when the end is to do what is good, then they are regarded by the Lord and in heaven, not as falsities, but as semblances of truth, and according to the quality of the innocence are accepted as truths; from this, good receives its quality. From all this it can be seen what is meant by its being said that there must be nothing false in the good. . For everyone that eateth what is leavened. That this signifies who appropriates to himself falsity, is evident from the signification of "to eat," as being to appropriate to one‘s self (n. 2187, 2343, 3168, 3513, 3596, 4745); and from the signification of "what is leavened," as being falsity (n. 7887). . Even that soul shall be cut off from Israel. That this signifies that he shall be separated from those who are of the spiritual church and that he shall be damned, is evident from the signification of "to be cut off," as being to be separated and also damned; and from the representation of the sons of Israel, as being those who are of the spiritual church. The reason why he must be separated and damned who has falsity in good, is that falsity (which is signified by "what is leavened") in the good, makes it of such a quality that it cannot but receive evil from the hells which inflict damnation. When those of the spiritual church are to be liberated from those who have infested, that then damnation will flow in from all sides, and that they who are in genuine good, that is, in good without falsity, will pass safe through the midst of damnation, (n. 7878). . From the first day even unto the seventh day. That this signifies a full holy state, is evident from the signification of "seven days," as being a holy state (n. 7885), and also as being a full state (n. 6508), which is also signified by a "week." A "week" denotes an entire period greater or less, from beginning to end, (n. 2044, 3845). . And there shall be to you in the first day a holy convocation. That this signifies that in the beginning all shall be together, is evident from the signification of "the first day," as being the beginning, namely, of liberation from those who have infested, and thus from damnation; and from the signification of "a holy convocation," as being that all shall be together. Convocations took place in order that the whole assemblage of Israel might be together, and might thus represent heaven; for they were then all distinguished into tribes, and the tribes into families, and the families into houses. Heaven along with the societies there was represented by the tribes, the families, and the houses of the sons of Israel, (n. 7836). Therefore those convocations were called holy, and took place at every feast (Lev. 23:27, 36; Num. 28:26; 29:1, 7, 12). From this the feasts themselves were called "holy convocations," for it was commanded that all the males should be present at them. That the feasts were called "holy convocations" is evident in Moses:--These are the set feasts of Jehovah, which ye shall call holy convocations, to offer a fire-offering unto Jehovah (Lev. 23:37). That at such times all males were to be present, in the same Three times in a year shall every male of thine appear together before Jehovah thy God, in the place which He shall choose; in the feast of unleavened things, and in the feast of weeks, and in the feast of tabernacles (Deut. 16:16). . And in the seventh day a holy convocation. That this signifies so at the end of the state, is evident from the signification of "the seventh day," which was the last of the feast, as being its end. What is signified by "a holy convocation," (n. 7891). . No work shall be done in them. That this signifies a keeping back then from earthly and worldly things, is evident from the signification of "work," as being labors and occupations which have for their end the things of the world and of the earth; consequently by "no manner of work shall be done in them" is signified a keeping back from such things. That it was so severely forbidden to do any work on the feasts and sabbaths, was in order that they might then be in a full representative state, that is, in such things as represented heavenly and spiritual things which state would have been disturbed if they had done works that looked to the world and the earth as their end. For the representatives of a church were instituted among the posterity of Jacob to the intent that by means of them there might be communication of heaven with man, which is the end for which the church exists. This communication would not have been maintained, unless under the penalty of death it had been forbidden them to do any work on the days of the feasts and sabbaths; for their minds were occupied with things worldly and earthly, in which they immersed themselves with the whole heart, such being their nature; and therefore if they had been free to busy themselves in these things at the same time, the communication by representatives would have been altogether interrupted and destroyed. But afterward the same feasts were retained for the sake of heavenly life at the time, and for the sake of the teaching, that they might then learn what faith and charity are. . Save that which every soul must eat. That this signifies when spiritual and celestial good is appropriated, is evident from the signification of "to eat," as being appropriation (n. 2187, 2343, 3168, 3513, 3596, 4745). That what is spiritual and celestial should be appropriated, is meant by those things which were instituted with respect to the paschal lamb. . This only may be done by you. That this signifies that to these only they shall then pay attention, is evident without explication. EXODUS 12:12-16 previous - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |