Spiritual Meaning of EXODUS 15:6-10
[2] That the "right hand of Jehovah" denotes Divine power, or omnipotence, is also evident from the following passages in the Word:--
Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt. 26:64; Mark 14:62).
From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).
The saying of Jehovah unto my Lord, Sit at my right hand, until I make thine enemies a footstool for thy feet; thou art a priest forever after the manner of Melchizedek, the Lord at thy right hand hath smitten kings in the day of anger (Ps. 110:1, 4, 5; Matt. 22:44).
He who does not know that the "right hand," when said of Jehovah, signifies omnipotence, cannot receive any other idea from these words of the Lord, than that the Lord will sit at the right hand of His Father, and have dominion like one who sits at the right hand of a king on earth. But the internal sense teaches what is meant in these passages by "sitting at the right hand," namely, the Divine omnipotence; consequently it is also said, "to sit at the right hand of power," and "at the right hand of the power of God."
[3] That it is the Lord who has omnipotence, is manifest; for this is said of the Lord, and by "the Lord" in David is meant the Lord in respect to Divine truth, and also by the "Son of man" in the Evangelists; for Divine truth is that which has omnipotence from Divine good. Divine truth has omnipotence, (n. 6948, 8200); in general power belongs to truth from good, (n. 3091, 3563, 4231, 6344, 6493); and consequently "hand" is predicated of truth, (n. 3091, 4931); and the "Son of man" denotes the Divine truth proceeding from the Lord, (n. 2159, 2803, 2813, 3704).
[4] Divine power or omnipotence is also signified by the "right hand" in the following passages in David:--
Now know I that Jehovah saveth His anointed; they will answer Him in heaven through the powers of the salvation of His right hand (Ps. 20:6).
O Jehovah, look from the heavens, and see, and visit this vine; and the shoot which Thy right hand hath planted, upon the son Thou hadst made strong for Thyself (Ps. 80:14, 15, 17).
Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).
My strength and song is Jah, He is become my salvation; the voice of shouting and of salvation is in the tents of the righteous, the right hand of Jehovah hath done valiantly, the right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly (Ps. 118:14-16).
[5] In these passages the "right hand of Jehovah" denotes omnipotence; and in the supreme sense the Lord as to Divine truth. This is more evident elsewhere in David:--
Let Thy hand, O Jehovah, be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself (Ps. 80:17);
where "the man of the right hand of Jehovah," and "the son of man," denote the Lord as to Divine truth. In the same:--
Thou hast driven out the nations with Thy hand, not by their sword have they possessed the land, and their arm hath not saved them, but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:2, 3);
where "the light of the faces of Jehovah" denotes Divine truth from Divine good; so also "the right hand," and "the arm." And in Isaiah:--
God hath sworn by His right hand, and by the arm of His strength (Isa. 62:8);
here also the "right hand of God," and the "arm of His strength" denote the Lord as to Divine truth; for Jehovah or the Lord does not swear by any other than Himself (n. 2842), thus by the Divine truth, for this is Himself, because from Himself.
[6] Hence it is that in the Word throughout the Lord is called not only the "right hand" and "arm" of Jehovah, but also "the strength by which He breaks in pieces enemies," and likewise "the hammer," as in (Jer. 51:20, 21). Moreover the Lord came into the world, and there became Divine truth, and afterward Divine good from which is Divine truth, in order that He might shut up all evils and falsities in the hells, and gather together goods and truths into the heavens, and there dispose them into Divine order. From all this it is now evident that by "the right hand of Jehovah" in the Word is signified the omnipotence which the Divine has by means of Divine truth. That "the right hand" denotes eminent power, derives its origin from the fact that they who in the Grand Man or heaven have relation to the shoulders, the arms, and the hands, are they who are powerful from the truth which is from good; that is, from the faith which is from love (n. 4931-4937, 7518).
. With Thy right hand, O Jehovah, Thou breakest in pieces the enemy. That this signifies the effect of omnipotence on evils and the derivative falsities, the power of which is being annihilated, is evident from the signification of "the right hand of Jehovah," as being the Lord‘s omnipotence (n. 8281); from the signification of "to break in pieces," as being to annihilate, and from the signification of "the enemy," as being evil and falsities, for nothing else is meant in the spiritual sense by the "enemies," "foes," and "haters" mentioned in the Word. They are not called "enemies," "foes," and "haters," because the Lord is an enemy, or bears hatred to them, but because they are haters and enemies against the Divine; yet when they devastate themselves, and cast themselves into damnation and into hell, it appears as if this comes from the Divine. This appearance, or fallacy, is circumstanced like one who sees the sun making every day a revolution round our earth, and consequently believes that this motion is of the sun, when yet it is of the earth; and it is circumstanced like one who sins against the laws, and on this account is judged by a king or judge, and punished, and who believes that the punishment comes from the king or judge; when yet it comes from himself, who acts contrary to the laws; also it is like one who casts himself into the water, or into the fire, or against a drawn sword, or against a troop of enemies, and should believe that his perdition comes therefrom; when yet it comes from himself. Such is the case with those who are in evil, who rise against the Divine, and cast themselves into the midst of perdition. . And in the multitude of Thine excellency Thou destroyest those who rise up against Thee. That this signifies that by virtue of the Divine, things opposed are rejected as nothing, is evident from the signification of "the multitude of excellency," as being the Divine as to power over those things which oppose themselves to Him; from the signification of "to destroy," as being to reject as nothing; and from the signification of "those who rise up against," as being those who oppose themselves, thus things opposed. . Thou sendest forth Thy wrath. That this signifies the fury of cupidities, and the endeavor to inflict violence, with the evil, is evident from the signification of "wrath," when it is attributed to Jehovah or the Lord, as being the destruction and punishment of their endeavors, in the case of those who oppose themselves to the Divine and wish to inflict violence on those whom the Divine protects. It appears as if anger and wrath were from the Divine, and yea they are in those who set themselves in opposition, (n. 5798, 6071, 6997); and not only anger and wrath, but also all the evils that happen, are attributed to the Divine, when yet they are from the evil themselves, (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8223, 8227, 8228). The sphere of endeavors to do evil is perpetual from the hells, but the sphere of endeavors to do good is perpetual from the heavens (n. 8209). . It devoureth them as stubble. That this signifies the consequent devastation and damnation from themselves, is evident from the signification of "devouring," as being to consume, and in the spiritual sense to devastate and damn, for the consumption of those who are in evil is devastation and damnation, because they are then not in any truth, but in mere falsities from evil, consequently they are no longer in any spiritual life. It is said "as stubble," because a complete vastation, that is, devastation, is signified. . And with the wind of Thy nostrils the waters were heaped up. That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of "the wind of Thy nostrils," as being heaven; from the signification of "to be heaped up," as being to be gathered together into a one; and from the signification of "waters," as being falsities (n. 7307, 8137, 8138). Damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, (n. 8146, 8210, 8232); and this is effected by the mere presence of the Lord, (n. 8265). That "the wind of the nostrils of Jehovah," or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by "the wind of the nostrils of Jehovah" is signified heaven; hence also it is that the same word in the original tongue means both "wind" and "spirit."[2] That by "the wind of Jehovah," or "His breath," is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in these passages:--
By the Word of Jehovah were the heavens made, and all the army of them by the breath (wind) of His mouth (Ps. 33:6).
Thou gatherest their breath, they expire, and return to their dust Thou sendest forth Thy spirit (wind), they are created (Ps. 104:29, 30).
Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezek. 37:3, 9, 10).
I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Rev. 7:1);
"the wind" here denotes the life of heaven, that is, Divine life, as also in Job:--
The spirit of God hath made me, and the breath of Shaddai hath vivified me (Job 33:4).
[3] As " wind" signifies life, therefore, when the Lord teaches; about the regeneration of man, He also says:--
The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8).
And because by the "wind of Jehovah," or "His breath," was signified life from the Divine, therefore where the new life of Adam is treated of, it is said:--
Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Gen. 2:7);
it is said "through the nostrils," because through them respiration is effected, and through respiration, life, as in these passages:--
Cease ye from man, in whose nose is breath (Isa. 2:22).
The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20);
"the anointed of Jehovah" denotes the Lord; "the breath of our nostrils," life from Him. In Job:--
As long as my breath (anima) is in me, and the wind of God is in my nose (Job 27:3).
[4] As, then, by "the wind of the nostrils of Jehovah" is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265) therefore also this effect is signified by "the wind of the nostrils of Jehovah" in these passages:--
The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Ps. 18:8, 15; 2 Sam. 22:16).
The blast of Jehovah, like a stream of sulphur, doth kindle it (Isa. 30:33).
Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isa. 40:24).
He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Ps. 147:18).
Hence also it is, that by "the nose," when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (Num. 25:4; Deut. 7:4; Judges 2:14; Isa. 9:21; Jer. 4:8; Hosea 14:4; Ps. 6:1; 86:15; 103:8; 145:8); and also by "blowing with the nostrils," or "breathing," is signified to be angry (Deut. 4:21; Isa. 12:1; Ps. 2:12; 6:1; 60:3; 79:5; 85:5).
. The floods stood as a heap. That this signifies that those who are continually attempting evil could not in the least infest, is evident from the signification of "standing as a heap," when said of falsities from evil, as being to continually attempt evil, for when floods stand as a heap, they are a menace, and are in the effort to flow in, but are withheld by a stronger force; and from the signification of "the floods," as being falsities from evil, in like manner as "waters" (n. 7307, 8137, 8138); but they are called "floods" on account of their effort to flow in, that is, to infest. . The abysses were congealed in the heart of the sea. That this signifies that mere falsities from the evil of the cupidities of the love of self could not possibly emerge, is evident from the signification of "being congealed," when said of those who are in the hells, as not being able to emerge; from the signification of "the abysses," as being falsities from cupidities and as being the hells (n. 8278, 8279); and from the signification of "the heart of the sea," as being the evil of the love of self and the derivative falsities. For in the genuine sense "the heart" signifies celestial good, which is of love to the Lord (n. 3635, 3883-3895, 7542), consequently in the opposite sense it signifies the evil of the love of self, for this evil is opposite to the good of love to the Lord, and the evil of the love of the world is opposite to spiritual good, which is of love toward the neighbor. From this it is plain that by "the abysses were congealed in the heart of the sea," is signified that mere falsities from the evil of the cupidities of the love of self could not possibly emerge. It is said that they could not emerge, because by "abysses," and by "the heart of the sea," are signified the hells where are falsities from cupidities, or where are falsities from evil; consequently, as they are there surrounded by their falsities from evil, they cannot any longer climb up, because the Divine of the Lord withstands the falsities there. . The enemy said. That this signifies the thought of those who were in evils and the derivative falsities before the coming of the Lord, is evident from the signification of "he said," as being thought (n. 3395, 7244, 7937); and from the signification of "the enemy," as being those who are in evils and falsities, for in the spiritual sense no others are "the enemy" (n. 8282). Their thought before the Lord’s coming is signified, because the infernal crew at that time raged almost freely, and infested and endeavored to subjugate all there. Their thought at that time is described in this verse by, "I will pursue, I will overtake, I will divide the spoil, my soul shall be filled, I will draw my sword, my hand shall drive them out." But this glorying of theirs was changed into lamentation when the Lord came into the world. This is described in the verse which next follows: "Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters." Concerning the change of state among them through the coming of the Lord, see (n. 6854, 6914, 7091, 7828, 7932, 8018, 8054). . I will pursue. That this signifies infestation, is evident from the signification of "pursuing," when it is said by those who are in evil concerning those who are in good, as being to infest, and to endeavor to subjugate. . I will overtake. That this signifies subjugation, is evident from the signification of "overtaking," when it is said by those who are in evil concerning those who are in good, as being to subjugate. . I will divide the spoil. That this signifies servitude, is evident from the signification of "the spoil," as being those who have been subjugated; consequently "to divide the spoil" denotes to distribute among themselves those who have been reduced into slavery, thus it denotes servitude. . My soul shall be filled with them. That this signifies delight, is evident without explication. It is said, "my soul shall be filled," because the very delight of those who are in hell is to inflict evil on others; with some, for no other end than for the sake of the delight; with some, to the end that they may be reduced to slavery, and whom they desire to treat cruelly afterward. That they who are in evil of life have such a delight in the other life, scarcely any can believe, not even themselves; for so long as they are in the world they are restrained by fears of legal penalties, also of the loss of honors, wealth, reputation, and even of life. These fears cause them at that time to abstain from evils in externals; and from this they suppose that they are not of such a character; but when reflections upon the loss of life, of wealth, of honors, and of reputation are taken away from them, as is the case in the other life, and they are left to their evil, then the delight of doing evil, which had lain hidden in the will and had put itself forth whenever they could remove these fears, shows itself clearly. This delight then makes their life, which life is infernal life. . I will draw my sword. That this signifies the continual combat of falsity from evil, is evident from the signification of a "sword," as being truth fighting against falsity and evil, and in the opposite sense falsity fighting against truth and good (n. 2799, 4499); and from the signification of "drawing" or "baring it," as being continual combat, even until the enemy has been laid prostrate. Continual combat is also signified by an "unsheathed" or "drawn sword" in these passages:--I will scatter you among the nations, and I will draw the sword after you (Lev. 26:33).
I will scatter all his troop into every wind, and I will draw the sword after them (Ezek. 12:14).
Thus said Jehovah, Behold Me against thee, I will draw forth My sword out of its sheath, and I will cut off from thee the righteous and the wicked, My sword shall go forth out of its sheath against all flesh from the south to the north, that all flesh may know that I Jehovah have drawn forth My sword out of its sheath, neither shall it return any more (Ezek. 21:3-5);
here "to unsheathe" or "draw the sword" denotes not to cease from fighting until the enemies are laid prostrate; thus continual combat. Continual combat against evils and falsities is also signified by "the unsheathed sword of the prince of the army of Jehovah," who was seen by Joshua when he came into the land of Canaan (Josh. 5:13, 14), by which was signified that they would fight against the nations there and destroy them. By the nations which at that time possessed the land of Canaan are signified those who before the coming of the Lord occupied the region of heaven which was afterward given to those who are of the Lord‘s spiritual kingdom (n. 6914, 8054).
. My hand shall drive them out. That this signifies that by virtue of power, heaven shall be destroyed, is evident from the signification of "driving out," as being to cast down, and thus to destroy; and from the signification of "hand," as being power (n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518). That heaven is signified, is because it is said that "he will drive them out," thus from heaven; for when the reins are loosened, the evil are of such audacity and impudence as to suppose themselves able to destroy heaven itself. For all who are in the hells are in opposition against heaven, because against good and truth, and consequently are in the continual cupidity of destroying it, and in so far as this is permitted them, they continually endeavor to do it (n. 8273).[2] The will to destroy heaven, or the will to cast down those who are there, is not accomplished by hostile invasion, as on earth, for such invasion or such combat is not possible in the other life; but it is accomplished through the destruction of the truth which is of faith, and of the good which is of love, for the truth of faith and the good of love are heaven. Herein consist combats and wars in the other life, and how direful and frightful these combats and wars are, will be told at the end of the chapters, where of the Lord’s Divine mercy I will speak about the hells. The war described by John: "there was war in heaven, Michael and his angels fought against the dragon, and the dragon fought and his angels, but prevailed not" (Rev. 12:7, 8), is to be understood in no other way.
. Thou didst blow with Thy wind. That this signifies the presence of the Lord with the angels, is evident from what was unfolded above (n. 8286). . The sea covered them. That this signifies that all falsity enveloped them, is evident from the signification of "covering," as being to envelop; and from the signification of "the sea," here the waters of the sea Suph, as being falsities from evils, and because this sea denotes hell (n. 8099, 8137, 8138, 8148); they were enveloped by falsities from evil, (n. 8210, 8232). . They sought the deep like lead. That this signifies that evils dragged them down to lower things, like weights in the world, is evident from the signification of "the deep," as being lower things, and the hells in respect to evils (n. 8279), consequently "to seek the deep" denotes to be dragged down by evils to these lower things. The evil sink down by their evils to the hells, like weights in the world, (n. 8279). It is said "like lead," because by "lead" is signified evil; above, however, it was said "they went down into the depths of the sea like a stone" (verse 5), because by "a stone" is there signified falsity. Both falsity and evil are heavy, consequently both sink down; but still it is evil which makes heaviness in the spiritual sense, and thus sinks down just as from a weight; but not falsity by itself except from the evil which is in it; for from itself falsity has no weight; but from evil it has its tendency to sink.[2] Be it known that all metals signify good or truth, and in the opposite sense, evil or falsity. "Lead," being more ignoble than the rest of the metals, signifies the evil which is lowest, such as is the evil of the exterior natural; but in the good sense it signifies good of the same degree, as in these passages:
They are all stubborn ones of stubborn ones, detractors, brass and iron; they are all destroyers. The bellows grew hot; the lead is consumed by the fire; in vain fusing he hath fused; for the evil have not been pulled away. They shall call them rejected silver, because Jehovah hath rejected them (Jer. 6:28-30).
Son of man, the house of Israel is become scoria to Me; all of them are brass, and tin, and iron, and lead, in the midst of the furnace; they have become scoriae of silver (Ezek. 22:18).
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |