Spiritual Meaning of EXODUS 25:31-39
[2] That the "lampstand" denotes the spiritual heaven from the Divine truth which is from the Lord, thus also the church; and that a "lamp" denotes faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone; is evident from passages in the Word where a "lampstand," and a "lamp," are mentioned; as in John:--
I saw seven golden lampstands, and in the midst of the seven lamb stands one like unto the Son of man. The seven lampstands are the seven churches (Rev. 1:12, 13, 20).
I will remove thy lampstand out of its place, except thou repent (Rev. 2:5).
The church is here called a "lampstand" from the Divine truth which is there from the Lord; for it is said, "the seven lampstands are the seven churches;" that the church is from the Divine truth is plain from its being said, "I will remove thy lampstand except thou repent;" that it is from the Lord is also plain, for it is said, "in the midst of the lampstands was one like unto the Son of man." That the Lord is called "the Son of man" from Divine truth, (n. 2803, 2813, 3704).
[3] In the same:--
I will give unto My two witnesses that they shall prophesy a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev. 11:3, 4);
the "two witnesses" denote the Word of both Testaments in respect to its witnessing concerning the Lord; it is called an "olive-tree" from the Divine good, and a "lampstand" from the Divine truth, which are from the Lord.
[4] In Zechariah:--
The angel said unto the prophet, What seest thou? to whom I said, I see, and behold a lampstand all of gold, with its flask upon the top of it, and its seven lamps thereon, and seven funnels to the lamps. Two olive-trees near it, one on the right side of the flask, and one on the left side thereof (Zech. 4:2, 3);
this is said of Zerubbabel, who was about to lay the foundation of the house of God and to complete it, by whom is represented the Lord in that He would come and restore the spiritual heaven and church, which are the "lampstand," and the holy truths therein which are the "seven lamps."
[5] That a "lamp" denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone, is evident in these passages:--
The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten it, and the Lamb is the lamp thereof. The nations which are saved shall walk in His light (Rev. 21:23, 24).
There shall be no night there; and they need no lamp, neither light of the sun; for the Lord God giveth them light (Rev. 22:5).
In the former passage "the lamp" denotes the Divine truth which is from the Lord; and "the light," faith, thus also intelligence and wisdom. Again:--
The light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee (Rev. 18:23).
[6] And in Jeremiah:--
I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp; that the whole land shall be a desolation and a devastation (Jer. 25:10, 11);
speaking of the extinction of faith and thereby of intelligence in spiritual things, which is meant by "the lamp which shall no longer be, and by the light of the lamp which shall be taken away."
[7] In like manner in the following passages:--
How oft is the lamp of the wicked put out, and destruction cometh upon them (Job 21:17).
Thou lightest my lamp; Jehovah my God maketh my darkness to shine (Ps. 18:28; 2 Sam. 22:29).
From Thy commands I am become intelligent, Thy Word is a lamp to my foot, and a light to my path (Ps. 119:104, 106).
When God maketh His lamp to shine upon my head, by His light I walked in darkness (Job 29:3).
The lamp of the body is the eye; if thine eye be upright, thy whole body is full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matt. 6:22, 23; Luke 8:16; 11:33-36);
by "the eye" is here meant faith and the intelligence from it. That these things are meant in the internal sense by "the eye," (n. 4403-4421, 4523-4534, 9051). From this it is plain what is signified by "the whole body being full of light if the eye be upright, and by the whole body being darkened if the eye be evil." As faith and the derivative intelligence and wisdom are signified by a "lamp," therefore the kings of Judah are called "lamps for David" (1 Kings 11:36; 15:4; 2 Kings 8:19); and David is called "the lamp of Israel" (2 Sam. 21:16, 17); not that the kings of Judah, nor David, were lamps, but that by a "kind" is signified the Divine truth which is from the Lord (n. 6148); and by "David," the Lord as to Divine truth, from which are faith, intelligence, and wisdom (n. 1888).
. Of pure gold. That this signifies that it is from celestial good, is evident from the signification of "gold," as being the good of love, or celestial good (n. 113, 1551, 1552, 5658, 6914, 6917). It shall here be briefly stated why the lampstand was to be of pure gold. By "the lampstand" is signified the Divine spiritual, or the Divine truth which is from the Lord in heaven and in the church (n. 9548); and because this truth comes forth from the Divine good, the lampstand was of gold, for as before said, "gold" signifies good. This is further manifest from the influx of the Lord into the heavens. The inmost or third heaven is celestial; the middle or second heaven is spiritual. The Lord flows through the celestial heaven which is in the good of love to Him, into the spiritual heaven which is in the truth of faith in Him. From this it is evident why the whole lampstand was to be of pure gold, as also the ten lampstands in the temple built by Solomon (1 Kings 7:49). See (n. 9550, 9568). . Solid shall the lampstand be made. That this signifies that all is from good, is evident from the signification of "solid," as being wholly, thus all from good, which is signified by "gold." For all the spiritual (which is signified by "the lampstand"), in so far as it illumines, comes forth from the celestial, and also continually subsists through the same, as all truth does from good; for if good is withdrawn, truth is extinguished in a moment, because good is the soul of truth. The case herein is like that of the affection of love in regard to thought; if the affection of love is withdrawn, thought is instantly extinguished; for affection is the very life or soul of thought. All the affection that is of love is of good, and all the thought from it is of truth. The truth which is from good is called the spiritual, and the good from which is truth is‘ called the celestial. . Its shaft and its reed;. its cups. That this signifies spiritual things in the natural, is evident from the signification of a "shaft," a "reed," and a "cup" (which are prolongations from the lampstand itself, just as the arms, the hands, and the palms of the hands are from the body), as being spiritual things in the natural; for the natural is produced and derived from the spiritual; as is the spiritual from the celestial (n. 9549). From this it is plain that as "the lampstand" signifies the Divine spiritual, the prolongations and derivations, which are called "the shaft, the reed, and the cups," denote spiritual things in the natural. . Its pomegranates. That this signifies the memory-knowledges of good, is evident from the signification of "pomegranates," as being the memory-knowledges of good. There are memory-knowledges of good and memory-knowledges of truth; the former are signified by the "pomegranates," and the latter by the "flowers," with which the lampstand was encompassed and adorned. That memory-knowledges of good are signified by "pomegranates," is evident from other passages where these are mentioned; as in these passages:--A land of wheat and barley, and of the vine, and the fig-tree, and of the pomegranate (Deut. 8:8).
The seed is not yet in the barn, yea, even to the vine, and the fig-tree, and the pomegranate (Hag. 2:19).
"Wheat, barley, and the seed in the barn" signify celestial things internal and external; "the vine, the fig-tree, and the pomegranate" signify spiritual and natural things in their order, the last of which are the memory-knowledges that belong to the natural and sensuous man; wherefore "the pomegranate" is’ mentioned last.
[2] In Zephaniah:--
Jehovah will destroy Asshur. Flocks shall lie down in the midst of her, every wild animal of the nation, also the pelican and the bittern shall pass the night in the pomegranates thereof (Zeph. 2:13, 14);
where "the pelican and the bittern in the pomegranates" denote falsities of evil in the memory-knowledges of good. In Amos:--
I saw the Lord standing upon the altar, who said, Smite the pomegranate that the posts may shake; that is, divide them in the head, all of thee; I will slay the last of them with the sword (Amos 9:1);
where "to smite the pomegranate" denotes to destroy the memory-knowledges of good by means of the falsities of evil; the posts are then said to "shake," because "posts" denote the truths of the natural (n. 7847); "to slay the last with the sword" denotes in this way to destroy the ultimate things; for a "sword" denotes truth fighting against falsity and destroying it: and the converse (n. 2799, 4499, 6353, 7102, 8294).
. And its flowers. That this signifies the memory-knowledges of truth, is evident from the signification of "flowers," as being the memory-knowledges of truth. "flowers" have this signification, because flowers are growths which precede, and in their manner produce, the fruits and seeds; for, as is known, trees and plants blossom before they bear fruit. The case is the same with man in respect to intelligence and wisdom. The memory-knowledges of truth precede, and in their manner produce with man, the things of wisdom; for they serve as objects to his rational, and thus as means for growing wise. It is for this reason that the memory-knowledges of truth are as flowers; and the good of life, which is the good of wisdom, is as fruit. As all things in the spiritual world bear relation to such things as are in man, for the reason that heaven bears relation to a man, and corresponds to each and all things with man, therefore also all things in the natural world have a correspondence, a representation, and a signification in accordance with their agreement with such things as are in man (n. 9496). From this it can now be seen why "flowers" signify the memory-knowledges of truth, and in general truths; and why "fruits," and likewise "seeds," signify goods.[2] That "flowers" denote the memory-knowledges of truth, and in general truths, is evident from the following passages:--
Their root shall be as rottenness, and their flower as dust; because they have rejected the law of Jehovah Zebaoth, and despised the discourse of the Holy One of Israel (Isa. 5:24).
Jacob shall cause those to come to take root; Israel shall blossom and flower; so that the faces of the world shall be filled with produce (Isa. 27:6).
Woe to the drunkards of Ephraim, and to the fading flower of his glory and comeliness (Isa. 28:1);
"drunkards" denote those who reason from falsities (n. 1072); "Ephraim" denotes the intellectual of the church, here perverted (n. 5354, 6222, 6234, 6238, 6267); "glory," truth Divine (n. 4809, 5922, 8267, 8427, 9429); from which it is plain that a "flower" denotes the memory-knowledge through which is truth. Again:--
The grass is withered, the flower faded, the people is grass; but the word of our God abideth forever (Isa. 40:7, 8).
The flower of Lebanon languisheth (Nahum 1:4);
where also "the flower" denotes memory-knowledges as means for growing wise.
[3] In Daniel:--
Nebuchadnezzar saw in a dream, and behold a tree in the midst of the earth, the height thereof great, the leaf thereof beautiful, and the flower thereof much; the beast of the field had shade under it, and the birds of heaven dwelt in the branches thereof, and all flesh was fed. But the Holy One from heaven, crying aloud, said, Hew down the tree, cut off his branches, shake off his leaf, scatter his flower; let the beast of the field flee from under it, and the birds from its branches (Daniel 4:10, 12-14);
by "the tree" and "the height thereof" is signified the increase of the religiosity signified by "Babel," which is holy in externals, but profane in internals (n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); "the leaf" denotes memory-truth in general (n. 885); "the flower," the memory-knowledge of truth in so far as it serves as a means for growing wise, but here in so far as it serves as a means for growing insane, because it is said that "the flower shall be scattered;" "the beast of the field" denotes those who are in affections of good; and in the opposite sense, those who are in affections of evil (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198, 7523, 9090, 9280); but "the birds of heaven" denote those who are in affections of truth, and in the opposite sense those who are in affections of falsity (n. 3219, 5149, 7441); therefore it is said that "under the shade of that tree dwelt the beast of the field," and that "in its branches dwelt the birds of heaven," and that "all flesh was fed;" and afterward that "the beast of the field should flee from under it, and the birds from its branches."
. Shall be out of it. That this signifies that they shall be from the spiritual which is from celestial good, is evident from the signification of "the lampstand," out of which the pomegranates and flowers were to be, as being the Divine spiritual which is from the Divine celestial (n. 9548). Hence it is evident that by "shall be out of it" is signified from the spiritual which is from celestial good. . And there shall be six reeds going out of the sides thereof. That this signifies all things of truth from good in the complex, is evident from the signification of "six," as being all things in the complex (n. 3960, 7973, 8148); and from the signification of "reeds going out of the sides," as being truths from good. For by "the reeds out of the lampstand" is signified the like as by the arms and hands of a man, because each and all things in nature bear relation to the human form, and have their signification therefrom (n. 9496, 9553). The "arms" and "hands" in man correspond to truths from good, and to the derivative power, (n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133). From all this it is evident that by "the six reeds going out of the sides" are signified all things of truth from good in the complex. . Three reeds of the lampstand out of the one side there of, and three reeds of the lampstand out of the other side thereof. That hereby is signified full in respect to good and truth, is evident from the signification of "three," as being what is fall (n. 2788, 4495, 7715, 9198); from the signification of "the reeds of the lampstand," as being truths from good and the consequent power (n. 9555); and from the signification of "out of the one side, and out of the other side," as being from good and the derivative truth. For by the things on the right side of the body are signified goods, and by those on the left side the truths thence derived, as is the case with the right and left sides of the face, the right and left eyes, the right and left ears, the right and left feet, and in like manner with all other things in the body. . Three almond-shaped cups. That this signifies full in respect to memory-knowledges from good, is evident from the signification of "three," as being what is full (n. 9556); from the signification of "cups," as being memory-truths that are from the good of charity (n. 5120); and from the signification of "almonds," as being the goods of life that correspond to the truths of interior natural good (n. 5622). From this it is evident that by "three almond-shaped cups" is signified what is full in respect to memory-truths from good. . In one reed. That this signifies the power of truth from good, is evident from the signification of a "reed," as being truth from good and the consequent power (n. 9555). . A pomegranate and a flower. That this signifies the memory-knowledge of good and of truth, is evident from the signification of "a pomegranate," as being the memory-knowledge of good (n. 9552); and from the signification of "a flower," as being the memory-knowledge of truth (n. 9553). . And three almond-shaped cups in the other reed, a pomegranate and a flower. That this signifies the like things as just above (n. 9557-9559), is evident without explication. . So for the six reeds going out of the lampstand. That this signifies the power of truth from good in respect to all things in the spiritual heaven, is evident from the signification of "six," as being all things in the complex (n. 9555); from the signification of "the reeds," as being truths from good and the consequent power (n. 9555, 9558); and from the signification of "the lampstand," as being the spiritual heaven (n. 9548). From this it is evident that by "the six reeds going out of the lampstand" is signified the power of truth from good in respect to all things in the spiritual heaven. . And in the lampstand. That this signifies the middle of it through which there is conjunction, and from which are powers, is evident from the signification of "the lampstand," as being the spiritual heaven (n. 9548), but here, because the middle part is meant from which the six reeds went out, by which reeds are signified powers (n. 9558), therefore the middle is signified through which there is conjunction, and from which are powers. . Four almond-shaped cups. That this signifies the memory-knowledges of truth from good, is evident from the signification of "four," as being conjunction (n. 8877); and from the signification of "almond-shaped cups," as being memory-knowledges from good (n. 9557). . Its pomegranates, and its flowers. That this signifies the memory-knowledges of good and of truth, is evident from the signification of "pomegranates," as being memory-knowledges of good (n. 9552); and from the signification of "flowers," as being memory-knowledges of truth (n. 9553). . And a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under too reeds out of it. That this signifies the memory-knowledge of good for all the several truths, is evident from the signification of "a pomegranate," as being memory-knowledge of good (n. 9552); and from the signification of the "reeds," as being truths from good (n. 9555). Its being said three times signifies every thing, and in the internal sense complete conjunction; for by "three" is signified what is complete (n. 2788, 4495, 7715, 9198); and by "two" is signified conjunction (n. 1686, 5194, 8423). . For the six reeds going out of the lampstand, signifies the power of truth from good in respect to all things in the spiritual heaven (n. 9561). . Their pomegranates and their reeds shall be out of it; all of it. That this signifies that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord, is evident from the signification of "pomegranates," as being memory-knowledges of good (n. 9552); from the signification of the "reeds," as being truths from good and the consequent powers (n. 9555, 9558); and from the signification of "the lampstand," out of which they were to be, as being the Divine spiritual which is in heaven and in the church from the Lord (n. 9548). From this it is evident that by "the pomegranates and the reeds that were to be out of the lampstand," is signified that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord. How the case is with these things may be seen in what now follows. . One solid of pure gold. That this signifies entire and perfect because from the same good, is evident from the signification of "one solid thing," as being wholly, thus all from the good which is signified by "gold" (n. 9550), thus what is entire and perfect; for that which is wholly from good is entire and perfect. By that which is wholly from good, thus by that which is entire and perfect, is meant when good is the all in all, not only in the truths which are signified by "the reeds," but also in the memory-knowledges which are signified by "the pomegranates and the flowers." But how the case herein is shall now be stated. Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect.[2] The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and do effect of it. In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual. With man all is called "celestial" that is of the good of love, all "spiritual" that is of the truth of faith thence derived, and all "natural" that is‘ of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, in so far as it is of faith with man, is in the light of heaven.
[3] From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish. Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church.
[4] But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his conception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life. From all this it can be seen what is meant by that which is entire and perfect because from the same good, which is signified by "one solid of pure gold."
. And thou shalt make the lamps thereof, seven. That this signifies holy spiritual things from it, is evident from the signification of a "lamp," as being the faith and intelligence of truth, which are from the Lord alone (n. 9548), thus what is spiritual, for the Divine truth which is from the Lord, and through which are faith, intelligence, and wisdom, is the spiritual; and from the signification of "seven," as being what is holy (n. 395, 433, 716, 881, 5265, 5268). The lamps were seven in number because the Divine truth, from which are faith, intelligence, and wisdom, is what is called "holy," for the reason that it proceeds from the Divine good of the Lord’s Divine love; and the Divine good of the Divine love is that which makes holy. It was from this that sanctifications were effected with oil, as the sanctification of the tent, and of all things therein, of the altar, of Aaron and his sons, and of their garments, and afterward of the kings, from which they were called "the anointed;" for "oil" signifies the good of love (n. 886, 3728, 4582, 4638). . And it shall make its lamps go up. That this signifies the light of the spiritual heaven, is evident from the signification of "making its lamps go up," as being to kindle a light in them, that they may give light; and as the spiritual heaven was represented by the lampstand (n. 9548), therefore by "making the lamps go up" is signified the light of the spiritual heaven. The light of the spiritual heaven is the Divine truth that proceeds from the Lord, and the consequent faith, intelligence of truth, and wisdom of good (n. 9548). How the case is with the light of the spiritual heaven shall be briefly stated. In the Lord‘s celestial kingdom, which is the inmost or third heaven, there is a light which immeasurably surpasses the light in the spiritual kingdom, which is the middle or second heaven. The light of the celestial kingdom, that is, of the inmost heaven, does not appear as light, but as flame; the reason being that the good of love reigns in this heaven, and in heaven the good of love is presented to view as flame. But in the Lord’s spiritual kingdom, which is the middle or second heaven, there is a light which immeasurably surpass the light of the world, and yet it appears bright white, for the reason that in this heaven there reigns the truth of faith from the good of charity; and in heaven the truth of faith from this good is presented to view as a bright white light. From this in the Word also "light" signifies the truth which is from good, and in the supreme sense the Divine truth that proceeds from the Lord‘s Divine good. From all this it can now be seen what is meant by "the light of the spiritual heaven," and what by "the flame of the lamp," from which is this light. . And it shall give light over against the faces of it. That this signifies from the Divine good of the Lord’s Divine Human, is evident from the signification of "giving light," as being the Divine truth that proceeds from the Lord‘s Divine good; for it is this which gives light to heaven and the angels themselves who are there, and also to the church and the men therein who are in faith from good. The illumination from this is the illumination of the mind, from which come intelligence and wisdom in the truths and goods of faith. The mind is illuminated by means of the Word, because the Word is Divine truth from the Lord. And from the signification of "the faces," when said of the Lord, as being all that which is from the Divine good of His Divine love (n. 9545, 9546). The reason why it is from the Divine good of the Lord’s Divine Human, is that the Lord‘s Divine Human is the source of light in heaven, for it is the Sun of heaven, from which is light, and the light from this is Divine truth (n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407); and that the Lord is the Sun of heaven may also be seen above (n. 1053, 1521, 1529, 1530, 1531, 2441, 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8644, 8812). The Divine Human of the Lord is the source of light in heaven, because the Divine cannot be seen except under a human form, as also the Lord taught in these passages:--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).
Ye have not heard the voice of the Father at any time, nor seen His shape (John 5:37).
He that is washed needeth not save to be washed as to his feet, and is clean every whit (John 13:10);
"washing" signified the purification of the internal man (n. 3147, 5954, 9088); and "the feet," the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).
. Shall be of pure gold. That this signifies also from good, is evident from the signification of "gold," as being the good of love (n. 9549). The reason why the purifiers and evacuators must also be from good, is evident from what was shown above (n. 9568). . A talent of pure gold shall it be made, with all these vessels. That this signifies celestial good, from which is spiritual good together with its memory-knowledges, is evident from the signification of "a talent of pure gold," as being the one good from which are all things, for "a talent" denotes one, and "gold" denotes good (n. 9549); and "the vessels," which were also to be of the same good, denote memory-knowledges (n. 9557, 9559, 9560, 9563, 9564); that "vessels" in general denote truths and memory-knowledges, (n. 3068, 3079, 9394, 9544). As good must be everything in all the products and derivatives, thus celestial good in spiritual goods, and from this in memory-knowledges (n. 9568), therefore it is said that the lampstand must be made of pure solid gold (n. 9549, 9550); and that the shaft, the reed, the cups, the pomegranates, and the flowers, must be from the same (n. 9551-9554); and here that it, together with all these vessels, must be made from a talent of pure gold. EXODUS 25:31-39 previous - next - text - summary - Exodus - Full Page
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