Spiritual Meaning of EXODUS 30:11-16
[2] That in the spiritual sense, in which sense the truths and goods of faith and love are treated of, "to number" denotes to set in order and dispose, is evident also from the passages in the Word where "numbering" is spoken of, and also "number," as in the following:--
The voice of a tumult of the kingdoms of the nations gathered together; Jehovah Zebaoth numbereth (setteth in order) the army of war (Isa. 13:4).
Lift up your eyes on high, and see who hath created these; He that hath brought forth by number their army; He calleth them all by name; of the multitude of the powerful and of the might in strength, not a man is lacking (Isa. 40:26).
Jehovah who numbereth the army of the stars; He calleth all by names (Ps. 147:4).
That by "numbering" in these passages is signified to set in order and dispose, is plain, for it is said of Jehovah, that is, the Lord, who does not number any army, or stars, but sets in order and disposes those things which are signified by an "army" and by" stars," which are the truths and goods of faith and love; for the subject treated of is not wars in the natural world, but wars in the spiritual world, which are wars or combats of truths from good against falsities from evil. That "wars" in the spiritual sense denote such combats, (n. 1664, 2686, 8273, 8295); that an "army" denotes the truths and goods of the church and of heaven, (n. 7988, 8019); and that "stars" denote the knowledges of truth and good, (n. 2495, 2849, 4697).
[3] When it is down what is signified by "numbering," and by " the sons of Israel," it can be seen why it was not allowable for David to number the people, and why after he numbered them, Gad the prophet was sent to him, who declared the penalty (2 Sam. 24:1-15); and why it is here said that "everyone should give an expiation of his soul, that there be no plague in them in numbering them." For by "the sons of Israel" are signified the truths and goods of the church, and by "numbering" is signified to set in order and dispose; and because it is of the Lord alone to set in order and dispose the truths and goods of faith and of love with everyone in the church and in heaven, therefore when this is done by a man, as it was done by David through Joab, it then signifies the setting in order and disposing of such things by man, and not by the Lord, which is not to set in order and dispose, but to destroy. If the numbering of the sons of Israel had not involved such things, there would not have been any sin or guilt in numbering them.
[4] That by "the sons of Israel" are signified spiritual truths and goods, which are the truths and goods of the church and of heaven, (n. 5414, 5801, 5803, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, 8805); in like manner by the tribes into which the sons of Israel were divided, (n. 3858, 3926, 4060, 6335, 6397). As by"the sons of Israel" and by the "tribes" such things are signified, and these are innumerable, therefore in the Word it is said of them that:--
Their number should be as the sand of the sea, which shall not be measured, nor numbered (Hosea 1:10).
Who will number the dust of Jacob, and the number of Israel? (Num. 23:10).
Jehovah said to Abraham, I will make thy seed as the dust of the earth; so that if one can number the dust of the earth, it shall be that thy seed will be numbered (Gen. 13:16; 16:10).
Look up toward heaven, and number the stars, if thou be able to number them. So shall thy seed be (Gen. 15:5).
That by "the sons of Israel," and by "the seed of Abraham," was not meant their posterity; but spiritual truths and goods, which are innumerable, and also for the most part unutterable, can be seen from the fact that there was not a greater multitude of them than of other nations, which also Moses testifies:--
Not because of your multitude above all peoples hath Jehovah desired you, that He should choose you, for indeed ye are fewer than all peoples (Deut. 7:7).
[5] Moreover by "numbering" is signified to set in order and dispose, in Jeremiah:--
In the cities of Jerusalem and of Judah shall the flocks yet pass over according to the hands of him that numbereth them (Jer. 33:13);
"flocks" also denote the goods and truths of the church (n. 6048, 8937, 9135); "according to the hands of him that numbereth," denotes according to the disposing of the Lord. In David:--
Who knoweth the vehemence of Thine anger? for numbering our days, make known what is right, that we may put on a heart of wisdom (Ps. 90:12);
"to number days" denotes to set in order and dispose the states of life; and days are said to be "numbered" when they are set in order and disposed, thus when they are finished, as in these passages:--
By the letting out of my days I shall go away unto the gates of hell; I have been numbered as to the residue of my years (Isa. 38:10);
A writing appeared before king Belshazzar: Numbered, Weighed, and Divided (Dan. 5:25);
for when "to number" signifies to set in order and dispose, then what is "numbered" signifies what is finished, as when a line is drawn under numbers on completing the calculation.
[6] That by "numbering" is signified to set in order and dispose, is because by "number" is signified the quality of a thing and of a state, and the quality is determined by the adjoined number; hence "to number" denotes to qualify, and in spiritual things qualification is effected by a setting in order and a disposing by the Lord. This is signified by "number" in John:--
He causeth that he give to all a mark upon their right hand or upon their foreheads, and that no one can buy or sell save he that hath the mark or the name of the beast, or the number of his name. Here is wisdom. Let him that hath intelligence count the number of the beast; for it is the number of a man; namely, the number six hundred and sixty-six (Rev. 13:16-18).
[7] The subject treated of in this chapter is the beast out of the sea and the beast out of the earth; by the "beast out of the sea" is meant the truth of the church falsified by means of memory-knowledges which are from the world; and by the "beast out of the earth" is meant the truth of the church falsified by means of the literal sense of the Word applied to favor the evils of the loves of self and of the world; for the "earth" denotes the church as to good and truth (n. 9325); and the "sea" denotes memory-knowledge in general, (n. 28, 2120, 2850). "To have his mark upon the hand and upon the forehead" denotes to acknowledge all things no matter what they may be; for the "forehead" signifies love (n. 9936); and a "name" signifies all the quality of that which is being treated of (n. 1930, 3006, 3421, 6674, 8274).
[8] "To count the number of the beast" denotes to explore and know these falsified truths of the church; "the number of a man" signifies the subject and the state of the church; "six hundred and sixty-six" signifies its quality as to all truths falsified from evil, and also the profanation of what is holy, and likewise the end. To know these things, and to explore them, is the part of a wise and intelligent man, and therefore it is said, "this is wisdom, let him that hath intelligence count its number;" for the number "six" signifies the same as the number "twelve," because it is the half of it (n. 3960, 7973, 8148); and "twelve" signifies all the truths and goods of the church in the complex (n. 2129, 2130, 3272, 3858, 3913, 7973), hence also in the opposite sense it signifies all falsities and evils in the complex. The trebling of the number six also involves the end, and the end is when truth is completely profaned.
[9] From all this it is very evident that numbers in the Word involve things and states, and signify quality according to the numbers fixed upon, as also in the following words in John:--
The angel measured the wall of the holy Jerusalem a hundred and forty-four cubit, which is the measure of a man, that is, of an angel (John 21:17);
by the number fixed upon in this passage are also signified all truths and goods in the complex, for "a hundred and forty-four" signifies the same as "twelve" (n. 7973), for it arises from twelve multiplied into itself; and therefore it is here said that its "measure is the measure of a man," as above that this number is "the number of a man;" but as truths from good are here signified, it is added that this measure is also "the measure of an angel," for " an angel" in the Word signifies truths from good, because he is a recipient of Divine truth from the Lord (n. 8192).
. Then they shall give everyone an expiation of his soul to Jehovah in numbering them. That this signifies purification or liberation from evil through the acknowledgment and faith that all the truths and goods of faith and love, and their setting in order and disposing, are from the Lord, and not at all from man, is evident from the signification of "giving an expiation of his soul," as being to be purified or liberated from evil by means of the truth of faith, which here is to acknowledge that all truths and goods are from the Lord; and from the signification of "numbering Israel," as being the setting in order and the disposing of them by the Lord alone and not by man. That these things are signified is evident from all that is here said about the half of a shekel that was to be given to Jehovah, and about the expiation by it in numbering the people; for by the "shekel of holiness" is signified the truth which is of the Lord alone; by "expiation thereby" is signified purification or liberation from evil (n. 9506); and by "numbering the sons of Israel" is signified to set in order and dispose all the truths and goods of the church (n. 10217).[2] The case herein is this. It was forbidden to number the sons of Israel because by "numbering" was signified to set in order and dispose, and by the "sons of Israel" and by the "tribes" into which they were divided, were signified all the truths and goods of faith and love in the complex; and as the setting in order and the disposing of these was of the Lord alone and not of man, therefore to number them was a trespass, such as is made by those who claim for themselves the truths which are of faith and the goods which are of love, and the setting in order and disposing of these, the character of whom is known in the church. For they are such as justify themselves by claiming for themselves as merit all things of faith and love, and consequently believe themselves to have of themselves merited heaven by virtue of their faith and works. This evil was involved in the numbering of the people by David, concerning which we read in the second book of Samuel:--
Again the anger of Jehovah was kindled against Israel, and therefore He incited David against them, saying, Go, number Israel and Judah. And the king said to Joab, Go through all the tribes of Israel, and number ye the people, that I may know the number of the people. And Joab said unto the king, Jehovah thy God add unto the people how many soever they be, a hundred-fold, but why doth my lord the king desire this word? But the king‘s word prevailed against Joab, and against the princes of the army; wherefore they went out to number the people Israel. Afterward David’s heart smote him, wherefore he said unto Jehovah, I have sinned exceedingly in that I have done; nevertheless, O Jehovah, put away, I beseech thee, the iniquity of Thy servant, for I have done very foolishly. But Gad the prophet was sent to David, that he might choose one evil out of three; and he chose the pestilence, whereof seventy thousand men died (2 Samuel 24:1-25).
[3] From all this it is evident how great a sin it was to number Israel; not that regarded in itself the numbering was a sin, but because, as already said, the numbering of the sons of Israel by David signified the setting in order and disposing of all things of faith and love by self and not by the Lord, the "numbering" itself signifying setting in order and disposing, and "the sons of Israel" signifying all the truths and goods of faith and love. To the intent therefore that they might be delivered from sin in numbering the sons of Israel, the half of a shekel was given for an expiation; for it is said, "they shall give everyone an expiation of his soul to Jehovah in numbering them, that there be no plague in them in numbering them." From this it is evident that by these words is signified purification or liberation from evil by the acknowledgment that all the truths and goods of faith and love, and their setting in order and disposing, are from the Lord and not at all from man.
[4] That this is so, namely, that all the goods and truths of faith and love are from the Divine and not at all from man, is also known in the church, and likewise that it is evil for man to attribute them to himself; and that those are delivered from this evil who acknowledge and believe that these are from the Lord, for so they claim for themselves nothing which is Divine and from the Divine. But see what has been shown above on this subject, namely, that those who believe that they do good of themselves and not from the Lord, believe that they merit heaven (n. 9974); that goods from self and not from the Lord are not good, because those who do goods from themselves do them from evil (n. 9975, 9980); that such despise the neighbor, and are angry with God Himself if they do not receive a reward (n. 9976); that such persons cannot receive heaven into themselves (n. 9977); that they cannot possibly fight against the hells; but that the Lord fights for those who acknowledge and believe that all goods and truths are from Him (n. 9978); and that the Lord alone is merit and righteousness (n. 9486, 9715, 9809, 9979-9984, 10019, 10152).
. That there be no plague in them in numbering them. That this signifies lest there be the penalty of evil in doing goods as from self, is evident from the signification of a "plague," as being the penalty of evil; and from the signification of "numbering the sons of Israel," as being to set in order and dispose the truths and goods of faith and love (n. 10217), thus to do them. It is said "as from self," because the goods which a man does he does as from himself, nor does he perceive otherwise until he is in faith from love. For goods flow in from the Lord and are received by man, and those which are received, are at first felt no otherwise than as in himself and from himself; nor is it perceived that they are from the Lord until he comes into knowledge, and afterward into acknowledgment from faith. For before this he cannot reflect that anything flows in from the Divine; nor can he at all perceive this, that is, be sensible of it in himself, until he begins to will and to love that it be so.[2] This is like the life itself in man, and his two interior faculties of life, which are the understanding and the will. Who before instruction does not believe that life is in himself, and thus that what he does from this life is of himself, and in like manner his understanding and will? although both his life in general, and his understanding and will, flow in; the truths of the understanding and the goods of the will out of heaven from the Lord, but the falsities of understanding and the evils of will from hell. For unless there are spirits and angels with man through whom this influx is effected, he cannot live a single moment, consequently neither can he think or will, as can be seen from manifold experience related at the close of several chapters, where influx was treated of (n. 9223, 9276, 9682).
[3] But so long as a man believes that he does all things of himself, both goods and evils, so long goods do not affect him, and evils adhere to him; but the moment that he acknowledges and believes that goods flow in from the Lord, and not from himself, and that evils are from hell, then goods affect him and evils do not adhere to him; and, moreover, in so far as goods affect him, so far evils are removed, thus he is purified and liberated from them. But so long as the state of man is such that he cannot perceive and be sensible of the influx of goods from the Lord, so long he does goods as from himself, and yet ought to acknowledge and believe that they are from the Lord. When this is the case, he also is liberated from evils; but in order that he may be liberated from evils this acknowledgment must be the confession of the heart itself, and not of the lips only.
[4] That a "plague" denotes the penalty of evil, is evident without explication. There are three plagues which follow those who attribute to themselves the truths and goods of faith and love, or who believe that they merit heaven by their works; for they who attribute these to themselves believe also that of themselves they merit heaven. These three penalties are: l. That they cannot receive anything of the good of love and the truth of faith. 2. That evils and falsities continually pursue them. 3. And that the truths and goods received from infancy perish. These three penalties are signified by the three plagues which were proposed to David by the prophet Gad on account of numbering the people, which were: l. Seven years of famine. 2. A fleeing of three months before their enemies. 3. And a pestilence of three days (2 Sam. 24:13).
[5] For by "famine" is signified a lack and scarcity of the goods and truths of faith and love, because these are signified by bread, food, wheat, barley, oil, and wine, which are lacking while the famine lasts. By "fleeing before enemies" in the internal sense is meant to be pursued by evils and falsities, for those who attribute goods and truths to themselves cannot fight against the evils and falsities which are from hell (n. 9978), and which in the spiritual sense are the enemies before whom is the fleeing, and by whom they are pursued. But by "pestilence" is signified the vastation and consumption of the goods and truths which have been received from infancy (n. 7505). That David chose the pestilence, and that seventy thousand died of it, signified that every truth and good of faith and love would perish with the Israelitish and Jewish nation, which also came to pass, for they did not acknowledge the Lord, from whom nevertheless are all goods and truths. "Three days" signified to the full, and the same was also signified by the "seventy thousand" men who died.
. This they shall give, everyone that passeth over upon those who are numbered. That this signifies the ascription to the Lord of all things of faith and love, is evident from the signification of " giving," namely, the expiation of the soul, which was half a shekel, as being liberation from evils through the acknowledgment that everything of faith and love is from the Lord and nothing from man (n. 10218). Hence "everyone that passeth over upon those who are numbered" signifies whatever of truth and good that is set in order and disposed by the Lord. For "everyone that passeth over" is everyone of the sons of Israel, and by the "sons of Israel" are signified all spiritual goods and truths (n. 5414, 5801, 5803, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, 8805); and by "those who are numbered" are signified those who are set in order and disposed by the Lord (n. 10218). . Half a shekel, in the shekel of holiness. That this signifies all things of truth from good, is evident from the signification of "half," as being all things; and from the signification of a "shekel," as being truth from good. That "half" signifies all things, is because half a shekel was ten gerahs, or oboli, and by "ten" are signified all things (n. 4638), and also remains (n. 576, 1906, 1988, 2284), which are the truths and goods with man stored up in his interiors by the Lord (n. 5135, 5342, 5897, 5898, 7560, 7564). That a "shekel" denotes truth from good is because a shekel was a weight of silver and also of gold, and by "silver" is signified truth, and by "gold" good; but how much of truth from good and of good through truth, is determined by the number of gerahs or oboli in the shekel; and in itself, regarded as a weight, a "shekel" denotes the quantity; and when it is called "the shekel of holiness," it denotes the quantity of truth and good, for truth and good are what are called "holy," because they are from the Lord who alone is holy. More may be seen concerning the shekel and its signification in (n. 2959). . A shekel of twenty gerahs. That this signifies all things of good, is evident from the signification of "twenty," as likewise being all things, and the remains of good, as also what is holy. That it denotes all things and hence what is full, (n. 9641); also the remains of good, (n. 2280); and what is holy, (n. 4759, 7842, 7903). For when said of the Lord, "twenty" signifies what is His own, which is what is Holy itself (n. 4176); which shows why a shekel contained twenty gerahs or oboli, and why it is called a "shekel of holiness" in this and other passages (Lev. 27:3; Num. 3:47, 50; 7:13, 19, 25, 31, 37, 49, 55, 61, 67, 73; 18:16). That the shekel was a weight both of silver and of gold, see (Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12). . The half of a shekel an uplifting. to Jehovah. That this signifies that all things of truth from good are of the Lord alone, is evident from the signification of "half a shekel," as being all things of truth from good (n. 10221); and from the signification of "an uplifting to Jehovah," as being that which is of the Lord alone (n. 10093). . Everyone that passeth over upon those who are numbered. That this signifies that all truths and goods are to be ascribed to the Lord alone, is evident from what was shown above (n. 10220). . From a son of twenty years and upward. That this signifies the state of the intelligence of truth and good, is evident from the signification of "twenty," when said of a man‘s age, as being a state of the intelligence of truth and good. That "twenty" denotes a state of the intelligence of truth and good, is because when a man attains the age of twenty years he begins to think from himself; for from earliest infancy to extreme old age a man passes through a number of states in respect to his interiors that belong to intelligence and wisdom. The first state is from birth to his fifth year; this is a state of ignorance and of innocence in ignorance, and is called infancy. The second state is from the fifth year to the twentieth; this is a state of instruction and of memory-knowledge, and is called childhood and youth. The third state is from the twentieth year to the sixtieth, which is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth or last state is from the sixtieth year upward, which is a state of wisdom, and of innocence in wisdom.[2] These successive states of the life of man are signified by the numbers of the years of age - "five," "twenty," and "sixty," in the following passages in Moses:--
When anyone shall make a special vow, the estimation of a male shall be from a son of twenty years even to a son of sixty years, fifty shekels of silver. If it be a female, the estimation shall be thirty shekels. And if from a son of five years even unto to a son of twenty years, the estimation shall be, if a male, twenty shekels; and if a female, ten shekels. And if it be from the son of a month even unto five years, the estimation of a male shall be five shekels; of a female three shekels. And if it be from a son of sixty years upward, the estimation shall be fifteen shekels, and of a female ten shekels (Lev. 27:2-7).
[3] That the first state is a state of ignorance and also of innocence in ignorance is plain. During the continuance of this state, the interiors are being formed for use, consequently are not manifest, but only those most external, that belong to the sensuous man; and when these alone are manifest, there is ignorance; for whatever man understands and perceives is from the interiors; from which it can also be seen that the innocence which exists at that time and is called the innocence of infancy, is innocence most external.
[4] That the second state is a state of instruction and of memory-knowledge is also plain; this state is not as yet a state of intelligence, because at that time the child or youth does not form any conclusions from himself, neither does he from himself discriminate between truths and truths, nor even between truths and falsities, but from others; he merely thinks and speaks things of memory, thus from mere memory-knowledge; nor does he see and perceive whether a thing is so, except on the authority of his teacher, consequently because another has said so.
[5] But the third is called a state of intelligence, because the man then thinks from himself, and discriminates and forms conclusions; and that which he then concludes is his own, and not another’s. At this time faith begins, for faith is not the faith of the man himself until he has confirmed what he believes by the ideas of his own thought. Previous to this, faith was not his, but another‘s in him, for his belief was in the person, not in the thing. From this it can be seen that the state of intelligence commences with man when he no longer thinks from a teacher, but from himself; which is not the case until the interiors are opened toward heaven. Be it known that the exteriors with man are in the world, and the interiors in heaven; and that in proportion as light flows in from heaven into what is from the world, the man is intelligent and wise; and this according to the degree and quality of the opening of his interiors, which are so far opened as the man lives for heaven and not for the world.
[6] But the last state is a state of wisdom and of innocence in wisdom; which is when the man is no longer concerned about understanding truths and goods, but about willing and living them; for this is to be wise. And a man is able to will truths and goods, and to live them, just in so far as he is in innocence, that is, in so far as he believes that he has nothing of wisdom from himself, but that whatever he has of wisdom is from the Lord; also in so far as he loves to have it so: hence it is that this state is also a state of innocence in wisdom.
[7] From the succession of these states the man who is wise may also see the wonderful things of the Divine Providence, which are that a prior state is constantly the plane of the states which follow, and that the opening or unfolding of the interiors proceeds successively from outermosts even to inmosts; and at last so that what was first (namely, ignorance and innocence), but in outermosts, is also last, but in inmosts; for he who knows that of himself he is ignorant of all things, and that whatever he knows is from the Lord, is in the ignorance of wisdom, and also in the innocence of wisdom. From all this it can be seen what is the state of intelligence which is signified by "twenty," when this number is predicated of man’s age.
[8] The like is also meant by this number in other passages of the Word, as in Moses:--
Take ye the sum of all the congregation, from a son of twenty years and upward, everyone that goeth forth into the army in Israel (Num. 1:2, 3, 18).
The subject treated of in this passage is the encampment and journeying of the sons of Israel according to the tribes, and thereby is also signified the setting in order and disposing by the Lord of the truths and goods of faith and love; by the "encampment," the setting in order and disposing (n. 4236, 8103, 8130, 8131, 8155); and by the "tribes," the goods and truths of faith and love in the whole complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397). Hence by "a son of twenty years and upward" are meant those who are in a state of intelligence, for with these the truths and goods of faith and love can be set in order and disposed by the Lord, because the Lord flows into their understanding and will, and sets them in order and disposes them, and also removes and casts down falsities and evils. Therefore it is said "from a son of twenty years and upward everyone that goeth forth into the army," for by" the army" are signified truths disposed in this order - that they do not fear falsities and evils; but repel them if they assault. That such truths are meant in the internal sense by an "army," (n. 3448, 7236, 7988, 8019).
[9] But with those who are in a state of infancy and childhood, thus who are under twenty years of age, truths and goods have not been so set in order as to enable them to go forth into the army and into warfare, because, as before said, they do not as yet from themselves discriminate, and form any conclusions; consequently they cannot as yet by means of the rational dispel anything of falsity or evil; and they who are not able to do this are not let into combats. For this reason a man is not admitted into temptations, which are spiritual combats against falsities and evils, until he is in a state of intelligence, that is, until he comes to his own judgment (n. 3928, 4248, 4249, 8963).
[10] The like is signified by the age of "twenty years and upward" in other passages in Moses:--
Jehovah said to Moses and Eleazar, Take ye the sum of all the assembly of the sons of Israel, from a son of twenty years and upward, everyone that goeth forth to warfare in Israel (Num. 26:2, 3);
in the spiritual sense by "going forth to warfare" is signified to go forth into combats against the falsities and evils which are from hell.
[11] One who does not know that a "son of twenty years and upward" signifies a state of Intelligence, or those who are in this state, cannot know either why when they murmured against Jehovah, it is said that they should "die in the wilderness from twenty years and upward, all who came up out of Egypt" (Num. 14:29; 32:10, 11); for they who are in such a state of intelligence that they can discriminate, conclude, and judge, from themselves, are blamable for their evil but not those who are not yet in this state. From this also iv is evident that by "twenty years," when said of a person‘s age, is signified a state of understanding, or of judgment. But the number "twenty" has a different signification when said of a different subject (n. 10222).
. Shall give an uplifting to Jehovah. That this signifies ascription to the Lord alone, is evident from the signification of "an uplifting to Jehovah," as being that which is of the Lord alone (n. 10093). That this denotes all the truths and goods of faith and love, with their setting in order and disposing, is plain from what precedes. . The rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah. That this signifies that all, of whatever ability they may be, must ascribe all things of truth from good to the Lord, is evident from the signification of "one who is rich," as being one who abounds in truths and goods and their knowledges; From the signification of "one who is poor," as being one who does not abound in these things; and from the signification of "not giving more," and "not giving less," as being all equally; from the signification of "half a shekel," as being all things of truth from good (n. 10221); and from the signification of "giving to Jehovah," as being to ascribe to the Lord; for by "Jehovah" in the Word is meant the Lord (n. 9373). From all this it is evident that by "the rich man not giving more, and the poor not giving less, than half a shekel, to give to Jehovah," is signified that all, of whatever ability they may be, must equally ascribe to the Lord all things of truth from good.[2] The case herein is this. All have the capacity to understand and to be wise; but the reason one person is wiser than another is that they do not in like manner ascribe to the Lord all things of intelligence and wisdom, which are all things of truth and good. They who ascribe all to the Lord are wiser than the rest, because all things of truth and good, which constitute wisdom, flow in from heaven, that is, from the Lord there. The ascription of all things to the Lord opens the interiors of man toward heaven, for thus it is acknowledged that nothing of truth and good is from himself; and in proportion as this is acknowledged, the love of self departs, and with the love of sell the thick darkness from falsities and evils. In the same proportion also the man comes into innocence, and into love and faith to the Lord, from which comes conjunction with the Divine, influx thence, and enlightenment. From all this it is evident whence it is that one is more wise, and another less; and also why the rich should not give more and the poor less - namely, that all alike have the capacity of being wise; not indeed an equal capacity of being wise, but they are alike in having the capacity to be so, because both the one and the other can be wise.
[3] By the capacity to be wise is not meant the capacity to reason about truths and goods from memory-knowledges, nor the capacity to confirm whatever one pleases; but the capacity to discern what is true and good, to choose what is suitable, and to apply it to the uses of life. They who ascribe all things to the Lord do thus discern, choose, and apply; while those who do not ascribe to the Lord, but to themselves, know merely how to reason about truths and goods; nor do they see anything except what is from others; and this not from reason, but from the activity of the memory. As they cannot look into truths themselves, they stand outside, and confirm whatever they receive, whether it be true or false. They who can do this in a learned way from memory-knowledges are believed by the world to be wiser than others; but the more they attribute all things to themselves, thus the more they love what they think from themselves, the more insane they are; for they confirm falsities rather than truths, and evils rather than goods, and this because they have light from no other source than the fallacies and appearances of the world, and consequently from their own light, which is called natural light, separated from the light of heaven; and which light when thus separated is mere thick darkness in respect to the truths and goods of heaven.
[4] That "riches" and "wealth" denote the things of intelligence and wisdom, consequently also the knowledges of truth and good, which moreover are called spiritual wealth and riches, is evident from the passages in the Word where they are mentioned, as in Isaiah:--
I will visit upon the fruit of the pride of the king of Assyria, for he hath said, In the strength of my hand I have done it, and by my wisdom, for I am intelligent; whence I will remove the bounds of the peoples and will ravage their treasures; as a nest shall my hand find the wealth of the peoples (Isa. 10:12-14);
the subject here treated of in the internal sense is those who trust in their own intelligence, and do not believe that true wisdom comes from heaven, but from themselves. The "king of Assyria" denotes reasoning, here from self-intelligence (n. 1186); hence "to ravage the treasures and the wealth of the peoples" denotes to destroy those things which are truths of intelligence and wisdom.
[5] Again:--
A prophecy concerning the beasts of the south. They carry their wealth upon the shoulder of asses, and their treasures upon the back of camels, unto Egypt (Isa. 30:6, 7);
"the beasts of the south" denote those who are within the church, thus are in the light of truth from the Word, but who nevertheless do not read the Word except merely for the sake of memory-knowledge, and not for the sake of the use of life; for "the south" denotes where is the light of truth, thus where the Word is (n. 3195, 3708, 5672, 9642); an "ass" denotes memory-knowledge, and likewise a "camel," and also "Eat." That an "ass" has this signification, (n. 5492, 5741, 7024); also a "camel," (n. 3048, 3071, 3143, 3145, 4516); and "Egypt," (n. 9391). That these prophetic words are to be understood in a spiritual sense can be seen from the fact that without this sense no one knows what is meant by "the beasts of the south," or by "carrying their wealth on the shoulder of asses, and their treasures on the back of camels," and this "unto Egypt."
[6] In the same:--
I will give thee the treasures of darkness, and hidden wealth of secret places, that thou mayest know that I am Jehovah (Isa. 45:3);
"the treasures of darkness, and hidden wealth of secret places" denote such things as belong to heavenly intelligence and wisdom, which have been hidden from the natural man.
[7] In Jeremiah:--
The sin of Judah is written with a pen of iron. O My mountain in the field, I will give thy property and all thy treasures for a spoil (Jer. 17:1, 3);
Judah is called a "mountain in the field" because with Judah was the representative of the celestial church; for a "mountain" denotes the love of the celestial church (n. 6435); and a "field" denotes the church (n. 2971, 3766, 7502, 9139, 9295); the "property," and the "treasures," which were to be "given for a spoil," denote all the truths and goods of the church, which were to be dispersed.
[8] Again:--
Because of thy confidence in thy works, and in thy treasures, thou also shalt be taken (Jer. 48:7);
here also "treasures" denote the doctrinal things and knowledges of the church.
[9] Again:--
O sword against her horses, and against her chariots, and against the promiscuous crowd that is in the midst of her! O sword against her treasures, that they may be snatched away! A drought is upon her waters, that they may be dried up (Jer. 50:37, 38).
These words are spoken against the Chaldeans, by whom are meant those who are in external worship without internal, thus who profess the truths of the Word with the lips, but at heart deny them. A "sword" denotes falsity fighting against truths (n. 2799, 4499, 6353, 7102, 8294); "horses" denote the understanding (n. 2760-2762, 3217, 5321); "chariots" denote what is of doctrine (n. 5321, 8215); the "treasures that were to be snatched away" denote the truths and goods of the church that would be perverted and would perish by being connected with the evils of the loves of self and of the world; "a drought upon her waters" denotes the deprivation and consumption of the truths of faith. That "water" denotes the truth of faith, (n. 2702, 3058, 3424, 4976, 8568, 9323).
[10] Who cannot see that the literal sense is not the genuine sense of these words? for what holiness, or what of the church or of heaven, or who sense, is there in these expressions - that "a sword should be against the horses," "against the chariots," "against the promiscuous crowd," "against the treasures," and that "a drought should be upon the waters that they should be dried up?" Wherefore from these and all other things of the Word it can be plainly seen that a spiritual sense, which differs from the natural, is in every detail, and that without this sense the Word cannot be called holy, and in very many places it cannot even be apprehended.
[11] Again:--
O Babel, who dwellest upon many waters, great in treasures (Jer. 51:13).
"Babel" denotes those who possess the Word and from this all the goods and truths of the church, but who connect them with the love of self, and thus profane them (n. 1326); which was also represented by the king of Babel taking all the vessels of the temple, which were of gold and silver, and drinking out of them, and then praising the gods of gold and silver (Dan. 5:2). Hence Babel is said to "dwell upon many waters, great in treasures;" "waters" denote truths, and in the opposite sense falsities (n. 2702, 3058, 4976, 8568, 9323). This is more fully described in the Apocalypse, where the riches of Babylon, which are there called "merchandise," are enumerated (Rev. xviii).
[12] In Ezekiel:--
I will bring Nebuchadnezzar against Tyre. With the hoofs of his horses shall he trample all thy streets. They shall snatch away thy wealth, and plunder thy merchandise (Ezek. 26:7, 11, 12);
by "Tyre" is meant the church in respect to the knowledges of good and truth (n. 1201); by "Nebuchadnezzar king of Babel" is meant the profanation that vastates (n. 1327), which takes place when by means of a wrong application the truths and goods of the church serve as means to favor the evils of the loves of self and of the world; for then the evils of these loves are within the heart, and the holy things of the church are in the mouth; the "hoofs of the horses" denote the outermost natural things, which are merely sensuous memory-knowledges (n. 7729), and "streets" denote the truths of faith (n. 2336); "wealth" and "merchandise" denote the knowledges of good and truth.
[13] As by "Tyre" are signified the knowledges of good and truth (n. 1201), therefore where Tyre is treated of in the Word, various kinds of merchandise and riches are also treated of, as in the same prophet:--
Tarshish was thy trader, by means of the multitude of all kinds of wealth, in silver, iron, tin, and lead. Damascus was thy trader for the multitude of all thy wealth. By the multitude of thy wealth and of thy merchandise thou didst enrich all the kings of the earth (Ezek. 27:12, 18, 33).
In thy wisdom and in thine intelligence thou hast made wealth for thyself, gold and silver in thy treasuries; by the multitude of thy wisdom thou hast multiplied wealth for thyself (Ezek. 28:4, 5);
speaking also of Tyre; by which it is very evident that by "wealth" and "riches" in the Word are meant spiritual wealth and riches, which are the knowledges of good and truth, thus which are the means of wisdom.
[14] So in these passages:--
Tyre hath gathered silver as dust, and gold as the mire of the streets. Behold the Lord will impoverish her, and will shake off her wealth into the sea (Zech. 9:3, 4).
The daughter of Tyre shall offer thee a gift. O daughter of the king; the rich of the people shall intreat thy faces (Ps. 45:12).
In this passage the church is described in respect to the affection of truth, and is called the "daughter of the king," for a "daughter" denotes the church as to affection (n. 2362, 3963, 6729, 9055); and a "king" denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148); therefore it is said that "the daughter of Tyre shall offer a gift," and "the rich of the people shall intreat thy faces;" "the rich of the people" denote those who abound in truths and goods.
[15] In Hosea:--
Ephraim said, Surely I am become rich, I have found for me wealth (Hosea 12:8);
where by "becoming rich and finding wealth" is not meant that he was enriched with worldly riches and wealth, but with heavenly; for by "Ephraim" is meant the intellectual of the church, which is enlightened when the Word is read (n. 5354, 6222, 6238, 6267).
[16] In John:--
And unto the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and I have been enriched, and I need no aid, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich; and white garments, that thou mayest be clothed (Rev. 3:14, 17, 18).
The subject here treated of is the church which makes everything of the church consist in bare knowledges, and from this exalts itself above others, when yet knowledges are nothing but means for amending and perfecting the life; wherefore he who possesses them without a life according to them, is "wretched, miserable, needy, blind, and naked;" to "buy gold purified in the fire" denotes to procure from the Lord genuine good, and "white garments," denotes to procure from the Lord genuine truths from this good. That "gold" denotes the good of love, (n. 9874); and that "garments" denote the truths of faith, (n. 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952).
[17] In Jeremiah:--
I Jehovah give to everyone according to his ways, according to the fruits of his works. As the partridge gathereth, but beareth not, so he getteth riches, but not with judgment; In the midst of his days he shall desert them; and in the end of his days he shall become a fool (Jer. 17:10, 11);
the subject here treated of is those who acquire knowledges without any use in view than that they may "get riches," that is, that they may know them; when yet it is the life which they ought to be devoted to. This is meant by "gathering as the partridge and yet not bearing," and by "getting riches, but not with judgment."
[18] In Luke:--
Whosoever he be of you that renounceth not all his property, he cannot be My disciple (Luke 14:33);
he who does not know that in the internal sense "property" denotes spiritual riches and wealth, which are knowledges from the Word, cannot possibly know otherwise than that in order that he may be saved he must deprive himself of all wealth; when yet this is not the sense of these words: by "property" are here meant all things which are from man’s own intelligence, for no one can be wise from himself, but only from the Lord; wherefore "to renounce all property" denotes to attribute nothing of intelligence and wisdom to self; and he who does not do this cannot be instructed by the Lord, that is, "be His disciple."
[19] As by "property," "riches," "wealth," "silver," and "gold," are signified those things which belong to intelligence and wisdom, therefore also the kingdom of heaven is compared by the Lord to "treasure hid in a field" (Matt. 13:44); and it is said that they should "make to themselves treasure in the heavens that faileth not, because where the treasure is there is the heart" (Matt. 6:19-21; Luke 12:33, 34).
[20] They who do not know that by the "rich" are meant those who possess the knowledges of truth and good, thus who have the Word; and that by the "poor" are meant those who do not possess these knowledges, but who nevertheless desire them, cannot know otherwise than that by the "rich man who was clothed in crimson and fine linen,"and by the "poor man who was cast forth at his entrance" (Luke 16:19-31), are meant a rich and a poor man in the common meaning of these terms, when yet by the "rich man" is there meant the Jewish nation which had the Word; by the "crimson" with which he was clothed is meant genuine good (n. 9467); and by the "fine linen," genuine truth (n. 5319, 9469, 9596, 9744); and by the "poor man cast forth at the entrance" are meant those who are outside the church and have not the Word, and yet long for the truths and goods of heaven and of the church.
[21] From this also it is plain that by the "rich" are meant those who have the Word, consequently Divine truths; as also in the prophetic utterance of Mary in Luke:
God hath filled the hungry with good things, and the rich He hath sent empty away (Luke 1:53);
here "the hungry" denotes those who are in other places called the "poor," thus who have no bread and water, and consequently who are in hunger and thirst, that is, who do not know good and truth and yet long for them. By "bread and water" in the Word are signified good and truth (n. 9323); and by "hungering and thirsting," thus by "hunger and thirst," is signified the longing for these.
[22] Such are also meant by the "poor" in other places, as in the following:--
Blessed are the poor; for theirs is the kingdom of the heavens. Blessed are ye that hunger, for ye shall be sated (Luke 6:20, 21).
The master of the house said to the servant, Go out into the streets and highways of the city, and bring in the poor, and the maimed, and the lame, and the blind (Luke 14:21).
To the poor the Gospel shall be preached (Luke 7:22).
The poor hear the Gospel (Matt. 11:5).
Then the firstborn of the poor shall feed, and the needy shall lie down confidently (Isa. 14:30).
The needy of men shall exult in the Holy One of Israel (Isa. 29:19).
I will leave in the midst of thee a people miserable and poor, who shall hope in the name of Jehovah; they shall feed and shall rest, none making them afraid (Zeph. 3:12, 13).
The poor and the needy seek water, but there is none; their tongue faileth for thirst. I Jehovah will hear them. I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys (Isa. 41:17, 18).
[23] "The afflicted and the needy seeking water" denote those who long for the knowledges of good and truth; "water" denotes truth; the longing is described by "their tongue failing with thirst;" and the abundance which they will have, by "rivers being opened upon the hillsides, and fountains in the midst of the valleys." From all this it is further evident that heavenly things, which are truths of faith and goods of love, are meant by earthly things, which are "waters," "rivers upon the hillsides, fountains in the valleys," and that the latter is the literal sense of the Word, but the former the spiritual sense; and that through this sense the Word is Divine, and that without it, it is not Divine.
[24] The signification of "wealth" and of "riches" as being what belongs to intelligence and wisdom, is also from correspondence; for among the angels in heaven all things appear as if they shone with gold, silver, and precious stones, and this because they are in the intelligence of truth and in the wisdom of good; for the interiors of the angels are presented to view in this way from the correspondence. More over with the spirits who are below the heavens there is an appearance of riches according to the state of the reception of truth and good from the Lord.
. To make expiation upon your souls. That this signifies that evils may be removed, is evident from the signification of "expiating upon their souls," as being to be purified or liberated from evils through the truth of faith (n. 10218); and as purification or liberation from evils is nothing else than the removal of them, therefore this also is signified by the same words. That man is not liberated from evils, and so purified; but that he is withheld from them when he is kept in good by the Lord, and thus that evils are removed, (n. 10057). . And thou shalt take the silver of expiations from among the sons of Israel. That this signifies truths purifying by virtue of good, which truths are of the church, is evident from the signification of "silver," as being truth from good (n. 1551, 2954, 5658, 6112, 6914, 6917, 8932); from the signification of "expiations," as being purification from evils (n. 10218); thus "the silver of expiations" denotes purifying truth; and from the representation of the sons of Israel, as being the church (n. 9340). It is said "purifying truth" because all purification from evils is effected by means of truths (n. 2799, 5954, 7044, 7918, 9089). The case herein is this. From himself man thinks nothing but evil, for from himself he does not think about God, nor about what is good and just toward his neighbor, except for the sake of self. He does not even think about heaven and eternal life, but about the world and life in the world. So long as a man is in such a state, he thinks from the things which are beneath him, and not from those which are above him; thus from hell, and not from heaven. In order therefore that a man may think what is good, he must think from heaven, consequently his mind must be raised there. This is effected solely by means of truths such as are in the church from the Word; for these truths teach what God is, and what the neighbor, that there is a heaven, that there is eternal life, and in particular what evil is, and what good is. When these truths enter, then the interiors are raised above self, and are thus withdrawn from those things which are beneath self, thus from evils. From this it can be seen that all purification or removal from evils is effected by means of truths, which are consequently called "purifying truths." . And thou shalt give it for the work of the Tent of meeting. That this signifies conjunction with heaven through the acknowledgment that all truths and goods are from the Lord, is evident from the signification of "the work of the Tent of meeting," as being that which works and makes heaven; for "work" denotes that which works and makes; and "the Tent of meeting" denotes heaven where the Lord is. That "the Tent of meeting" denotes heaven where the Lord is, see (n. 9457, 9481, 9485, 9784, 9963); thus it also denotes that which conjoins man with heaven, for that which works and makes heaven with man also conjoins him with heaven. That there is signified conjunction with heaven through the acknowledgment that all goods and truths are from the Lord, is because that which was given for the work of the Tent of meeting was the half of a shekel, which was called "the silver of expiations" on account of the numbering of the people, and by "giving the half of a shekel" is signified the ascription of all things of faith and love to the Lord (n. 10220, 10221); and by "numbering" is signified the setting in order and disposing of all things by the Lord (n. 10218). . And it shall be to the sons of Israel for a memorial before Jehovah. That this signifies in this way the preservation of the church and of all things of the church by the Lord, is evident from the representation of the sons of Israel, as being the church (n. 9340); from the signification of "a memorial," when said of Jehovah, as being preservation (n. 9849); and from the signification of "before Jehovah," as being by the Lord (n. 10146). . To make expiation upon your souls. That this signifies because in this way evils are removed, is evident from the signification of "expiating upon their souls," as being to remove evils by means of truths (n. 10228); that here by "making expiation upon your souls" is signified because in this way evils are removed, and not, to remove evils, is because these things so follow from those which precede; for the internal sense does not regard the sense of the words according to the consistency in the letter, but according to the consistency in its own sense, which is that the preservation of the church and of all things of the church is from the Lord, because in this way evils are removed. That the church is then preserved with man is because evils do not binder; for the Lord flows in constantly and continually with His mercy, and provides that the truths and goods that belong to the church are not only preserved with a man, but also that they are multiplied and grow; but so long as evils reign, the truths and goods of the church flowing in from the Lord are either rejected by the man, or are stifled, or perverted; whereas when evils are removed, they are accepted and acknowledged. EXODUS 30:11-16 previous - next - text - summary - Exodus - Full Page
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