Spiritual Meaning of EXODUS 19:3-8
[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.
. And Jehovah called unto him from the mountain. That this signifies the union of the Divine good in heaven with the Divine truth there, is evident from the signification of "calling unto him," or "calling anyone unto Himself," when said of the Divine, as being conjunction, here union, because it is said of Divine good with Divine truth which are made one by conjunction. "To call anyone to Himself" denotes conjunction, and also presence, (n. 6047, 6177, 7390, 7451, 7721). That it is Divine good with which there was conjunction, is because the name here used is "Jehovah" (n. 8760). And from the signification of "mountain," as being good Divine in heaven (n. 8758), here heaven; for whether you say "Divine good in heaven," or "heaven," it is the same, because heaven arises from this good. The case herein is like that of all other things abstracted from their subjects, which when spoken of nevertheless lead to the perception of the subjects in which they are; as when the truth of faith, of the good of charity, is spoken of, there is understood the man of the church in whom they are. This is especially the case in heaven, for there the Divine good united to the Divine truth is all in all, thus is the life or soul of heaven. . Thus shalt thou say to the house of Jacob, and declare to the sons of Israel. That this signifies the salvation of those who are of the external and internal spiritual church, is evident from the signification of "saying," and "declaring," as here being salvation, for the things which are now said and declared by Jehovah through Moses involve salvation; and from the signification of "the house of Jacob," and "the sons of Israel," as being the external and internal church (n. 3305, 4286). What is meant by the external church and the internal church has been already stated in several places, namely, that the external of the Ancient Church was all that which represented the internal, and that the internal of the church was that which was represented by the externals. As for example, they who made Divine worship consist in sacrifices, and in rites and statutes, which represented spiritual and heavenly things of the Lord’s kingdom, were in externals; but they who made Divine worship consist at the same time in the celestial and spiritual things which were represented, were in internals. In like manner at this day, they who make Divine worship consist in frequenting temples, hearing preachings, attending the Holy Supper, and who do these things with devotion, without thinking any further about them than that they ought to be frequented because they are instituted and commanded, these are of the external church; whereas they who at the same time believe that such things are to be attended to, but that still the essential of worship is the life of faith, that is, charity toward the neighbor and love to the Lord, these are of the internal church. Consequently also they are of the external church who do what is good to the neighbor and worship the Lord merely from the obedience of faith; whereas they are of the internal church who do what is good to the neighbor and worship the Lord from love. So in all other cases.[2] Nevertheless with everyone who is of the church there must be both, namely, an external and an internal. If there are not both there is no spiritual life with him, for the internal is like a soul, and the external is like the body of the soul. But they who are of the external church are clearly in its externals and obscurely in its internals, whereas they who are of the internal church are clearly in internals and obscurely in externals. But those who are in externals and not at the same time in internals are not of the church. All those are in both who are in the good of life according to the teachings of their church; but those are in externals without internals who are in worship and not at the same time in the good of life according to the teachings of the church. There are few who know this, and the reason why few know it, is that they make all worship, and thereby all salvation, consist in faith, and not at all in charity. From this also it is that they who think about eternal salvation make it consist in a life of piety, and not at all in a life of charity (n. 8252-8257).
. Ye have seen what I did to the Egyptians. That this signifies the remembrance of all things that befell the evil who infested, is evident from the signification of "ye have seen," as being remembrance; and from the representation of the Egyptians, as being the evil who infested (n. 7097, 7107, 7110, 7126, 7142, 7317). From this it is plain that by "ye have seen what I did to the Egyptians" is signified the remembrance of all things that befell those who infested. . And I bare you on eagles‘ wings. That this signifies and that thus by means of truths they were raised to heavenly light, is evident from the signification of "bearing anyone on eagles’ wings," as being to be raised on high even into heavenly light; for by "bearing" is signified to be raised, by "wings" are signified spiritual truths, and by "an eagle," the rational as to truth. "An eagle" has this signification, (n. 3901), for eagles fly on high. For by the visible heaven the ancients understood the angelic heaven. Moreover the simple believed that there was the home of the angels, and also that on high, because nearer the sun and stars, was heavenly light itself. Hence it is that "to be borne on eagles‘ wings" denotes to be borne on high into that light. That raising thither is effected by means of the truths of faith, is because the truth of faith is what raises man even to heaven, where its good is. That the rational as to truth is "an eagle," is because the rational of man is his heaven, and the natural is relatively like the earth, for the rational constitutes the internal man, and the natural the external man.[2] That "wings" denote spiritual truths, is because "birds" in general signify intellectual things and thoughts (n. 40, 745, 776, 3219, 5149, 7441); consequently "wings" denote spiritual truths, because all the intellectual is from these truths. The intellectual derived from falsities, however discerning and acute it appears, is not the intellectual; for the intellectual sees from the light of heaven, and the light of heaven is spiritual truth, that is, the truth of faith. Wherefore where there is no truth of faith, there is no light, but thick darkness, and an intellectual in thick darkness is no intellectual. "Wings" also denote the powers which belong to spiritual truth from its good; for the wings with birds are like the hands or arms with man, and by the "arms" and "hands" are signified powers (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7518, 7673, 8050, 8153, 8281, 8305). There is power in spiritual truth from good, (n. 3563, 4931, 5623, 6344, 6423).
[3] That "wings" denote spiritual truths, or truths of faith which have power from good, is manifest from other passages in the Word. Wherefore when "wings" are attributed to the Divine, by them is signified the Divine truth which has omnipotence; as where they are attributed to the cherubs, by which is signified the Providence of the Lord, as in Ezekiel:--
Every cherub had four faces, and everyone of them had four wings; their wings were erect, the one toward the other; everyone had wings that covered their bodies. I heard the sound of their wings like the sound of great waters, like the voice of Shaddai; when they went, a voice of tumult like the voice of a camp; when they stood, they let down their wings. I heard the voice of their wings kissing one another, and the voice of the wheels beside them. The voice of the wings of the cherubs was heard even to the outer court, as the voice of God Shaddai. The likeness of the hands of a man was under their wings (Ezek. 1:6, 23, 24; 3:13; 10:5, 21).
[4] That here "wings" denote truth Divine is evident from each particular of the description, as well as from the fact that the wings were erect the one toward the other, that they covered their bodies, and that the sound of them was heard like the sound of great waters, like the voice of wheels, and like the voice of Shaddai, and also that the likeness of the hands of a man was under their wings. That the wings were "erect the one toward the other" represented the consociation of all in the Divine; that they "covered their bodies" signified that the Divine truth was a covering to the Divine good from which it proceeds. For the Divine good is a flame, and the Divine truth is the light therefrom, encompassing and thus covering the flame. The flame itself does not appear in heaven, but only the light in which the flame is, and which is thus perceived as heat, which is love. That "a sound was heard like the sound of great waters" signifies the quality of Divine truth in heaven; in like manner "its voice like the voice of wheels, and like the voice of Shaddai " for "sound" and "voice" are attributed to Divine truth. It is therefore said, "the voice of great waters," because "waters" denote truths (n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568), as also "the voice of the wheels," because "wheels" denote the truths of doctrinal things, for the reason that "chariots" denote doctrines of truth (n. 5321, 5945, 8146, 8148, 8215); and also "the voice of God Shaddai," because "God Shaddai" denotes truth chiding in temptations and afterward consoling (n. 1992, 4572, 5628). "The likeness of the hands of a man under the wings" signified the omnipotence which belongs to Divine truth, because "hands" denote power, and in the supreme sense omnipotence, when they are attributed to the Lord.
[5] From all this it can be seen what was represented by the wings of the cherubs that were over the mercy-seat that was upon the ark of the covenant, and by their being expanded upward, and covering the mercy-seat (Exod. 25:20) also what the cherubs represented on the curtains of the tabernacle and on the veil, and likewise in the temple of Solomon; in like manner what they represented round about the new house described in (Ezekiel 41:18-20); also what was signified by "the four animals round about the throne," each of which "had for itself six wings round about" (Rev. 4:6, 8); and what by "the seraphim standing above the throne," each one of which "had six wings" (Isa. 6:1, 2).
[6] That in the internal sense "wings" denote spiritual truths, or the truths of faith, is evident in Ezekiel:--
Thus said the Lord Jehovah, A great eagle, great in wings, long in pinions, full of feathers which had broidery, came upon Lebanon, and took a little twig of the cedar, and carried it into a land of traffic; thereafter it took of the seed of the land, and set it in a field of sowing; it took it unto great waters, it sprouted and became a luxuriant vine. And there was another eagle, great in wings and full of feathers, to which behold the vine applied its roots, and sent forth its shoots unto it, in a good field by many waters; it was planted to make branch, and to bear fruit, that it might be for a vine of magnificence (Ezek. 17:3-8).
This prophetic utterance describes the setting up again of a spiritual church by the Lord. The "eagle" there spoken of denotes faith; "great in wings and long in pinions" denotes the truths of faith; "broidery" denotes memory-knowledge; growth therefrom is described by "the little twig of the cedar from Lebanon," by "a land of traffic," "the seed of the land in a field of sowing, beside great waters the church itself thence arising is "the vine." "A vine" denotes the spiritual church, (n. 1609, 5113); and it denotes the external church, (n. 6375); but "the vine of magnificence" which was from the other eagle, denotes the internal church, (n. 6376); for the external of the church is described by one eagle, and its internal by the other. Afterward is described by the prophet in the same chapter how that church which was set up with the ancients was perverted with the Jews.
[7] In like manner by "wings" is signified the truth of faith in David:--
If ye will lie among the ranks, the wings of a dove will be overlaid with silver, and her pinions with yellow gold (Ps. 68:13);
"the wings of a dove" denote the truths of faith. "A dove" denotes faith, (n. 870); they are said to be "overlaid with silver," because "silver" denotes truth from good (n. 1551, 2954, 5658, 6914, 7999).
[8] That "wings" denote truth Divine, is also evident from the following passages:--
They that await Jehovah are renewed in strength, they go up with wing like eagles (Isa. 40:31).
God rode upon a cherub, and did fly, He was carried upon the wings of the wind (Ps. 18:10; 104:3).
Treating of the Divine truth and its power. Again:--
Jehovah shall cover thee under His wing, and under His wings shalt thou confide; truth is a shield and a buckler (Ps. 91:4);
"to be covered with the wing of Jehovah," and "to confide under His wings," denote the protection and confidence that belong to faith. The like is meant by being under the shadow of God’s wings" (Ps. 17:8); "confiding in the shadow of His wings" (Ps. 36:7; 57:1; 61:4); and "singing in the shadow of His wings" (Ps. 63:7).
[9] As most expressions have also an opposite sense, so likewise have "wings," in which sense "wings" signify falsities, as in John:--
Out of the smoke of the pit of the abyss came forth locusts, and the voice of their wings was as the voice of many horses rushing to war (Rev. 9:2, 3, 9);
where "wings" denote falsities fighting against truth, for a "locust" denotes falsity in the extremes (n. 7643).
. And brought you unto Me. That this signifies thus to the good of love which is in heaven, is evident from the fact that Jehovah, who says that they were "brought unto Him"‘ denotes the Divine good of the Divine love (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301, 8760, here the Divine good of the Divine love in heaven (n. 8761). How these things cohere with what immediately precedes, is plain; for in what immediately precedes, by "I bare you on eagles’ wings" is signified that they were raised to heavenly light by means of truths; and by these words, "I brought you unto Me" is signified to the Divine good of love in heaven, seeing that by means of the truths which are of faith man is brought to good, thus into heaven, and to the Lord there; for man is not in heaven, thus not with the Lord, until he is in good, that is, in the affection of charity.[2] They who make salvation consist in faith alone, and not at the same time in a life of faith, that is, in a life of charity, believe that anyone can come into heaven and to the Lord, no matter how he has lived; for they do not know what the life of man is, and because they do not know this, they suppose that the life is nothing; and therefore if they are asked whether an evil man can be among the good, they say that by the mercy of God he can, because it is a work of omnipotence. Nay, if they are asked whether a devil can become an angel of heaven, they answer in the affirmative, provided he is willing to receive faith, for about his being able to receive it they have no doubt. But if they are told that evil cannot be turned into good, thus not hell into heaven, with a man, and that this is impossible because contrary to order, and therefore contrary to truth Divine, thus contrary to God Himself, who is order; they answer to this that such things are reasonings about salvation, for which they do not care. From these, and from innumerable other considerations, it can be seen into what blindness about salvation and eternal life the doctrine of faith alone leads.
. And now if hearing ye shall hear My voice. That this signifies the reception of truth, is evident from the signification of "hearing," as being obedience (n. 2542, 3869, 4652-4660); and because " hearing" denotes obedience, it also denotes reception (n. 5471, 5475, 7216) and from the signification of "the voice of Jehovah," as being the Word, thus truth Divine (n. 219, 220, 6971, 7573). . And keep My covenant. That this signifies life in good and the consequent conjunction, is evident from the signification of "keeping the covenant," as being to live according to the commandments, thus in good, and thus to be conjoined with the Lord. That "keeping the covenant" denotes living according to the commandments, thus in good, and thus being conjoined with the Lord, is because the articles of the covenant were all the things that were commanded, which were called "testimonies," "judgments," "laws," and "statutes;" specifically, the ten commandments. All these were also called "the covenant," because by means of these it was made. That "to keep" these denotes to live according to them, is evident from the signification of "keeping," in the Word, for frequent mention is there made of "hearing the commandments," and "keeping them," and by "hearing" is signified receiving them in faith, and by "keeping" receiving them in the life, that is, living according to them. That "to keep a covenant" denotes to be conjoined, is because in the universal sense by "a covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804). This is for the reason that he who lives according to the commandments is conjoined with the Lord; for the commandments teach life and also give life, and thus open the way to heaven, and the sight to the Lord. . Then ye shall be Mine own possession above all peoples. That this signifies that then the Divine truth shall be with them more than with others, is evident from the signification of "being the own possession of Jehovah," or of the Lord, as being to be the Lord‘s, for "own possession" denotes property, and thus His possession. That it denotes those with whom the Word is, is because they who have the Word, that is, where the church is, are said to be "the Lord’s own" above others. That they are called "the Lord‘s own," is evident from His words in (John 1:11; 10:2-4). That they are called "His own possession" who are of the church, thus with whom the Word is, is evident in David:--Jah hath chosen Jacob for Himself, and Israel for His own possession (Ps. 135:4).
That "Jacob" and "Israel" here denote those who are of the church, with whom the Word is, is manifest. In like manner in Moses:--
Thou art a holy people to Jehovah thy God; Jehovah thy God hath chosen thee to be for Himself a people of His own possession out of all peoples that are upon the faces of the earth (Deut. 7:6; 14:2).
[2] That they who have the Word are an own possession and property above others, is because they know the truths and goods of faith, and because this is so they can above others live the life of heaven and thus be conjoined with the Lord. For good, which makes heaven with man, has its quality from the truths of faith; thus good becomes more heavenly or more Divine with those who have genuine truths, which are truths from the Word; but only if they are kept, that is, if the life is according to them. That this is the case is evident in Moses:--
Thou hast avouched Jehovah this day to be thy God, in whose ways thou wilt walk, and wilt keep His statutes, and His commandments, and His judgments, and wilt obey His voice; and Jehovah hath avouched to thee this day that thou be to Him for a people, of His own possession, as He hath spoken to thee, and that thou shouldest keep all His commandments (Deut. 26:17, 18).
[2] In the representative church among the posterity of Jacob, there was first a kingdom of judges, afterward a kingdom of priests, and lastly a kingdom of kings; and by the kingdom of judges was represented Divine truth from Divine good; by the kingdom of priests, who were also judges, was represented Divine good from which is Divine truth; and by the kingdom of kings was represented Divine truth without Divine good. But when something of the priesthood also was adjoined to the kingly office, then by the kings was also represented Divine truth in which there was so much of good as there was of the priesthood adjoined to the kingly office.
[3] All these things were instituted in the Jewish Church in order that by them might be represented states of heaven; for in heaven there are two kingdoms, one of which is called the celestial kingdom, and the other of which is called the spiritual kingdom. The celestial kingdom is what is called the Lord’s priestly office, and the spiritual kingdom is what is called His kingly office. In the latter Divine truth reigns, and in the former Divine good. And because the representative of the celestial kingdom began to perish when they asked for a king, therefore in order that a representative of the Lord‘s kingdom in the heavens might still be continued, the tribe of Judah was separated from the Israelites, and by the kingdom of Judah was represented the celestial kingdom of the Lord, and by the kingdom of Israel His spiritual kingdom.
[4] They who know these things can know the reasons why the forms of government among the posterity of Jacob were successively changed, and why when they asked for a king, it was said to them by Jehovah through Samuel that by so doing they rejected Jehovah, that He should not be king over them (1 Sam. 8:7), and that then they were told the right of a king (verse 11-17), by which is described Divine truth without good. They who know the things above stated can also know why somewhat of the priesthood was granted to David, and also why after the time of Solomon the kingdom was divided into two, namely, into the kingdom of Judah and the kingdom of Israel. Concerning the two kingdoms in heaven, (n. 3635, 3883-3896, 4112, 4113, 4138).
. And a holy nation. That this signifies thus the spiritual kingdom, is evident from the signification of "a nation," as being those who are in good (n. 1259, 1260, 1416, 1849, 6005); and from the signification of "holy," which is predicated of the truth which is of good (n. 6788, 7499, 8127, 8302, 8330); consequently "a holy nation" denotes the good from which is truth. It is said "a kingdom of priests," and "a holy nation," and each expression signifies the spiritual kingdom, but with a difference. "A kingdom of priests" signifies those who are in good from truth, but "a holy nation" signifies those who are in good and thence in truth. They who are in good from truth look through truths upward to the Lord; but they who are in good and thence in truth are in the Lord, and from Him look at truths. These two states succeed each other with those who are being regenerated, in whom the spiritual kingdom, that is, the life of heaven, is being implanted by the Lord; for through truth they are introduced into good, thus into heaven, because heaven is good, and when they are in heaven, then there and therefrom they look to truths. . These are the words which thou shalt speak unto the sons of Israel. That this signifies influx for the receiving of truths in good, is evident from the signification of "speaking," when by the Divine, as being influx (n. 2951, 5481, 5743, 5797, 6152, 6291, 8128, 8660). That it denotes for the receiving of truths in good, is because it is said of the sons of Israel, by whom is signified the spiritual church, and the spiritual church is with those who are in good wherein are truths. How the case is with good wherein are truths shall be briefly told. He who knows the formation of good from truths, knows the veriest secrets of heaven, for he knows the secrets of the formation of man anew, that is, of the formation of heaven or of the Lord’s kingdom with him. All Christian good, or spiritual good, has in itself the truths of faith, for the quality of this good is from the truths which are of faith. Good which has not its quality from the truths of faith is not Christian good, but natural good, which does not give eternal life. The reason is that natural good has in it only natural life, which life is not unlike the life of beasts, for they also are in good when they are gentle; but beasts cannot receive spiritual life. From this it is plain that spiritual life is acquired solely by means of the truths of faith.[2] This life, namely, spiritual life, is first acquired by knowing the truths which are of faith, afterward by acknowledging them, and finally by believing them. When they are only known, they are as it were at the gate; when they are acknowledged, they are in the entrance hall; but when they are believed, they are in the inner chamber. Thus they advance from exteriors toward interiors successively. In the interior man is good, which is continually flowing in from the Lord, and there conjoining itself with truths, and making them to be faith and afterward to be charity. This good attracts truths to itself, for it has a longing for them, in order that through them it may procure for itself a quality and thus emerge.
[3] When therefore these truths have been conjoined with good, then the man has been regenerated: for then he no longer looks from truths at what is to be believed and what is to be done, but from good, because he has been imbued with truths, and has them in himself; nor does he care for truths from any source than those which he himself can see from his own good; and he continually sees more, because they are produced therefrom like offspring from their parents. These offspring are from such a marriage of good and truth as is called "the heavenly marriage." The truths which are thence produced have in them good, because they have been born from this. These enter good successively, and enlarge it, and perfect it, and this to eternity. From all this also it is evident how the case is with the two states of the man who is being regenerated (n. 7992, 8643, 8648, 8658, 8685, 8690, 8701, 8516, 8539, 8722).
. And Moses came and called the elders of the people. That this signifies the choosing of those who were primarily in the intelligence of truth, is evident from the signification of "calling unto himself," as being a choosing; and from the signification of "the elders of the people," as being those who are primarily in the intelligence of truth, and in a sense abstracted from person, primary truths (n. 6524, 6525, 6890, 8578, 8585). The case herein is this. They who are in good not yet formed by means of truths, which good is treated of in this chapter, are first formed by the Lord by means of primary truths, that is, by means of general truths, in which and from which are the rest. Primary truths are, that there is one God, that the Lord was born a man that He might save the human race, that there is a heaven and that there is a hell, that those come into heaven who have lived well and those into hell who have lived ill; also that love to God and love toward the neighbor are the commandments on which the rest hang, and that this love is impossible except through faith. These and the like are primary truths, and these are first insinuated by the Lord in the good with the man who is being regenerated. When these truths have been insinuated, and have become truths of good, then the rest are insinuated, and in these general or primary truths, and under them, they are set in order according to the heavenly form, and thus by degrees cause the life of heaven to be in that man, and cause him to be as it were a heaven in a small image; that is, cause all things which are of his understanding and of his will to be in consociation with the goods and truths of the angels, thus to be with the angels. . And set before them all these words. That this signifies a setting forth, together with influx, is evident from the signification of "setting words before them," as being a setting forth. That it denotes together with influx, is because by "speaking," when by the Divine, is signified influx (n. 8772). . Which Jehovah commanded him. That this signifies from the Divine, is evident without explication. . And all the people answered. That this signifies reception, is evident from the signification of "answering," as being reception, when "speaking words" denotes influx (n. 8772). "Answering" denotes reception in other places also, (n. 2941, 2957), for it is the reciprocal of influx, (n. 2919, 4096, 8340). . And said, all that Jehovah hath spoken we will do. That this signifies according to the influx from the Divine, is evident from the signification of "doing what Jehovah hath spoken," as being according to the influx from the Divine, for by "speaking" is signified influx (n. 8772), and by "Jehovah," the Divine. . And Moses reported the words of the people unto Jehovah. That this signifies correspondence and conjunction, is evident from the signification of "reporting the words unto Jehovah," as being correspondence and the consequent conjunction; for the subject treated of is the covenant which was to be made with the people, and because covenants are made by consent on both sides, therefore something resembling this is done Here, namely, Jehovah proposes, and the people answer, here through Moses, by whom is represented truth from the Divine conjoined with truth Divine in heaven (n. 8760), which is mediating. But the covenant is not made with man otherwise than through the reception of the influx of truth from the Divine, and then through correspondence; for when higher things flow in into lower, they are not received in any other way.[2] What correspondence is and reception thereby, can be seen from what has been shown at the end of many chapters concerning the correspondence of all things in man with those things which are in heaven, and also that all conjunction of natural things with spiritual, and in general of lower things with higher, is effected through this correspondence; for there is no correspondence unless lower things are made subject to higher ones through subordination; and when they have been made subject, the higher things act in the lower exactly as a cause acts in its effect. From all this it can be seen how the case is with the reciprocity of man when the Divine flows in; and in regard to the conjunction which is here described in the sense of the letter by the manner in which covenants are made; namely, that Jehovah speaks by a go-between to the people, and the go-between reports the answer unto Jehovah; for in this way conjunction with the Divine can be apprehended by man.
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