Spiritual Meaning of EXODUS 19:10-13
[2] The church is represented when the man makes worship consist in external things, but in such as correspond to heavenly things. Then internal things are represented by the external ones, and the internal things are open in heaven, with which there is thus conjunction. In order therefore that the Israelitish people might be representative, although their interiors were devoid of the faith and love of heaven, and were even full of the love of self and of the world, these interiors were veiled over, and thus their external things could be communicated to spirits, and through them to the angels, without their internal things; whereas if their internal things had not been veiled over, these would have lain open, and then the representation would have perished, because unclean things would have burst forth and caused contamination. The Israelitish people above all others could be thus veiled over, because it, more than others, adored external things, and made holiness, and even what is Divine, consist in them. From this it can be seen what is meant by "sanctifying," namely, the veiling over of the interiors so that they may appear to be in the holiness of faith; yet not to themselves, but to the angels with them. See what has been already shown concerning this people and concerning the institution of the church with it, (n. 4208, 4281, 4288, 4289, 4293, 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4459, 4500, 4844, 4847, 4865, 4899, 4911, 4912, 7048, 7051, 8588). That sanctifications with them were nothing else than appearances of holiness in external things, and yet without anything holy appertaining to them, can be seen from the rites by means of which they were sanctified, namely, the sacrifices, the washings, the sprinklings of blood, the anointings, which do not touch internal things in the slightest degree.
. And let them wash their garments. That this signifies the purification of truths, is evident from the signification of "washing," as being a representative of purification from spiritual uncleanness (n. 3147, 5954); and from the signification of "garments," as being truths (n. 4545, 4763, 5248, 5319, 5954, 6914, 6918). . And let them be ready against the third day. That this signifies full preparation, is evident from the signification of "being ready," as being preparation by means of sanctification; and from the signification of "the third day," as being a full state (n. 7715), thus full preparation. . Because in the third day. That this signifies because in the end when they are prepared to receive, is evident from what has just now been shown. . Jehovah will come down unto the eyes of all the people. That this signifies the coming of the Lord and enlightenment then, is evident from the signification of "coming down," when it is said of Jehovah, that is, of the Lord, as being His presence by influx, thus His coming. This coming of the Lord is understood by "the coming down of Jehovah unto the eyes of all the people." The appearing of Jehovah was in an outward shape before that people, who could not otherwise have perceived His presence; for their internal was devoid of good and truth, in which the Lord is present with others (n. 8787). The enlightening which then took place is signified by "unto the eyes of all the people," for in the internal sense "the eye" denotes the understanding, and consequently "the sight" of the eye denotes the perception which is of faith, which perception is from the light of heaven; consequently "unto the eyes" denotes enlightenment. "The eye" denotes the understanding, and its "sight" the perception which is of faith, (n. 4403-4421, 4523-4534). . Upon Mount Sinai. That this signifies in the good in which truth is to be implanted, is evident from the signification of "Mount Sinai," as being the good in which the truths of faith are to be implanted (n. 8753): the truth which is to be implanted in good is treated of in the following chapter. The ten commandments at that time promulgated from Mount Sinai are internal truths; and the laws and statutes, which are commanded in the following chapters, are external truths; by both of these are signified the truths which are to be implanted in good. . And thou shalt set bounds to the people round about. That this signifies extension into heaven no further than to the spiritual spheres of good, is evident from the signification of "setting bounds round about," as being the extension of the sphere into heaven to certain limits, which are determined by the good of each person; and from the representation of the sons of Israel, who are "the people" here spoken of, as being those who are in the spiritual good in which truth is to be implanted; for this state of the good of those who are of the spiritual church is described in this and the following chapters (n. 8753). Hence it is that by "thou shalt set bounds to the people round about" is signified an extension into heaven no further than to the spiritual spheres of good.[2] What is meant by "extension into heaven to the spiritual spheres of good" cannot be known to anyone except by revelation. The case herein is this. All the good which is given to man through regeneration from the Lord has extension to societies in heaven. This extension differs as to amount and quality with each person; as to amount when to more remote limits; as to quality, when more to the interiors or more to the exteriors of heaven. Good itself with man flows in from the Lord through the societies of heaven which are round about; good without influx through societies not being possible. The societies of heaven are in continuous connection round about, and nowhere is there seen a discontinuity. It is the same with each and all things that pertain to good, and constitute its quality. therefore during man’s regeneration, the enriching of good is nothing else than insinuation into angelic societies, and thus conjunction with them (n. 4067, 4073, 4077, 6598-6613).
[3] This has also been frequently shown by living experience; for some times the communications with certain societies have been taken away, and then so much of life and such a quality of life remained, as was the degree and quality of extension into the remaining societies; and when more societies were taken away, then the life labored, and began as it were to be extinguished. Every angel, spirit, and man has a spiritual sphere, and this according to his extension into societies. This extension is not into the societies themselves, but into the spheres of their good. These are secrets which are unknown to man, but in the other life are very well known. The reason why they are unknown to man is that at this day he believes that he has life in himself, and consequently that he lives without consociation with spirits and angels, thus without conjunction with heaven; but in this he is quite mistaken, for all the life of man is from the Lord through societies.
[4] Be it further known that the extension of the life of those who are of the spiritual church is to the angelic spheres in the second heaven, which is called the spiritual heaven; but not to the third heaven where the celestial are. The reason is that the men of the spiritual church cannot receive the Divine such as it is in the inmost or third heaven where the celestial are, except so generally that it does not at all come to their perception; because the spiritual cannot come even to the first threshold of the good in which the celestial are (n. 2718, 3833, 6500, 8521). From all this it is evident what is meant by extension into heaven no further than to the spiritual spheres of good, which is signified by, "thou shalt set bounds to the people round about;" also what is meant by what follows.
[5] Be it also known that as they who are in good have extension into angelic societies according to the quality and amount of their good, so they who are in evil have extension into infernal societies according to the quality and amount of their evil; and further, that everyone in the other life comes among those with whom he had communicated in the life of the body. His ruling love determines this, for it is this love which constitutes the sphere of everyone‘s life, and extends itself according to its quality and according to its amount.
. Saying, Take heed to yourselves, that ye go not up into the mountain. That this signifies no extension whatever to the celestial societies which are in the love of good, is evident from the signification of "going up," as being to the Divine which is in a higher heaven; and from the signification of "the mountain," as being the good of love there (n. 4210, 6435, 8327, 8758). How the case herein is, is evident from what was unfolded just above (n. 8794). . Or touch the extremity of it. That this signifies not even to the intermediate things, is evident from the signification of "extremity," as being the intermediate things; for the celestial kingdom of the Lord, which is the inmost or third heaven, is divided from the spiritual kingdom, which is the second or middle heaven, by intermediate things whereby the celestial kingdom flows into the spiritual kingdom, but not the reverse; for all influx is effected through intermediate things from interiors to exteriors; but not from exteriors to interiors (n. 5259, 5779). From this it is plain that intermediate things are "extremities," and that they who are of the spiritual kingdom cannot reach even to the first bounds of the good of the celestial kingdom (n. 2718, 3833, 1500, 8521). Hence it is that by "take ye heed not to touch the extremity of the mountain," is signified that there shall be no extension to the celestial societies which are in the love of good, and not even to the intermediate things. . Everyone that toucheth the mountain, dying he shall die. That this signifies that whosoever of the spiritual church inserts himself as far as the celestial societies will perish, is evident from the signification of "the mountain," as being the good of love (n. 8795), here the Divine good of the Divine love in the inmost heaven, because the people that is beneath represents the spiritual kingdom of the Lord, which is the middle heaven; from the signification of "touching," as being to penetrate thereto, in this case to insert themselves; and from the signification of "dying he shall die," as being to perish.[2] The case herein is this. They who are of the spiritual kingdom of the Lord cannot flow into the celestial kingdom, because this latter is higher or more interior, and the former is lower or more exterior; for what is exterior or lower cannot flow into what is higher or interior (n. 5259, 5779). Yet it sometimes happens that they who are in a lower heaven seek to ascend into a higher heaven, and this from a vicious desire originating in pride, in the love of dominion, or in envy. They who make the attempt from such a desire are thereupon let in; but they then suffer hard things, are seized with anxiety and finally with pain, and also with blindness, so that they lose both their intelligence and their happiness. Wherefore they cast themselves down therefrom as if about to die, nor do they recover animation until they have been cast down from heaven.
[3] Such is the lot of those who from the cupidity of pride, of dominion, or of envy, insert themselves into a higher heaven. The reason is that relatively to them, the good of love in the higher heaven is like a consuming fire, and the truth of faith there is like a fiery light blinding the sight of those who rise up. These are the things meant in the internal sense by the command that the Israelitish people should not touch Mount Sinai, where Jehovah was. The case would be similar with those who are in the celestial kingdom, if perchance they should attempt to ascend on high to the Divine; in like manner with those who are beneath heaven, if they desire to ascend into heaven. These latter suffer hard things, (n. 4225, 4226, 4299, 5057, 5058).
. No hand shall touch it. That this signifies that they who insert themselves through any self-confidence, is evident from the signification of "touching," namely, the mountain, as being to insert themselves into Divine celestial good (n. 8797); and from the signification of "hand," as being power (n. 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7518, 7673, 8050, 8153, 8281); consequently also self-confidence (n. 878, 5544). . Because stoning he shall be stoned. That this signifies that thus the truths of faith which they have will perish, is evident from the signification of "to be stoned," as being the penalty of falsity and violated truth (n. 5156, 7456, 8575); that this is the penalty of those who from self-confidence ascend to the Divine in the heaven which is above, is because then all the intelligence which they before had perishes; that they are then seized with blindness, (n. 8797). . Or shooting he shall be shot. That this signifies that spiritual good also will perish, is evident from the signification of "being shot," as being to perish in respect to spiritual good; for by "an archer" is signified the spiritual man (n. 2686, 2709, 6422). . If a beast, if a man, he shall not live. That this signifies that good and truth will lose their spiritual life, is evident from the signification of "a beast," as being the affection of good (n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 3218, 3519, 5198, 7523); from the signification of "a man, as being truth (n. 3134, 3459, 7716); and from the signification of "living," as being spiritual life (n. 5890); consequently "not to live" denotes to lose that life. Good and truth lose life when the influx from the Lord is no longer perceived, for from this they have their life. The very good and truth then indeed appear in outward aspect like good and truth; but not otherwise than as something painted, which in itself is not alive. . When the jobel. is drawn out. That this signifies with those who have a general perception of celestial good, is evident from the signification of "when the jobel is drawn out," or what is the same, when the sound of the trumpet is heard, as being a general perception of celestial good; for by "being heard" is signified perception (n. 5017, 8361), and by "the jobel," or "sound of the trumpet," is signified celestial good. The reason why celestial good is signified by "the sound of the trumpet," or "the jobel," is that from their sounds musical instruments correspond to affections of truth and good; stringed instruments to affections of truth, and wind instruments to affections of good (n. 418-420, 4138, 8337). The trumpet, being a wind instrument, and high-sounding, corresponded to the affection of celestial good; wherefore also the "jubilee," by which was represented the marriage of good and truth which is in the inmost heaven, was named therefrom. Therefore now it is, that by "when the jobel is drawn out," is signified those who have a general perception of celestial good. By those who are in a general perception of celestial good are meant those who are intermediate between the Lord’s celestial kingdom and His spiritual kingdom, through whom therefore are effected influx, communication, and conjunction (n. 8787, 8796). These have extension even into the celestial societies, which is signified by "they shall come up into the mountain." These intermediate ones are represented by Moses (n. 8787), and also by Aaron, to whom it was granted to go up into the mountain (verse 24). What is this extension into the spheres of angelic societies, and that everyone‘s extension is such as his good is, (n. 8794). General perception exists with those who are in spiritual good and can receive a general influx of the good of a higher heaven, in this case, of the inmost heaven. Such are meant by "those who shall come up into the mountain when the jobel is heard." . They shall come up into the mountain. That this signifies extension as far as the celestial societies, is evident from what was said and shown above (n. 8794, 8795), and also just above (n. 8802). EXODUS 19:10-13 previous - next - text - summary - Exodus - Full Page
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