Spiritual Meaning of EXODUS 24:9-11
[2] When mention is made of "the good which is from truths," the spiritual church is meant, for this church is in good from truths. He who is not acquainted with the arcana of the church and of heaven may believe that all the good of the church is from truths, because good cannot he implanted except by means of truths; nay, that a man cannot know what good is except by means of truths. Yet the good that comes by means of truths is the good of the spiritual church, and regarded in itself is truth, which is called good when it becomes of the will and act, and consequently of the life. But the good which does not come forth by means of truths, but by means of the goods of mutual love, is the good of the celestial church, and regarded in itself is not truth, but good, because it is the good of love to the Lord. This good was represented by the Jewish Church, but the former good by the Israelitish Church, and therefore there was a division into two kingdoms. What the difference is, and of what nature, between these two churches, and consequently between these two kinds of good, may be seen shown above, (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From what has been adduced in these passages it can be seen that the heaven of the Lord is divided into the spiritual heaven and the celestial heaven; and that the celestial heaven is the inmost or third heaven; and the spiritual heaven, the middle or second heaven.
. And they saw the God of Israel. That this signifies the coming and presence of the Lord in the Word, is evident from the signification of "seeing," when it is the Lord who is seen, as being, His coming and presence (n. 4198, 6893). That "the God of Israel" denotes the Lord, is evident from all those passages in the Word where He is called "the Holy One of Israel" and "the God of Israel" (n. 7091). "The God of Israel" denotes the God of the spiritual church, because by "Israel" is signified this church (n. 9404). That it is the coming and presence of the Lord in the Word which is signified by "they saw the God of Israel," is because by the laws promulgated from Mount Sinai is signified in a wide sense all Divine truth, thus the Word as to each and all things of it (n. 6752, 9401). That the coming and presence of the Lord in the Word is signified, is because the Word is the Divine truth that proceeds from the Lord, and that which proceeds from the Lord is the Lord Himself. And therefore they who read the Word and at the same time look to the Lord--acknowledging that all truth and all good are from Him, and nothing from themselves--are enlightened, and see truth and perceive good, from the Word. This enlightenment is from the light of heaven, which light is the Divine truth itself that proceeds from the Lord, for this appears as light before the angels in heaven (n. 2776, 3195, 3339, 3636, 3643, 3862, 3993, 4302, 4413, 4415, 5400, 6032, 6313, 6608).[2] The coming and presence of the Lord in the Word are also meant by "seeing the Son of man," as in Matthew:--
Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30);
(n. 4060); for a "cloud" denotes the literal sense of the Word; and "power and glory" its internal sense. The literal sense of the Word is called a "cloud" because it is in the light of the world; and the internal sense is called "glory" because it is in the light of heaven (n. 2135a, 5922, 6343, 6752, 8106, 8267, 8427, 8443, 8781). Moreover in the internal sense of the Word, the Lord alone and His kingdom and church are treated of. From this comes the holiness of the Word, and also the coming and presence of the Lord with those who, as above said, while reading the Word do not look to themselves, but to Him and the neighbor, that is, to the good of one‘s fellow citizen, of our country, of the church, and of heaven (n. 6818-6824, 8123). The reason is that those who look to the Lord suffer themselves to be raised by Him into the light of heaven; whereas those who look to themselves do not suffer themselves to be raised, for they keep their view fixed on themselves and the world. From this it can be seen what is meant by "seeing the Lord in the Word."
. And under His feet. That this signifies the ultimate sense which is the sense of the letter itself, is evident from the signification of "feet," as being natural things (n. 2162, 3147, 3761, 3986, 4280, 4938-4952); thus the soles, which are under the feet, denote the ultimate things of nature. That "under the feet" here denotes the ultimate sense of the Word, which is the sense of the letter, is because it is said of the Divine truth or Word, which is from the Lord, and which is the Lord, as can be seen from what goes before; and the ultimate of truth Divine, or the Word, is such as is the sense of the letter, which is natural, because for the natural man. That the sense of the letter contains within it an internal sense, which is relatively spiritual and celestial, is evident from all that has been hitherto shown about the Word. but the more worldly and bodily a man is, the less he apprehends this, because he does not suffer himself to be raised into spiritual light, and thereby to see what is the nature of the Word; namely, that in the letter it is natural, and in the internal sense spiritual; for the nature of lower things, down to ultimate ones, can be seen from the spiritual world, or from the light of heaven; but not the reverse (n. 9401): thus it can be seen that such is the Word in the letter.[2] As the Word in the letter is natural, and by "the feet" are signified natural things, therefore the ultimate of the Word, like the ultimate of the church, is called "the place of the feet" of Jehovah, and also His "footstool," and likewise relatively a "cloud" and "darkness;" as in Isaiah:--They shall open thy gates continually, to bring unto thee the army of the nations, and their kings shall be brought. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together; to adorn the place of My sanctuary; and I will make the place of My feet honorable (Isa. 60:11, 13); the subject here treated of is the Lord, and His kingdom and church. By "the army of the nations" are meant those who are in the goods of faith; and by "kings," those who are in the truths of faith. That "nations" denote those who are in the goods of faith, (n. 1259, 1328, 1416, 1849, 4574, 6005); and that "kings" denote those who are in truths, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). "The glory of Lebanon," or the cedar, denotes spiritual good and truth; "the fir-tree, the pine-tree, and the box," denote the natural goods and truths that correspond: "the place of the sanctuary" denotes heaven and the church, and also the Word; "the place of the feet" denotes heaven, the church, and also the Word, in ultimates. The reason why the Word also is here signified, is that heaven is heaven from the Divine truth that proceeds from the Lord; in like manner the church; and the Divine truth which makes the church and heaven is the Word. Consequently also the inmost of the tent, where was the ark containing the law, is called "the sanctuary," for the law is the Word (n. 6752).
[3] Again:--
The heavens are My throne, and the earth is My footstool (Isa. 66:1).
Exalt ye Jehovah our God, and adore ye toward His footstool; holy is He. Moses and Aaron among His priests. He spake unto them in the pillar of cloud (Ps. 99:5-7);
"the footstool of Jehovah toward which they were to adore" denotes Divine truth in ultimates, thus the Word. That in the representative sense "Moses and Aaron" denote the Word, see (n. 7089, 7382, 9373, 9374); and that a "cloud" denotes the Word in the letter, or Divine truth in ultimates, (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8781); from which it is plain what is meant by "speaking in the pillar of cloud."
[4] Again:--
We heard of Him in Ephrathah; we found Him in the fields of the forest. We will enter into His tabernacles; we will bow down ourselves at His footstool (Ps. 132:6, 7);
the subject here treated of is the Lord and the revelation of Himself in the Word; "to find Him in Ephrathah" denotes to do so in the spiritual celestial sense of the Word (n. 4585, 4594); "in the fields of the forest" denotes in the natural or literal sense of the Word (n. 3220, 9011); "the footstool" denotes the Divine truth that proceeds from the Lord, in ultimates.
[5] Again:--
Jehovah bowed the heaven, and thick darkness was under His feet. He made darkness His hiding place, darkness of waters, clouds of the heavens. At the brightness before Him His clouds passed (Ps. 18:9, 11 12);
the subject here treated of is the coming and presence of the Lord in the Word; "thick darkness under His feet" denotes the sense of the letter of the Word; in like manner "darkness of waters and clouds of the heavens." That nevertheless the Divine truth, such as it is in the heavens, is in this sense, is signified by "making darkness His hiding place;" and that at the presence of the Lord the internal sense appears in its glory, such as it is in heaven, is signified by "His clouds passing at the brightness before Him." In Nahum:--
The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nahum 1:3);
where also "the clouds" denote the Word in the sense of the letter, which also is "the storm and tempest in which is the way of Jehovah."
[6] When truth Divine, such as it is in heaven, shines through with a man from the very sense of the letter, then this sense is described by "feet whose brightness is like that of burnished brass;" as also in Daniel:--
I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphaz. His body also was like a tarshish, and His face as the face of lightning, and His eyes as torches of fire, His arms and His feet like the shining of burnished brass, and the voice of His words like the voice of a crowd (Daniel 10:5, 6);
where by "a man clothed in linen" is meant in the supreme sense the Lord, and because the Lord is meant, the Divine truth that is from Him is also meant, for the Divine truth that is from the Lord is the Lord Himself in heaven and in the church; truth Divine, or the Lord in ultimates, is meant by "arms and feet like the shining of burnished brass;" and also by "the voice of His words like the voice of a crowd." In like manner in (Ezekiel 1:7).
[7] The successive states of the church on this earth in respect to the reception of the truth Divine that proceeds from the Lord, are also meant by the image seen by Nebuchadnezzar; in Daniel:--
The head of the image was gold, his breast and his arms silver, his belly and thighs brass, his legs iron, his feet part iron and part clay, which did not cohere. And a stone out of the rock broke in pieces the iron, the clay, the brass, the silver, and the gold (Daniel 2:32-35, 43);
the first state of the church in respect to the reception of the truth Divine that proceeds from the Lord is the "gold," because by "gold" is signified celestial good, which is the good of love to the Lord (n. 113, 1551, 1552, 5658, 8932); the second state is signified by the "silver," which denotes spiritual good, which is the good of faith in the Lord and of charity toward the neighbor (n. 1551, 2954, 5658, 7999); the third state is signified by the "brass," which denotes natural good (n. 425, 1551); and the fourth state by the "iron," which denotes natural truth (n. 425, 426); the "clay" denotes falsity which does not cohere with truth and good. That "a stone out of the rock broke in pieces the iron, the brass, the silver, and the gold" signifies that the church perishes in respect to the reception of truth from the Word, when falsity and evil are confirmed by the sense of the letter of the Word, as is the case when the church is in its last state, when it is no longer in any heavenly love, but only in worldly and bodily love. Such was the Word in respect to its reception among the Jewish nation when the Lord came into the world; and such is the Word with many at this day, insomuch that it is not even known that there is anything internal in the Word; and if it were to be said that there is, and its nature were to be told, it would not be received; when yet in the most ancient times, which were signified by "gold," nothing else was seen in the sense of the letter of the Word than what is heavenly, almost abstractedly from the letter. From all this it can now be seen that by "the God of Israel" as seen "under His feet" is signified the Word in the ultimate sense, which is the sense of the letter.
. There was as a work of sapphire. That this signifies what is translucid there from internal truths, and all things from the Lord, is evident from the signification of "a work of sapphire," as being the quality of the literal sense of the Word when the internal sense is perceived within it, thus when the Divine truth that proceeds from the Lord, such as it is in heaven, shines through. For the Word is the Divine truth that proceeds from the Lord, which in its origin is Divine, and in its progress through the heavens is celestial in the inmost heaven; in the second or middle heaven is spiritual; in the first or ultimate heaven is spiritual natural; and in the world is natural and worldly, such as it is in the sense of the letter, which is for man. From this it is evident that this latter sense, which is the last in order, contains within it the spiritual and the celestial senses, and inmostly the Divine Itself; and as these senses are contained in the ultimate or literal sense, and become apparent to those who apprehend the Word spiritually, it is therefore represented by a work of sapphire, in that it transmits the rays of heavenly light, or is translucid.[2] That some idea of this shining through may be presented, take as an example human speech. In its first origin this is the end which the man desires to set forth by the speech. This end is his love; for what a man loves, he has as his end. From this flows the man’s thought, and finally his speech. That this is so, everyone who reflects well, can know and perceive. That the end is the first of speech, is evident from the general law that in all intelligence there is an end; and that without an end there is no intelligence. And that thought is the second thing of speech flowing from the first, is also manifest; for no one can speak without thought, nor think without an end. That from this follows the speech of words, and that this is the ultimate which properly is called speech, is known. This being so, the man who attends to the speech of another does not attend to the expressions or words of the speech, but to their sense, which comes from the thought of the speaker; and he who is wise attends to the end for the sake of which he spoke from his thought; that is, to what he intends and what he loves. These three things are presented in the speech of man, and to these the speech of words serves as an ultimate plane.
[3] From this comparison an idea can be formed about the Word in the letter; for this is attended to and perceived in heaven in exactly the same way as is usually the thought of a man which is presented by the speech of words; and in the inmost heaven as the intention or end is usually attended to and perceived. But the difference is that the sense of the letter of the Word, when read by man, is not heard or perceived in heaven; but only the internal sense, because only the spiritual and celestial senses of the Word are perceived in heaven, and not its natural sense. Thus one sense passes into another, because they correspond; and the Word has been written wholly by correspondences. From this it is plain what is meant by the shining through signified by "a work of sapphire" when said of the Word.
[4] But he who cannot think intellectually, that is, abstractedly from material things, cannot apprehend these things, nor indeed that there can be any other sense in the Word than that which stands forth in the letter; and if he is told that there is a spiritual sense in it, which is of truth; and within this a celestial sense, which is of good; and that these senses shine through from the literal sense; he will first be amazed, afterward he will reject it as of no account, and finally he will ridicule it. That at the present day there are such persons in the Christian world, especially among the learned of the world, has been shown me by living experience; and also that those who reason against this truth, claim to be wiser than those who affirm it; when yet in those primeval times called the golden and the silver ages, learning consisted in speaking and writing in such manner that the sense of the letter was not attended to, except in so far as the hidden wisdom shone through from it; as can be plainly seen from the oldest books, even among the Gentiles, and likewise from remains in their languages; for their chief science was the science of correspondences and the science of representations, which sciences are now among the things that have been lost.
[5] That under the Lord‘s feet there appeared as it were a work of sapphire, and that this signifies the shining through of the Word in the sense of the letter, is because a "stone" in general signifies truth, and a "precious stone" truth shining through from the Divine of the Lord. That a "stone" in general signifies truth, (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942); and that a "precious stone" signifies truth shining through from the Divine of the Lord. This was signified by the "twelve precious stones" in the breast plate of Aaron, which was called "the Urim and Thummim" (n. 3862, 6335, 6640).
[6] In like manner in Ezekiel:--
Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the tarshish, the onyx, and the jasper, the sapphire, the chrysoprase, the emerald, and gold. The work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared. Thou wast perfect in thy ways in the day that thou wast created (Ezek. 28:12, 13, 15);
speaking of Tyre, by which is signified the church in respect to the knowledges of truth and of good (n. 1201); her intelligence and wisdom, such as it had been in her infancy, that is, in the first age, is described by these precious stones; "the day that she was created" signifies the first state when they were regenerated, for "creation" in the Word denotes regeneration, or the new creation of man (n. 16, 88).
[7] Like things are signified by the precious stones in John:--
The foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst (Rev. 21:19, 20);
the subject here treated of is the holy Jerusalem coming down out of heaven, by which is meant a new church among the nations, after the present church in our European world has been vastated; the precious stones which are the foundations denote truths Divine shining through in the ultimate of order.
[8] Truth Divine shining through in the ultimate of order, which is the Word in the letter, is especially signified by the "sapphire," as in Isaiah:--
O thou afflicted, and tossed with tempests, and not comforted, behold I will set thy stones with antimony, and lay thy foundations in sapphires (Isa. 54:11);
here also the subject treated of is the church that will succeed the former, which is meant by "the desolate having more sons than the married one" (Isa. 54:1); "setting stones" denotes arranging the truths of the church; "foundations in sapphires" denotes truths shining through in ultimates.
[9] The same is signified by "sapphire" in Jeremiah:--
Her Nazirites were whiter than snow, they were whiter than milk, their bones were redder than pearls, their polish was sapphire (Lam. 4:7);
in the representative sense "the Nazirites" signified the Lord as to the Divine natural (n. 3301, 6437), consequently also the Divine truth that proceeds from Him in ultimates, which is the Word in the sense of the letter; for the hair, which is here meant by the "Nazirites," and which is said to be "whiter than snow and whiter than milk," signifies truth in ultimates n. 3301, 5247, 5570),"whiteness" being predicated of truth (n. 3301, 5319); the "bones that are red" denote memory-truths, which are the ultimate ones, and serve the others as servants (n. 6592, 8005); "redness" is predicated of the good of love which is in the truths (n. 3300). From this it is evident that a "sapphire" denotes truth in ultimates translucent from internal truths.
[10] In Ezekiel:--
Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne as it were the appearance of a man sitting upon it (Ezek. 1:26; 10:1);
"cherubs" denote the guard and providence of the Lord lest there should be any approach to Him except through good (n. 9277); "the throne upon which was the appearance of a man" denotes Divine truth from the Divine good of the Lord (n. 5313, 6397, 9039). From this it is plain that "a sapphire stone" denotes truth translucent from internal truths--namely, a "stone" denotes truth, and a "sapphire" translucence.
[11] That all things of the Word are translucent from the Lord, is because the Divine truth which is from the Lord is the one only thing from which are all things; for that which is first is the one only thing in the sequents and derivatives, because they are and come forth from it; and Divine truth is the Lord. Wherefore also in the supreme sense of the Word nothing is treated of but the Lord alone, His love, His providence, His kingdom in the heavens and on earth, and especially the glorification of His Human.
[12] That Divine truth is the Lord Himself, is evident from the fact that whatever proceeds from anyone is himself, just as that which proceeds from a man while speaking or acting is from his will and understanding; and the will and understanding make the man’s life, thus the man himself. For man is not man from the form of the face and the body; but from the understanding of truth, and the will of good. From this it can be seen that that which proceeds from the Lord is the Lord: that this is Divine truth, has been frequently shown in what goes before.
[13] But he who does not know the arcana of heaven may suppose that the case with the Divine truth that proceeds from the Lord is no different from that of the speech which proceeds from a man. But Divine truth is not speech; but is the Divine filling the heavens, just as light and heat from the sun fill the world. This may be illustrated by the spheres that proceed from the angels in heaven (n. 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797), and which, as can be seen in the passages here cited, are spheres of the truth of faith and good of love from the Lord. But the Divine sphere which proceeds from the Lord and is called "Divine Truth," is universal, and as just said fills the whole heaven and makes everything of life there. It appears there before the eyes as light which illumines not only the sight, but also the minds. It is also the same that makes the understanding in man. This is meant in John:--
In Him was life, and the life was the light of men. That was the true Light which lighteth every man that cometh into the world; and the world was made through Him (John 1:4, 9, 10);
the subject here treated of is the Divine truth, which is called "the Word;" and it is said that the Divine truth, or the Word, is the Lord Himself.
[14] This light, which is the Divine truth that proceeds from the Lord, was pictured by the ancients with radiant circles of a golden color around the head and body of God, represented as a man, for the ancients perceived God no otherwise than under the human form.
[15] When a man is in good, and from good in truths, he is then raised into this Divine light, and into its interior light according to the amount and quality of his good. From this he has a general enlightenment, in which from the Lord he sees innumerable truths, which he perceives from good; and then he is led by the Lord to perceive and be imbued with those truths which are suited to him; and this in respect to the veriest singulars in order, just as is conducive to his eternal life. It is said "in respect to the veriest singulars," because the universal providence of the Lord is universal because it is in the veriest singulars, for singulars taken together are called "universal" (n. 1919, 6159, 6338, 6482, 6483, 8864, 8865).
. And as the substance of heaven in respect to cleanness. That this signifies the shining through of the angelic heaven, is evident from the signification of "heaven," as being the angelic heaven; and from the signification of the "cleanness," or purity, of "the substance," when said of heaven, as being its shining through. It shall be briefly stated what is meant by the shining through of the angelic heaven in connection with the Word. The angelic heaven is said to shine through when truth Divine shines through. For the whole heaven is nothing but a receptacle of truth Divine, because every angel is a reception of it in particular; thus all the angels, or the whole heaven, are so in general. From this, heaven is called "the habitation of God," and also "the throne of God," because by "habitation" is signified the truth Divine that proceeds from the Lord received in the inmost heaven, which relatively is good (n. 8269, 8309); and by "throne" is signified truth Divine from the Lord received in the middle heaven (n. 5313, 6397, 8625, 9039). As it is truth Divine such as in the heavens which shines through from the sense of the letter of the Word, therefore it is the angelic heaven which shines through; for the Word is Divine truth accommodated to all the heavens; and it consequently conjoins the heavens with the world, that is, angels with men (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, 9396). From all this it is evident what is meant by the shining through of the angelic heaven.[2] That in the internal sense "heaven" denotes the angelic heaven, is from correspondence, and also from the appearance. Hence it is that when mention is made in the Word of "the heavens," and also of "the heavens of heavens," in the internal sense are meant the angelic heavens. For the ancients had no other idea of the visible heaven than that the heavenly inhabitants dwell there, and that the stars are their habitations. Similar also at this day is the idea of the simple, and especially of little children. From this also men look upward to heaven when praying earnestly to God. This also is from correspondence; for in the other life a heaven with stars appears, yet not the heaven that appears to men in the world; but a heaven that appears in accordance with the state of intelligence and wisdom of the spirits and angels. The stars there are knowledges of good and truth; and the clouds which are sometimes seen beneath the heaven are of various signification according to their colors, their translucence, and their movements; the blueness of heaven is truth transparent from good. From all this it can be seen that by "the heavens" are signified the angelic heavens; but by "the angelic heavens" are signified truths Divine, because the angels are receptions of the truth Divine that proceeds from the Lord.
[3] Similar things are signified by "the heavens" in the following passages:--
Praise Jehovah ye heavens of heavens, and ye waters that are above the heavens (Ps. 148:4).
Sing psalms to the Lord that rideth upon the heaven of heaven which is of old (Ps. 68:32, 33).
By the word of Jehovah were the heavens made, and all the army of them (Ps. 33:6).
The heavens are telling the glory of God; and the firmament declareth the works of His hands (Ps. 19:1).
Jehovah, when Thou wentest forth out of Seir, the earth trembled; the heavens also dripped, the clouds also dripped water (Judges 5:4).
The horn of the he-goat grew, even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them (Dan. 8:10).
The Lord Jehovih buildeth in the heavens His steps (Amos 9:6).
If there be food in My house I will open the windows of heaven, and pour you out a blessing (Mal. 3:10).
Look forth from the heavens, and behold from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15).
Blessed of Jehovah be the land of Joseph, for the precious things of heaven, for the dew (Deut. 33:13).
Jesus said, Swear not by the heaven; for it is the throne of God. He that sweareth by the heaven sweareth by the throne of God, and by Him that sitteth thereon (Matt. 5:34; 23:22).
[4] In these passages, and in many others, by "the heavens" are signified the angelic heavens; and as the Lord‘s heaven on earth is the church, by "heaven" is also signified the church; as in the following passages:--
I saw a new heaven and a new earth; for the former heaven and the former earth were passed away (Rev. 21:1).
Behold I create new heavens and a new earth; therefore the former things shall not be remembered, nor come up upon the heart (Isa. 65:17).
The heavens shall vanish away like smoke, and the earth shall wax old like a garment (Isa. 51:6).
I clothe the heaven with blackness, and I make sackcloth a covering (Isa. 50:3).
I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine; and I will blacken all the luminaries of light in the heaven, and will set darkness upon the land (Ezek. 32:7, 8).
After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matt. 24:29).
What is here signified by the "sun," "moon," "stars," and "the powers of the heavens," see (n. 4056-4060). In Isaiah:--
O Jehovah the God of Israel, Thou alone art the God over all the kingdoms of the earth; Thou hast made heaven and earth (Isa. 37:16).
I am Jehovah, that maketh all things; that spreadeth out the heavens alone; that stretcheth out the earth by Myself (Isa. 44:24).
Jehovah that createth the heavens, that formeth the earth and maketh it, and prepareth it, He created it not an emptiness (Isa. 45:18).
[5] That by "heaven and earth" in these and in other passages is signified in the internal sense the church; by "heaven" the external church, and by "earth" the external church, may be seen above (n. 1733, 1850, 2117, 2118, 3355, 4535), from which it is evident that by the "creation" in the first chapters of Genesis, where it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1); "and the heavens and the earth were finished, and all the army of them" (Gen. 2:1), is meant a new church; for the creation there denotes a new regeneration, which is also called a "new creation," as can be seen from what was shown in the explications at these chapters.
. And unto the sons of Israel who were set apart. That this signifies those who are in the external sense alone separate from the internal, is evident from the representation of the sons of Israel who were apart or separated from Moses, Aaron, Nadab, and Abihu, and from the seventy elders, and of whom it is said (verse 2) that they "should not go up," as being those who are in the external sense of the Word separate from the internal (n. 9380). It shall be briefly stated here who they are, and of what nature, who are in the external sense of the Word separate from the internal. They are those who draw from the Word no doctrine of charity and faith, but remain solely in the sense of the letter of the Word. The doctrine of charity and faith is the internal of the Word, and the sense of the letter is its external. They who are in the external sense of the Word apart from the internal, are also in external worship apart from internal, worshiping external things as holy and Divine, and also believing that these things are in themselves holy and Divine, when yet they are holy and Divine only from internal things. That such were the sons of Jacob, (n. 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871).[2] For example - they believed that they were pure from all sin and from all guilt when they offered sacrifices and ate of the sacrifices; supposing that in their external form apart from the internal, the sacrifices were the most holy things of worship; and that the oxen, bullocks, lambs, she-goats, sheep, rams, and he-goats were then holy; and that the altar was the most holy of all; in like manner the bread of the meat offerings, and the wine of the drink-offerings. They also believed that when they washed their garments and their bodies, they were clean; in like manner that the perpetual fire of the altar and the fires of the lamp were holy of themselves, likewise the showbreads and also the oil of anointing, besides all the other things. The reason why they so believed was that they had rejected everything internal, insomuch that they were not willing even to hear anything about internal things; such as that they should love Jehovah for His own sake, and not for the sake of themselves, that they might be exalted to dignities and to wealth above all the nations and peoples in the world. For the same reason they did not wish to hear that the Messiah was to come for their salvation and eternal happiness; but merely in order that they might be pre-eminent to all in the world. Nor did they wish to hear anything about mutual love and charity toward the neighbor, for the sake of the neighbor and his good; but only for the sake of themselves in so far as he favored them. To entertain a hostile disposition, to bear hatred, to revenge, to be cruel, provided they had the least cause for it, they accounted of no moment.
[3] Very differently would they have believed and done if they had been willing to receive the doctrine of love and faith in the Lord and of charity toward the neighbor. They would then have known and believed that the burnt-offerings, sacrifices, meat-offerings, drink-offerings, and eating of the sacrifices, did not purify them from any guilt and sin; but that they were purified by the worship of God, and by repentance from the heart (Deut. 33:19; Jer 7:21-23; Micah. 6:6-8; Hosea 6:6; Ps. 40:6, 8; 51:17-19; 1 Sam. 15:22); in like manner that the washings of garments and of the body do not make anyone clean, but purifications of the heart; in like manner also that the fire of the altar, and the fires of the lamp, and also the showbreads, and likewise the oil of anointing, were not holy of themselves, but by virtue of the internal things which they signified; and that when they were in holy internal things, they were then holy, not from themselves, but from the Lord, from whom is everything holy. The sons of Israel would have known these internal things if they had received the doctrine of love and charity, because this teaches what the external things infold. From this doctrine also the internal sense of the Word is known, because the internal sense of the Word is the very doctrine itself of love to the Lord and of charity toward the neighbor, which also the Lord teaches, saying that "on these two commandments hang all the law and the prophets" (Matt. 22:37-40).
[4] The case is nearly the same at this day in the Christian world, in which, as there is no doctrine of love to the Lord and of charity toward the neighbor, it is scarcely known what celestial love is, and what spiritual love, which is charity. Therefore they are in external things apart from anything internal; for the good of celestial and spiritual love, and the derivative truth of faith, make the internal of man. Hence it is that at the present day also the external sense of the Word, without doctrine as a rule and guide, may be bent wherever one pleases. For the doctrine of faith, apart from the doctrine of love and charity, is like the shade of night; but the doctrine of faith, from the doctrine of love and charity, is like the light of day; because the good which is of love and charity is like flame, and the truth of faith is like the light from it
[5] Seeing that at the present day the people of the Christian world are of this character - namely, in externals apart from any internal - therefore scarcely any are affected by truth for the sake of truth. From this also it is that they do not even know what good is, what charity is, and what the neighbor; nor what the internal of man is; neither do they know what heaven and hell are, nor that everyone possesses life immediately after death. Such of them as remain in the doctrines of their own church do not care whether they are false or true. They learn them and confirm them, not for the sake of practicing the good of charity from the heart, nor for the sake of the salvation of their souls and their eternal happiness; but for the sake of prosperity in the world, that is, in order that they may gain reputation, honors, and wealth. Hence it is that they have no enlightenment when they read the Word, and that they will utterly deny that there is anything internal in the Word, beyond that which stands forth in the letter. But of the Lord’s Divine mercy more shall be said on this subject elsewhere, from experience.
. He sent not His hand. That this signifies that truth is not there in its power, is evident from the signification of the "hand," as being the power that there is through truth. That "the hand" denotes power, (n. 878, 3091, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281, 9025, 9133); and that it is through truth, (n. 3091, 3502, 6344, 6423, 8304); also that all the power of truth is from good, thus through good from the Lord, (n. 6948, 8200, 9327). From this it is evident that by "He sent not His hand unto the sons of Israel who were set apart" is signified that truth is not in its power with those who are in the external sense of the Word separate from the internal. The reason why truth is not in its power with these is that they have been separated from heaven, and therefore from the Lord; for the Word conjoins man with heaven, and through heaven with the Lord, because all things of the sense of the letter of the Word correspond to the spiritual and celestial things in which are the angels, and with which there is no communication if the Word is apprehended merely according to the letter, and not at the same time according to any doctrine of the church, which is the internal of the Word.[2] Let us take for example the words of the Lord to Peter:--
Thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shall loose on earth shall be loosed in the heavens (Matt. 16:18, 19).
In like manner His words to the disciples:--
Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven (Matt. 18:18).
They who are in the external sense of the Word separate from the internal, thus who are separate from the true doctrine of the church, persuade themselves that such a power was given by the Lord to Peter, and also to the rest of the Lord‘s disciples. Hence came that infernal heresy that it is in human power to let into heaven and to shut out from heaven whomsoever it will; when yet according to the true doctrine of the church, which is also the internal of the Word, the Lord alone has this power; and therefore those who are in the external sense of the Word and at the same time in its internal sense, apprehend that these things were said of faith and its truths which are from the Lord, and that faith from the Lord, thus the Lord Himself, has this power, and therefore by no means any man.
[3] That it is so can be seen from the representation of Peter and of the twelve disciples, and from the signification of a "rock," and likewise from the signification of "keys." That Peter represented faith, (n. 2135a, 2760, 3750, 4738, 6000, 6073); and that the twelve disciples of the Lord, like the twelve tribes of Israel, represented all things of faith and love, (n. 3488, 3858, 6397). That a "rock" signifies the Lord in respect to faith, and thus faith which is from the Lord, may be seen above (n. 8581); and that "keys" signify power, is evident from the passages in the Word where "keys" are mentioned; as in the following passages:--
I am the first and the last; He that liveth, and was dead; but behold I am alive unto ages of ages; and I have the keys of hell and of death (Rev. 1:18).
These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth, and He that shutteth, and no man openeth (Rev. 3:7).
The key of the house of David will I lay upon His shoulder; that He may open and none shut, and that He may shut and none open (Isa. 22:22).
That in these passages a "key" denotes power, is manifest; also that the power belongs to the Lord alone.
[4] From all this it can be seen of what quality are those who are in the external sense of the Word separate from the internal; namely, that they have no conjunction with heaven, thus none with the Lord, as is the case with those who explain these words of the Lord to Peter and to the disciples according to the letter, and thus arrogate to themselves the power of saving mankind, and make themselves gods of heaven and earth; and this from an insane love of self and of the world. Everyone who thinks from sound reason can see and apprehend that man cannot loose one sin, because sin is loosed solely through the formation of a new life; that is, through regeneration from the Lord. That regeneration goes on up to the end of man’s life in the world, and afterward to eternity, (n. 8548-8553, 8635-8640, 8742-8747, 8853-8858, 8958-8969).
[5] What truth "in its power" is, shall also be briefly told. That in the Word the angels are called "powers," and also that they are powers, is known in the church. Yet they are not powers from themselves, but from the Lord, because they are recipients of the truth Divine which is from the Lord. They have such power from the Lord that one of them can drive away, shut up in the hells, and restrain, a thousand of the diabolical crew. For the truth Divine which is from the Lord fills the heavens, and makes the heavens; and if you will believe it, all things have been made and created through it The Word, which was in the beginning with God, and which was God, through which all things were created, and through which the world was made (John 1:1-14), is Divine truth. That this is the one only substantial thing, from which are all things, few are able to apprehend, because no other idea is at this day held about Divine truth than as of the speech of the mouth of one in authority, in accordance with which his commands are executed; but what idea ought to be held about it may be seen above (n. 9407). The omnipotence of the Divine truth which is from the Lord is described in many passages in the Word; and also in John:--
There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought, and his angels; but they prevailed not, neither was their place found any more in heaven. They overcame him through the blood of the Lamb, and through the word of their testimony (Rev. 12:7, 8, 11);
that "the blood of the Lamb" denotes the Divine truth that proceeds from the Divine Human of the Lord, see (n. 4735, 6978, 7317, 7326, 7850, 9127, 9393, 9395); and that "the word of their testimony" denotes the truth Divine which is received, is plain
[6] They who are in the external sense of the Word separate from the internal, thus who are separated from the true doctrine of the church, apprehend this prophetic saying no otherwise than according to the letter; namely, that by "blood" is meant blood, thus the Lord‘s passion; when yet it is the Divine truth that proceeds from the Lord that is there meant by "blood." They who are in the true doctrine of the church are able to know that they are not saved by blood, but by hearing truth Divine, and doing it; thus that those are saved who suffer themselves to be regenerated by the Lord through the Divine truth. This all are able to know, to apprehend, to see, and to perceive, who are in enlightenment from the Lord; thus all who are in the good of charity and of faith, for these are they who are enlightened. This I can avouch - that when I am reading "the blood of the Lamb," and am thinking of the blood of the Lord, the angels who are with me know no otherwise than that I am reading "the Divine truth that proceeds from the Lord," and that I am thinking about this. But let the simple remain in their doctrine, that they are saved through the Lord’s blood, provided they live in accordance with His Divine truth; for they who so live are enlightened in the other life.
. And they saw God. That this signifies faith, is evident from the signification of "seeing God," as being to be endowed with intelligence and faith; for in the internal sense "to see" denotes to see spiritually; and to see spiritually is to see from faith; hence it is that in the Word "to see" signifies to have faith (n. 2325, 3863, 3869, 4403-4421, 5400, 6805, 9128). That they saw the God of Israel, that is, the Lord, is because the laws promulgated from Mount Sinai signify in a wide sense the Word in its whole complex; and the Word is Divine truth from the Lord, which in its supreme sense treats of the Lord alone. Wherefore they who are in enlightenment when reading the Word, see the Lord; and this takes place from faith and from love. This is effected in the Word alone, and not in any other writing whatever. From this it is plain why Moses, Aaron, Nadab, and Abihu, and the seventy elders, saw the Lord. That He was seen by them, and not by the sons of Israel who were set apart, is plain from (verses 9 and 10) which precede; for it is there said that "Moses went up, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel;" and in this verse, "and unto the sons of Israel who were set apart He sent not His hand." The reason why the former saw God, and not the latter, was that Moses and Aaron represented the Word as to the internal and the external senses (n. 9374),and Nadab and Abihu represented doctrine from both (n. 9375), and the seventy elders represented all who are in good from the truths thence derived (n. 9376, 9404) but the sons of Israel who were set apart represented those who are in the external sense of the Word separate from the internal. . And did eat and drink. That this signifies instruction about the good and truth of worship, is evident from the signification of "eating," as being the conjunction and appropriation of good (n. 2187, 2343, 3168, 3513, 3596, 3832, 4745, 5643); and from the signification of "drinking," as being the conjunction and appropriation of truth (n. 3089, 3168, 4017, 4018, 5709, 8562). That it also signifies instruction, namely, "eating" instruction about good, and "drinking" instruction about truth, is because spiritual food is all the good of faith from which is wisdom, and spiritual drink is all the truth of faith from which is intelligence (n. 56-58, 681, 1480, 3069, 3114, 3168, 3772, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5487, 5576, 5579, 5582, 5588, 5655, 5915, 8562, 9003). Hence there were instituted among the ancients banquets, feasts, dinners, and suppers, in order that they might be associated together by means of the things of wisdom and intelligence (n. 3596, 3832, 5161, 7836, 7996, 7997).[2] From this also in the Word "feasts," "dinners," and "suppers," signify associations together in respect to faith and love, as in the following passages:--
Many shall come from the east even to the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matt. 8:11).
Jesus said unto the disciples, Ye shalt eat and drink upon My table in My kingdom (Luke 22:30).
Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you that He shall gird Himself, and make them sit down, and shall Himself come and minister to them (Luke 12:37)
The disciples prayed Jesus, saying, Master, eat. But He said unto them, I have food to eat that ye know not of (John 4:31, 32).
Jesus said, I am the living bread that came down from heaven; if any man eat of this bread, he shall live eternally (John 6:51).
That heavenly bread is here meant, is plain. Heavenly bread is all the good of love and of faith from the Lord (n. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 6118, 9323).
[3] That "eating and drinking" signify being instructed about the good and truth of faith, is evident from the following passages:--
Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught In our streets; but He shall say, I tell you, I know not whence ye are; depart from Me all ye workers of iniquity (Luke 13:26, 27);
"to eat and drink in the Lord‘s presence" denotes to instruct from the Word about the goods and truths of faith; "to teach in the streets" denotes to preach truths from the Word of the Lord, for preaching was formerly done in the streets, because "streets" signify the truths of doctrine of the church (n. 2336).
[4] In Isaiah:--
Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy and eat; come, buy wine and milk without silver and without price. Wherefore do ye weigh out silver for that which is not bread? and your labor for that which satisfieth not? attending attend ye unto Me, and eat ye that which is good, that your soul may delight itself in fatness. Incline your ear, and come unto Me; hear, that your soul may live. Behold, I have given him for a witness to the peoples, a prince and a lawgiver to the nations (Isa. 55:1-4);
that "eating and drinking" here denote to be instructed by the Lord; and that "waters," "wine," "milk," "bread," and "fatness" denote the things of the truth and good of faith from Him, is plain, for it is said, "incline your ear, come unto Me; hear, that your soul may live; behold I have given him for a witness to the peoples, a prince and lawgiver to the nations."
[5] In Ezekiel:--
Behold I break the staff of bread in Jerusalem; that they may eat bread by weight, and with anxiety; and drink waters by measure, and with amazement; and they shall lack bread and water, and pine away because of their iniquity (Ezek. 4:16, 17);
"to eat bread and drink waters" denotes to be instructed in the goods and truths of faith (n. 9323). In like manner in Amos:--
Behold the days come, in which I will send a famine in the land; not a famine for bread, nor a thirst for waters; but for hearing the words of Jehovah (Amos 8:11);
that "a famine for bread," and "a thirst for waters," devote scarcity and deficiency of the knowledges of good and truth, (n. 3364, 4958, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5568, 5576, 5579, 5893, 6110).
[6] From all this it can be seen what is signified by the eyes of the disciples being opened, and their knowing the Lord, when He brake the bread and gave it to them (Luke 24:29-31); for "breaking the bread and giving it to them" in the spiritual world signifies to instruct in the good and truth of faith, by means of which the Lord appears; also what is signified by the bread and wine, and by eating and drinking, in the Holy Supper; and again what is signified by the Lord’s saying unto His disciples after its institution, that "He would not drink of that product of the vine until that day when He should drink it with them new in the Father‘s kingdom" (Matt. 26:26-29). The reason why "eating and drinking" denote instruction about the good and truth of worship, is that it was done after the sacrifices, and likewise from the sacrifices, and the sacrifices represented in general all worship (n. 9391).
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