Spiritual Meaning of EXODUS 30:34-38
[2] That this is signified is because the Lord speaks with the man of the church in no other way than through the Word, for He then enlightens man so that he may see truth, and also gives him perception to perceive that it is so; but this is effected according to the quality of the desire for truth with the man, and the desire for truth with a man is according to his love of it. They who love truth for the sake of truth are in enlightenment, and they who love truth for the sake of good are in perception. What perception is, (n. 483, 495, 521, 536, 597, 607, 784, 1121, 1387, 1919, 2144, 2145, 2171, 2515, 2831, 5228, 5920, 7680, 7977, 8780).
[3] But the Lord spoke with Moses and the prophets by a living voice, in order that the Word might be promulgated, and be such that each and all things might have an internal sense. Consequently also in these words, "Jehovah said unto Moses," the angels, who are in the internal sense, do not know what "Moses" is, because the names of persons do not enter heaven (n. 10282), but instead of "Moses" they perceive the Word; and the expression "said" is turned with them into what is in agreement with the sense, thus here into being enlightened and perceiving. Moreover in the angelic idea, "saying" and "speaking," when said of the Lord speaking through the Word, are nothing else.
. Take to thee fragrant spices. That this signifies the affections of truth from good which must be in Divine worship, is evident from the signification of "spices," as being the perceptions and affections of truth and of good (n. 10254). That it signifies which must be in Divine worship, is because by the incense which was prepared from them is signified Divine worship. The spices which are now mentioned are of a totally different kind from those of which the oil of anointing was prepared (verses 23, 24). These also are called "spices," but are expressed in the original tongue by another word. The spices from which the oil of anointing was prepared, in like manner signify perceptions and affections of truth and good as do these spices, but with the difference that the former truths belong to the celestial class, and the latter to the spiritual class. That the former truths belong to the celestial class, (n. 10254); and that the latter belong to the spiritual class, will be seen in what follows.[2] What is meant by belonging to the celestial class, and to the spiritual class, shall be briefly told. It has been frequently stated that heaven is distinguished into the celestial kingdom and the spiritual kingdom. In the two kingdoms the truths differ as do the goods; the good of the celestial kingdom is the good of love to the Lord, and the good of the spiritual kingdom is the good of charity toward the neighbor. Every good has its own truths; celestial good its own, and spiritual good its own; which are quite different from each other. What this difference is can be seen from what has been shown concerning the two kingdoms at the places cited in (n. 9277).
[3] That every good has its truths, is because good is formed by means of truths (n. 10252, 10266), and also manifests itself by means of truths. It is with these as it is with the will and the understanding in man; his will is formed by means of the understanding, and it also manifests itself by means of it: that which is of the will is called good, and that which is of the understanding is called truth.
. Stacte. That this signifies the affection of sensuous truth, is evident from the signification of "stacte," as being sensuous truth; that it denotes the affection of this truth, is from its fragrance, for "odor" signifies perceptivity; a fragrant odor, the perceptivity of what is grateful; and an offensive odor, the perceptivity of what is ungrateful; and all gratefulness and ungratefulness of perception are from the affection which is of love, and according to it (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054). In general be it known that all things in the vegetable kingdom, whatever they may be, whether the produce of the forest, or that of gardens, fields, and plains, such as trees, crops, flowers, grasses, and vegetables, both in general and in particular, signify spiritual and celestial things, for the reason that universal nature is a theater representative of the Lord‘s kingdom (n. 9280).[2] That "stacte" denotes the affection of sensuous truth is because it is mentioned first; for there are four spices of which the incense was prepared, as there were also four of which the oil of anointing was prepared; and that which is mentioned in the first place is the most external, as is also that which is mentioned in the first place for the preparation of the oil of anointing, which was best myrrh. That this denotes the perception of sensuous truth, (n. 10252).
[3] That four spices were taken for the preparation of both the oil and the incense, was for the reason that they signified truths in their order from external to inmost; and they are in the same succession with man; for man has an external which is called the external man, and an internal which is called the internal man, in each of which there is an exterior and an interior; the most external is called the sensuous, and this is therefore signified by "stacte". What the sensuous is, and its quality, (n. 9996, 10236).
[4] That "stacte" denotes the affection of sensuous truth, cannot be confirmed from other passages in the Word, because it is nowhere else mentioned; but stacte of another kind, expressed in the original tongue by another word, is mentioned among those spices which were brought down into Egypt (Gen. 37:25; 43:11), and which involve such things as are in the external or natural man, because by "Egypt" is signified the memory-knowledge that is of the natural man (n. 9391).
. And onycha. That this signifies the affection of interior natural truth, is evident from the signification of " fragrant onycha," as being the affection of natural truth. By "onycha" is signified this truth, and by "fragrant," the perceptivity of what is grateful, which is from the affection of truth, thus there is signified the affection itself. It is said "fragrant onycha" because this expression is used both before and after the enumeration of these spices, in these words, "take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant." That it is the affection of truth in the natural which is signified by "onycha," is because it is mentioned in the second place; for the spices are mentioned in order, according to the truths with man, from most external to inmost; hence by "stacte" is signified the affection of sensuous truth, which is truth most external; by "onycha," the affection of natural truth, which is interior truth in the natural man; by "galbanum," an affection of truth still more interior, which is interior truth in the spiritual or internal man; and by "frankincense," inmost truth in the internal man, which is spiritual good--in like manner as was signified by the spices from which the oil of anointing was prepared, which were best myrrh, aromatic cinnamon, aromatic calamus, and cassia. That these spices signified truths in such an order, (n. 10252, 10254, 10256, 10258). But the difference is that those truths which are signified by the spices of the oil of anointing, belong to the celestial class; while these truths which are signified by the spices of the incense, belong to the spiritual class, of which distinction see (n. 10254, 10291). . And galbanum. That this signifies the affection of a truth still more interior, is evident from what was said just above (n. 10293). That "onycha" and "galbanum" denote truths successively more interior, can be confirmed in no other way than from their order, because they do not occur in the Word elsewhere. . Things fragrant. That this signifies affections from spiritual good, is evident from the signification of "fragrant spices," as being the affections of truth from good (n. 10291); that they are from spiritual good, (n. 10254, 10290, 10293). The reason why the incense was prepared from spices, which signify truths from spiritual good; or what is the same, why the truths which are signified by these spices belong to the spiritual class, is that by "incense" is signified Divine worship which is performed by means of truths from this good, for it is confessions, adorations, prayers, and other similar things, which are specifically signified by "incense" (n. 9475); and such things come forth from the heart by means of the thoughts and the speech. That this worship is performed by means of spiritual truths, can be seen from the ideas in which a man is when in this worship, for the ideas in which a man then is are from his memory, and consequently from the understanding; and the things which proceed from this source are called spiritual. But as regards Divine worship from celestial good, such as is with those who are in the Lord’s celestial kingdom, this is not performed by means of confessions, adorations, and prayers of the same quality as exist with those who are in the spiritual kingdom; thus not by means of truths from the memory, but by means of truths from the heart, which make one with the love itself in which they are; for the truths with these are inscribed on their love. When therefore they do from love what is commanded, they do it at the same time from truths, without any thought about these from doctrine, thus without calling them forth from the memory. That such is the state of those who are in the Lord‘s celestial kingdom can be seen from what was shown concerning this kingdom and the spiritual kingdom in the passages cited in (n. 9277). That "incense" signifies confessions, adorations, and prayers which proceed through the mouth from the thought, (n. 9475, 10177, 10198). . And pure frankincense. That this signifies inmost truth, which is spiritual good, is evident from the signification of "frankincense," as being that which has been clarified from the falsity of evil. That the inmost truth which is signified by "frankincense" is spiritual good, is because the good with those who are in the Lord’s spiritual kingdom is nothing else than truth, which is called good when the man wills and does it from conscience and affection. For with the spiritual all the will has been destroyed, but the understanding is preserved entire by the Lord, and in it there is implanted by the Lord a new will by means of regeneration. This will is the conscience with them, which is a conscience of truth. For whatever is implanted in the understanding and proceeds from the understanding, is truth, because man‘s understanding has been allotted to the reception of the truths of faith; but the will to the reception of the goods of love. From this it is evident that in its essence spiritual good is truth. That with the spiritual a new will is implanted in their intellectual part, and that consequently the good with them is in its essence truth, (n. 9277, 9596, 9684). It is said of inmost truth that it is good, for the reason that the more interior things are, the more perfect they are; and because the inmost of man is his will, and that which belongs to the will is called good. That"frankincense" denotes inmost truth, thus spiritual good, can be seen from the passages above adduced from the Word, (n. 10177).[2] As "frankincense" denotes spiritual good, and good is that which reigns in all truths, disposes them, conjoins them, and gives affection to them, therefore frankincense is mentioned in the let place, and on this account the vessels of incense were called "censers ;" for the name is from the essential, which is good; in like manner as the oil of anointing is named from the oil of olive, and not from the spices from which it was prepared; for a similar reason, namely, because "oil" signified good, and "spices" truths.
[3] It is called "pure frankincense" because "pure" signifies that which has been clarified from the falsities of evil; and in the original tongue by this word is signified what is interiorly pure, but by another word that which is exteriorly pure or clean. That what is interiorly pure is signified by this word is evident in these passages:--
Wash you, make you pure, put away the wickedness of your works from before Mine eyes (Isa. 1:16).
In vain have I rendered mine heart pure, and washed my hands in innocency (Ps. 73:13);
to "render the heart pure" denotes to be purified interiorly; and to" wash the hands in innocency" denotes the same exteriorly. And again:--
Be thou pure when thou judgest (Ps. 51:4).
That by the other word is signified what is exteriorly pure or clean, may be seen in (Lev. 11:32; 12:7, 8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7, 8, 9, 20, 48, 53; 15:13, 28; 16:30; 22:7; Jer. 13:27; Ezek. 24:13; 39:12).
. So much in so much shall it be, signifies correspondence in every way. By "so much in so much" is meant equally as much of one and of the other, or as much of the frankincense as of the spices, and by quantity both of measure and weight is signified correspondence, here correspondence in every way. . And thou shalt make it incense. That this signifies worship from these things, is evident from the signification of "incense," as being confessions, adorations, prayers, and such things of worship as come forth from the heart into the thought and speech (n. 9475); for by the "smoke" of incense is signified elevation (n. 10177, 10198); and by "fragrant odor," grateful perception and reception (n. 10292).[2] As Divine worship, signified by the "incense of spices," is here described, and by the spices of which this incense was prepared are signified truths in their order, it shall here be told in a few words how the case is with this worship. But this is a secret which cannot be revealed unless the nature of man is known. Man is not from his face, nor even from his speech, but from understanding and will; such as are his understanding and his will, such is the man. It is known that when he is born he has nothing of understanding and nothing of will; and also that his understanding and his will are formed by degrees from infancy; from this a man becomes a man, and such a man as are the understanding and the will that have been formed in him. The understanding is formed by means of truths, and the will by means of goods, insomuch that his understanding is nothing else than a composition of such things as bear relation to truths, and his will is nothing else than the affection of such things as are called goods. From this it follows that a man is nothing but the truth and good from which his two faculties have been formed.
[3] Each and all things of his body correspond to these, as can be seen from the fact that the body instantly does that which the understanding thinks and the will wills; for the mouth speaks in accordance with the thoughts, the face changes in accordance with the affections, and the body makes movements in accordance with the commands of both. From this it is evident that a man is wholly such as are his understanding and his will, thus such as he is in respect to truths and in respect to goods; for as before said, truths constitute his understanding, and goods his will; or what is the same, a man is his own truth and his own good.
[4] That this is so appears openly with spirits: these are nothing else than their own truths and their own goods which they had put on when they lived in the world as men; and yet they are human forms. Consequently from their face shines forth the quality of the truths and goods which they have; and this is also perceived from the sound and disposition of their speech, and from their gestures, especially from their spoken words; for their spoken words are not such as are with men in the world, but are in perfect harmony with their truths and goods, so as to proceed from these quite naturally. In this speech are spirits and angels when they are conversing together; and in respect to his spirit, man is in a like speech during his life in this world, although he is then unaware of it; for he thinks from similar ideas, as has also been observed by some learned men who have called these ideas immaterial and intellectual. After death, when the man becomes a spirit, these ideas become words. From all this it is again evident that a man is not anything else than his own truth and his own good. Hence it is that after death a man remains such truth and good as he has become.
[5] It is said "such truth and good as he has become," and thereby is also meant such falsity and evil as he has become; for evil men call falsity truth and evil good. This is a secret which must by all means be known, in order that it may be known how the case is with Divine worship; but besides this there is one secret more, namely, that in every idea of thought proceeding from a man’s will there is the whole man. This moreover follows from the former, for a man thinks from his truth and wills from his good, which are himself. That this is so can be seen from the following experience. When the angels perceive a single idea of a man, or a single idea of a spirit, they at once know the quality of the man or of the spirit.
[6] These things have been said in order that it may be known how the case is with Divine worship, which is signified by the "incense of spices," namely, that the whole man is in each and all things of his worship, because his truth and good are there, which are himself. This is the reason why four spices are mentioned, by which are signified all truths in the complex. From all this it also follows that it is the same whether you say that Divine worship consists of these truths and goods, or that man consists of them, because as before said the whole man is in everyone of the ideas of his thought, which are of his worship.
. An ointment the work of a perfumer. That this signifies from the influx and operation of the Divine of the Lord into each and all things, is evident from the signification of "ointment," or "aromatic," as being truths in each and all things of worship (n. 10264); and from the signification of "the work of an ointment maker" or "perfumer," as being the influx and operation of the Divine Itself (n. 10265).[2] How it is to be understood that there must be influx and operation into each and all things of worship shall also be briefly told. It is believed by those who are not acquainted with the arcana of heaven that worship is from man, because it proceeds from the thought and affection which are in him; but the worship which is from man is not worship, consequently the confessions, adorations, and prayers which are from man, are not confessions, adorations, and prayers which are heard and received by the Lord; but they must be from the Lord Himself with man. That this is so is known to the church, for it teaches that nothing that is good proceeds from man, but that all good is from heaven, that is, from the Divine there. From this also is all the good in worship; and worship without good is not worship; consequently in holy worship the church prays that God may be present and lead the thoughts of the discourse. The case herein is this. When a man is in genuine worship, then the Lord flows into the goods and truths which are with him, and raises them to Himself, and with them the man, in so far and in such a manner as he is in them. This elevation does not appear to the man unless he is in the genuine affection of truth and good, and in the knowledge, acknowledgment, and faith that everything good comes from above, from the Lord.
[3] That it is so may be comprehended even by those who are wise from the world, for they know from their learning that natural influx, which is called by them physical influx, is not possible, but only spiritual influx; that is, that nothing can flow in from the natural world into heaven, but only from heaven into the world. From all this it can be seen how it is to be understood that the influx and operation of the Divine of the Lord are into each and all things of worship. That it is so has frequently been given me to experience; for it has been given me to perceive the very influx, the calling forth of the truths which were with me, their application to the objects of prayer, the affection of good that was adjoined, and the elevation itself.
[4] Nevertheless a man must not let down his hands and await influx, for this would be to act like an effigy devoid of life; in spite of all be must think, will, and act as of himself, and yet must ascribe to the Lord everything of thought of truth and of endeavor of good; by so doing there is implanted in him by the Lord the capability of receiving Him and the influx from Him.
[5] For man was created no otherwise than to be a receptacle of the Divine; and the capability of receiving the Divine is formed in no other way. When this capability has been formed, he afterward has no other will than that it should be so; for he loves the influx from the Lord, and is averse to any working from himself; because the influx from the Lord is the influx of good, whereas any working from himself is the working of evil In such a state are all the angels in heaven; therefore by "angels" in the Word are signified truths and goods which are from the Lord, because the angels are receptions of these (n. 1925, 3039, 4085, 4295, 8192).
. Salted. That this signifies the longing of truth for good, is evident from the signification of "salt," as being that longing for good which is of the love of truth; hence "salted" denotes that in which is this longing. The reason why there must be a longing of truth for good is that this longing is conjunctive of the two; for in so far as truth longs for good, so far it is conjoined with it. The conjunction of truth and good is what is called the heavenly marriage, which is heaven itself with man; and therefore when in Divine worship, and in each and all things of it, there is a longing for this conjunction, heaven is in each and all things there. Thus the Lord is in them. This is signified by the requirement that the incense should be salted. Salt has this signification from its conjunctive nature; for it conjoins all things, and from this gives them relish; salt even conjoins water and oil, which otherwise will not combine.[2] When it is known that by "salt" is signified a longing for the conjunction of truth and good, it can be known what is signified by the Lord‘s words in Mark:--
Everyone shall be salted with fire, and every sacrifice shall be salted with salt; salt is good, but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves (Mark 9:49, 50);
"everyone shall be salted with fire" denotes that everyone will long from genuine love; "every sacrifice shall be salted with salt" denotes that there shall be in all worship a longing from genuine love; "salt without saltness" signifies a longing from some other love than genuine love; "to have salt in themselves" denotes the longing of truth for good. That "fire" denotes love, (n. 4906, 5071, 5215, 6314, 6832, 10055); and that "sacrifice" denotes worship in general, (n. 922, 6905, 8680, 8936). Who can know what it is to be salted with fire, and why the sacrifice should be salted, and what it is to have salt in themselves, unless it is known what is meant by fire, salt, and by being salted?
[3] In like manner in Luke:--
Whosoever he be of you that renounceth not all his possessions, he cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they shall cast it out (Luke 14:33-35);
"to renounce all his possessions" denotes to love the Lord above all things; "his possessions" denote the things which are man’s own; "salt that has lost its savor" denotes a longing from what is one‘s own, thus from the love of self and the world: such a longing is "salt without savor," not fit for anything. So also in Matthew:--
Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is no longer fit for anything but to be cast out, and to be trodden under foot by men (Matt. 5:13, 14).
[4] That in all worship there must be a longing of truth for good is also signified by the law that every offering of the meat offering should be salted; and that upon every offering there should be the salt of the covenant of Jehovah (Lev. 2:13). By the "meat-offering," and the "offering," which is sacrifice, is signified worship, as above; and salt is there called "the salt of the covenant of Jehovah," because by a "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416). Moreover longing is the very ardor of love, thus its continuity; and love is spiritual conjunction.
[5] As the longing of truth for good conjoins, so the longing of falsity for evil disjoins, and that which disjoins also destroys; consequently by "salt" in the opposite sense is signified the destruction and devastation of truth and good, as in Jeremiah:--
Cursed is the man that maketh flesh his arm; he shall not see when good cometh, but shall dwell in parched places, in a salt land which is not inhabited (Jer. 17:5, 6);
"to make flesh his arm" denotes to trust in one’s self, thus in what is one‘s own, and not in the Divine (n. 10283); and as one’s own consists in loving self more than God and the neighbor, it is the love of self which is thus described: hence it said that "he shall not see when good cometh," and that "he shall dwell in parched places, and in a salt land," that is, in filthy loves and their longings, which have destroyed the good and truth of the church.
[6] In Zephaniah:--
It shall be as Gomorrah; a place left to the nettle, and a pit of salt, and a waste forever (Zeph. 2:9);
"a place left to the nettle" denotes the ardor and burning of the life of man from the love of self; "a pit of salt" denotes a longing for what is false, which, as it destroys truth and good, is called "a waste forever." It is said that it shall be "as Gomorrah," because by "Gomorrah and Sodom" is signified the love of self (n. 2220).
[7] That Lot‘s wife was turned into a statue of salt, because she turned her face to these cities (Gen. 19:26), signified the vastation of truth and good; for in the internal sense to "turn the face to anything" denotes to love (n. 10189); hence it is that the Lord says:--
Let him not turn back to what is behind him; remember Lot’s wife (Luke 17:31, 32).
The whole land thereof shall be sulphur, and salt, and a burning, according to the overthrow of Sodom and Gomorrah (Deut. 29:22); by "land" here, as elsewhere in the Word, is meant the church (n. 9325).
[8] From this then it was that the cities which were no longer to be inhabited were after their destruction sown with salt (Judges 9:45). From all this it is evident that by "salt" in the genuine sense is signified the longing of truth for good, thus what is conjunctive; and in the opposite sense, the longing of falsity for evil, thus what is destructive.
[9] He therefore who knows that "salt" denotes the longing of truth for good and their capability of conjunction, is able to know also what is signified by the waters of Jericho being healed by Elisha by casting in salt into their outlet (2 Kings 2:10-22); for by Elisha, as by Elijah, was represented the Lord in respect to the Word (n. 2762, 8029); and by "waters" are signified the truths of the Word; by the "waters of Jericho" the truths of the Word in the sense of the letter, and likewise by the "outlet of the waters;" and by "salt" is signified the longing of truth for good, and the conjunction of both; whence comes healing.
. Pure. That this signifies free from evil, is evident from the signification of "pure," as being free from evil. As all evil is impure, and all good is pure, therefore we speak of being "purified from sins and iniquities," and this is said of the heart, that is, of the will; for in the Word the "heart" signifies the will (n. 2930, 7542, 8910, 9300, 9495); because it signifies the love (n. 3883-3896, 9050). . Holy. That this signifies free from the falsity of evil, is evident from the signification of "holy," as being the Divine truth that proceeds from the Lord (n. 6788, 7499, 8302, 8330, 9229, 9818, 9820); hence that is called "holy" which is free from the falsity of evil. It is said "the falsity of evil," because there is falsity without evil, as in the case of some good people among the nations outside the church, and also with some among Christians within the church. But in itself the falsity that is defiled by evil is evil, for it is from evil; whereas the falsity with those who are in good is not defiled by evil, but is purified from it. Therefore also such falsity is accepted by the Lord almost as truth, and is also easily turned into truth, for they who are in good are inclined to receive truth. Concerning falsity, both that from evil, and that not from evil, (n. 9304, 10109). . And thou shalt bruise of it small. That this signifies the disposing of truths into their series, is evident from the signification of "bruising," when said of frankincense and spices; by which are signified truths, as being the disposing of truths into their series; for "being" has a like signification with "grinding," but "grinding" is said of wheat, barley, and spelt; and "bruising," of oil, frankincense, and spices.[2] What is specifically signified by "bruising" and "grinding" cannot be known unless it is known how the case is with man in respect to the goods and truths which are signified by "wheat," "barley," "meal," "fine flour," "oil," "frankincense," and "spices," when these goods and truths have been disposed for uses; for "grinding" and "bruising" denote so to dispose them that they may be of use. When "grinding" is said of the goods which are signified by "wheat" or "barley," then by "grinding" is signified the disposing and bringing forth of good into truths, and in this way its application to uses. Moreover good never puts itself forth into uses except by means of truths. In these it is disposed, and thus qualified, for unless good has been disposed in truths it has no quality; but when it is disposed in truths, it is then disposed, into series in application to things according to uses, into which things good enters as the affection of love, whence comes what is grateful, pleasant, and delightful. The like is here signified by "bruising small," for "pure frankincense" denotes spiritual good (n. 10296); and the truths which are disposed by this good are denoted by the spices stacte, onycha, and galbanum (n. 10292-10294).
[3] What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which form are the angelic societies. What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Grand Man, which is heaven, concerning which correspondence (n. 10030). In these members, viscera, and organs, each and all things have been disposed into series and series of series. These are formed by the fibers and vessels, as is known to those who from anatomy are acquainted with the textures and contextures of the interiors of the body. Into like series have been disposed the truths from good with man.
[4] From this it is that a regenerated man is a heaven in the least form corresponding to the greatest; and that a man is wholly his own truth and good. That a regenerated man is a heaven in the least form, (n. 9279); and that a man is his own truth and good, (n. 10298); and that the truths with man have beer disposed into series according to the angelic societies with the regenerate, (n. 5339, 5343, 5530). The series into which truths have been disposed with the good, and the series into which falsities have been disposed with the evil, are signified in the Word by "sheaves" and "bundles" (Lev. 23:9-15; Ps. 126:6; 129:7; Amos 2:13; Micah 4:12; Jer. 9:22; Zech. 12:6; Matt. 13:30).
[5] It therefore being evident what is signified by "bruising," and "grinding," it can be known what is signified in the internal sense by the statement that:--
The sons of Israel ground the manna in mills, or bruised it in a mortar, and baked it into cakes (Num. 11:8);
for by the "manna" was signified celestial and spiritual good (n. 8464); and by "grinding" and "bruising," a disposing that it might serve for use; for whatever is said in the Word is significative of such things as are in heaven and the church, for every detail has an internal sense. It can also be known what is signified by the statement that:--
They should not take to pledge the mill or the millstone, for he taketh the soul to pledge (Deut. 24:6);
for by "the mill and the millstone" is signified that which prepares good so that it can be applied to uses; by " barley" also and by "wheat" is signified good, and by "meal" and "fine flour" truths; and as before said, good is applied to use by means of its own truths.
[6] From this it can be seen what is signified by the "mill," by the "millstone," and by "sitting at the mills," in the following passages:--
Then shall two be grinding at the mill; the one shall be taken, and the other shall be left (Matt. 24:41).
He that shall cause to stumble one of these little ones that believe in Me, it were better for him that an ass millstone were hanged on his neck, and he were sunk into the depth of the sea (Matt. 18:6; Mark 9:42).
A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be thrown down, and the voice of the mill shall be heard no more at all in her (Rev. 18:21, 22).
I will cause to cease from them the voice of joy, and the voice of the millstones, and the light of the lamp (Jer. 25:10).
O daughter of Babylon, sit on the earth; there is no throne, O daughter of the Chaldeans; take the mill and grind meal (Isa. 47:1, 2).
As in a good sense a "mill," and "grinding," signify application to good uses, so in the opposite sense they signify application to evil uses; hence when they are said of Babylon and Chaldea, they signify application in favor of their loves, which are the loves of self and of the world; for by the "barley and wheat" with them is signified good adulterated, and by the "meal" thence, truth falsified. The profanation of good and truth by application in favor of these loves is also signified by the statement that:--
Moses ground to powder the golden calf, and scattered it upon the waters that came down from Mount Sinai, and made the sons of Israel drink it (Exod. 32:20; Deut. 9:21).
[2] How the case herein is, shall also be told. All the truths of the church have regard to two loves, namely, to love to God, and to love toward the neighbor. That the whole Word, which is Divine truth itself, and from which are all the truths of the church, hangs on these two loves, is evident in (Matthew 22:37; Mark 12:30, 31; Luke 10:27), where it is said that all the Law and the Prophets hang on these loves, and by "the Law and the Prophets" is signified the whole Word. Quite the contrary however is it to apply Divine truth, or the truths of the church, in favor of the loves of man. By so doing a man turns from the Lord to himself, which is to turn from heaven to hell, and becomes as one of the spirits there; for in hell they have the Lord at the back and their own loves in front; nay, when looked at by the angels they appear inverted, with the head downward and the feet upward.
[3] When truths Divine are applied in favor of the loves of man, they are no longer truths, because by means of these applications evil enters them, and perverts them, and makes them appear false. If it is then said to such men that they are not so to be understood, but otherwise, they are not willing to apprehend it, and some do not apprehend it; for to say what is contrary to principles confirmed by his loves, is to say what is contrary to the man himself, because contrary to his understanding which is from his will. As regards those who by means of application in favor of their loves falsify truths and adulterate goods, much is said in the Word where Babel is treated of, especially in the Apocalypse.
. Holy to Jehovah shall it be to thee. That this signifies that worship must be applied in favor of love Divine, is evident from the signification of "holy," as being all that which proceeds from the Lord (n. 10306); and from the signification of "incense," of which it is said that "holy to Jehovah shall it be to thee," as being worship (n. 10298); that it denotes that it is to be applied in favor of love Divine, follows from what immediately precedes, where it is said that they "should not make such incense for themselves," by which is signified that worship from the holy truths of the church must not be applied in favor of the loves of man (n. 10307). By "love Divine" is meant love to the Lord and love toward the neighbor; that the latter love also is Divine, is because it too proceeds from the Lord; for no one can love the neighbor from himself. He who does so from himself, loves the neighbor and confers benefits upon him for the sake of himself, which is to love himself. That the whole Word, which is the Divine truth itself from which are all the truths of the church, has regard to the above-mentioned two loves as ends, see just above (n. 10307); hence also Divine worship must look to the same, because all worship which is truly worship is from truths, as can be seen from what was shown above concerning the spices of the incense, by which are signified the truths of worship; and the truths of worship are applied in favor of Divine love when worship is performed by a man from the Lord, according to what was said in (n. 10299). . The man who shall make like unto it, to make an odor with it. That this signifies the imitation of Divine worship by means of the affections of truth and good from what is man‘s own, is evident from the signification of "making like it," as being the imitation of Divine worship, for by "making" is signified imitating, and by the "incense" of which this is said, is signified Divine worship, as above; and from the signification of "making an odor," as being to please, and as this is done by means of the affections of truth and good, these are what are signified by "pleasing," for "odor" denotes the perceptivity of what is grateful, thus what is pleasing (n. 10292). That it denotes from what is man’s own is evident, because it is said, "the man who shall make like unto it shall be cut off from his peoples." For that is from man‘s own which is not from the affection of truth and good for the sake of truth and good, but for the sake of self; and to do anything for the sake of self is to do it for the sake of profit, honors, and reputation, as ends; and not for the sake of the salvation of the neighbor and the glory of the Lord; hence it is from evil and not from good; or what is the same, it is from hell and not from the Lord. This therefore is what is meant by the imitation of Divine worship by means of the affections of truth and good from what is man’s own, which is signified by "making incense like unto it, to make an odor with it." Accordingly, those who do this are those who love the world more than heaven, and themselves more than God. Moreover when such persons think inwardly, or by themselves, they do not believe anything about heaven and the Lord; but when they think out of themselves, as is the case when they speak before men, they then speak of heaven and the Lord from greater affection and faith than others, and this in proportion as they are inflamed by self-advantage, honors, and reputation. Their state then is that they are inwardly black and outwardly white, that is, they are devils in the form of angels of light; for the interiors which should be open to heaven are closed, and the exteriors which are open to the world are open; and if then from an affection as it were of love they raise their eyes and hands to heaven, they are nevertheless like effigies made by art, and such they appear to the angels. And if you are willing to believe it, there are many such in hell, who are present with and inspire men of like character, especially preachers, who imitate Divine worship by means of affections of truth and good from their own; which also is permitted by the Lord, because in this way they too perform a use; for good men nevertheless receive the Word from them well, because from whatever mouth the Word comes, it is received by a man according to the quality of his good. But such external things, being pretenses, are stripped off them in the other life; and then their spirit appears black, as it had been in the body. . Shall be cut off from his peoples. That this signifies separation from heaven and the church, and spiritual death, is evident from the signification of being "cut off from the peoples," as being separation and spiritual death (n. 10288); that it denotes separation from heaven is evident from what was said just above (n. 10309); that it also denotes separation from the church is because those alone are of the church in whom the church is; and the church is in those who are in the affection of truth for the sake of truth, and in the affection of good for the sake of good, thus who are in love toward the neighbor and in love to God; for the neighbor is good and truth, and also is God, because good and truth are of God, thus are God with them. They who are not of this character are not of the church, no matter how much they may be in the church.