Spiritual Meaning of EXODUS 27:1-8
[2] There were two things by which was represented the Lord as to the Divine Human: the temple and the altar. That this was represented by the temple, He Himself teaches in John:
Jesus said, Take apart this temple, and in three days I will raise it up. He spake of the temple of His body (John 2:19, 21).
That the same was represented by the altar, can also be seen from His own words when He speaks of the temple and at the same time of the altar, in Matthew:--
Ye fools and blind, because ye say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is guilty. Which is the greater, the gold, or the temple that sanctifieth the gold? Likewise, Whosoever shalt swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is guilty. Ye fools and blind; for which is the greater, the gift, or the altar that sanctifieth the gift? He that shall swear by the altar, sweareth by it, and by everything that is upon it. And he that shall swear by the temple, sweareth by it, and by Him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon (Matt. 23:16-22).
From this it is evident that, as the temple, so also the altar, was a representative of the Lord’s Divine Human; for the same is said of the altar as of the temple, namely, that it is that which sanctifieth the gift that is upon it; thus that the altar was the subject from which came the sanctification; consequently that it also was a representative of the Lord‘s Divine Human, from which all that is holy proceeds. But the altar was a representative of the Lord in respect to His Divine good; whereas the temple was a representative of Him in respect to His Divine truth, thus in respect to heaven; for the Divine truth that proceeds from the Lord makes heaven. For this reason it is said of the temple that "he that shall swear by the temple, sweareth by it and by Him that dwelleth therein;" and it is added that "he that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon." "The throne of God" denotes the Divine truth that proceeds from the Lord, thus heaven, and "He that sitteth thereon"denotes the Lord (n. 5313). The same that was represented by the temple, was represented also by the Habitation; the Lord in respect to Divine truth being there denoted by "the Testimony" which was in the ark (n. 9503).
[3] As the altar represented the Lord in respect to Divine good, it was the very holy of holies, and sanctified everything that touched it; as can be seen from what follows in this book, where it is said, "Seven days thou shalt make atonement for the altar, and sanctify it; that the altar may be a holy of holies, and everything that shall touch it shall be made holy" (Exod. 29:37); and therefore the fire upon the altar was perpetually burning, and was never put out (Lev. 6:13); and from that fire was taken the fire for the incense, and from no other source (Lev. 10:1-6); for by "the fire of the altar" was signified the Divine good of the Lord’s Divine love (n. 5215, 6314, 6832, 6834, 6849).
[4] That the altar was a representative of the Lord, is evident from the following passages in David:--
Let Thy light and Thy truth bring me unto the mountain of Thy holiness, and unto Thy habitations, that I may go In unto the altar of God, unto God (Ps. 43:3, 4).
I wash mine hands in innocency; and I compass Thine altar, O Jehovah (Ps. 26:6).
[5] But that the altar was a representative of the worship of the Lord, is evident from these passages:--
All the flocks of Arabia shall be gathered together to thee; the rams of Nebaioth shall minister to thee; they shall come up with acceptance on Mine altar (Isa. 60:7).
The Lord hath forsaken His altar, He hath abhorred His sanctuary (Lam. 2:7);
where "to forsake the altar" denotes to abolish the representative of the worship of the Lord from the good of love; "to abhor the sanctuary" denotes to abolish the representative of the worship of the Lord from the truths of faith.
[6] In Ezekiel:--
Your altars shall be destroyed; I will scatter your bones round about your altars; and your altars shall be laid waste, and made desolate; and your idols stall be broken, and shall cease (Ezek. 6:4, 5);
"to destroy, lay waste, and desolate the altars" denotes that so it shall be with representative worship. In Isaiah:--
The iniquity of Jacob shall not be expiated, when he shall put all the stones of the altar as chalkstones that are scattered (Isa. 27:9);
where "the stones of the altar that are scattered" denote all the truths of worship.
[7] Again:--
In that day shall a man look unto his Maker, and his eyes unto the Holy One of Israel. And he shall not look unto the altars, the work of his hands, and to that which his fingers have made (Isa. 17:7, 8);
where "the altars which are the work of his hands and that which his fingers have made" denote worship from one‘s own intelligence.
[8] In Hosea:--
Ephraim hath multiplied altars for sinning (Hosea 8:11);
where "multiplying altars for sinning" denotes to invent worthless things of worship. In the same:--
The thistle and the thorn shall come up on their altars (Hosea 10:8);
denoting that evils and falsities shall enter in and make the worship.
[9] In Isaiah:--
In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:19);
where "an altar to Jehovah" denotes the worship of the Lord.
[10] As the altar described in this chapter was portable, it was made of shittim wood, and was overlaid with brass; but the altar which was to remain in its place was made either of earth or of unhewn stones. The altar made of earth was the principal representative of the worship of the Lord from the good of love; and the altar made of unhewn stones was a representative of worship from the goods and truths of faith (n. 8935, 8940); while the portable altar here described was a representative of the worship of the Lord from the good of love. For this reason it was of shittim wood and was overlaid with brass.
. Of shittim wood. That this signifies righteousness, is evident from the signification of "shittim wood," as being the good of merit and of righteousness that belongs to the Lord alone (n. 9472, 9486); it shall here be stated what are the righteousness and the merit that belong to the Lord alone. It is believed that the Lord had merit and righteousness because He fulfilled all things of the law, and because by the passion of the cross He saved the human race; yet these things are not meant in the Word by the righteousness and merit of the Lord; but by His merit and righteousness is meant that He fought alone with all the hells, and subjugated them, and thus reduced into order all things in the hells, and at the same time all things in the heavens. For with every man there are spirits from hell, and also angels from heaven; without these man cannot possibly live; and unless the hells had been subjugated by the Lord, and the heavens brought back into order, no man could have been saved.[2] This could not have been effected except by means of His Human; that is, through combats with the hells from His Human. And as the Lord did this from His own power, thus alone, therefore to the Lord alone belong merit and righteousness; and therefore it is He alone who still conquers the bells with man; for He who once conquers them, conquers them forever. Wherefore absolutely nothing of merit and righteousness belongs to man; but the merit and righteousness of the Lord are imputed to him when he acknowledges that nothing is from himself, but everything from the Lord. From this it is that the Lord alone regenerates man; for to regenerate man is to drive away the hells from him, consequently the evils and falsities which are from the hells, and to implant heaven in their stead; that is, the goods of love and the truths of faith, for these make heaven. Moreover by means of continual combats with the hells the Lord glorified His Human, that is, made it Divine; for as man is regenerated by means of combats which are temptations, so the Lord was glorified by means of combats which were temptations. Consequently the glorification of the Human of the Lord by His own power is merit and righteousness; for thereby man has been saved, for thereby all the hells are kept by the Lord in subjection forever.
[3] That this is so is evident from the passages in the Word where the merit and righteousness of the Lord are treated of; as in Isaiah:--
Who is this that cometh from Edom, with sprinkled garments from Bozrah? marching in the multitude of His strength? I that speak in righteousness, great to save. Wherefore art Thou red in Thy garments, and Thy garment like his that treadeth in the winepress? I have trodden the winepress alone; and of the people there was no man with Me; therefore I have trodden them in Mine anger; whence their victory has been sprinkled upon My garments, and I have soiled all My raiment. For the day of vengeance was in Mine heart, and the year of My redeemed had come. I looked around, but there was none to help; and I was amazed, but there was none to uphold; therefore Mine arm brought salvation to Me; and My wrath sustained Me. And I trampled the peoples in Mine anger, and I brought down their victory to the earth. Therefore He became the Saviour (Isa. 63:1-8);
that these things are said of the Lord, is known; His combats with the hells are described by His "garments being sprinkled," by His "being red in His garments," by His "garments being like his that treadeth in the winepress," and by "the days of vengeance." His victories and subjugations of the hells are described by His "treading them in His anger," whereby "their victory was sprinkled upon His garments," by His "trampling the peoples in anger," and "bringing down their victory to the earth." That the Lord did these things from His own power, is described by His "treading the winepress alone," and by "there being of the peoples no man with Him;" also by His "looking around, but there was none to help;" and by His "being amazed, but there was none to uphold;" likewise by His "own arm bringing salvation unto Him." That from this came salvation, is described by His marching in the multitude of His strength, mighty to save," by "the year of His redeemed being come," and by His "therefore becoming the Saviour."
[4] That all these things belong to righteousness, appears still more clearly in other passages in the same prophet:--
He saw that there was no man, and was amazed that there was none to intercede; therefore His arm performed salvation for Him, and His righteousness upheld Him; whence He put on righteousness as a coat of mail, and a helmet of salvation upon His head; He put on garments of vengeance, and covered Himself with zeal as with a cloak (Isa. 59:16, 17).
My righteousness is near, My salvation hath gone forth, and Mine arms shall judge the peoples; in Me shall the islands hope, and upon Mine arm shall they trust (Isa. 51:5);
"the arm which performed salvation for Him, and upon which they shall trust," denotes His own power, by which He subjugated the hells. That "the arm" denotes power, (n. 4932, 7205). From this it is clear what is meant by "the righteousness and merit that belong to the Lord alone."
[5] In like manner in other passages:--
Who hath stirred up one from the east, whom He hath called in righteousness to follow Him? He hath given nations before Him, and made Him to rule over kings (Isa. 12:2).
I have brought near My righteousness, it is not far off, My salvation shall not tarry (Isa. 46:13).
Jehovah will clothe me with garments of salvation, He hath covered me with the mantle of righteousness (Isa. 61:10).
My mouth shall recount Thy righteousness, Thy salvation all the day; I know not the numberings; I will make mention of Thy righteousness, forsake me not until I have declared Thine arm, Thy might, for Thy righteousness is even unto the height; Thou who hast done great things (Ps. 71:15, 16, 18, 19, 24).
Behold the days come when I will raise unto David a righteous offshoot, who shall reign as king, and shall prosper, and shall do judgment and righteousness in the earth. In those days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jer. 22:5, 6; 33:15, 16).
Seventy weeks have been decreed to expiate iniquity, and to bring in the righteousness of the ages (Dan. 9:24).
[6] That the subjugation of the hells, the setting in order of the heavens by the Lord, the glorification of His Human, and the consequent salvation for the man who receives the Lord in love and faith, are the righteousness and merit that belong to the Lord alone, can be seen from the passages above quoted. But those cannot apprehend this matter who are not aware that there are with man spirits from the hells, and that from them he has evils and falsities; and also that there are angels from heaven with him, and that from them he has goods and truths; and that thus on the one side the life of man is joined to the hells, and on the other to the heavens, that is, through the heavens to the Lord; and thus that man could not possibly be saved unless the hells had been subjugated, and the heavens reduced into order, and in this manner all things made subject to the Lord.
[7] From all this it can be seen why (n. 9486) the good of the Lord’s merit is the only good that reigns in the heavens; for this good of merit is even now the continual subjugation of the hells, and thus the protection of the faithful. This good is the good of the Lord‘s love; for from the Divine love He fought and conquered in the world. From the Divine power in the Human thence acquired, He alone forever fights and conquers for heaven and the church; and thus for the whole human race, and thereby saves them. This then is the good of merit, which is called "righteousness," because it belongs to righteousness to restrain the hells which are endeavoring to destroy the human race; and to protect and save the good and faithful. Concerning the combats or temptations of the Lord while He was in the world, (n. 1663, 1668, 1690-1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273); and that the Lord alone fights for the human race against the hells, (n. 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969).
. Five cubits the length, and five cubits the breadth. That this signifies equally from good and from truth, is evident from the signification of "five," as being equally; for when two things are alike, as in this case the length and the breadth, there is equality. The length and the breadth of the altar were five cubits, because "five" signifies also the same as "ten," "a hundred," and "a thousand," and by these numbers is signified much, all, what is full; and in the supreme sense which treats of the Lord, what is infinite; therefore such also is the signification of "five;" for compound numbers signify the like as the simple numbers of which they are composed, and therefore the simple numbers the like as their compounds (n. 5291, 5335, 5708, 7973). That "ten," "a hundred," and "a thousand" denote much, all, and what is full, (n. 2636, 3107, 4400, 4638, 8715); likewise "five," (n. 5708, 5956, 9102); and that "a thousand" when said of the Divine denotes what is infinite, (n. 2575). And from the signification of "length," as being good (n. 1613, 9487); and from the signification of "breadth," as being truth (n. 1613, 3133, 3434, 4482, 9487). From this it is evident that by "five cubits the length, and five cubits the breadth" is signified equally from good and from truth. It is said "equally from good and from truth," when truth is of good and good is of truth; thus when good and truth act as one, and form a marriage, such as is in heaven from the Lord. This can be illustrated by the understanding and the will in man: when the understanding acts as one with the will, that is, when man perceives truth to be of good, and good to be of truth, then he partakes equally of good and of truth. Moreover the understanding has been appointed for the perception of truth from good, and the will for the perception of good in truth. . The altar shall be foursquare. That this signifies thus what is righteous, is evident from the signification of "foursquare," as being what is righteous; and from the signification of "the altar," as being a representative of the Lord, and of the worship of Him. Consequently by "the altar being foursquare" is signified what is righteous in the Lord, and consequently in worship. Worship is said to be "righteous" when the good and truth which are in it are from the Lord, and not from man; for what is righteous is from the Lord alone (n. 9263). That "foursquare" denotes what is righteous, originates in the representatives in the other life. There, goods are presented as round, and the goods of the external man, which are called "righteous," are presented as foursquare; but truths and rights are presented as linear and triangular. From this then it is that by "foursquare" is signified what is righteous, as also by "the altar of incense being foursquare" (Exod. 30:2), and by "the breastplate of judgment being a doubled square" (Exod. 28:16), and likewise by "the New Jerusalem being foursquare" (Rev. 21:16). The "New Jerusalem" here denotes the New Church of the Lord which is to succeed our present church; the external good of it, which is what is righteous, is signified by its being "foursquare." . And the height thereof shall be three cubits. That this signifies full in respect to degrees, is evident from the signification of "three," as being what is full (n. 4495, 7715, 9488, 9489); and from the signification of "height," as being degrees in respect to good (n. 9489). . And thou shalt make its horns. That this signifies power, is evident from the signification of "horns," as being the power of truth from good (n. 2832, 9081). . Upon the four corners thereof. That this signifies complete power, is evident from the signification of "four," as being conjunction (n. 9601, 9674); and from the signification of "corners," as being stability and strength (n. 9494), also all things of truth and of good (n. 9642). Wherefore by "the horns upon the four corners" is signified complete power. . From it shall be its horns. That this signifies that the power shall be from good, is evident from the signification of "the altar," from which the horns were to be, as being a representative of the Lord, and of the worship of Him from the good of love (n. 9714); and from the signification of "horns," as being power (n. 9719). From this it is evident that by "the horns being from it" is signified that the power shall be from good. That in the spiritual world all power is of good through truth, (n. 6344, 6423, 9643). . And thou shalt overlay it with brass. That this signifies a representative of good, is evident from the signification of "brass," as being natural or external good (n. 425, 1551). That the overlaying with, and putting on, of brass, is a representative of this good, is manifest. . And thou shalt make its pans, to take away its ashes. That this signifies what is to be removed after uses, is evident from the signification of "the pans for taking away the ashes," as being the things that effect removal after uses. For "ashes" signify such things in man’s natural or external memory as remain after uses, and have to be removed so as not to prevent other things from taking their place, by means of which there may again be uses. The "pans" denote such things as effect removal, because by them the ashes are taken away. That it may be known what is signified by the "ashes" which remained upon the altar after a burnt-offering or sacrifice, it shall first be told how the case is with the things which remain in man after uses. From his infancy up to the end of his life in the world, a man is being perfected as to intelligence and wisdom; and if it is well with him, as to faith and love. Memory-knowledges chiefly conduce to this use. These knowledges are imbibed by hearing, seeing, and reading, and are stored up in the external or natural memory. These are of service to the internal sight or understanding as a plane of objects, from which it may choose and bring out such things as promote wisdom. For by virtue of its light, which is from heaven, the interior sight or understanding looks into this plane, that is, into this memory, which is below itself; and from the various things which are there, it chooses and brings out such as agree with its love. These it calls forth to itself from thence, and stores them up in its own memory, which is the internal memory (n. 2469-2494). From this is the life of the internal man, and its intelligence and wisdom. The case is the same with the things that belong to spiritual intelligence and wisdom, which are those of faith and love. Memory-knowledges, that is to say, memory-knowledges from the Word, or from the doctrine of the church, which are called the knowledges of truth and good, are in like manner of service for implanting in the internal man these things of spiritual intelligence and wisdom. When these knowledges are stored up in the memory of the external man, they are in like manner of service as objects to the sight of the internal man, which sees from the light of heaven, and from them chooses and brings out such things as are in agreement with its love; for the internal man sees nothing else in, the external man. For the things which a man loves, he sees in the light, but the things which he does not love, he sees in the shade: the latter he rejects, but the former he chooses.[2] From all this it can be seen how the case is with the truths of faith and the goods of love with the man who is being regenerated; namely, that the good of love chooses for itself suitable truths of faith, and by their means perfects itself; and thus the good of love is in the first place, and the truth of faith in the second, as often shown before (n. 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4977, 6256, 6269, 6272, 6273). After the memory-knowledges, or the knowledges of good and truth, in the memory of the external man, have performed this use, they as it were vanish from this memory. They are circumstanced like those matters of instruction which have served the man from infancy as means for perfecting his moral and civil life; after these have performed this use, and the man has acquired life therefrom, they perish from the memory, and remain only as a matter of practice or use. In this way man learns to speak, to think, to discriminate, and to judge, to lead a moral life, and to conduct himself becomingly; in a word, he learns languages, good manners, intelligence, and wisdom.
[3] The memory-knowledges which have served for these uses are signified by "the ashes which are to be removed;" and the knowledges of truth and of good, through which the man has gained spiritual life, after they have served this use, that is, after they have become of the life, are also signified by "the ashes of the altar which were to be removed." But when they are being removed, they are first placed near the altar, and afterward are carried forth outside the camp into a clean place. Meanwhile the fire of the altar is always burning for the use of a new burnt-offering or sacrifice, according to the process described by Moses in Leviticus:--
The priest shall cause the burnt-offering to ascend upon the hearth upon the altar all night even unto the dawn. Afterward he shall put on his linen clothing and his linen breeches, and he shall take up the ashes, into which the fire hath consumed the burnt-offering on the altar. Afterward he shall put off his garments, and shall put on other garments, and carry forth the ashes outside the camp into a clean place. But the fire upon the altar shall be burning, it shall not be put out; the priest shall burn wood on it at the dawn of every day; and he shall arrange the burnt-offering upon it, and shall burn upon it the fat of the sacrifices. The fire shall be burning upon the altar continually; it shall not be put out (Lev. 6:9-13);
all these particulars involve arcana of heaven, and signify the Divine things of the worship of the Lord from the good of love; what "the ashes" consequently signify has been told above. That something heavenly is signified by "the ashes of the altar" can be seen by everyone who reflects, as that when the priest was to take away the ashes from the altar, he was to put on clothing of linen and breeches of linen, and afterward in other garments was to carry them outside the camp, and lay them in a clean place. Nothing in the Word is worthless, not even any word, thus not any circumstance of this procedure.
[4] From all this it can in some measure be seen what is signified by "the ashes of the red cow that was burnt," by means of which the water of separation and of cleansing was prepared, of which we read in (Numbers 19:2-10, 17); and what is signified by "ashes" in the opposite sense, namely, what is condemned that remains after the burning from the fire of self-love. This is signified by "the ashes" which they carried on the head, and in which they rolled themselves when bewailing their sons (Jer. 6:26; Ezek. 27:30; Jonah 3:6)
. And its shovels, and its basins, and its fleshhooks, and its fire-tongs. That this signifies memory-knowledges that contain and that are of service for every use, is evident from the signification of "vessels" in general, as being the things of the external memory; that is, memory-knowledges (n. 3068, 3069); and, in holy things, as being the knowledges of good and truth, which are means for the worship of the Lord (n. 9544). Such also is the meaning of the vessels for ministration about the altar; but each vessel there must signify memory-knowledges for a particular use; thus all the vessels there signify memory-knowledges that are of service for every use. . All the vessels thereof thou shalt make of brass. That this signifies all things from good, is evident from the signification of "vessels," as being memory-knowledges (n. 9724), here all such knowledges, because it is said "all the vessels;" and from the signification of "brass," as being external or natural good (n. 425, 1551). . And thou shalt make for it a grating, a network. That this signifies the sensuous, which is the ultimate, is evident from the signification of "a grating, a network," as being the external sensuous, thus that which is the ultimate of life with man; and because it signifies the ultimate, it was put round about the altar. This sensuous was represented by "the grating" because in the first place it as it were sifts and separates the things which enter to man and are presented to the understanding and the will, thus truths and goods. If the sensuous is from good, it admits nothing but goods and truths which are from good, and rejects evils and the falsities which are from evil; for the sensuous is the perceptive and sensitive itself of the things of the understanding and of the will in the extremes, being formed precisely according to their affections. The nature of it may be illustrated by very many things in‘ the body; for everywhere in the extremes of the body there are net-like forms, and as it were sieves or gratings, which sift the things that flow in from the world, admitting, from desire, those which are suitable, and rejecting, from aversion, those which are not suitable. There are such most exquisite forms in the stomach, which in accordance with the desires, and for the sake of use, admit into the blood what is suitable of the chyle, and reject what is unsuitable, in accordance with the aversion that is felt for things injurious. The case is similar with the sensuous, which is the ultimate of man’s life. But with man this has been completely destroyed, for the reason that it stands out nearest to the world, and therefore is the last to be regenerated, and at this day scarcely anyone can be regenerated as far as this; and what in consequence is the nature of this sensuous with such persons can be seen from what has been already shown about it (n. 4009, 5077, 5081, 5084, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 6201, 6310-6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7645, 7693, 9212, 9216). Therefore man is raised by the Lord from this sensuous toward more inward things, in order that he may see and take hold of the truths which are of faith, and the goods which are of love. But the sensuous which is signified by "the grating, a network round about the altar," is the sensuous of the Lord‘s Divine Human; for the altar is the representative of the Lord, and of the worship of Him from the good of love (n. 9714). . Of brass. That this signifies which also is from good, is evident from the signification of "brass," as being external or natural good (n. 425, 1551). As by the "grating, a network round about the altar" is signified the sensuous of the Lord’s Divine Human (n. 9726), therefore the good which is here signified is the Divine good of His Divine love. All things of the Lord‘s Divine Human are from this good. . And upon the net shalt thou make four rings of brass. That this signifies the sphere of good through which there is conjunction, is evident from the signification of "the net," as being the extreme of life that corresponds to the interior life, which is that of the understanding and of the will (n. 9726); from the signification of "four," as being conjunction (n. 1686, 8877, 9601, 9674); from the signification of "the rings," as being the sphere of Divine good and truth through which there is conjunction (n. 9498, 9501); and from the signification of "brass," as being good (n. 9727). . Upon the four extremities of it. That this signifies everywhere, is evident from the signification of "the four extremities," as being everywhere (n. 9666). . And thou shalt bestow it under the compass of the altar beneath. That hereby is signified this in ultimates, is evident from the signification of "the grating, a network" which was to be put under the compass of the altar, as being the sensuous (n. 9726); from the signification of "the compass," when said of the sensuous, as being the ultimate. That the external sensuous is the ultimate of life with man, (n 9726); and from the signification of "beneath," as being outward, for by higher things are signified interior things, and by lower things are signified exterior ones (n. 6952, 6954, 7814-7821, 8604); consequently by "above" or "upward" is signified inward; and by "beneath" or "downward" is signified outward. By the external sensuous is not meant the sense of the body itself, as its sight, hearing, taste, smell, and touch, but that which is most nearly from these; for he is called a sensuous man who thinks and desires according to these senses of the body and their appetites, and considers no further. He who considers further, and examines what the sensuous desires, and what he himself thinks from the sensuous, is said to be raised above the sensuous, or to be withdrawn from it, and to think interiorly. This is the case with those at the present day who are in the good of charity and of faith. When this is done, the sensuous is quiescent, and is deprived of its active life which it has from the world and its objects. There are with man two determinations of the things of the understanding and of the will; one determination is outward toward the world, and the other is inward toward heaven. With natural and sensuous men, the determination of the things of the understanding and of the will, thus of the thoughts and affections, is toward the world; but with spiritual and celestial men the determination of these things is toward heaven, and also alternately toward the world. The hinge of the determinations turns inward when the man is being regenerated, and so far as it can then be turned inward, so far the man can be raised by the Lord toward heaven to Himself, and consequently be in the same proportion imbued with wisdom, faith, and love. For the man then lives in the internal man, consequently in his spirit, and the external man is subordinate thereto. But if a man does not suffer himself to be regenerated, then all his interiors remain determined toward the world, and then his life is in the external man, and the internal man is subordinate thereto. This is the case when the external man supplies reasonings which favor evil lusts. These men are called natural, and they who abide in things most external are called sensuous; from which it can be seen what is meant by "the sensuous." . And the net shall be even unto the middle of the altar. That this signifies the extension of the sensuous, is evident from the signification of "the net," as being the sensuous (n. 9726); its extension is signified by its being "unto the middle of the altar." The secret which this extension involves cannot be described to the apprehension unless it is known that this sensuous which is signified by "the grating, a network," extends with man from the head down to the loins, and there ceases. It is this extension that was represented by the extension of the net even to the middle of the altar; for the representatives which are in nature bear relation to the human form, and have a signification in accordance with their relation to this form (n. 9496). But from the loins there is continued with man the sensuous which is the next inward, and which was represented by the general overlaying or covering of brass about the altar (n. 9722). . And thou shalt make staves for the altar. That this signifies the power of keeping in a state of good, is evident from the signification of " staves," as being power (n. 9496). That they denote the power to keep in a state of good, is because the staves belonged to the altar, and by the altar was represented the Lord and the worship of Him from the good of love. . Staves of shittim wood. That this signifies the good of righteousness and the consequent power, is evident from the signification of "staves," as being power (n. 9732); and from the signification of "shittim wood," as being the good of merit, that is, the good of righteousness (n. 9472, 9486). That this good is the good of love of the Lord’s Divine Human, see (n. 9715). . And thou shalt overlay them with brass, signifies what is representative of good (n. 9722). . And the staves thereof shall be put into the rings. That this signifies the power of the sphere of Divine good, is evident from the signification of "staves," as being power (n. 9732); and from the signification of "the rings," as being the sphere of Divine good and truth through which there is conjunction (n. 9728). . And the staves shall be upon the two sides of the altar. That this signifies the power of good from which is truth, and of truth from good, is evident from the signification of "the staves," as being power; and from the signification of "the two sides," as being the good from which is truth, and truth from good; thus the marriage of good with truth and of truth with good. The reason of this is that the things which are on the right side in man bear relation to the good from which is truth, and the things which are on the left side hear relation to truth from good (n. 9604); and that by the conjunction of these is therefore signified the marriage of good and truth (n. 9495). Wherefore the same things are signified by the sides of the altar, where were the staves; for all the representatives in nature bear relation to the human form, and have a signification according to their relation to this form (n. 9496). . In carrying it. That this signifies coming-forth and subsistence, is evident from the signification of "to carry," as being to keep in a state of good and of truth, thus to come forth and subsist (n. 9500). The same is signified by "crying" in Isaiah:--Attend unto Me, O house of Jacob, and all the remains of the house of Israel, which I have carried from the womb; and even to old age, I am the same, and even to hoar hairs will I carry you; I have made, and I will carry, and I will bear (Isa. 46:3, 4);
where "to make" denotes that it may come-forth; "to carry," that it may subsist; and "to bear," that it may come-forth perpetually.
. Hollow of boards shalt thou make it. That this signifies application, is evident from the signification of "hollow of boards," when said of the altar on which the burnt-offerings were to be burned and the fat things of the sacrifices were to be offered, as being application; for the altar was thereby rendered applicable to this use. Consequently there is also signified application in respect to those things which belong to the worship of the Lord from the good of love, which were represented by the altar, and by the burnt-offerings and sacrifices upon it (n. 9714). . As thou wast made to see in the mountain, so shall they make it. That this signifies from the correspondence of Divine things in heaven, is evident from the signification of "the altar seen in the mountain," as being a form that corresponds to Divine things in heaven; for "Mount Sinai" denotes heaven (n. 8805, 9420); and the forms which appear in the heavens correspond exactly to the Divine celestial and Divine spiritual things themselves which belong to good and truth That these things are thus rendered visible before the internal sight of angels and spirits, can be seen from all those things which have been already stated and shown about the representation of heavenly things in natural forms (n. 1619, 1971, 1980, 1981, 2987-3003, 3213-3227, 3475, 3485, 6319, 9457, 9481, 9574, 9576, 9577). The Divine things to which the altar corresponded are those which have been thus far described. EXODUS 27:1-8 - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |