Spiritual Meaning of EXODUS 24:12-15
[2] That this people was in the external sense of the Word separate from the internal, and consequently in the like worship, is very manifest from what follows. For after forty days they fell back altogether and worshiped a golden calf instead of Jehovah. Wherefore also Moses then cast away the tables out of his hand, and brake them; and afterward he was commanded to hew out other tables, upon which the same words should be written. By this was signified that this people was by no means willing to acknowledge any doctrinal thing from the internal sense of the Word, such as there is in heaven; but only from its external sense separate from the internal, such as is even at this day among them. Wherefore also that people was no longer called the "people of Jehovah," but the "people of Moses," as in the following passages:--
Jehovah spake unto Moses, Go, get thee down; for thy people, which thou madest to come up out of the land of Egypt, have corrupted themselves (Exod. 32:7).
Jehovah spake unto Moses, Depart, go up hence, thou and the people which thou hast made to come up out of the land of Egypt (Exod. 33:1).
On this account also they were afterward removed from the mountain: "No man shall come up with thee, and also no man shall be seen in the whole mountain; and no flock or herd shall feed over against this mountain" (Exod. 34:3); for by "Mount Sinai" is signified the law, or Divine truth, and the Word, such as it is in heaven; thus also heaven (n. 8399, 8753, 8793, 8805). The reason why Moses previously represented the Word in general, that is, both as to its internal sense and as to its external sense, was that the subject there treated of was the promulgation of the law, which signified the revelation of Divine truth in general; for it was the beginning of revelation, seeing that everything else in the Word was written afterward.
. Come up to Me into the mountain, and be thou there. That this signifies the Lord’s presence with them through an intermediate, is evident from the signification of "coming up," as being elevation toward higher, that is, more interior, things (n. 3084, 4539, 4969, 5406, 5817, 6007), and consequently conjunction with them (n. 8760, 9373). That it denotes the presence of the Lord, is because it is said, "Come up to Me into the mountain, and be thou there;" for by Jehovah, to whom he was to go up, is meant the Lord (n. 9414); and by "Mount Sinai" is signified the Word which is from the Lord, thus in which is the Lord (n. 8399, 8753, 8793, 8805), consequently also heaven; for the Word is the Divine truth that proceeds from the Lord; and heaven is the receptacle of truth Divine, thus of the Lord Himself, as has been frequently shown above. From this it is plain that by "coming up to Jehovah into the mountain" is signified the presence of the Lord. That "with the people through an intermediate" is signified, is because Moses now represents the people as their head, thus as what mediates, as was said just above (n. 9414).[2] It is said "the presence of the Lord with them through an intermediate," because the Lord makes Himself present with man, but not man with the Lord. For all the good of love and truth of faith come from the Lord; and nothing whatever of good and of truth comes from man. Wherefore the presence of the Lord is with those who admit Him; that is, with those who in faith and love receive the truth Divine which is from Him. That the Lord comes to these, and not they to Him, the Lord Himself teaches in John:--
He that loveth Me keepeth My word, and We will come unto him, and make Our abode with him (John 14:23).
He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).
A man can receive nothing except it he given him from heaven (John 3:27).
[2] The reason why there was not one table, but two, was that there might be represented the conjunction of the Lord through the Word with the church, and through the church with the human race. Therefore they are also called "the tables of the covenant" (Deut. 9:9, 11, 15); and the words inscribed are called "the words of the covenant" (Exod. 34:27, 28), and also "the covenant" (Deut. 4:13, 23); and the ark itself, in which the tables were placed, was called "the ark of the covenant" (Num. 10:33; 14:44; Deut. 10:8; 31:9, 25, 26, Josh. 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Sam. 4:3-5; 2 Sam. 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jer. 3:16); for a "covenant" denotes conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396). Wherefore these tables were divided the one from the other; but were joined together by attachment; and the writing was continued from one table on to the other, as though it was upon one table; but not according to the common opinion, some commandments upon one table, and some upon the other. For by one being divided into two, and by the two being thus joined together, or placed beside each other, is signified the conjunction of the Lord with man. For this reason covenants were entered into in a similar way; as with Abraham by a she-calf, a she-goat, and a ram divided in the middle, and by one part being placed opposite the other (Gen. 15:9-12); in this chapter also by the blood being put in basins, and half of it being sprinkled on the altar, and half upon the people (Gen. 15:6, 8); and in general by all the sacrifices, a part of which was burnt upon the altar, and a part was given to the people to eat. The like was also represented by the breaking of bread by the Lord (Matt. 14:19; 15:36; 26:26; Mark 6:41; 8:6; 14:22; Luke 9:16; 22:19; 24:30, 35). Hence also it is that by "two" in the Word is signified conjunction (n. 5194, 8423), here, that of the Lord and heaven, or of the Lord and the church, thus also of good and truth, which conjunction is called the heavenly marriage. From this it can be seen why there were two tables, and why they were written on the two sides, on the one side and on the other (Exod. 32:15, 16).
[3] Moreover, "writing" and "engraving" on "tables" signify in the Word those things which must be impressed on the memory and on the life, and which are therefore to be lasting; as in the following passages:--
Write it before them on a table, and impress it on a book, that it may be for the latter day forever even to eternity (Isa. 30:8).
The sin of Judah is written with a pen of iron, with a point of a diamond; it is graven upon the table of their heart, and upon the horns of your altars (Jer. 17:1).
Jehovah said, Write the vision, and make it plain upon tables, that he may run that readeth it For the vision is yet for the appointed time; though it tarry, wait for it; because coming it will come (Hab. 2:2, 3).
[2] From this some idea can be formed of the intermediate which Moses represents, and the ministering representative which Joshua represents; namely, that the holy internal that belongs to the Divine truth proceeding from the Lord, thus to the Word and the consequent worship, flows into heaven and is there received by the angels; and also that mediately through this holy internal, and also immediately, there flows in from the Lord a holiness into the good spirits who are with the man who is reading the Word, or is engaged in the derivative worship. This holiness is called the holy external; and when this flows in with man it presents representatives according to the correspondences with him. From all this it can be seen how the case is with the Intermediation which Moses now represents, and with the Ministry which Joshua represents; namely, that the holy external is the intermediate; and that the representative, which is the ultimate of order, is the ministry. But be it known that such is the nature of the influx of Divine truth that it does not fall into a human idea unless this is enlightened by the Lord; for a man perceives no otherwise than that the holiness of the Word and of worship inflows from man to the Lord. But this order is inverted order, and is called "physical influx." That this influx is apparent, and by no means real, (n. 9223, 9227).
. And Moses went up unto the mountain of God. That this signifies toward heaven, is evident from the signification of "Mount Sinai," which is here "the mountain of God," as being the Law or Divine truth which is from the Lord, thus the Word such as it is in heaven, consequently also heaven (n. 8399, 8753, 8793, 8805). The reason why the revelation was made on a mountain, and this mountain is called "the mountain of God," is that a "mountain" signifies the celestial of love, which is good, and consequently it signifies heaven, and in the supreme sense the Lord (n. 795, 796, 2722, 4210, 6435, 8327); and "the mountain of God" signifies Divine truth from the Divine good of the Lord‘s Divine love (n. 8758); for in the Word the Lord is called "God" from Divine truth, and "Jehovah" from Divine good (n. 2769, 2807, 2822, 3921, 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167). From this it is called "the mountain of God."[2] That "Mount Sinai" denotes the Law, or the Divine truth that proceeds from the Divine good of the Lord, thus the Word, and in the supreme sense the Lord, is evident in David:--
The earth trembled, the heavens also dripped at the presence of God; even this Sinai at the presence of God, the God of Israel. The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them, Sinai is in the sanctuary (Ps 68:8, 17);
that "the earth" and "the heavens" denote the external and the internal of the church, see (n. 1733, 2117, 2118, 3355, 4535); and that a "chariot" denotes doctrine, (n. 2760, 5321, 8146, 8148, 8215). Hence "the chariots of God" denote doctrinal things, or truths Divine, such as are in the heavens. From this it is plain that by "this Sinai at the presence of God, the God of Israel," and by "Sinai in the sanctuary," is signified the Law, or Divine truth proceeding from the Divine good of the Lord, and in the supreme sense the Lord in heaven. In the book of Judges:--
Jehovah, when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped water. The mountains flowed down before Jehovah, this Sinai before Jehovah (Judges 5:4, 6);
where also "this Sinai" denotes the Divine truth proceeding from the Divine good of the Lord. In like manner in Moses:--
Jehovah came from Sinai, and rose from Seir unto them; He shone forth from Mount Paran, and He came from the myriads of holiness; from His right hand was the fire of the law to them (Deut 33:2).
[2] That it is said "sit" is because "sitting" signifies remaining in a state; for movements from place to place signify changes of state of the interiors, as can be seen from what has been already shown (n. 2837, 3356, 3387, 4321, 4882, 5605, 7381). Consequently "sitting" signifies a permanent abiding in the state of the interiors. Because "sitting" has such a signification, therefore to sit was one of the rituals received among the sons of Israel when they represented a permanent state of the interiors; as in the book of Judges:--
The sons of Israel came unto Bethel, and wept, and sat there before Jehovah, and fasted that day until the evening (Judges 20:26).
The people came to Bethel, and sat there till even before God, and lifted up their voice, and wept with a great weeping (Judges 21:2).
Here by "sitting" is signified permanence in a state of grief.
[3] From this it can be seen why "sitting" is spoken of, and what it infolds in the following passages:--
Jehovah, Thou hast known my downsitting and mine uprising; Thou hast understood my thought afar off (Ps. 139:2).
Thou shalt not go into the house of feasting to sit with them (Jer. 16:8).
Then he shall stand and shall feed in the strength of Jehovah his God; and they shall sit (Micah 5:4).
Come down, and sit on the dust, O virgin daughter of Babylon; sit on the earth. Sit thou in silence, and enter Into darkness, O daughter of the Chaldeans; she saith in her heart, I shall not sit a widow (Isa. 47:1, 5, 8).
In like manner in other passages: as "sitting in darkness" (Isa. 42:7); "sitting in the assembly," and "sitting alone" (Jer. 15:17); "sitting on the right hand and on the left" (Matt. 20:21), denoting to remain in a state of power over others; and "sitting on the right hand of the power of God" (Matt. 26:63, 64; Mark 14:62; 16:19), speaking of the Lord, and denoting that the Divine omnipotence shall endure forever.
. Until we return. That this signifies until there is an answer, is evident from the signification of "returning," as being an answer; for when by "sitting here" is signified to remain in this state (n. 9422), by "returning" is signified that they were to be instructed about what should then be done; thus an answer. . And behold Aaron and Hur are with you. That this signifies the doctrine of truth from such a Word, is evident from the representation of Aaron, as being the Word in the external sense, and also the doctrine of good and truth (n. 6998, 7009, 7089); here the doctrine of truth from this sense alone, because by "the elders," over whom Aaron below the mountain presided as the head, are signified those who are in the external sense of the Word (n. 9421); and from the representation of Hur, when adjoined to Aaron, as being the truth of this doctrine, which was also represented by Hur when together with Aaron he held up the hands of Moses (Exod. 17:10-12): (n. 8603, 8611); for truths out of the Word from which is doctrine, support the Word, which was then represented by Moses.[2] Occasion again offering, it shall be briefly told how the case is with the support of the Word by doctrine that is from the Word. He who does not know the arcana of heaven must needs believe that the Word is supported without doctrine from it; for he supposes that the Word in the letter, or the literal sense of the Word, is doctrine itself. But be it known that all the doctrine of the church must be from the Word, and that the doctrine from any other source than the Word is not doctrine in which there is anything of the church, still less anything of heaven. But the doctrine must be collected from the Word, and while it is being collected, the man must be in enlightenment from the Lord; and he is in enlightenment when he is in the love of truth for the sake of truth, and not for the sake of self and the world. These are they who are enlightened in the Word when they read it, and who see truth, and from it make doctrine for themselves. The reason of this is that such communicate with heaven, thus with the Lord; and being enlightened by the Lord in this way they are led to see the truths of the Word such as they are in heaven; for the Lord inflows through heaven into their understandings, because it is the man’s interior understanding that is enlightened. And at the same time the Lord flows in with faith, by means of the cooperation of the new will, a feature of which is to be affected with truth for the sake of truth. From all this it can now be seen how the doctrine of truth and good is given man by the Lord.
[3] That this doctrine supports the Word in respect to its literal or external sense, is plain to everyone who reflects; for everyone in the church who thinks from doctrine sees truths in the Word from his doctrine and according thereto, and explains those which do not coincide with it; and those which seem to be opposed to it he passes by as though he did not see or understand them; that all do so, even heretics, is known. But they who are in the genuine doctrine of truth from the Word, and in enlightenment when they read the Word, see everywhere truths that agree, and nothing whatever that is opposed; for they do not dwell upon what is said therein according to appearances, and according to the common apprehension of men, because they know that if the appearances are unfolded, and as it were unswathed, the truth is laid bare. Nor are they led astray by falsities from the fallacies of the external senses, as is the case with heretics and fanatics, especially with Jews and Socinians; nor by falsities from the loves of self and the world, as is the case with those who are meant by "Babel." As none of these can be enlightened, they hatch out from the external sense alone a doctrine in favor of their own loves, and add thereto many things from their own; whereby the Word is by no means supported; but falls. Be it known that the internal sense of the Word contains the genuine doctrine of the church.
[4] From all this it is now evident what is the quality of the doctrine here represented by Aaron and Hur, which, being solely from the external sense of the Word apart from the internal, was merely idolatrous. On this account it is said of Aaron, by whom such doctrine was represented, that he made an idol, or golden calf (Exod. 32:2-5, 20, 35; Deut. 9:21). Moreover in the Word such doctrines are described by "idols," as in the prophets throughout. In Ezekiel:--
I went in and saw all the idols of the house of Israel portrayed upon the wall round about. And there stood before them seventy men of the elders of the house of Israel, and each had his censer in his hand; and abundance of a cloud of incense went up (Ezek. 8:10, 11);
here "the idols of the house of Israel" denote doctrines from the external sense only of the Word, not through enlightenment from the Lord, but through man‘s own intelligence, thus falsities; worship in accordance with these is signified by "a censer in the hand of each," and by "abundance of a cloud of incense."
[5] In Hosea:--
They sin more and more, they make them a molten image of their silver, in their own intelligence, all the work of the craftsmen; saying to them, sacrificing a man, they kiss calves (Hosea 13:2);
"a molten image of silver," and "the work of the craftsmen," denote doctrine from one’s own intelligence, and not from the Lord, thus from the external sense of the Word separate from the internal sense, which is the case with those who are solely in external things, and not at the same time in internal things; that is, with those who are in the loves of self and of the world, and not in love to the Lord and in love toward the neighbor.
[6] In Isaiah:--
In that day a man shall cast away the idols of his silver, and the idols of his gold, which they made for themselves, to bow down to moles and to bats; to enter into the clefts of the rocks, and into the clefts of the crags (Isa. 2:20, 21; 31:7);
"the idols of silver" denote falsities of doctrine; and "the idols of gold," evils of doctrine; "to bow down to moles and bats, and to enter into the clefts of the rocks and the crags" denotes worship from the falsities and the evils of faith.
[7] In the same:--
Ye shall judge unclean the covering of the graven images of thy silver, and the clothing of the molten image of thy gold; thou shalt scatter them as a menstruous cloth; thou shalt call it dung (Isa. 30:22);
"the covering of the graven images of silver, and the clothing of the molten image of gold" denote memory-knowledges of falsity and evil, which are acknowledged and worshiped instead of truths and goods. In the same:--
I told thee thenceforth, lest thou shouldest say, Mine idol hath done these things, and my graven image; and my molten image hath commanded them (Isa. 48:5);
here also "idol," "graven image," and "molten image," denote doctrinal things from man‘s own intelligence.
[8] In like manner in Jeremiah:--
Every man is become foolish from knowledge; every founder is put to shame by his graven image; because his molten image is a He, and there is no breath in them; they are vanity, a work of delusions (Jer. 10:14, 15);
here also "graven image" and "molten image" denote doctrinal things from man’s own intelligence, which in the external form, because from the external sense of the Word, appear like truths, but in their internal form are falsities; therefore such a man is said to be "foolish from knowledge, and his molten image a lie," and that "there is no breath in them;" they are also called "vanity," and "a work of delusions." In like manner in Habakkuk:--
What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of a He, that the fabricator of his figment trusteth therein? (Habakkuk 2:18).
[9] In Isaiah:--
The craftsman foundeth a graven image, and the metal-caster overlayeth it with gold, and casteth chains of silver; he seeketh for himself a wise craftsman to prepare a graven image (Isa. 40:19, 20);
here in like manner "a graven image" denotes doctrine from man‘s own intelligence. The likeness to truth, induced on it through the Word from its external sense only, and at the same time from fallacies and outward appearances, is signified by "the metal-caster overlaying it with gold, and casting chains of silver, and seeking a wise craftsman to prepare it"
[10] In the same:--
They that fashion a graven image are all vanity, and their most wished for things do not profit. He fashioneth the iron with the tongs, and worketh in the coals, and shapeth it with sharp hammers, and worketh it with the arm of his strength. He fashioneth wood, he stretcheth out a line, and marketh it out with a rule; he maketh it in the corners, and marketh it out with the compasses, and maketh it in the form of a man, according to the beauty of a man, to dwell in the house (Isa. 44:9, 13);
here is described the formation of doctrine from man’s own intelligence, and not from any enlightenment from the Lord; and how a likeness of truth is induced on falsities by applications of the Word from its external sense alone, and by reasonings from the fallacies of the senses. Wherefore it is said that he "maketh it in the form of a man, according to the beauty of a man, to dwell in the house." From this there is a likeness of truth in the external form; but falsity in the internal. There is falsity in the internal form when truths are not thought of rightly; for one and the same truth is thought of differently by one person from what it is by another; but falsely by all who are in evil; for one truth consists of an infinite number of other truths; but in the case of those who are in evil it consists of an infinite number of falsities. Consequently with the latter there is no life in this truth; and this is meant by there being "no breath in them," and by their "not hearing, nor seeing, nor understanding" (Jer. 51:17; Ps. 115:4-6). This is like the portrait of a man, which is inwardly nothing but clay, as compared with the form of the man himself, within which there is life, and heavenly beauty, if truths from good are therein.
. Whosoever hath words, let him come near unto them. That this signifies that falsities are thereby to be removed, is evident from the signification of "having words," as being to dispute about truths; for "words" denote truths (n. 1288, 4692, 5272); and from the signification of "coming near unto them," as being that they may be judged from that doctrine; for by "Aaron and Hur" to whom they were to "come near," is signified doctrine from the external sense of the Word; and also that falsities are to be removed, for he removes falsities who in a dispute about truths judges from doctrine. That Aaron, however, did not remove falsities, but removed truths, is evident from the worship of the calf instead of Jehovah; of which in what follows. For, as just said, those who teach the external things of the Word apart from anything internal, thus without the genuine doctrine of good and truth, do not discriminate between truth and falsity, nor between good and evil; but call that truth which favors the fallacies of the senses, and that good which favors concupiscences. Thus they call falsity truth, and evil they call good. . And Moses went up unto the mountain. That this signifies to heaven, is evident from what was unfolded above (n. 9420), where the same words occur. . And the cloud covered the mountain. That this signifies the external things of the Word, is evident from the signification of "the cloud," as being the external of the Word, that is, its literal sense (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781, 8814, 8819); and from the signification of this "mountain which the cloud covered," as being the Divine truth proceeding from the Lord, thus the Word; and as the Divine truth proceeding from the Lord makes heaven, by this "mountain" is also signified heaven (n. 9420). Hence by "the cloud covered the mountain" is signified the external sense of the Word which covers the internal sense, and also heaven. EXODUS 24:12-15 previous - next - text - summary - Exodus - Full Page
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