Spiritual Meaning of EXODUS 24:6-8
[2] It has indeed already been shown, in passages cited above, that "blood" denotes the Divine truth that proceeds from the Lord. But as many of the church at this day have no other conception of the blood in the Holy Supper than of the blood of the Lord shed on the cross; and in a more general sense, the passion itself of the cross; it may here be shown in a few words that it is not blood which is there meant, but the Divine truth that proceeds from the Lord. The reason why this is unknown within the church, is that at the present day nothing whatever is known about correspondences, consequently nothing about the internal sense of the Word, which is the sense in which the angels are when the Word is read by man.
[3] That "blood" does not denote blood, but truth Divine, can be seen from many passages in the Word, and plainly from this in Ezekiel:--
Say to the bird of every wing, and to every wild animal of the field, Be ye assembled, and come; assemble yourselves from around upon My sacrifice that I do sacrifice for you, that ye may eat flesh and drink blood. Ye shall eat the flesh of the strong ones, and drink the blood of the princes of the earth. Ye shall eat fat to satiety, and drink blood unto drunkenness, of My sacrifice that I will sacrifice for you. Ye shall be sated upon My table with horse and chariot, and with every man of war. Thus do I set My glory among the nations (Ezekiel 39:17-21);
that by "blood" is not here meant blood, is very evident, for it is said that they "shall drink the blood of the princes of the earth, and the blood of the sacrifice, even unto drunkenness," when yet to drink blood, and especially the blood of princes, is an abominable thing, and was forbidden the sons of Israel under the penalty of death (Lev. 3:17; 7:26; 17:4, 9, 10, 14; Deut. 12:17-26; 15:23). It is also said that they "shall be sated with horse, chariot, and every man of war." He therefore who does not know that "blood" signifies Divine truth; "princes," primary truths; a "sacrifice," the things of worship; a "horse," the understanding of truth; a "chariot," doctrine; and a "man of war," truth fighting against falsity; must be amazed at the details of this passage.
[4] In like manner at the Lord’s words in John:--
Jesus said, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye will have no life in you. He that eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him (John 6:53-56).
But see what has been already said about these words in (n. 4735, 6978, 7317, 7326, 7850, 9127). That flesh corresponds to good, in like manner bread; and that blood corresponds to truth, in like manner wine; has very often been told me from heaven; as also that the angels perceive the Word no otherwise than according to correspondences; and that in this way man has conjunction with heaven through the Word, and through heaven with the Lord.
[5] In like manner I have been told that the Holy supper was instituted by the Lord in order that by it there might be a conjunction of all things of heaven, that is, of all things of the Lord, with the man of the church; because in this supper the flesh and the bread denote the Divine good of the Lord‘s Divine love toward the whole human race, and man’s reciprocal love to the Lord; and the blood and the wine denote the Divine truth proceeding from the Divine good of the Lord‘s Divine love, and this received in turn by man; and in heaven to eat and drink these things denotes appropriation and conjunction. But see what has been already shown on this subject in (n. 2165, 2177, 3464, 4211, 4217, 4581, 4735, 5915, 6789, 7850, 9323)
. And put it into basins. That this signifies with man in the things of his memory, is evident from the signification of "basins," as being the things of the memory. The reason why "basins" denote the things of the memory, is that vessels in general signify memory-knowledges (n. 1469, 1496, 3068, 3079); and these are nothing else than things of the memory. Therefore "basins" here denote such things of the memory as contain the truths Divine which in general are signified by "blood." What memory-knowledges are relatively to the truths and goods of life with man, shall be briefly told. All things learned and stored up in the memory, and that can be called forth from it to the intellectual sight, are called memory-knowledges, and in themselves are the things that constitute the understanding of the natural or external man. Being knowledges, these memory-knowledges are of service to the sight of the internal or rational man as a kind of mirror in which to see such things as are of service to itself. For these fall under the view of the internal man just as fields full of grass, flowers, various kinds of crops, and of trees; or as gardens adorned with various useful and delightful objects, fall under the view of the external man in the material world. Yet the internal sight, which is the understanding, sees nothing else in the fields or gardens of the things of its memory than such as agree with the loves in which the man is, and also favor the principles he loves.[2] Wherefore they who are in the loves of self and of the world see only such things as favor these loves, and they call them truths, and by means of fallacies and appearances they also make them appear like truths; and afterward they see such things as agree with the principles they have adopted, which they love because they are from themselves. From this it is plain that the knowledges which are things of memory, are of service to those who are in the aforesaid loves as means of confirming falsities against truths, and evils against goods, and thus of destroying the truths and goods of the church. Hence it is that the learned who are of this character are more insane than the simple, and when by themselves deny the Divine, Providence, heaven, hell, the life after death, and the truths of faith. This is well seen from the learned of the European world at this day in the other life, where a vast number of them are atheists at heart; for in the other life hearts speak, and not lips. From all this it is now evident of what use knowledges are to those who think from the delights of the loves of self and of the world.
[3] But it is very different with those who think from the delights of heavenly loves, which are love to the Lord and love toward the neighbor. As the thought of these persons is led by the Lord through heaven, they see and choose nothing else in the fields and gardens of the things of their memory than those which agree with the delights of their loves and with the doctrinal things of their church, and which they love. To them the things of the memory are like heavenly paradises, and in the Word they are also represented and signified by paradises (n. 3220).
[4] Be it known further that when memory-knowledges--that is, the things of the memory--become of the man’s life, they vanish from the exterior memory, just as the gestures, actions, speech, reflections, intentions, and in general the thoughts and affections of man are wont to do, when by continual use or habit they become as it were spontaneous and natural; but no other things become of man‘s life than those which enter into the delights of his loves and form them; thus those which enter into his will. On this subject see what has been said and shown above, (n. 8853-8858); and also concerning the exterior memory which is of man’s body, and the interior memory which is of his spirit, (n. 2469-2494).
[5] That memory-knowledges are vessels, and in the Word are signified by vessels of every kind, as by "basins," "cups," "waterpots," and the like, is because every memory-knowledge is a general thing that contains in it particular and singular things that agree with the general; and such generals are disposed into series, and as it were into bundles; and these bundles and series are in turn so arranged in order as to bear relation to the heavenly form; and thus everything is set in order from things the most singular to those the most general. An idea of such series can be formed from the series and bundles of muscular fibers in the human body, every bundle therein consisting of many motor fibers, and every motor fiber of blood-vessels and sinewy fibers; every muscular bundle also, which in a general term is called a muscle, is encompassed by its coat or sheath, whereby it is kept distinct from other muscles; and the same is the case with the interior little bundles or fascicles which are called motor fibers. Nevertheless all the muscles, and the motor fibers contained in them, in the whole body, have been so set in order as to concur in every action according to the pleasure of the will, and this in a manner incomprehensible. So it is with the knowledges of the memory, which also are in like manner excited by the delight of the man‘s love, which is of his will, yet by means of his intellectual part. That which has been made of the man’s life--which is that which has been made of his will or love--excites them; for the interior man has them constantly in view, and is delighted with them in so far as they agree with his loves; and those things which enter fully into the loves, and become spontaneous, and as it were natural, vanish out of the external memory; but remain inscribed on the internal memory, from which they are never erased. In this manner memory-knowledges become of the life.
[6] From this it is also evident that memory-knowledges are as it were the vessels of the interior life of man, and that this is the reason why memory-knowledges are signified by vessels of various kinds, and here by "basins." Similar things are signified by "vessels" and "basins" in Isaiah:--
I will fasten him as a nail in a trusty place, that he may be for a throne of glory to the house of his father, upon whom they may hang all the glory of his father‘s house, of sons and grandsons, every vessel of small capacity, from the vessels of basins even to all the vessels of psalteries (Isa. 22:23, 24);
the subject here treated of in the internal and representative sense is the Divine Human of the Lord, and that through Him and from Him are all truths and goods from first to last; memory-truths from a celestial stock are meant by "vessels of basins," and memory-truths from a spiritual stock by "vessels of psalteries." And in Zechariah:--
In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the basins before the altar (Zech. 14:20);
"the bells of the horses" denote memory-truths from an enlightened understanding (n. 2761, 2762, 5321); and "the basin" before the altar" denote memory-goods. Similar things are signified by "the basins of the altar" in (Exodus 27:3; 38:3).
. And half of the blood he sprinkled on the altar. That this signifies Divine truth from the Divine Human of the Lord, is evident from the signification of "blood," as being Divine truth (n. 9393); and from the signification of "the altar," as being a representative of the Divine Human of the Lord (n. 921, 2777, 2811, 4489); consequently the chief representative of the worship of the Lord (n. 4541, 8935, 8940). That by this half of the blood, which was sprinkled on the altar, is signified the Divine truth proceeding from the Divine Human of the Lord; and by the other half of the blood, which was sprinkled on the people (verse 8), is signified this same Divine truth received by the man of the church, is because a covenant was being entered into, and by a "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778); and the conjunction of the Lord with the man of the church takes place when the Divine truth that proceeds from the Lord is received by man. From this it is evident why blood was employed; and why when sprinkled on the altar and on the people, it was called "the blood of the covenant" (verse 8). . And he took the book of the covenant. That this signifies the Word in the letter with which the Word in heaven has been conjoined, is evident from the signification of "the book," as being the Word in the whole complex; and from the signification of a "covenant," as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778). By "the book of the covenant" is here meant everything the Lord spoke from Mount Sinai, for it is said just above (verse 4) "and Moses wrote all the words of Jehovah." Consequently by "the book of the covenant" in a narrow sense is meant the Word revealed to Moses on Mount Sinai, and in a wide sense the Word in the whole complex, because this is the Divine truth revealed by the Lord. And as the Lord thereby conjoins Himself with the man of the church, it is "the book of the covenant," because "covenant" denotes conjunction.[2] But at the present day it is not known what is the conjunction of the Lord with the man of the church through the Word, because heaven is now closed. For at the present day scarcely anyone speaks with angels and spirits, and thereby knows how they perceive the Word; when yet this was known to the ancient, and especially to the most ancient people, for it was a common thing with them to speak with spirits and angels. The reason was that in ancient times, and especially in the most ancient times, men were interior men, for they thought in the spirit almost abstractedly from the body; whereas modern men are exterior men, and think in the body almost abstractedly from the spirit. Hence it is that heaven has as it were gone away from man; for the communication of heaven is with the internal man when this can be abstracted from the body, but not with the external man immediately. Consequently the nature of the conjunction of the Lord with man through the Word is not now known.
[3] Those who think from the sensuous of the body, and not from the sensuous of the spirit, must needs conceive that the sense of the Word in heaven is such as it is in the world, that is, such as it is in the letter. If it be said that the sense of the Word in heaven is such as is the thought of the internal man, which is devoid of material ideas, that is, of worldly, bodily, and earthly ideas, this would now be a paradox; and especially if it should be said that the sense of the Word in heaven differs as much from its sense in the world (that is, in the letter), as a heavenly paradise differs from an earthly one, and as heavenly food and drink differ from earthly. How great the difference is, appears from the fact that the heavenly paradise is intelligence and wisdom; that heavenly food is all the good of love and charity; and heavenly drink all the truth of faith from this good. At the present day who would not marvel if he should hear that when mention is made in the Word of a "paradise," a "garden," a "vineyard," in heaven there are perceived no paradise, garden, or vineyard; but instead of these such things as belong to intelligence and wisdom from the Lord; and that when mention is made of meat and drink, such as "bread," "flesh," "wine," "water," instead of these there are perceived in heaven such things as belong to the good of love and truth of faith from the Lord; and this not by unfoldings nor in a comparative manner, but in actuality from correspondences; because the heavenly things that pertain to wisdom, intelligence, the good of love, and the truth of faith, correspond in actuality to these earthly things. And into this correspondence was the internal man created relatively to the external man; thus heaven which is in the internal man relatively to the world which is in the external man. And such is the case in general. That in heaven the Word is understood and perceived according to correspondences, and that this sense is the internal sense, has been shown throughout in the preceding pages.
[4] He who apprehends what has just been said, can know, and in some measure perceive, that through the Word there is a conjunction of man with heaven, and through heaven with the Lord; and that without the Word there would be no conjunction. On this subject (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357). From this it is now evident why Moses took the book of the covenant and read it before the people; and why he then sprinkled the blood on the people and said, "Behold the blood of the covenant." This was done for the reason that in heaven the blood of the sacrifice denotes the Divine truth proceeding from the Lord, thus on our earth the Word (n. 9393). As by a "covenant" is signified conjunction, and as conjunction is effected through the Divine truth that proceeds from the Lord, that is, the Word, therefore all things that belong to the Divine truth from the Lord, or to the Word, are called a "covenant," such as the tables on which the ten commandments were written, and also the judgments, statutes, and all other things contained in the books of Moses, and in general all things contained in the Word of both Old and New Testaments.
[5] That the tables on which the ten commandments were written were called a "covenant," is evident from the following passages:--
Jehovah wrote upon the tables the word of the covenant, the ten words (Exod. 34:28).
I went up into the mountain to receive the tables of stone, even the tables of the covenant which Jehovah made with you; Jehovah gave me the two tables of stone, even the tables of the covenant. I came down from the mountain, when the mountain was burning with fire; and the two tables of the covenant were on my two hands (Deut. 9:9, 11, 15).
Jehovah declared unto you His covenant, which He commanded you to do, even the ten words, which He wrote upon the tables of stone. Take heed unto yourselves, lest ye forget the covenant of Jehovah your God, which He made with you (Deut. 4:13, 23).
As the two tables were deposited in the ark, which was in the middle, that is, in the inmost, of the tabernacle, therefore the ark 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).
[6] That the books of Moses were called "the book of the covenant," is evident from the reading of them by Hilkiah the priest in the temple, of which we read in the second book of the Kings:--
Hilkiah the high priest found the book of the law in the house of Jehovah; and they read in their ears all the words of the book of the covenant found in the house of Jehovah (2 Kings 22:7; 23:2).
[7] That the Word of the Old Testament was called a "covenant," is evident from the following passages:--
To them that hold fast My covenant will I give in My house, and within My walls, a place and a name better than sons and daughters (Isa. 56:4, 5).
Hear ye the words of this covenant, which I commanded your fathers. Obey My voice, and do them, according to all which I command you (Jer. 11:2, 4).
All the ways of Jehovah are mercy and truth unto such as keep His covenant and His testimonies (Ps. 25:10).
The mercy of Jehovah is from eternity to eternity upon them that fear Him, and His righteousness to the sons of sons; to such as keep His covenant, and to those that remember His commandments (Ps. 103:17, 18).
They kept not the covenant of God, and refused to walk in His law (Ps. 78:10);
where the covenant of God is called "the law" of God. That by "the law" in a wide sense is meant the whole Word; in a less wide sense the historic Word; in a narrow sense the Word written by Moses; and in the narrowest sense the ten commandments of the decalogue, (n. 6752).
[8] That the Word of the New Testament also is a "covenant," is evident in Jeremiah:--
Behold the days come that I will make a new covenant with the house of Israel, and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will put My law in the midst of them, and I will write it on their heart (Jer. 31:31, 33);
"the house of Israel" denotes the spiritual church; and "the house of Judah," the celestial church. And in David:--
I also will make him the firstborn, high among the kings of the earth, and My covenant shall stand fast with him. My covenant will I not make vile, nor change the declaration of My lips (Ps. 89:27, 28, 34);
speaking of the Lord; "My covenant shall stand fast with him" denotes the union of the Divine Itself and the Divine Human; thus also the Word, for the Lord as to the Divine Human was the Word that was made flesh, that is, man (John 1:1-3, 14).
[9] That the Divine truth or the Word is a covenant or conjunction, is because it is the Divine from the Lord, thus the Lord Himself. And therefore when the Word is received by man, the Lord Himself is received. From this it is evident that through the Word there is conjunction of the Lord with man; and because there is conjunction of the Lord with man, there is also conjunction of heaven with man, for heaven is called heaven from the Divine truth that proceeds from the Lord, consequently from what is Divine; and therefore those who are in heaven are said to be "in the Lord." That the Divine conjoins Itself with those who love the Lord, and keep His Word, may be seen in (John 14:23).
[10] From all this it can be seen that by "the blood of the covenant" is meant the conjunction of the Lord through heaven with man by means of the Word. Also in Zechariah:--
I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the war bow shall be cut off; and He shall speak peace unto the nations; His dominion shall be from sea to sea, and from the river even to the ends of the earth. As for thee also, through the blood of thy covenant, I will send forth thy bound ones out of the pit wherein is no water (Zech. 9:10, 11).
[11] He who knows nothing of the internal sense cannot conceive here anything but what is contained in the sense of the letter; namely, that the chariot shall be cut off from Ephraim, the horse from Jerusalem, and the war bow, and finally that by "the blood of the covenant" is meant the blood of the Lord, by which those who are in sins should be set free; explaining in various ways who are meant by "the bound ones in the pit wherein is no water." But he who is acquainted with the internal sense of the Word conceives that Divine truth is here treated of, and that after this has been laid waste, or vastated, that is, after it is no longer received in faith and heart by man, it will be restored through the truth Divine that proceeds from the Lord’s Divine Human; and thus that those who believe and do it will be conjoined with the Lord Himself. This can be more clearly seen from the internal sense of the several words of the passage; as from the signification of a "chariot" as being the doctrine of the church (n. 2760, 5321, 5945, 8215); of "Ephraim" as being the enlightened understanding of the church (n. 5354, 6222, 6238); from the signification of a "horse" as being the understanding of the Word (n. 2760-2762, 3217, 5321, 6125, 6534, 8029, 8146, 8148); and of "Jerusalem" as being the spiritual church (n. 2117, 3654, 9166); from the signification of a "bow" as being the doctrine of truth (n. 2686, 2709); and of "war" as being a combat about truths (n. 1664, 2686, 8295).
[12] From this it is evident that by "cutting off the chariot from Ephraim, and the horse from Jerusalem, and the war bow," is signified the vastation of truth Divine in the church in respect to all the understanding of it; and that by "the bound ones in the pit wherein was no water being sent forth through the blood of the covenant," is signified restoration through the Divine truth that proceeds from the Divine Human of the Lord. That "blood" denotes Divine truth, and that a "covenant" denotes conjunction, has been shown above; also that "the bound ones in the pit" denote those of the spiritual church who were saved by the Lord‘s coming into the world, (n. 6854). It is said "a pit wherein is no water," because by "water" is signified truth (n. 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568, 9323).
. And read it in the ears of the people. That this signifies for hearkening and obedience, is evident from the signification of "reading," as being for hearkening; for when anything is read, it is that it may be heard, perceived, and obeyed; that is, that it may be hearkened unto; and from the signification of "in the ears," as being for obedience; for "the ears," and "hearing," signify obeying (n. 2542, 3869, 4551, 4652-4660, 5471, 5475, 7216, 8361, 8990, 9311).[2] As "the ears" signify not only hearing and notice, but also obedience, therefore in the Word frequent mention is made of speaking "in the ears," and reading "in the ears," of people; and not of speaking and reading "before them;" as in the following passages:--
Hear thou these words that I speak in thine ears, and in the ears of all the people (Jer. 28:7).
They spake these words in the ears of the people (1 Sam. 11:4).
Let thine handmaid speak in thine ears (1 Sam. 25:24).
Proclaim in the ears of the people, saying (Judges. 7:3).
Speak in the ears of the people (Exod. 11:2).
Hear, O Israel, the statutes and the judgments which I speak in your ears this day (Deut. 5:1).
I speak these words in their ears (Deut. 31:28).
Moses spake all the words of the song in the ears of the people (Deut. 32:44).
He read in their ears all the woe of the book of the covenant (2 Kings 23:2).
They said unto him, Sit down and read it in our ears; and Baruch read it in their ears (Jer. 36:15).
When Jesus had ended all the words in the ears of the people (Luke 7:1).
[3] As "the ear," and "hearing," signify the reception of truth, notice, and obedience, thus the first and the last of faith, therefore it was so often said by the Lord, "He that hath an ear to hear, let him hear" (Matt. 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 14:35). And because by "the deaf," that is, those who do not hear, are signified in the spiritual sense those who are not in the faith of truth, because they are not in the knowledge and consequent perception of it (n. 6989, 9209), therefore when the Lord healed one that was deaf, "He put His finger into his ears, and said, Ephphatha, that is, Be opened. And straightway his ears were opened" (Mark 7:32-35). That all the miracles of the Lord infolded and signified states of the church, (n. 8364, 9086).
. And they said, All things that Jehovah hath spoken we will do and hear. That this signifies the reception of the truth that proceeds from the Divine Human of the Lord, and obedience from the heart and soul, is evident from the signification of "all things that Jehovah hath spoken," as being the truth that proceeds from the Divine Human of the Lord; from the signification of "doing," as being obedience in the will, thus in the heart (n. 9311, 9385); and from the signification of "hearing," as being obedience in the understanding, thus in the soul (n. 7216, 8361, 9311). Obedience from the heart is obedience from the will, thus from the affection of love; and obedience from the soul is obedience from the understanding, thus from faith; for "the heart" signifies the will and the love (n. 3883-3896, 7542, 8910, 9050, 9300); and "the soul" signifies the understanding and faith (n. 2930, 9050, 9281). Therefore it is said, "we will do and hear The reason why "all things that Jehovah hath spoken," denotes the truth that proceeds from the Divine Human man of the Lord, is that all truth proceeds therefrom. That Divine truth does not proceed from the Divine Itself, but from the Divine Human, is clearly evident in John:--No man hath seen God at any time; the Only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
And therefore in the same chapter the Lord is called "the Word" (John 1:1-3), which denotes the Divine truth; and it is said that "the Word was made flesh," that is, man (John 1:14), in order that the Divine Itself under a human form might teach truth Divine in actuality. That the Lord is the Divine Itself under a human form, (n. 9315). From all this it is evident that by "all things that Jehovah hath spoken," is signified the truth that proceeds from the Divine Human of the Lord.
. And Moses took the blood, and sprinkled it on the people. That this signifies adaptation to the reception of man, is evident from the signification of "the blood of the sacrifice," as being the Divine truth that proceeds from the Lord (n. 9393); and from the signification of "sprinkling on the people," as being adaptation to the reception of man; for by "sprinkling" is signified flowing in, thus adapting. For the Divine truth which is from the Lord is continually flowing in with man, and forms his understanding; and if you will believe it, without this continual influx of the truth Divine that proceeds from the Lord a man can perceive and understand nothing whatever. For the Divine truth that proceeds from the Lord is the light which lights up the mind of man, and makes the internal sight, which is the understanding; and as this light continually flows in, it adapts everyone to receive. But they who receive are they who are in the good of life; and they who do not receive are they who are in evil of life. Nevertheless the latter, like the former, have the capacity of perceiving and understanding, and also the capacity of receiving, in so far as they desist from evils. These things were signified by the half of the blood which Moses sprinkled on the people.[2] That the Divine truth which proceeds from the Lord is the light which lights up the mind of man, and makes his internal sight, which is the understanding (n. 2776, 3167, 3195, 3636, 3643, 3993, 4405, 5400, 8644, 8707). This also is meant in John:--
That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, but the world knew Him not (John 1:9, 10);
the subject here treated of is the Word, which is the Divine truth that proceeds from the Lord.
[3] That every man in the world who is of sound reason has the capacity of understanding truth Divine, and consequently the capacity of receiving it, in so far as he desists from evils, has been given me to know by much experience. For all in the other life, without exception, both the evil and the good, can understand what is true and what is false, and also what is good and what is evil; but although the evil understand what is true and good, they nevertheless do not desire to understand, because their will and the evil therein make resistance. And therefore when they are left to themselves, they nevertheless sink back into the falsities of their evil, and hold in aversion the truth and good which they had understood. The case had been the same with such persons in the world, where they had rejected truths, although they could understand them. From this experience it has become evident that the Divine truth which proceeds from the Lord is continually flowing into human minds and adapting them to receive it, and that it is received in the proportion that the evils of the loves of self and of the world are desisted from.
. And said, Behold the blood of the covenant. That this signifies the conjunction of the Lord in respect to the Divine Human with heaven and with earth, is evident from the signification of "blood," as being the Divine truth that proceeds from the Divine Human of the Lord (n. 9393, 9399); and from the signification of "the covenant," as being conjunction (n. 9396). That the conjunction with heaven and with earth is signified, is because the Divine truth that proceeds from the Divine Human of the Lord passes through the heavens down to man, and on the way is accommodated to each heaven, and lastly to man himself. Divine truth on our earth is the Word (n. 9350-9362), which is of such a character that in respect to each and all things it has an internal sense which is for the heavens; and finally an external sense, which is the sense of the letter, and which is for man. From this it is evident that through the Word there is conjunction of the Lord with the heavens and with the world (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, 9396).[2] A sure conclusion from this is that without the Word on this earth there would be no conjunction of heaven, thus no conjunction of the Lord, with man; and if there were no conjunction, the human race on this earth would utterly perish. For that which makes the interior life of man is the influx of truth Divine from the Lord, because this truth Divine is the very light that lights up the sight of the internal man; that is, his understanding; and it is the heavenly heat within this light, which is love, that enkindles and vivifies the will of the internal man. And therefore without this light and heat the internal of man would become blind and cold, and would die, just as the external of man would die if deprived of the heat and light of the sun of the world. But this will appear as a paradox to those who do not believe that the Word is of such a nature; and also to those who believe that life is in man as his own, and does not continually flow in through heaven from the Lord. That the life of man is not in himself, but flows in from the Lord, (n. 4249, 4882, 5147, 5150, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7055, 7056, 7058, 7147, 7270, 7343, 8685, 8701, 8717, 8728, 9110, 9111, 9223, 9276); and that the Lord’s church scattered through the whole world is before the Lord as one man, (n. 9276), in like manner as is heaven, which is for this reason called the Grand Man; and that the church where is the Word is as the heart and lungs of this man; and that all outside the church live therefrom, as the members, viscera, and all the other organs of the body, live from the heart and lungs, (n. 2054, 2853, 7396).
. That Jehovah hath made with you upon all these words. That this signifies that there is conjunction by the Lord through each and all things of the Word, is evident from the signification of "the covenant which Jehovah hath made," as being conjunction by the Lord; for "to make a covenant" denotes to conjoin to one‘s self (n. 9396); and "Jehovah" in the Word denotes the Lord (n. 9373); and from the signification of "all these words," as being each and all things of the Word. For by the laws promulgated from Mount Sinai is signified in a universal sense all Divine truth, thus the Word as to each and all things thereof (n. 6752). That the Word is inspired in respect to every jot, (n. 7933, 9094, 9198, 9349); consequently that through the Word there is conjunction with heaven, and through heaven with the Lord, through each and all things thereof.[2] It is said "conjunction by the Lord," because the Lord conjoins man with Himself, but not the converse; for all the good of love and truth of faith flow in from the Lord, and are received by man in proportion as he desists from evils (n. 9399); because a reciprocal influx, that is, from man to the Lord, which is called by the learned physical influx, is not possible (n. 6322, 9110, 9111, 9216); and moreover whatever goes out from man as from himself, is nothing but evil and the derivative falsity (n. 210, 215, 987, 5660, 5786). From this it is evident that the conjunction of man with the Lord is effected by the Lord, and not by man: that it appears otherwise is a fallacy.
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| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |