Spiritual Meaning of EXODUS 30:1-10
[2] The reason why an altar was made for burning incense, and not a table, was because among the Israelitish nation altars were the principal representatives of worship from love, for there was fire upon them, and by "fire" is signified love and charity, from which is the worship. That altars were the principal representatives of worship, (n. 4192, 4541, 8623, 8935, 8940, 9714).
[3] That the altar of incense represented the hearing and reception of all things of the worship which is from love and charity, was because by smoke, and consequently by fumigation, was signified that which is lifted on high; and by the odor of the smoke was signified that which is grateful, consequently that which is heard and received by the Lord; and that alone is grateful, and is received by the Lord, which is from love and charity; and for this reason that altar was covered over with gold, and was called "the golden altar," because "gold" signifies the good of love and of charity (n. 9874, 9881).
[4] The reason why that alone is grateful, and is therefore heard and received by the Lord, which is from love and charity, is because love makes the whole man, for every man is such as is his love. From this it is that the angels in the heavens are loves and charities in form; the very form they have is from this the human form, because in respect to the Divine Human, the Lord, who is in them and forms them, is the Divine love itself. From this it is that their quality in respect to love is clearly perceived from their faces, their speech, their gestures, and especially from the spheres of the affections which flow forth from them to a distance.
[5] And because love to the Lord and charity toward the neighbor are from the Lord, and because love is spiritual conjunction, therefore whatever proceeds from this source is heard and received by the Lord. Whereas the holiness and piety that are not from this source are indeed heard, but are not gratefully received, for they are a hypocritical holiness and piety, because they are a mere external without an internal; and a holy external without an internal penetrates no further than to the first threshold of heaven, and is there dispersed. Whereas a holy external from a holy internal penetrates even into heaven, according to the quality of the internal, thus to the Lord. For a holy external without an internal is merely from the mouth and the gestures, whereas a holy external from an internal is at the same time from the heart. Concerning the latter and the former holiness, (n. 8252-8257).
[6] In the Tent without the veil was the table on which were the breads of faces, also the lampstand with the lamps, and the altar of incense; by the breads of faces was represented love to the Lord; by the lamps of the lampstand, charity and faith; and by the incense upon the altar, the worship from these, and therefore it was burned every morning and every evening when the lamps were prepared. From this also it is evident that by "burning incense" was represented the worship of the Lord from love and charity; and by the Tent itself in which it took place, was represented heaven, where all worship is of this nature. That the breads represented celestial good, which is the good of love to the Lord, (n. 9545); that the lampstand represented spiritual good, which is the good of charity toward the neighbor and the good of faith, (n. 9548-9561); and that the Tent represented heaven, (n. 9457, 9481, 9485, 9784, 9963).
[7] When worship is spoken of, that holiness is meant which is effected by means of prayers, adorations, confessions, and the like, that proceed from the internals which are of love and charity. These are the acts of worship which are meant by "burning incense," as can be seen from the following passages:--
Accepted are my prayers as incense before Thee (Ps. 141:2).
The four animals, and the twenty-four elders, fell down before the Lamb, having everyone harps, and golden vials full of incensings, which are the prayers of the saints (Rev. 5:8).
An angel came having a golden censer, and there were given unto him many incensings, that he should offer them with the prayers of all the saints upon the golden altar that was before the throne. And the smoke of the incensings went up from the prayers of the saints (Rev. 8:3, 4).
[8] As by "incense" was signified worship and its elevation, thus hearing and reception by the Lord, therefore it was commanded by Moses that "they should take incense boxes with frankincense and burn it before Jehovah, that from this they might know whom Jehovah would choose, thus whom He would hear" (Num. 16:1); and when the people murmured, "Aaron ran into the midst of the congregation with incense, when the plague had begun, and thus stayed it" (Num. 16:44-49). In Malachi:--
From the rising of the sun even unto its going down, the name of Jehovah shall be great among the nations, and in every place incense shall be offered to My name, and a clean meat-offering (Mal. 1:11);
"a clean meat-offering" is added, because by it is signified the good of love (n. 10137). In Moses:--
The sons of Levi shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nose, and a burnt-offering upon Thine altar (Deut. 33:10);
it is said, "shall put incense in Thy nose" because by the "nostrils" is signified perception (n. 4624-4634); a "burnt-offering" is here added because by it also is signified that which is from the good of love.
[9] But in the opposite sense by "burning incense" is signified worship from contrary loves, which are the loves of self and of the world; as by "burning incense to other gods" (Jer. 1:16; 44:3, 5); by "burning incense to idols" (Ezek. 8:11; 16:18); and by "burning incense to the baals" (Hosea 2:13).
[10] As the "burnings of incense" signified such things as are raised upward and are accepted by the Divine, therefore they were employed by the Gentiles also in their religious ceremonials. That frankincense, censers, and incense boxes were in use among the Romans and among other nations is known from history. A religious ceremonial of this kind was derived from the Ancient Church, which was spread through many regions of Asia; as through Syria, Arabia, Babylon, Egypt, and Canaan. This church had been a representative church, thus consisting in external things that represented internal ones, which are celestial and spiritual; and from this church many religious ceremonials were carried over to the nations round about, and among these the burning of incense, and from them through Greece into Italy; and in like manner the perpetual fires, for guarding which chaste virgins were appointed, whom they called vestals.
[11] The offerings of incense in the Ancient Church, and from this in the Israelitish, were prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense; for the reason that odor signified perception, and a fragrant odor a grateful perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054). But frankincense in particular signifies the truth of faith, and therefore when "frankincense" is mentioned in the Word, there is joined with it "oil," "bread," a "meat-offering," or "gold," by all of which is signified the good of love; as in Isaiah:--
All they from Sheba shall come, they shall bring gold and frankincense, and shall proclaim the praises of Jehovah (Isa. 60:6).
In like manner those who came from the east, of whom it is written in Matthew, "there came wise men from the east, seeking the Lord just then born, and opening their treasures they offered gold, frankincense, and myrrh" (Matt. 2:1, 2, 11). That those who were from the east and were called "sons of the east," in the Word signify those who were in the knowledges of good and truth, (n. 3249, 3762); in like manner "Sheba," (n. 1171, 3240); that "gold" signifies the good of love, (n. 9874, 9881).
[12] In Jeremiah:--
They shall bring a burnt-offering and sacrifice, and a meat-offering and frankincense (Jer. 17:26);
by "a meat-offering" is likewise signified the good of love (n. 9992, 10137). From this it is evident that by "frankincense in the Word is signified the truth which is of faith; for in the Word, where good is spoken of, truth also is spoken of, on account of the heavenly marriage which is that of good and truth in every detail therein (n. 9263, 9314). For this reason also "upon the meat-offering there was oil, and also frankincense" (Lev. 2:1, 2, 15); but not upon the meat-offering which was for sin (Lev. 5:11); nor upon the meat-offering of jealousy (Num. 5:15). The reason why there was no oil or frankincense on these meat-offerings, was because they were given as an expiation from evils, and so long as a man is in expiation he cannot receive the good of love and the truth of faith, because the evils stand in the way; but it is otherwise after expiation, or the removal of the evils.
[13] As the good of love is not possible except together with the truth of faith (for good produces truth, and in truth procures for itself its quality, and forms itself), therefore it was that "upon every meat-offering there was frankincense," and also "upon the breads of faces" which were upon the table in the Tent of meeting (Lev. 24:7); for "breads" signified the good of love (n. 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137).
. Of shittim wood shalt thou make it. That this signifies from love Divine, 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, 9715); that it also signifies love, is because when the Lord was in the world, He from Divine love fought against all the hells and subjugated them, and thereby saved the human race, and hence alone had merit and was made righteousness (n. 9486, 9715, 9809, 10019, 10152). Therefore the good of the Lord’s merit is His Divine love. That"shittim wood" has such and so great a signification is because all things which are in the threefold kingdom of the earth, animal, vegetable, and mineral, signify spiritual and celestial things, and also their opposites; for all nature is a theater representative of the Lord‘s kingdom (n. 9280); also that "wood" in general signifies the good of love, and specifically the good of merit (n. 2784, 2812, 3720, 4943, 8354, 8740). From this it is that in the supreme sense "wood" signifies Divine good, because all things which in the internal sense signify such things as belong to the church and heaven, in the supreme sense signify Divine things. . A cubit the length thereof and a cubit the breadth thereof. That this signifies equally from good and from truth, is evident from the signification of" length," as being good, and of "breadth," as being truth (n. 1613, 3433, 3434, 4482, 9487); equally from both is signified by "the length a cubit, and the breadth a cubit," thus by the measure being equal, because by measures in the Word things are determined in respect to their quantity and quality, and the determination is effected by means of numbers. The thing that is here determined by the measure, which is a "cubit," is good and truth; the former by the "length," and the latter by the "breadth." That "length" denotes good is because it is reckoned from east to west, and by "east and west" is signified good from one boundary to another; and breadth is reckoned from south to north, and by "south and north" is signified truth from one boundary to another. For such is the case in heaven, where the Lord is the Sun, and also the East, from which all determinations are there made. They who are in the front there are in the perception of good according to the distance; they who are in clear perception of good are in the east (n. 3708, 9668), and they who are in obscure perception of good are in the west (n. 3708, 9653); but they who are in the clear light of truth are in the south (n. 9642), and they who are in the obscure light of truth are in the north (n. 3708). Hence it is that in the Word such things are signified by these four quarters; and that by " length" is signified good, and by "breadth" truth. . Foursquare shall it be. That this signifies thus perfect, is evident from the signification of "foursquare," as being righteous, and also perfect (n. 9177, 9861). . And two cubits the height thereof. That this signifies the degrees of good and of truth, and their conjunction, is evident from the signification of "two," as being conjunction (n. 1686, 5194, 8423); and from the signification of "height," as being the degrees of good and of the derivative truth (n. 9489, 9773). By degrees of height are meant degrees from interiors to exteriors, or from inmosts to outermosts, the nature of which degrees may be seen illustrated and shown above (n. 3405, 3691, 4145, 5114, 5146, 8603, 8945, 10099).[2] Degrees are of two kinds, namely, degrees in length and breadth, and degrees in respect to height and depth: the latter differ greatly from the former. Degrees of length and breadth are those which succeed each other from the middle to the circumference; but degrees of height proceed from interiors to exteriors. The former degrees, namely of length and breadth, are degrees which continually decrease toward the circumferences, as light decreases from a flame down to its obscurity, and as the sight of the eye decreases from the nearest objects to those which are most remote, and as the intellectual sight decreases from those things which are in light to those which enter into shade. But degrees of height, which proceed from inmosts to outermosts, or from highests to lowests, are not continuous, but discrete. They are circumstanced as are the inmosts of a seed in respect to its exteriors; and as are the inmosts of a man in respect to his outermosts; and as the inmost of the angelic heaven is in respect to its outermost. These degrees are discriminated from each other, and are thus distinct, as are that which produces and that which is produced.
[3] Things which are in an interior degree are more perfect than those which are in an exterior degree, and there is no likeness between them except through correspondences. From this it is that those who are in the inmost heaven are more perfect than those who are in the middle heaven, and that these are more perfect than those who are in the ultimate heaven. It is the same with a man in whom is heaven; his inmost is in a more perfect state than his middle, and this is in a more perfect state than his ultimate; and they are associated together in no other way than through correspondences, the nature of which has been abundantly shown in the preceding explications.
[4] He who does not acquire a perception of these degrees cannot possibly know the differences between the heavens, and those between the interior and exterior faculties of man, thus neither can he know the difference between the soul and the body. Nay, he cannot at all apprehend what the internal sense of the Word is, and its difference from the external sense, nor even the difference between the spiritual world and the natural. He cannot even understand what and whence correspondences and representations are, and scarcely what influx is. Sensuous men do not apprehend these differences, for they regard as continuous any increase or decrease according to these degrees, thus they regard these degrees as being like those of length and breadth, and therefore they stand outside, and far away from intelligence.
[5] These degrees are degrees of height, and therefore by what is high in the Word is meant what is interior (n. 2148, 4210, 4599), and because interior, also more perfect. From this it is that in the Word the Lord is called "the Highest," because He is perfection itself, intelligence and wisdom itself, and good and truth itself; and from this it is that heaven is said to be on high, because it is in perfection, intelligence, wisdom, good, and truth, from the Lord; and therefore hell is said to be in the deep, because there is in it no perfection, no intelligence and wisdom, and no good and truth.
. Out of it shall be its horns. That this signifies the powers of truth from the good of love and of charity, is evident from the signification of "horns," as being the powers of truth (n. 2832, 9719-9721). That it signifies from the good of love and of charity is because all the power of truth is from this source. Therefore also the horns were continued on from the altar itself, or were "out of it;" for this altar was a representative of the hearing and reception by the Lord of all things of the worship that is from love and charity (n. 10177).[2] That all the power of truth is from the good of love cannot be apprehended by those who have only a material idea of power and therefore how the case herein is must be told. In the heavens all power is from the Divine truth that proceeds from the Lord’s Divine good; from this the angels have power, for the angels are receptions of the Divine truth from the Lord (n. 1752, 4295, 8192). By the power which they have from this they protect man by removing the hells from him; for one angel prevails against a thousand spirits from the hells. This power is what is meant by the keys of Peter, but by Peter who is there called a "rock" is meant the Lord as to the truth of faith from the good of love (n. 2670, 3750, 4738, 6000, 6073, 6344, 10087); and that a "rock" denotes the Lord as to the truth of faith (n. 8581).
[3] The power of Divine truth is meant also by "the voice of Jehovah" in David:--
The voice of Jehovah is upon the waters. The voice of Jehovah is in power. The voice of Jehovah breaketh the cedars. The voice of Jehovah cleaveth the flame of fire. The voice of Jehovah maketh the wilderness to tremble. The voice of Jehovah strippeth the forests; Jehovah giveth strength to His people (Ps. 29:3-11).
That "the voice of Jehovah" denotes the Divine truth proceeding from His Divine good, (n. 9926).
[4] The power of Divine truth is meant also by "the Word" in John:--
All things were made by the Word, and without Him was not anything made that was made (John 1:3);
that "the Word" denotes the Divine truth that proceeds from the Divine good, see above (n. 9987); wherefore also the Lord when in the world first made Himself Divine truth, which is also meant by "the Word was made flesh" (John 1:14). The reason why the Lord then made Himself Divine truth, was in order that He might fight against all the hells and subjugate them, and thus reduce into order all things there, and at the same time all things in the heavens (n. 9715, 9809, 10019, 10052).
[5] That truths from good have all power, and that on the contrary falsities from evil have no power, is very well known in the other life. For this reason it is that the evil who come there from the world are deprived of persuasive faith, and likewise of all knowledge of truth, and are thus left to the falsities of their evil.
[6] That truths from good have such power cannot be apprehended by those who have the idea that truth and its faith are mere thought; when yet man‘s thought from his will produces all the strength of his body, and if it were inspired by the Lord through His Divine truth, man would have the strength of Samson. But it is the Lord’s good pleasure that in respect to the things of his spirit, and that conduce to eternal salvation, man should have strength through faith from love. From this it can be seen what is meant by the power of truth from good, which is signified by "the horns of the altars" both of burning offering and of incense.
[7] That "horns" signify this power is evident from the passages in the Word where "horns" are mentioned, as in these passages:--
In that day will I make a horn to grow for the house of Israel (Ezek. 29:21).
Have we not taken to us horns by our own strength? (Amos 6:13).
Jehovah will give strength to His king, and will exalt the horn of His anointed (1 Sam. 2:10).
Jehovah hath exalted the horn of His people (Ps. 148:14).
All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted (Ps. 75:10).
The Lord hath cutoff in the wrath of His anger all the horn of Israel, and hath exalted the horn of thine adversaries (Lam. 2:3, 17).
Ye thrust with side and with shoulder, and strike all the weak sheep with your horns, till ye have scattered them abroad (Ezek. 34:21).
I saw four horns. The angel said, These are the horns which have scattered Judah, Israel, and Jerusalem. The smiths are come to cast down the horns of the nations, who lift up their horn against the land of Judah (Zech. 1:18-21).
His horns are the horns of the unicorn; with them shall he strike the peoples all together to the ends of the earth (Deut. 33:17).
That in these passages by "horns" is signified power, is evident, and indeed power in both senses, namely, the power of truth against falsity, and of falsity against truth; for in the internal sense the state of the church is everywhere treated of.
[8] In Amos:--
In that day I will visit upon the altars of Bethel, and the horns of the altar shall be cut off, and shall fall to the earth (Amos 3:14);
by "the altars of Bethel," and by its "horns," are signified evils and falsities destroying the good and truth of the church, of which it is said that they "shall be cut off."
[9] From all this it can be seen what is meant by the "horns," of which such frequent mention is made in Daniel, and by John in the Apocalypse, as in these passages:--
The beast had ten horns, and also a horn speaking to it (Dan. 7:8, 11, 20).
The horn made war with the saints and prevailed until the Son of man came (Dan. 7:21, 22);
Concerning the horns of the ram and the horns of the he-goat, by which they made war with each other (Dan. 8:3-21). The dragon had ten horns (Rev. 12:3). In like manner the beast that came up out of the sea (Rev. 13:1). And also the scarlet beast (Rev. 17:3). The horns are ten kings (Revelation 17:12, 13; Daniel 7:24). That by "kings" in the Word are signified truths, and in the opposite sense falsities, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148).
[10] As by a"horn" is signified truth in its power, and in the opposite sense falsity destroying truth, therefore speech is attributed to a horn (Rev. 9:13; Dan. 7:8; Ps. 22:21).
[11] That kings were anointed with oil from a horn (1 Sam. 16:1, 13; 1 Kings 1:39), represented truth from good in its power, for "horns" denote truths in their power; "oil" denotes good; and "kings" denote those who are in truths from good. That "oil" denotes good, (n. 886, 9780); and "kings," those who are in truths from good, thus abstractedly, truths from good, (n. 6148). From this also it is that a horn is said "to sprout forth" (Ps. 132:17), because all spiritual growth belongs to truth from good; thus also in old times they made sprouting horns. That good has all power through truth, or what is the same, that all power belongs to truth from good, (n. 10019).
. And thou shalt overlay it with pure gold. That this signifies what is representative of all things of worship from good, is evident from the signification of "gold," as being the good of love (n. 9874); and that "overlaying with gold" denotes to found upon this good (n. 9490), thus that it is representative of it is evident. . Its roof. That this signifies the inmost, is evident from the signification of a "roof," as being the inmost. A "roof" denotes the inmost because it is supreme or highest, and what is supreme or highest signifies inmost, according to what was shown above (n. 10181); and because a "roof" signifies the like as the head with man. For all the representatives in nature bear relation to the human form, and have a signification according to this relation (n. 9496). That the "head" signifies the inmost, (n. 5328, 6436, 7859, 9656, 9913, 9914). The inmost here signified by the roof of the altar of incense is the inmost of worship; for in worship there are similar things to those which are in the man himself from whom the worship proceeds; namely, an internal, a middle, and an external. The inmost is called celestial, the middle spiritual, and the external natural (n. 4938, 4939, 9992, 10005, 10017, 10068). From the correspondence these degrees are signified by the "head," the "breast," and the "feet;" in like manner by the "roof," the "sides," and the "horns," of the altar of incense.[2] As by the "roof" is signified the celestial, which is inmost, good is also signified, for good is everywhere the inmost, and truth proceeds from it, as, to speak comparatively, light does from flame. This is meant by the "roof" in Matthew:--
Let him that is on the roof of the house not go down to take anything out of his home (Matt. 24:17; Mark 13:15; Luke 17:31).
The subject here treated of is the last times of the church, and by being "on the roof" is signified the state of a man who is in good; and by "going down to take anything out of the house," is signified a return to the former state (n. 3652). As in Jeremiah:--
On all the roofs of Moab, and in the streets thereof, all is mourning (Jer. 48:38);
by a "mourning on all the roofs" is signified the vastation of all goods with those who in the representative sense are meant by Moab, namely, those who are in natural good, who easily suffer themselves to be seduced (n. 2468); and by a "mourning in the streets" is signified the vastation of all truths. That "streets" denote truths, (n. 2336).
[3] As a "roof" signified good, therefore the ancients had roofs on their houses where they walked, and also where they worshiped, as can be seen in (1 Sam. 9:25, 26; 2 Sam. 11:2; Zeph. 1:5). In Moses:--
When thou buildest a new house, thou shalt make a parapet for thy roof, that thou bring not bloods on thine house if anyone fall from it. Thou shalt not sow thy vineyard with mixed seed, lest the gathering from the seed which thou hast sowed, and from the produce of the vineyard, be forfeited. Thou shalt not plow with an ox and an ass together. Thou shalt not put on a garment mixed with wool and linen together (Deut. 22:8-11).
[4] From all this it is also evident that by a "roof" is signified the good of love; for each of these precepts involves similar things, which are not disclosed except by means of the internal sense. This sense is that he who is in good, which is the state of a regenerate man, shall not return into a state of truth, which is his prior state, namely, during regeneration; for in this state man is led by means of truth to good, thus partly by himself; but in the later or posterior state, namely when he has been regenerated, man is led by good, that is, through good by the Lord.
[5] This is the secret which lies hidden within each of these precepts; thus the same as is contained in the Lord‘s words in the following passages:--
Then he who is upon the house, let him not go down to take anything out of his house; and he who is in the field, let him not return back to take his clothes (Matt. 24:17, 18).
He who is up on the roof, let him not go down into the house, neither let him enter to take away anything out of his house; and he who shall be in the field, let him no more turn back to take his raiment (Mark 13:16).
In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever shall be in the field, let him likewise not return to the things behind him; Remember Lot’s wife (Luke 17:31, 32).
[6] Who cannot see that arcana of heaven are contained in these passages? for otherwise what could he meant by its being said that they should not go down from the house, or return back from the field, and that they should remember Lot‘s wife? In like manner in what is said in Moses, that they should make a parapet about the roof lest blood should be shed if people fell down; and that a field should not be sown mixedly with seed, and also about the produce of a vineyard; and that they should not plough with an ox and an ass together; nor wear a garment mixed with wool and linen. For by "the roof" is signified good, and by being "upon the house," or "upon the roof," is signified the state when a man is in good; by "falling from it" is signified a relapse to the former state; and by "bloods" is signified the violence then offered to good and truth (n. 374, 1005, 4735, 6978, 7317, 7326); by a "vineyard" is signified the church with man; by the "produce of the vineyard," a state of truth (n. 9139); by "the seed of wheat or barley," a state of good (n. 3941, 7605); by an "ox" also is signified good, and by "ploughing with an ox," a state of good (n. 2781, 9135); in like manner by "wool," and by "putting on a garment of wool" (n. 9470); and by an "ass" is signified truth (n. 2781, 5741); and also by "linen" (n. 7601, 9959). But how the case is with this secret, see unfolded in the places cited in (n. 9274).
. And its walls round about. That this signifies the interiors, is evident from the signification of "walls," or "sides," as being the interiors, for as the "roof" signifies the inmost, the "walls" beneath signify the interiors; by the interiors are meant the things beneath the inmost and above the ultimate ones, thus the middle things. That the "walls" signify the interiors is because the sides and breast with man signify the interiors, for all the representatives in nature bear relation to the human form, and have a signification in accordance with this relation (n. 9496); as for instance a house: its highest part called the roof signifies the like as the head with a man; its more interior things which are below the highest, signify the like as the breast and sides; and its foundation, the like as the feet and soles of the feet. That this is so, is because the universal heaven bears relation to a man, and from this there is an influx into universal nature, for the natural world comes forth and subsists from the spiritual world. When the spiritual world is spoken of, there is meant the Divine of the Lord which is there.[2] That all things in nature bear relation to the human form, is also evident from all the things in the vegetable kingdom, in which kingdom all things are clothed with leaves, bearing flowers before they bring forth fruits, while fruits are the ultimate ends for the sake of which are the prior things, and to which they all look. For the leaves in that kingdom bear relation to the lungs, and are as it were in the place of the respiration, because by their means the sap is drawn up, and therefore a tree stripped of its leaves bears no fruit. From this also it is that "leaves" in the Word signify the truths of faith (n. 885), for in like manner by their means is drawn up the living power whereby good is formed.
[3] The blossoming before the fruit corresponds to the state of that age with man when the conjugial inclination enters minds and gladdens them, thus when truth is being conjoined with good. But the fruit corresponds to the good itself, which, in so far as it ripens like fruit, puts itself forth into works. From this it is that "fruits" in the Word signify the works of charity; and the blossoming before the fruit is compared to the voice and joy of the bride and bridegroom; and so in all other things.
[4] Therefore one who is able to reflect wisely will very clearly notice that the heavenly paradise is represented in the earthly one, and that from this all things in nature bear relation to such as are in the spiritual world. And one who is able to draw further conclusions will perceive that nature does not subsist from itself, but through influx from heaven, that is, from the Divine in heaven; insomuch that if the communication were taken away, all things of the earth would fall down to nothing. That this is so the simple apprehend, but not the wise of the world, for the reason that the simple attribute all these things to the Divine, but the wise of the world attribute them to nature.
. And its horns. That this signifies the exteriors, is evident from the signification of "horns," as being the powers of truth from good (n. 10182); that they denote the exteriors also, is because truth from good is in its power in the extremes or ultimates (n. 9836); and because the horns of the altar bear relation also to the arms and hands with man, by which also is signified truth in its power in the ultimates or extremes (n. 10019, 10062, 10076, 10082). . And thou shalt make for it a border of gold round it. That this signifies a bounding from good lest they be approached and injured by evils, is evident from the signification of "a border," as being a bounding to prevent approach and injury by evils (n. 9492); and from the signification of "gold," as being good (n. 9874, 9881). The reason why the border was made of gold was because it represented a closure from good; for good cannot be approached by evils, because evils cannot by any means endure the sphere of good; when evils, that is, those who are in evils, or those who are from hell, come unto this sphere, which is the sphere of heaven, they are direfully tortured, and in so far as they enter into this sphere, so far they feel infernal torments within them, and consequently become like those who are lying in the death agony; and therefore they instantly cast themselves down into hell, and no longer dare to lift up their heads. This is the reason why those who are in heaven are in safety from the infestation of evils from the hells; and this is meant by the words of Abraham to the rich man who was in hell:--Between us and you there is a great gulf fixed, that they who would pass over from hence to you cannot, neither can they who are there pass over to us (Luke 16:26);
and by these words:--
They shall say to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb (Rev. 6:6; Hosea 10:8).
But as regards truth, this can he approached by the evil, because the evil pervert truths by wrong interpretations, and so apply them to favor their own cupidities; but in proportion as good is present in truths, truths cannot be approached. From this it can be seen what kind of protection is possible in the other life to those who are solely in truths, which are called the truths of faith, and not at the same time in good. By good is meant charity toward the neighbor and love to the Lord, for all goods are from this source. From all this it is now evident why a border was made round about the sides of the altar of incense.
. And thou shalt make for it two rings of gold from under its border. That this signifies the sphere of Divine good, through which are conjunction and preservation, is evident from the signification of "two," as being conjunction (n. 5194, 8423); from the signification of "gold," as being good (n. 9874, 9881); and from the signification of a "border," as being a bounding to prevent their being approached and injured by evils (n. 10187). From all this it is evident that by "two rings of gold from under the border" is signified the sphere of Divine good through which is conjunction; and that preservation also is signified, is because the altar of incense was carried by staves inserted in the rings, and by "carrying" is signified preservation (n. 9900).[2] What the sphere of Divine good is shall here be briefly told. The sphere of Divine good fills the universal heaven, and also extends itself into hell, for it is like the sphere of the sun’s heat in the world, which in summer penetrates even into dark places where the sun does not appear. This Divine sphere was likened by the ancients to radiant circles in the midst of which was God, and round about were angels. Accordingly those who suffer themselves to be led by the Lord, thus who receive the Divine from Him, are in the sphere of Divine good in proportion to their reception of it; while those who do not receive it are indeed in the same sphere, but their interiors have been so much closed up that they do not feel the influx. For those who are in hell are in externals and are not in internals, and from their externals there exhale evils and the derivative falsities, which appear around them like the smoke from a furnace; causing the external sphere of Divine good to be dulled there, while the internal sphere of it still remains; but it is not received because it has been closed to them; nevertheless the Lord rules the hells by means of it.
[3] The reason why there is a sphere of Divine good which proceeds from the Lord, is because the Sun of heaven, which is the Lord, is Divine love itself, for this so appears; the heat thence proceeding is the good of love, and the light thence proceeding is the truth of faith; hence in the Word by the "sun" is meant the Divine love; by "fire," and "heat," the good of love; and by "light," the truth of faith.
[4] Moreover, from every angel proceeds a sphere from his love, also from every spirit good and evil according to his love; but the spheres proceeding from these do not extend themselves far, whereas the Divine sphere extends through the universe, for it proceeds from the inmost, and the inmost is the all in all the things that follow in succession from it. Concerning these spheres, (n. 1048, 1053, 1316, 1504-1512, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797, 9490-9492, 9498, 9499, 9534, 9606, 9607).
. Upon its two ribs. That this signifies conjunction with truths on the one side, and preservation by means of them, is evident from the signification of "ribs," when by them are meant sides, as being truths; for the sides which are called "ribs" look to the south and the north, and by the "south" is signified truth in light (n. 9462), and by the "north" truth in shade (n. 3708). But by "sides" properly so called is signified good, because they look to the east and the west, and by the "east" is signified good in clearness, and by the "west" good in obscurity (n. 3708, 9653). Therefore it is here said, "thou shalt make for it two rings of gold from beneath the border, upon the two ribs thereof thou shalt make them upon the two sides thereof." That the sides properly so called look to the east and the west, but that the sides which are called "ribs" look to the south and the north, is plain in (Exodus 26:13, 26, 27, 35). Moreover "ribs," being supports of the breast, signify the truths that support good.[2] In heaven however the case is this. On the right are those who are in the light of truth, thus who are in the south; but on the left are those who are in the shade of truth, thus who are in the north; before the face are those who are in the clear perception of good, thus who are in the east; but at the back are those who are in the obscure perception of good, thus who are in the west. These, who are in good, constitute the celestial kingdom of the Lord; and the former, who are in truth, constitute His spiritual kingdom. This is the appearance to the angels there in whatever direction they turn themselves, for the angels have the Lord, who is the very East, continually before the face; but the contrary is the case with those who are in hell, for these have the Lord continually at the back.
[3] For in the other life the quarters are not determined toward fixed regions, as they are in the world; but according to fixed and ruling loves.
[4] For an angel or a spirit is his own love, and where the love is, thither he turns himself; they who are in love to the Lord and in charity toward the neighbor, and from this in faith, look at the Lord before them wherever they turn their bodies and their faces. For the Lord turns them to Himself, because He enters by the way of the east into them, and constantly keeps them in a determination toward Himself. Hence their external sight, determined by the internal sight that belongs to the understanding, and this by the love that belongs to the will, looks in the direction in which the love carries it. It is similar with men in the world in respect to their interiors that belong to their spirit. Moreover in the other life all are distinguished according to the way in which each one turns himself. That the spaces and places in the other life are of this nature, and that from this they signify states, (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381, 9440, 9667, 10146).
. Upon its two sides shalt thou make them. That this signifies conjunction with good on the other side and preservation by means of it, is evident from what has been said and shown just above (n. 10189). From the same also it can be seen how the case is with the Divine sphere round about, namely that it is a sphere of the good of love from the Lord as a Sun from the east even to the west, and a sphere of truth from good from the south to the north. Thus the sphere of Divine good in the midst is like an axis, with the sphere of Divine truth proceeding from it on both sides, on the right and on the left. . And it shall be for receptacles for the staves. That this signifies the power of truth from good there, is evident from the signification of the "receptacles" (or "rings," for these were the receptacles), as being the Divine sphere (n. 10188); and from the signification of "the staves," as being the power of truth from good (n. 9496). . To carry it in them. That this signifies its consequent preservation in its state, is evident from the signification of "carrying," as being to hold together in a state of good and truth, thus to come forth and subsist (n. 9500, 9737), and also to preserve (n. 9900). . And thou shalt make the staves of shittim wood. That this signifies power from the good of the Lord‘s love, is evident from the signification of "the staves," as being power (n. 9496); and from the signification of "shittim wood," as being the good of the Lord’s love (n. 10178). . And shalt overlay them with gold. That this signifies the foundation of all things upon good, is evident from the signification of "overlaying with gold," as being to found upon good (n. 9490). What is meant by being founded on good shall be briefly told. It is believed by some that truth is that on which all things are founded; but they are very much mistaken; for no truth is possible with a man unless he is in good. The truth with a man which is devoid of good is an external without an internal, thus a shell without a kernel, residing only in the memory. This truth may be likened to a painting of a flower, of a tree, or of an animal, which inwardly is nothing but clay; whereas truth from good not only resides in the memory, but is also inrooted in the life, and may be likened to the flower, the tree, or the animal itself, the perfection of which increases toward the interiors; for that which has been created by the Divine is more perfect the more interiorly it is examined. This can be very clearly seen from the representatives in the other life. Representatives are there presented according to the states of the interiors among spirits, for they are correspondences. Around the spirits who are in truths from good appear most beautiful representatives, namely, houses and palaces flashing with gold and precious stones, also gardens and paradises of unspeakable beauty; all these things being from the correspondence. But around those who are in truths, and not from good, there appear nothing but stony places, rocks, and bogs, and sometimes shrubberies, but unpleasant and barren; these also being from the correspondence. And around those who are in falsities from evil appear swamps, privies, and many monstrous objects. The cause of this being so is that all the representatives in the other life are outward things shaped according to the states of the interior ones; for in this way the spiritual world presents itself to view there. From this it can be seen what is meant by being founded upon good. . And thou shalt put it before the veil that is over the ark of the Testimony. That this signifies in the interior heaven where it is conjoined with the inmost heaven, is evident from the signification of "the veil," which was before the ark and between the holy and the holy of holies, as being an intermediate uniting the second and the third heavens (n. 9670, 9671); and from the signification of "the ark of the Testimony," as being the inmost heaven (n. 9485). That the Tent together with the place within the veil and without the veil and together with the court represented the three heavens, (n. 9457, 9481, 9485, 9741). . Before the propitiatory that is over the Testimony. That this signifies where there is the hearing and reception by the Lord, of all things of worship from the good of love, is evident from the signification of "the propitiatory," as being the hearing and reception by the Lord of all things of worship from the good of love (n. 9506); and from the signification of "the Testimony," as being the Lord in respect to the Word (n. 8535, 9503), thus in respect to the Divine truth, for the Lord in respect to Divine truth is the Word (n. 9987).[2] A few words may here be said about Divine good and Divine truth. The Lord as to the Divine Itself which is called "the Father," and as to the Divine Human which is called "the Son," is the Divine love itself, thus Divine good itself; but the Lord as heaven, which is beneath the Lord as a Sun, is the Divine truth; yet this Divine truth has within it the Divine good accommodated to the reception of angels and spirits. This Divine is what is called "the Spirit of Jehovah" and "the Holy." The reason why this is called Divine truth, and not Divine good, is that angels and spirits are created, and from this are receptions of the Divine truth that proceeds from the Divine good. They, like men, enjoy two faculties, namely, understanding and will, and the understanding has been formed to receive Divine truth, and the will to receive Divine good. The understanding serves them for reception, and also for perception.
[3] An idea of this subject can be obtained by the simple from a comparison with the sun of the world, and with the world that comes forth from it. In the sun of the world there is fire, but that which proceeds from it is heat and light. Everyone is able to know that the light is not in the sun itself, but that the light proceeds from it. And in so far as the light proceeding from the sun has heat in it, plants live and grow, and bring forth fruits and seeds. These things are said by comparison, because universal nature is a theater representative of the Lord‘s kingdom; and it is such a representative theater because the natural world came forth through the spiritual world from the Divine, and perpetually comes forth, that is, subsists; hence it is that in the Word by the "sun" is meant the Lord as to Divine love, in like manner by "fire;" and that by "light" is meant the Lord as to Divine truth (John. 1:9; 3:19; 9:5; 12:46).
. Whither I will come to meet thee there. That this signifies in this way the presence and influx of the Lord, is evident from the signification of "coming to meet," when said of Jehovah, as being the presence and influx of the Lord (n. 10147, 10148). . And Aaron shall burn incense thereon. That this signifies the uplifting by the Lord of worship from love and charity, is evident from the signification of "burning incense," as being the uplifting of all things of worship from love and charity (n. 10177); and from the representation of Aaron as high priest, as being the Lord as to Divine good, and as to the work of salvation (n. 9806, 9965, 10068). That "burning incense" signifies the uplifting of worship, is because "fire" signified the good of love, hence all things that came forth from fire signified such as proceed from love; for which reason it is that not only light, but also smoke, were representative. That by "fire" is signified the good of love, (n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 10055). That smoke also was representative is evident in these passages:--Jehovah will create over every habitation of Zion a cloud by day, and a smoke and the shining of a flame of fire by night (Isa. 4:5).
The temple was filled with smoke from the glory of God, and from His power (Rev. 15:8).
That the smoke of incense denotes the uplifting of prayers, thus in general the uplifting of all things of worship, is evident in the same:--
The smoke of the incense went up with the prayers of the saints (Rev. 8:4).
[2] The reason of this is that all external sensations derive their origin from internal sensations which are of the understanding and will, thus in man from the truths of faith and from the good of love, for these constitute the understanding and the will of man. But the internal sensations, which are proper to the understanding and will with man, have not that sense which the external sensations have, but are turned into such when they flow in; for all things made sensible to man by the external organs of sense, flow in from internal things, because all influx is from internal things into external, but not the reverse. For there is no such thing as physical influx, that is, influx from the natural world into the spiritual, but only from the spiritual world into the natural. The interiors of man which belong to his understanding and will are in the spiritual world, and his externals which belong to the senses of the body are in the natural world. From this also it can be seen what correspondence is, and what is its nature.
[3] That smell in general corresponds to perception in respect to the quality of a thing, (n. 1514, 1517-1519, 3577, 4624-4634, 10054); taste, to the perception and affection of knowing and of growing wise, (n. 3502, 4791-4805); sight, to the understanding of the truths of faith, (n. 3863, 4403-4421, 4567, 5114, 5400, 6805); hearing, to the perception of the good of faith, and to obedience, (n. 3869, 4652-4660, 7216, 8361, 9311, 9926); and that touch denotes communication, transfer, and reception, (n. 10130).
[4] From all this it is evident that "spices" signify such things as are gratefully perceived, such as are those which are from love and charity; specifically, interior truths, because these are from this source, as is evident from the following passages in the Word:--
Instead of spice shall be rottenness; and instead of a girdle rending, and instead of braided work baldness (Isa. 3:24);
where the subject treated of is the daughters of Zion, by whom is signified the celestial church, which church is in interior truths from the good of love to the Lord; "spice" here denotes interior truth; "rottenness," the privation thereof; a "girdle" denotes conjunction; a "rending" denotes the dispersion of connection and order; "braided work" denotes memory-truth, which is exterior truth, or the truth of the external man; and "baldness" denotes the deprivation of it. That a "girdle" denotes conjunction and a bond, that all things may be kept in connection, so as to look to one end, (n. 9828); that "braided work" denotes memory-truth, (n. 2831); and "baldness," the deprivation of it, (n. 9960).
[5] In Ezekiel:--
An eagle great with wings came unto Lebanon, and brought down therefrom a small branch of cedar into the land of Canaan; in a city of those who deal in spices he set the head thereof (Ezek. 17:3, 4);
the subject here treated of in the internal sense is the beginning of a spiritual church and its growth, and afterward its perversion and end; by "an eagle great with wings" is signified the interior truth of this church (n. 3901, 8764); "wings" denote exterior truths (n. 8764, 9514); "Lebanon" denotes this church; the "cedar" there denotes the truth of the spiritual church; the "city of those who deal in spices" denotes where there is the doctrine of interior truth. That "cities" in the Word signify doctrines, (n. 402, 2449, 3216, 4492, 4493); it is from interior truths that it is called the "city of those who deal in spices."
[6] Again:--
The traders of Sheba and Raamah, by the chief of spice, and by every precious stone and gold, gave their tradings (Ezek. 27:22);
the subject here treated of is Tyre, by which is signified the church in respect to the knowledges of good and truth; "traders" denote those who have these knowledges and communicate them; "Sheba and Raamah" denote those who are in the knowledges of things celestial and spiritual; "the chief of spice" denotes that which is grateful from interior truths; "precious stones" denote these truths themselves; and "gold" denotes their good. That "Tyre" denotes the church in respect to the interior knowledges of good and truth, and in the abstract sense these knowledges themselves, (n. 1201); and that "traders" denote those who have these knowledges and communicate them, (n. 2967, 4453); "Sheba and Raamah," those who are in the knowledges of things celestial and spiritual, (n. 1171, 3240); a "precious stone," interior truth, (n. 9863, 9865, 9873, 9874); and "gold," its good, (n. 9874, 9881).
[7] From this it is evident what was represented by the Queen of Sheba coming to Jerusalem to Solomon, "with camels carrying spices, and gold, and precious stone" (1 Kings 10:1, 2); and by the wise men of the east offering to the child Jesus "gold, frankincense, and myrrh" (Matt. 2:11). As "spices" signified interior truths, thus such as are grateful, therefore the incense was made aromatic, and also the oil of anointing.
[8] By interior truths are meant those which have been made to be of the man’s life and affection, thus which are with him inwardly; but not the truths that are merely in the memory, and not made to be of the life. These truths are called external truths relatively, because they have not been inscribed on the life, but only on the memory; for they reside in the external man, and not in the internal man. The truths of faith which have been inscribed on the life are in the will, and those things which are in the will are in the internal man, for by means of the truths of faith the internal man is opened, and communication is effected with the heavens. From this it is evident that interior truths with man are those which are from the good of love and of charity. Whether you say the will, or the love, it is the same, for that which is of man‘s will is of his love; and therefore truths inscribed on the life, which are called interior truths, are those which have been inscribed on the love, thus on the will, from which they afterward proceed when they come into speech and act.
[9] For heaven (in which is the internal man that has been opened) does not flow immediately into truths, but mediately through the good of love; and heaven cannot enter with man when the internal man is closed, because there is not any good of love there to receive it; and therefore with those with whom the internal man has not been opened by means of truths from the good of love and of charity, hell flows in with falsities from evil, however much the truths of faith, even interior ones, may reside in the external man only, that is, in the memory. From all this it can now be seen what is meant by interior truths which are grateful and are signified by "spices," namely, those which are from the good of love and of charity.
. Morning by morning. That this signifies when the state of love is in clearness, is evident from the signification of "morning," as being when the state of love is in clearness (n. 10134); hence "morning by morning" denotes when there is this state. That in the heavens there is continually a succession of states of love and light, that is, of good and truth, as on earth there are morning, noon, evening, and twilight; and spring, summer, autumn, and winter, has been occasionally shown above; also that these times of the day and of the year have their origin from this source; for the things which come forth in the world are images of those which come forth in the heavens, because everything natural comes forth from what is spiritual, that is, from the Divine in the heavens. From this it is evident what is the nature of the variations of states in the heavens, for they are known from comparison with the states of heat and light in the world; for heat in the heavens is the good of love from the Lord, and light there is the truth of faith from the Lord. The reason for such successions of states there is that the angels there may be continually being perfected; for in this way they pass through all the varieties of good and of truth, and become imbued with them. The differences of the varieties of the good of love and of the truth of faith in the heavens are also like the differences of heat and of light in the several regions or climates of the earth, namely, of one kind nearer to the equator, and of another at a greater distance on each side therefrom; and differently in each day of every year, and also in one year differently from another; for there is never a return of what is absolutely alike, or the same; it being provided that what is absolutely the same is never found either in the spiritual world or in the natural. From this the perfection continually increases. . In dressing the lamps he shall burn it. That this signifies when truth also comes into its light, is evident from the signification of "lamps," as being Divine truth and the consequent intelligence and wisdom (n. 9548, 9783); that "to dress" or kindle them denotes when these come into their light, is evident; and from the signification of "burning," as being the hearing and reception of all things of worship (n. 10177, 10198). From this it is evident that by "burning it every morning, when the lamps were dressed," is signified that the hearing and reception of all things of worship is chiefly when they are in a clear state of love, and from this in the intelligence and wisdom of truth.[2] It is said "from this in the intelligence and wisdom of truth," because the light of truth with man is altogether according to the state of his love: in proportion as the love is kindled, the truth shines, for the good of love is the vital fire itself, and the truth of faith is the intellectual light itself which is intelligence and wisdom. These two advance with equal step.
[3] By intelligence and wisdom is not meant the capacity to think and reason on every subject, for this exists equally with the evil as with the good, but there is meant the capacity to see and perceive the truths and goods which are of faith and charity, and of love to the Lord. This capacity exists solely with those who are in enlightenment from the Lord, and they are so far in enlightenment as they are in love to Him and in charity toward the neighbor. For the Lord enters through good, thus through the love and charity that are with the man, and leads into truths corresponding to the good; but when the loves are alien, as are those which are turned away from the Lord and the neighbor to self and the world, then these loves lead him, but from truths into falsities, while the capacity to think and reason still remains.
[4] The reason is that they are not in enlightenment from the Lord, but from self and the world, which enlightenment is mere thick darkness in spiritual things, that is, in those which are of heaven and the church. For with such the internal man, which sees from the light of heaven, is closed; and the external is opened which sees from the light of the world; and to see anything from the light of the world without the influx of light from heaven, is to see the things of heaven in thick darkness. Nay, in so far as the man has then kindled natural light by means of the loves of self and of the world, so far he rushes into falsities, consequently so far he extinguishes the truths of faith. From this it is that the learned of the world, who are in the love of self, having greater resources for confirming falsities, are more blind than the simple.
[5] These things have been said that it may be known that the faith of everyone is such as is his love; and that it may be understood what is meant by truth coming into its light when love comes into its clearness, which things are signified by "burning the incense every morning when the lamps were dressed."
. And when Aaron maketh the lamps to go up between the evenings, he shall burn it. That this signifies an uplifting also in an obscure state of love when truth also is in its shade, is evident from the signification of "making the lamps go up," that is, to kindle them, as being to enlighten with Divine truth, and the consequent intelligence and wisdom (n. 10201); from the representation of Aaron, as being the Lord as to Divine good, and as to the work of salvation (n. 9806, 9965, 10068); from the signification of "between the evenings," as being an obscure state of love, and consequently a state of truth in shade (n. 10134, 10135); and from the signification of "burning," as being the uplifting of worship (n. 10198). From this it is evident that by "Aaron’s making the lamps to go up between the evenings," is signified the uplifting of all things of worship by the Lord in an obscure state of love, when truth also is in its shade. How the case herein is can be seen from what was said just above (n. 10200, 10201), namely, that states of love in the heavens are varied as are the times of the day and of the year in the world; and that truth is in its light as good is in its heat, that is, in its love; and therefore when the love is not so much in its heat, neither is the truth in its light. This being so, mention is made of "dressing the lamps in the morning, and making the lamps to go up in the evening," for "to make to go up" denotes to uplift and increase the light of truth then as much as it can be done. . A continual incense before Jehovah. That this signifies in all worship from love from the Lord, is evident from the signification of "incense," as being worship from love (n. 9475); from the signification of "continual," as being all in all (n. 10133); and from the signification of "before Jehovah," as being from the Lord (n. 10146). It is said "worship from love from the Lord," because both love and faith, which are the essentials of worship, are from the Lord; and also from the Lord is the uplifting of all things of worship to Himself. A man who is not acquainted with the arcana of heaven supposes that worship is from himself, because he thinks and adores; yet the worship which is from man himself is not worship, but that which is from the Lord with man. For love and faith make worship, and as love and faith are from the Lord, worship also is from Him; neither can a man uplift into heaven anything from himself, but the Lord uplifts it; there being in man merely the capacity that this can be done, with which capacity he is endowed during regeneration (n. 6148); but all the activity and life of this capacity are from the Lord. That life itself is from the Lord, and that men and angels are recipient forms, (n. 1954, 2021, 2536, 2706, 3001, 3318, 3484, 3741-3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882, 5847, 5986, 6325, 6467, 6468, 6470, 6472, 6479, 9338). . To your generations. That this signifies to eternity with those who are in faith from love, is evident from the signification of "generations," as being those things which are of faith and love (n. 613, 2020, 2584, 6239, 9042, 9079, 9845); and "to generations" denotes to eternity (n. 9789). . Ye shall not make strange incense go up upon it. That this signifies no worship from any other love than the love of the Lord, is evident from the signification of "incense," as being worship from love (n. 9475); and from the signification of "strange," as being one who is within the church and yet does not acknowledge the Lord (n. 10112). From this it is evident that by "not making strange incense go up," is signified that worship from any other love than that of the Lord is not worship. The case herein is this. Acknowledgment, faith, and love to the Lord, are the principal of all things of worship within the church, for acknowledgment, faith, and love conjoin; acknowledgment and faith conjoin there what is of the understanding, and love what is of the will; and these two things make the whole man. He therefore who within the church does not acknowledge the Lord has no conjunction with the Divine, for all the Divine is in the Lord and from the Lord; and when there is no conjunction with the Divine, there is no salvation. From this it is that worship from any other faith and from any other love than those which are directed to the Lord is not worship. It is otherwise with those who are outside the church; for as they are in ignorance about the Lord, their worship is accepted by the Lord when they live from their religion in any mutual charity, and in any faith and in any love to God, whom most of them worship under a human form. Moreover, in the other life, when they are instructed by the angels about the Lord, that He is the Divine Itself in human form, they acknowledge Him; and in so far as they had been in the good of life, so far they worship Him from faith and love (n. 2589-2604). . Nor a burnt-offering, nor a meat-offering. That this signifies no representative there of regeneration through the truths and goods of celestial love, is evident from the signification of "a burnt-offering," as being a representative of purification from evils, of the implanting of good and truth, and of their conjunction, thus of regeneration (n. 10042, 10053, 10057); and from the signification of "a meat-offering," as being celestial good, into which man is introduced by regeneration (n. 4581, 9992, 10079, 10137), and also as being a representative of regeneration (n. 9993, 9994). From this it is evident that by "not making a burnt-offering nor a meat-offering go up on the altar of incense," is signified that there was no representative there of regeneration through the truths and goods of faith and love, but a representative of the worship of the Lord from these. Regeneration is one thing, and worship another; for regeneration is first, and the worship is according to the quality of the man‘s regeneration; for his worship is accepted and is pleasing in the proportion that he has been purified from evils and the consequent falsities, and accordingly in the proportion that the truths and goods of faith and of love have been implanted. For by worship is meant everything that proceeds from love and faith with man, and is uplifted to the Lord by the Lord. As this is the full completion, the altar of incense, by which worship was represented, is described last; for all things follow in order according to the series in which they are described. First is described the Testimony, by which is meant the Lord; next the ark in which was the Testimony, by which is signified the inmost heaven where the Lord is; afterward the table on which were the breads, by which is signified the good of love therefrom; and also the lampstand with the lamps, by which is signified the Divine truth that proceeds from the Lord’s Divine good; then the Tent itself, by which is signified heaven and the church which are from these; at length the altar of burnt-offering, by which is signified regeneration by means of truths from good; and lastly the altar of incense, by which is signified worship from all these in heaven and in the church. . And ye shall pour no drink-offering upon it. That this signifies no representative there of regeneration through the truths and goods of spiritual love, is evident from the signification of a "drink-offering," as being a representative of regeneration through the truths and goods of faith and charity (n. 10137), which are the truths and goods of spiritual love. For love to the Lord is called celestial love, but charity toward the neighbor is called spiritual love; the former love reigns in the inmost heaven, but the latter in the middle and ultimate heavens (n. 9277, 9596, 9684). . And Aaron shall make expiation upon the horns of it. That this signifies purification from evils through the truths of faith which are from the good of love, is evident from the signification of "expiating," as being purification from evils (n. 9506); from the representation of Aaron, as being the Lord as to Divine good and as to the work of salvation (n. 9806, 9946, 10017); and from the signification of "horns," as being powers (n. 10182), and also the exteriors (n. 10186). That it signifies purification through the truths of faith which are from the good of love, is because expiation was made by blood, and by "blood" is signified the truth of faith which is from the good of love (n. 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10047); and all purification from evils is effected by means of the truths of faith which are from the good of love (n. 2799, 5954, 7044, 7918, 9088). That expiations were made with blood upon the horns of the altar of burnt-offering and of the altar of incense, is evident in (Leviticus 4:3, 7, 18, 25, 30, 34; 16:18).[2] The reason why the altars were expiated in this way, was because the holy things were defiled by the sins of the people, for the people represented the church; and therefore the things that belonged to the church, and were called its sanctuaries, as the altar and the Tent, together with the things that were therein, were defiled when the people itself sinned; seeing that these sanctuaries belonged to the church. The same can be seen in Moses:--
Ye she separate the sons of Israel from their uncleanness, that they die not in their uncleanness, when they defile My Habitation that is in the midst of them (Lev. 15:31).
Aaron shall make expiation for the holy place, from the uncleannesses of the sons of Israel. Thus shall be make expiation for the sanctuary of holiness, and for the Tent of meeting, and for the altar (Lev. 16:16, 33).
[3] The case herein is this. What are called the holy things of the church are not holy unless they are solemnly received; for unless they are solemnly received, the Divine does not flow into them, and all the holy things with man are holy merely from the Divine influx. For instance, holy edifices, the altars there, the bread and wine for the Holy Supper, become holy solely through the presence of the Lord; and therefore if the Lord cannot be present there because of the sins of the people, what is holy is absent, because the Divine is absent. Moreover the holy things of the church are profaned by sins, because these remove from them what is Divine.
[4] This then is the reason why the sanctuaries are said to be defiled by the uncleanness of the people, and that on this account they were to be expiated every year. That expiations were made by blood upon the horns of the altars, and not upon the altars themselves, was because the horns were their extremes, and nothing of man has been purified unless the extremes have been purified; for it is the extremes into which the interiors flow, and the influx takes place in accordance with their state; and therefore if the extremes have been perverted, the interiors are perverted therein; for when these flow in, the recipient forms of the interiors accommodate themselves to the state of the extremes. When there is something wrong with the eye, the sight which comes from within sees no otherwise than according to this state of the eye. Or when there is something wrong with the arms, the powers which come from within must needs put themselves forth accordingly. Wherefore, if the natural man has been perverted, the spiritual man must needs act into him in a perverted manner. From this it is that the spiritual or internal man is then closed.
[5] But see what has been shown above on this subject, namely, that in order to man‘s purification, he must be purified as to the natural or external man (n. 9325); for the reason that all influx is from the internal into the external, and not the reverse (n. 5119, 6322): for the natural of man is the plane in which influx from the spiritual world terminates (n. 5651); and the externals of man have been formed to be of service to the internals (n. 5947, 9216, 9828). Thus the external man must be wholly subject to the internal (n. 5786, 6275, 6284, 6299); for the reason that the internal man is in heaven, and the external in the world (n. 3167, 10156); and of himself, or left to himself alone, the external man is opposite to the internal (n. 3913, 3928). More over what the internal man is, and what the external, (n. 9701-9709).
. Once in the year. That this signifies perpetually, is evident from the signification of "once in the year," as being for the whole year, for expiation upon the horns of the altar of incense once in the year involved expiation for the whole year; and a year, like all things of time, signifies a state and its duration, and also perpetuity. In this case there is meant a state of purification from evils by means of the truths of faith, for this state is signified by "expiation upon the horns of the altar of incense once in the year;" and all purification from evils, or regeneration, goes on perpetually, not only in the world, but also perpetually in the other life. That by a "year" is signified what is perpetual and eternal, (n. 2906, 7828); and also by "yesterday," "to-day," "to-morrow," and similar things of time, (n. 2838, 3998, 4304, 6165, 6984, 9939); and that purification from evils, or regeneration, goes on to eternity, (n. 9334, 10048). . From the blood of the sin-offering of expiations. That this signifies through the truths which are from the good of innocence, is evident from the signification of "blood," as being Divine truth (n. 4735, 6978, 7317, 7326, 7846, 7850, 9127, 9393, 10026, 10033, 10047); and from the signification of "the sin-offering of expiations," or of the sacrifice of sin by which expiation is effected, as being purification from evils and the consequent falsities. That by "sin" is meant sacrifice for sin, (n. 10039); and that "expiation" denotes purification from evils and the consequent falsities, (n. 9506). That this purification is effected by means of truths which are from the good of innocence, is because the blood by which expiation was effected was from a bullock or a lamb, and by a "bullock" is signified the good of innocence in the external man (n. 9391, 9990, 10132); and by a "lamb," the good of innocence in the internal man (n. 10132); and there must be innocence in order that truth and good may be received (n. 3111, 3994, 4797, 6013, 6765, 7836, 7840, 9262, 10134, 10021). For the good of innocence consists in acknowledging that all truths and goods are from the Lord, and nothing from man’s own; thus it consists in being willing to be led by the Lord, and not by self. From this it is plain that the more a man trusts and believes in himself, thus the more he is in the love of self, the less he is in the good of innocence. From this it is that a man cannot be purified from evils unless he is in the good of innocence; for if he is not in this good, he is not led by the Lord, but by self; and he who is led by self, is led by hell, for what is man‘s own is nothing but evil, and all evil is of hell. That all expiation was made by the blood either of a bullock, or of a lamb, or of turtle-doves, or of young pigeons, is evident in (Exodus 29:36; Leviticus 4:1-7, 13-18, 27-35; 5:1-7; 15:14, 28-31; Numbers 6:9-11). By "turtledoves," and by "young pigeons," is also signified the good of innocence. . Once in the year he shall make expiation upon it. That this signifies the perpetual removal of evils, is evident from the signification of "once in the year," as being what is perpetual (n. 10209); and from the signification of "expiating," as being purification from evils and the consequent falsities (n. 9506); and purification from evils is nothing but a withholding from them, or their removal (n. 10057). . To your generations. That this signifies those of the church who are in the truths and goods of faith, is evident from the signification of " generations," as being those things which are of faith and charity (n. 10204); that those are meant who are of the church is because genuine truths and goods of faith and love exist solely with these, for with these is the Word; and by the "sons of Israel," whose generations are here meant, is signified the church (n. 9340). . A holy of holies is this to Jehovah. That this signifies because from the Divine celestial, is evident from the signification of "a holy of holies," as being the Divine celestial (n. 10129). What the Divine celestial is, and the Divine spiritual, and what is the difference between them, (n. 9277, 9596). EXODUS 30:1-10 - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |