Spiritual Meaning of EXODUS 15:22-26
[2] There are indeed some who live in an evil manner, and yet desire to be instructed in truths; but with these there is no affection of truth, but only the affection of confirming the doctrinal things of the church for the sake of self-glory, that is, for the sake of reputation, honors, or gain. The genuine affection of truth is to wish to know what is true for the sake of the life in the world, and for the sake of life eternal. These come into temptation when truths begin to fail them, and more when the truths which they know appear undelightful. This temptation derives its origin from the fact that the communication with good has been intercepted. This communication is intercepted as soon as the man comes into his own, for he thus sinks down into the evil of the love of self, or of the world. When he emerges from this state, truths become delightful. This is meant in what follows by the bitter waters being healed by means of the wood cast into them, for by "wood" is signified good.
. Therefore he called the name thereof Marah. That this signifies the state and quality of this temptation, is evident from the fact that the names which are given to things treated of in the Word comprehend the quality and state of the thing that is being treated of (n. 2643, 3422, 4298, 4442). Here therefore "Marah" signifies the quality and state of the temptation which is treated of in these verses. Moreover "Marah" means "bitter." . And the people murmured against Moses. That this signifies grief from the bitterness of the temptation, is evident from the signification of "murmuring," as being complaint such as there is in temptations, thus grief from the bitterness of the temptation. The temptations which those underwent who were of the Lord’s spiritual church after they had been liberated from infestations; and also the temptations which those will undergo who will be of this church, are described by the murmurings of the sons of Israel in the wilderness. And as spiritual temptations are usually carried to despair (n. 1787, 2694, 5279, 5280, 7147, 7166, 8165), therefore by "murmuring" is signified complaint from grief in the temptations (Exod. 16:2, 3; 27:3; Num. 14:27, 29, 36; 16:11). It is said "against Moses," because it was against the Divine, for by Moses is represented Divine truth (n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382).[2] As regards the temptations which those underwent who were of the spiritual church, and which those will undergo who will be of this church, be it known that faith cannot possibly be implanted in those who are of the spiritual church except through temptations, thus neither can charity; for in temptations the man is in combat against falsity and evil. These--falsity and evil--flow into the external man from the hells, while good and truth flow In through the internal man from the Lord; thus by virtue of the combat of the internal man with the external, which is called "temptation." And in so far, then, as the external man is reduced to obedience under the internal, so far faith and charity are implanted; for the external or natural of man is the receptacle of truth and good from the internal man. If the receptacle is not accommodated, it does not receive anything which flows in from within; but either rejects, or extinguishes, or stifles it, whence there is no regeneration. Hence it is that there must be temptation in order that the man may be regenerated, which is effected through the implanting of faith and charity, and thus through the formation of a new will and a new understanding. Therefore also the church of the Lord is called "militant" (n. 3928, 4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090, 7122, 8159, 8168, 8179, 8273).
. Saying, What shall we drink? That this signifies that they could not endure truths because they were undelightful by reason of no affection of them, is evident from the signification of "drinking," as being to be instructed in truths and to receive them, and also to be affected with them, and consequently to appropriate them to one‘s self (n. 3069, 3168, 3772, 4017, 4018); here, not to endure them, for the reason that they were undelightful on account of there being no affection of good, which is signified by "the waters being bitter," according to what has been unfolded above (n. 8349). This temptation consists in the fact that they complain and grieve because the truths which had previously been delightful to them, and which thus had made their spiritual life or life of heaven, now seem undelightful to them, insomuch that they can scarcely endure them.[2] The merely natural man would not believe that such a thing could cause any grief, for he thinks, "What is it to me whether truths are delightful or not? If they are undelightful let them be rejected." But the spiritual man has very different sentiments. It is the delight of his life to be instructed in truths, and to be enlightened in such things as belong to his soul, thus to his spiritual life; and therefore when these fail, his spiritual life labors and suffers, and grief and anxiety ensue. The reason is that the affection of good is continually flowing in through the internal man from the Lord, and calling forth the accordant things in the external man which had previously caused the delight of the affection of truth; and when these things are assaulted by the evils of the love of self and of the world, which the man had also previously perceived as delightful, there arises a conflict of delights or of affections, from which springs anxiety, and from this grief and complaint.
[3] It shall be briefly told how the case is with the temptation that arises through a failing of truth. The nourishment of the spiritual life is good and truth, as the nourishment of the natural life is food and drink. If good fails, it is as if food fails; and if truth fails, it is as if drink fails. The consequent grief is circumstanced like the grief from hunger and thirst. This comparison is from correspondence, for food corresponds to good, and drink to truth; and as there is a correspondence, food and drink also nourish the body better and more suitably when a man at dinner or at breakfast is at the same time in the delight of conversation with others about such things as he loves, than when he sits at table alone without company. When a man is in this state, the vessels in him that receive the food are constricted; but when he is in the first mentioned state, they are open. Such things are effected by the correspondence of spiritual food and natural food. It is said "the delight of conversation with others about such things as he loves," because everything of this kind has relation to good and truth; for there is nothing in the world which has not relation to both. What a man loves, has relation to the good with him; and what instructs him about good, and thus conjoins itself with it, has relation to the truth.
. And he cried unto Jehovah. That this signifies supplication to the Lord from grief, is evident from the signification of "crying," as being imploration (n. 6801), and also interior lamentation (n. 7782); consequently it also denotes supplication from grief. "Jehovah" in the Word denotes the Lord, (n. 8261). . And Jehovah showed him a piece of wood. That this signifies that the Lord inspired good, is evident from the signification of "showing," when by Jehovah, that is, the Lord, as being to give perception, and as this is effected by means of influx, it denotes to inspire; and from the signification of "wood," as being good (n. 643, 2784, 2812, 3720). . And he cast it into the waters. That this signifies with which He affected the truths, is evident from the signification of "casting wood into the waters," when "wood" denotes good, and "waters" denote truths, as being to affect truths with good. "Wood" denotes good, (n. 8354); and "waters" denote truths, (n. 2702, 3058, 3424, 4976, 5668, 8349). . And the waters were made sweet. That this signifies that from this truths were made delightful, is evident from the signification of "sweet," as being what is delightful, for in the spiritual sense "sweet" denotes the sweetness of life, which is one with delight; and from the signification of "waters," as being truths (n. 8355). The case herein is thus. That a man is affected with truth, is from good; for good and truth have been conjoined as in a marriage, consequently the one loves the other as consort loves consort. From this also the conjunction of good and of truth is compared In the Word to a "marriage," and the truths and goods which are born from it are called "sons and daughters." From all this it can be seen that the delight of the affection of truth has its cause in no other source than good. This is also evident from experience, for they who are In the good of life, that is, who love God and the neighbor, these also love the truths of faith. Hence it is that so long as good flows in and is received, so long truth appears to be delightful; but as soon as good does not flow in, that is, as soon as evil begins to predominate, and to hold off the influx of good, there is at once felt a want of delight in truth; for truth and evil mutually reject and are averse to each other. From all this it can now be seen why it was commanded that a piece of wood should be cast into the bitter waters; and also why those waters were made sweet by virtue of the piece of wood that was cast into them. These things would never have been commanded by the Divine unless they had signified such things; for the Divine could have rendered those waters sweet without a piece of wood as the means. . There He set for him a statute and a judgment. That this signifies the truth of order then revealed, is evident from the signification of "a statute," as being the external truth of the church; and from the signification of "a judgment," as being the internal truth of the church; consequently "to set for some one a statute and a judgment" denotes to set in order according to truths, consequently to reveal them. That "a statute" denotes the external truth of order, is because every external thing of the church was called "a statute," and every internal truth of order was called "a judgment." . And there He tempted him. That this signifies in respect to temptations in general, is evident from what precedes and what follows. In what precedes, the first temptation in the wilderness was treated of; in what follows, instruction how they must live in order that they may not yield in temptations is treated of. . And He said. That this signifies instruction, is evident from the signification of "saying," when by jehovah concerning the truth of order in respect to temptations, as being instruction (n. 6879, 6881, 6883, 6891, 7186, 7267, 7304, 7380, 7517, 8127). . If hearing thou wilt hear the voice of Jehovah thy God. That this signifies faith in the Lord’s commandments, is evident from the signification of "to hear," as being a noticing, and faith (n. 3921, 5017, 7216); and from the signification of "the voice of Jehovah," as being that which is declared from the Word, thus the commandment of the Lord (n. 6971). . And wilt do what is right in His eyes. That this signifies a life according to them, is evident from the signification of "doing what is right," as being to live according to the dictate of truth; and from the signification of "in the eyes of Jehovah," as being before the Lord, thus according to His commandments, for the Lord is in His commandments when a man lives according to them; he also is said to be "in the eyes of the Lord" who is in faith in Him. As regards "hearing a voice," this properly signifies obedience (n. 2542, 3869, 5017); but when as here mention is also made of "doing," then "to hear" signifies faith, and "to do" signifies life, as can be seen from the Lord‘s words in these passages:--Everyone that heareth My words, and doeth them, I will compare him to a prudent man; but everyone that heareth My words, but doeth them not, shall be compared to a foolish man (Matt. 7:24, 26).
Everyone that cometh unto Me, and heareth My discourses, and doeth them, I will show you to whom he is like (Luke 6:47).
The seed that is in the good ground, these are they who in a simple and good heart, hear the word, hold it fast, and bear fruit in patience (Luke 8:15).
Jesus said, My mother and My brethren are these, who hear the word of God and do it (Luke 8:21).
In these passages "to hear" signifies to perceive, to understand, and to have faith; and "to do" signifies to live according to these. But where "hearing" is spoken of, and not at the same time "doing," then "hearing" signifies faith in will and act, thus obedience. The reason is that what is heard passes into the internal sight, which is the understanding, and is there laid hold of by the will, and passes as by a circuit into act. Consequently in the word "hear," there is naturally the signification of obedience, as we speak of "hearing" or "hearkening to" anyone (n. 4652-4660).
. And we wilt hearken to His commandments. That this signifies obedience and a life according to the goods of faith, which are the interior things of the church, is evident from the signification of "to hearken," as being obedience and life; and from the signification of "commandments," as being the internal truths of the Word (n. 3382); thus the truths of faith, which are the interior things of the church; these are called the "goods of faith," for they are wills. . And wilt keep all His statutes. That this signifies a life according to the truths of faith, which are the exterior thing of the church, is evident from the signification of "keeping," as also being to live; and from the signification of "statutes," as being the external truths of the Word (n. 3382, 8357); thus the truths of faith which are the exterior things of the church. In many passages in the Word mention is made of "statutes" and "commandments," and when one is mentioned together with the other, then "statute" signifies what is external of the church, and "commandment" what is internal of it. . All the disease that I have put on the Egyptians, I will not put upon thee. That this signifies that they are to be withheld from the evils that pertain to those who are in faith separate and in a life of evil, is evident from the signification of "disease," as being evil from the representation of the Egyptians, as being those who are in faith separate and in a life of evil (n. 7097, 7317, 7926, 8148); and from the signification of "not to put upon thee," when said of disease, by which evil is signified, as being that they are to be withheld from evil; for Jehovah, that is, the Lord, does not take away evil; but withholds man from it, and keeps him in good (n. 929, 1581, 2256, 2406, 4564, 8206). From this it is that by "not to put disease upon them" is signified that they are to be withheld from evils.[2] That "disease" denotes evil, is because in the internal sense are signified such things as affect the spiritual life. The diseases which affect this life are evils, and are called cupidities and concupiscences. Faith and charity make the spiritual life. This life sickens when falsity takes the place of the truth which is of faith, and evil takes the place of the good which is of charity; for these bring this life unto death, which is called spiritual death, and is damnation, as diseases bring the natural life unto its death. Hence it is that by "disease" is signified in the internal sense evil; and by "the diseases of the Egyptians," the evils into which those cast themselves who had been in faith separate and in a life of evil, whereby they had infested the upright, which evils have been treated of in what precedes, where the plagues in Egypt were treated of.
[3] Evils are also meant by "diseases" in other passages in the Word, as in Moses:--
If thou wilt keep the commandments, and the statutes, and the judgments, which I command thee this day, Jehovah will remove from thee all sickness, and will not put upon thee all the evil weaknesses of Egypt, which thou hast known; but will give them upon thy haters (Deut. 7:11, 15).
If thou wilt not obey the voice of Jehovah thy God, by keeping to do all His commandments and His statutes, Jehovah will send on thee the curse, the disquiet, and the rebuke, in every putting forth of thy hand which thou doest, until thou be destroyed, because of the wickedness of thy works, whereby thou hast forsaken Me. Jehovah shall make the pestilence cleave unto thee, until He has consumed thee from upon the land; Jehovah shall smite thee with consumption, and with a hot fever, and with a burning fever, and with a raging fever, and with drought, and with blasting, and with jaundice, which shall pursue thee until thou perish: Jehovah shall smite thee with the ulcer of Egypt, and with the hemorrhoids, and with the scab, and with the itch, that thou canst not be healed. Jehovah shall smite thee with fury, and with blindness, and with amazement of heart. Thou shalt become mad from the look of thine eyes. Jehovah shall smite thee with a sore ulcer, upon the knees, and upon the thighs, whereof thou canst not be healed, from the sole of the foot unto the crown of thy head. He will throw back on thee all the weakness of Egypt, also every disease, and every plague, which is not written in the book of this law. Jehovah shall give thee a trembling heart, consumption of eyes, and grief of soul (Deut. 28:15, 20-22, 27, 28, 34, 35, 60, 61, 65). By all the diseases here named are signified spiritual diseases, which are evils destroying the life of the will of good, and falsities destroying the life of the understanding of truth; in a word, destroying the spiritual life which is of faith and charity. Moreover natural diseases correspond to such things, for every disease in the human race is from this source, because from sin (n. 5712, 5726). Moreover every disease corresponds to its own evil; the reason is that everything of man’s life is from the spiritual world; and therefore if his spiritual life sickens, evil is derived therefrom into the natural life also, and becomes a disease there. See what has been said from experience about the correspondence of diseases with evils, (n. 5711-5727).
[4] Like things are signified by "diseases" in other passages, as in Moses:--
Ye shall worship Jehovah your God, that He may bless thy bread, and thy waters; and I will take disease away from the midst of thee (Exod. 23:25).
If ye shall reject My statutes, and if your soul loathe My judgments, so that ye will not do all My commandments, while ye make My covenant vain, I will enjoin terror upon you, with consumption, and with burning fever, that shall consume the eyes, and torment the soul (Lev. 26:15, 16);
signifying the decrease of truth, and the increase of falsity; "burning fever" denotes the cupidity of evil. Further in these passages:--
Wherefore will ye add a going back? the whole head is diseased, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wound, and scar, and flesh blow, not pressed out, and not bandaged, and not mollified with oil (Isa. 1:5, 6);
that here by "disease," "wound," " scar," and "blow," are meant sins, is hidden from no one.
Woe to the shepherds of Israel, the feeble sheep have ye not strengthened, the sick one have ye not healed, and the broken one have ye not bandaged (Ezek. 34:2, 4).
Mine iniquities are gone over my head, my wounds have putrefied, they have consumed away, because of my foolishness, for my bowels are filled with burning, and there is no soundness in my flesh (Ps. 38:4, 5, 7).
[5] As by "diseases" are signified the corruptions and evils of spiritual life, therefore by the various kinds of diseases are signified also the various kinds of corruptions and evils of that life. By "pestilence" is signified the vastation of good and truth, (n. 7102, 7505); and by "leprosy," the profanation of truth, (n. 6963). That in general by "diseases" are signified sins, can also be seen in Isaiah:--
A man of sorrows, and known of disease; whence is as it were a hiding of faces from Him. He was despised, and we esteemed Him not: nevertheless He hath borne our diseases, and hath carried our griefs, and through His wounds health hath been given us (Isa. 53:3-5);
speaking of the Lord.
[6] As diseases represented the hurtful and evil things of the spiritual life, therefore by the diseases which the Lord healed is signified liberation from various kinds of evil and falsity which infested the church and the human race, and which would have led to spiritual death. For Divine miracles are distinguished from other miracles by the fact that they involve and have regard to states of the church and of the heavenly kingdom. Therefore the Lord‘s miracles consisted chiefly in the healing of diseases. This is meant by the Lord’s words to the disciples sent by John:--
Tell John the things which ye hear and see: the blind see, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise again, and the poor hear the gospel (Matt. 11:4, 5).
Hence it is that it is so often said that the Lord "healed all disease and weakness" (Matt. 4:23; 9:35; 14:14, 35, 36; Luke 4:40; 5:15; 6:17; 7:21; Mark 1:32-34; 3:10).
. For I am Jehovah thy healer. That this signifies that the Lord alone preserves from evils, is evident from the signification of "to heal," as being to cure, and also to preserve from evils, for when "diseases" signify evils, "to heal" signifies a remedy and preservation from them, as also frequently in the Word, thus:--I kill, and I make alive; I smite and I heal (Deut. 32:39).
Heal me, O Jehovah, that I may be healed; save me that I may be saved (Jer. 17:14).
I will make healing to go up unto thee, and I will heal thee of thy plagues (Jer. 30:17).
Thou hast turned all his bed in his disease; I said, O Jehovah, have compassion on me: heal my soul because I have sinned to Thee (Ps. 41:3, 4).
Besides in many other passages, as (Isa. 6:10; 53:5; 57:18, 19; Jer. 3:22; 17:14; Hosea 6:1; 7:1; 11:3; 14:4; Zech. 11:16; Ps. 30:2). And as "healing" has this signification, the Lord also calls Himself a "physician":--
Those who are strong have no need of a physician, but those who are ill; I came not to call the righteous, but sinners to repentance (Matt. 9:12, 13; Mark 2:17; Luke 5:31, 32).
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |