Spiritual Meaning of EXODUS 14:5-9
[2] In what now follows, the subject treated of is the gathering together of all the falsities derived from evil with those who have been in faith separate from charity and in a life of evil. In what precedes, the vastation of the truths of faith with them was described, and their final reduction to the state of being in mere falsities from evil, thus in damnation. In this chapter their being cast down into hell is now treated of, for this follows damnation. With this state of being cast down into hell, the case is this. When this is to be done, all the falsities that appertain to them are gathered together into one, which is effected by the opening of all the hells with which they have had communication, and their being poured in upon them. Thence come the condensations around them of falsities from evil which appear as waters to those who look at them from without (n. 8137, 8138), for they are exhalations from their life; and when they are encompassed about with these, they are in hell. That the falsities from evil are gathered together into one and are poured in upon them, is done in order that they may be surrounded by such things as have been of their life, and may be afterward kept in them. Their kind of evil and its derivative falsity then distinguish them and their hell from other hells.
[3] As the subject treated of is the gathering together of all the falsities from evil which appertain to them, therefore such frequent mention is made in this chapter of the chariots of Pharaoh, his horses, horsemen, army, and people, for by these are signified all things of falsity which appertain to them, as in this verse, "He harnessed his chariot, and took his people with him;" in the seventh verse, "He took six hundred chosen chariots, and all the chariots of Egypt;" in the ninth verse, "And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army;" in verse seventeen, "I will be glorified in Pharaoh, in all his army, in his chariots, and in his horsemen;" in like manner in verse eighteen; again in verse twenty-three, "And the Egyptians pursued, and came after them, all Pharaoh‘s horses, his chariots, and his horsemen;" in verse twenty-five, "Jehovah removed the wheel of their chariots;" in verse twenty-six, "That the waters may return upon the Egyptians, upon their chariots, and upon their horsemen;" in verse twenty-eight, "The waters returned, and covered the chariots, and the horsemen, even to all the army of Pharaoh." These things are repeated so many times because the subject treated of is falsities from evil, in that these were gathered together and poured in upon them; for by the things mentioned above are signified all things of falsity from evil; by "Pharaoh and the Egyptians," the men themselves who are in falsities from evil; by "chariots," the doctrinal things of falsity; by "horses," false memory-knowledges from a perverted understanding; by " horse men," the derivative reasonings; by "army," and "people," the falsities themselves.
. And took his people with him. That this signifies with all falsities both in general and in particular, is evident from the signification of "people," as being truths, and in the opposite sense falsities (n. 1259, 1260, 3295, 3581), here falsities derived from evil, which are represented by Pharaoh and the Egyptians when it is said "Pharaoh and his servants," or "Pharaoh and his people," there are signified all, both in general and in particular, who are in these falsities, also all the falsities both in general and in particular (n. 7396). . And he took six hundred chosen chariots. That this signifies all and each of the doctrinal things of falsity which are of faith separate, in their order, is evident from the signification of the number "six hundred," as being each and all things of the truth and good of faith in one complex, thus in the opposite sense each and all things of the falsity and evil of faith separate from charity, that these are signified by "six hundred" can be seen from what has been shown concerning the number "six hundred thousand," (n. 7973):--and from the signification of "chariots," as being doctrinal things of faith, here of faith separate (n. 8146). By "chosen chariots" are signified the chief doctrinal things of this faith, on which the rest depend; those which depend on them, or serve them, being signified by "the chariots of Egypt" (of which presently).[2] Be it known that these falsities, which are here signified by "Pharaoh, his army, and his people," also by his "chariots, horses, and horsemen," are especially the falsities of those who are in persuasive faith, that is, who persuade themselves that the doctrinal things of the church in which they are, are true, and yet are in a life of evil. Persuasive faith exists together with evil of life, but not saving faith; for persuasive faith is a persuasion that all things that belong to the doctrine of the church are true, not for the sake of truth, nor for the sake of life, nor even for the sake of salvation, for in this they scarcely believe; but for the sake of self-advantage, that is, for the sake of getting honors and wealth, and for the sake of reputation with a view to these. They learn doctrinal things in order to acquire such things, thus not to the end that they may be of service to the church and the salvation of souls, but to serve themselves and those who belong to them; and therefore it is all the same to them whether these doctrinal things are true, or false; this they care nothing about, still less inquire into, for they are in no affection of truth for the sake of truth. No matter what kind of doctrinal things they may be, they confirm them; and when they have confirmed them, they persuade themselves that they are true, not considering that falsities can be confirmed equally as well as truths (n. 4741, 5033, 6865, 7012, 7680, 7950).
[3] This is the source of persuasive faith, which, because it has not for its end, and does not regard, the neighbor and his good, thus not the Lord, but self and the world, that is, honors and self-advantage, is conjoined with evil of life, but not with good of life; for assuredly the faith that is conjoined with this is saving faith. This faith is given by the Lord, but the other is from the man himself. The one remains to eternity; the other is dissipated in the other life, and is also dissipated in the world if nothing is gained by it. But so long as men profit by it, they fight for it as for heaven itself, although it is not for that faith, but for themselves; for the things of faith, that is, of doctrine, are to them as means to an end; that is, to eminence and opulence. They who are in this faith in the world can with difficulty he distinguished from those who are in saving faith, for they speak and preach from an ardor as of zeal for the doctrine; but it is an ardor from the fire of the love of self and of the world.
[4] These are they who are especially signified by "Pharaoh and the Egyptians," and in the other life they are vastated in respect to this faith; and this being vastated, they are in mere falsities from evil, for falsities then burst forth from the evil. Every evil is attended with its falsity, for they are joined together; and the falsities appear when they are left to the evil of their life. The evil is then like a fire, and the falsities are like the light from it. This kind of evil and the consequent falsity is quite different from other kinds of evils and the consequent falsities, being more detestable than all others, because it is contrary to the goods and truths of faith, and therefore there is profanation in this evil. Profanation is the acknowledgment of truth and good and yet a life contrary thereto, (n. 593, 1008, 1010, 1059, 2051, 3398, 3898, 4289, 4601, 6959, 6963, 6971).
. And all the chariots of Egypt. That this signifies also the doctrinal things of falsity that are of service to them, is evident from the signification of "the chariots of Pharaoh," as being the chief doctrinal things of falsity on which the others depend; consequently by "the chariots of Egypt" are signified the doctrinal things of falsity which are of service to them (n. 8148); for by a king and his chariots are signified principal things, but by the people, that is, "the Egyptians," and their "chariots," are signified secondary things. The doctrinal things of the church with those who are in evil of life are called doctrinal things of falsity, although it is possible that as to some part, greater or less, they are true. The reason is that with those who are in evil of life, truths, in so far as such people are concerned, are not truths, because by application to the evil which is of the life they put off the essence of truth, and put on the nature of falsity, for they look to evil, with which they conjoin themselves. Truths cannot be conjoined with evil unless they are falsified, which is done by means of wrong interpretations, and thus perversions. Hence it is that with such the doctrinal things of the church are called doctrinal things of falsity, even although they had been truths; for it is a canon that with those who are in evil of life truths are falsified, and with those who are in good of life falsities are made true. The reason why with these falsities are made true, is that they are applied so as to agree with good, and in this way the crudities of the falsity are wiped away (n. 8051). . And tertian captains upon all of them. That this signifies reduced into order under generals, is evident from the signification of "tertian captains," as being generals under which are particulars. "Tertian captains" have this signification because "three," from which they are called "tertian," signifies what is complete and perfect (n. 2788, 4495, 7715), and "captains" signify chief things; and these together with what is complete and perfect are generals, for each and all things that must be in a series are set in order under generals; the setting in order under the generals causes the several things to act as a one, and to be in a form, and to have a quality together. Concerning generals, that under them are particulars, and under these singulars, (n. 920, 2384, 3739, 4325, 4329, 4345, 4383, 5208, 5339, 6115, 6146). . And Jehovah hardened the heart of Pharaoh. That this signifies obstinacy from the falsity which is from evil, is evident from the signification of "hardening the heart," as being to be determined (n. 7272, 7300, 7305, 7616). Its being said that "Jehovah hardened Pharaoh’s heart" signifies, in the internal sense, that they who are in evil and falsity hardened themselves, thus that the evils and falsities themselves did this (n. 2447, 6071, 6991, 6997, 7533, 7643, 7877, 7926). . And he pursued after the sons of Israel. That this signifies an attempt to subjugate those who were in faith conjoined with charity, is evident from the signification of "pursuing," as being an attempt to subjugate (n. 8136); and from the representation of the sons of Israel, as being those who are of the spiritual church, thus who are in faith conjoined with charity, for they who are of this church are in this faith both as to doctrine and as to life. The good of faith, or charity, is the essential, thus is in the first place, with those who are of the genuine spiritual church; whereas with those with whom faith is separate from its good, both as to doctrine and as to life, the truth of faith, or faith itself, is the essential, or in the first place. These do not belong to this church, for the life makes the church; but not doctrine, except in so far as it becomes of the life. For this reason it is plain that the church of the Lord is not here, nor there, but that it is everywhere, both within those kingdoms where the church is, and out of them, where men live according to the precepts of charity. Hence it is that the church of the Lord is scattered through the whole world, and yet that it is a one; for when the life makes the church, and not doctrine separate from life, then the church is a one; but when doctrine makes the church, then there are many. . And the sons of Israel went out with a lofty hand. That this signifies when nevertheless they had been released by the Divine power from the endeavor to subjugate them, is evident from the representation of the sons of Israel, as being those who are of the spiritual church, or in faith conjoined with charity (n. 8152); from the signification of "to go out," as being to be liberated, that is, to be released from the endeavor to subjugate them, which endeavor is signified by "to pursue" (n. 8152); and from the signification of "a lofty hand," as being the Divine power, for by "hand" is signified power (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069); and by "lofty" is signified what is Divine. "Lofty" denotes what is Divine, because by it is meant heaven where the Divine is. Therefore in the Word it is said of Jehovah or the Lord that He "dwells on high," and He Himself is called "the Most High," as in these passages:--Jehovah is exalted; for He dwelleth on high (Isa. 33:5).
Thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the holy and high place (Isa. 57:15).
Jehovah sent from on high, and He rescued me (Ps. 18:16).
Therefore Jehovah is called "the Most High" (Deut. 32:8; Dan. 4:17, 32, 34; 7:18, 22, 25; Ps. 7:17; 9:2; 18:13; 46:4; 50:14; 57:2; 82:6). Because "high" signified heaven and the Divine therein, Divine worship was instituted on mountains and on high places by those who were of the representative church; and for this reason also it was performed in lofty places which they built for themselves, as frequently mentioned in the historical and prophetical portions of the Word, as in Ezekiel:--
Thou hast built unto thee a lofty place, and hast made thee a high place in every street. Thou hast built thy lofty place on every head of the way (Ezek. 16:24, 25, 31).
That the Divine was signified by what is high, is because by the starry heaven was signified the angelic heaven, and it was also believed that it was there; although the wiser among them knew that heaven is not on high, but is where the good of love is, and this within man, wherever he may be. High things denote interior things, or the goods which are there, (n. 450, 1735, 2148, 4210, 4599).
. And the Egyptians pursued after them. That this signifies the effect from the endeavor to subjugate on the part of those who were in falsities from evil, is evident from the signification of "pursuing," as being an endeavor to subjugate (n. 8152), here the effect resulting from this endeavor, because it is said twice; and from the signification of "the Egyptians," as being those who are in falsities from evil. . And they overtook them encamping by the sea. That this signifies communication around the region of hell where are falsities from evils, is evident from the signification of "overtaking," as being communication, for in the spiritual sense "to overtake" or come in contact with denotes influx, by which there is communication, here of the falsities from evil of those who are signified by "the Egyptians" with those who are signified by "Israel" that there was communication there is evident from the temptation which they first underwent there, of which in what follows, for all temptation arises through influx from the hells, thus by communication (n. 8131):--from the signification of "encamping," as being the setting in order of truth and good by the Lord for the undergoing of temptations (n. 8103, 8130, 8131) and from the signification of "the sea," here the sea Suph, as being the hell where are the falsities from evil of those who are in faith separate from charity and in a life of evil (n. 8099, 8137, 8148). . All the horses of the chariots of Pharaoh, and his horsemen, and his army. That this signifies all things which are of falsity from a perverted understanding, is evident from the signification of "horses," as being the understanding (n. 2761, 2762, 3217, 5321, 7024, 8029), here a perverted understanding, such as is that of those who are in evil and in the derivative falsity; from the signification of "chariots," as being doctrinal things (n. 2761, 5321, 5945, 8146); from the signification of "horsemen," as being those things which are of the understanding (n. 6534), here false reasonings from a perverted understanding; and from the signification of "army," as being falsities (n. 8138). From all this it is evident that by "the horses of the chariots of Pharaoh, and his horsemen, and his army," are signified memory-knowledges, reasonings, and falsities, from a perverted understanding, thus all things which are of falsity. . Beside Pi-hahiroth, before Baal-zephon. That this signifies whence there was communication and therefore the beginning of the state of undergoing temptations, is evident from what was said above (n. 8130). EXODUS 14:5-9 previous - next - text - summary - Exodus - Full Page
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