Spiritual Meaning of EXODUS 31:1-11
[2] They who keep the mind only in the sense of the letter of the Word, which is done in the historic parts more intently than in the prophetic, may wonder that it is said that such things are signified by the names of these men. But those will not wonder who are acquainted with the nature of the Word, for there is what is spiritual in each and all things. In the very names of the persons and places in the Word there is nothing spiritual unless they signify real things of the church and of heaven, for these things are spiritual, and therefore it follows that even by these names spiritual things are signified. That the names in the Word signify real things, (n. 1224, 1264, 1888, 4442, 5095, 5225, 6516); and that these names do not enter heaven, but the things which are signified, (n. 1876, 10216, 10282).
[3] That "to call by name" denotes to choose such as are suitable, is because by a name apart from the person is signified the quality, as can be seen from the passages in the Word where "name" is mentioned. That by "name" is signified quality, (n. 144, 145, 1754, 1896, 2009, 2724, 3004-3011, 3421, 6674, 6887, 8274, 8882, 9310); and likewise by "calling," without a name, (n. 3421, 3659); and that "to call by name" denotes to choose, (n. 8773).
[4] Two men are here named who were called by Jehovah to do the works commanded to Moses on Mount Sinai, namely, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan. By "Bezalel" are signified those who are in the good of celestial love, and by " Aholiab" those who are in the good and truth of faith. Those who are in the good of celestial love are in the inmost of heaven and of the church; and those who are in the good and truth of faith are in the outermost thereof. Thus by these two are signified all in the complex with whom the church can be set up; for by the first and the last, or by the inmost and the outermost, are signified all persons or all things. For in what now follows the subject treated of is the setting up of the church, and therefore these two are named, by whom are signified all with whom the church can be set up. That by "the first and the last" are signified all persons and all things, (n. 10044); and by "Aholiab of the tribe of Dan" are signified those who are in the good of faith. From all this it is now evident that by, "I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah," are signified those who are in the good of love, with whom the church was to be set up.
. And I have filled him with the spirit of God. That this signifies influx and enlightenment from the Divine truth which is from the Lord‘s Divine good, is evident from the signification of "filling with the spirit of God," as being influx and enlightenment from Divine truth; for "filling," when said of Jehovah, denotes influx, and with man enlightenment; and" the spirit of God" denotes the Divine truth which is from the Lord’s Divine good. The reason why " filling," when said of Jehovah or the Lord, denotes influx, and with man enlightenment, is that influx is predicated of all the good and of all the truth that come out of heaven from the Lord; and as this influx enlightens man, enlightenment is predicated of man. That this Divine truth which proceeds from the Lord‘s Divine good is signified by "the Spirit of God," (n. 9818).[2] As few know how the case is with the influx of Divine truth and with the consequent enlightenment with man, something may here be said about this. That no good of love and no truth of faith are from man, but that they are with him from heaven from the Divine there, is known in the church; and also that those are in enlightenment who receive this. But the influx and enlightenment are effected in the following way. Man is of such a nature that in respect to his interiors which are of thought and will, he can look downward, and he can look upward. To look downward is to look outward into the world and to self, and to look upward is to look inward to heaven and to God. Man looks outward from self, and this is called looking downward, because when he does so from himself he looks to hell. But man looks inward not from self, but from the Lord; and this is called looking upward, because in respect to his interiors which are of the will and understanding he is then raised by the Lord to heaven, and thus to the Lord Moreover the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. From this he has influx and enlightenment, for the light of heaven illumines his understanding, because this light is the Divine truth which proceeds from the Lord as a Sun; and the heat of heaven enkindles the will, because this heat is the good of love which at the same time proceeds from the Lord as a Sun. As the man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the understanding of truth and the affection of good. This communication is what is called influx and enlightenment.
[3] But be it known that influx and enlightenment take place according to the capability of reception on the part of man, and the capability of reception is according to the love of what is good and true; and therefore those are raised who are in the love of what is good and true for the sake of what is good and true as ends; whereas those who are not in the love of what is good and true for the sake of what is good and true, but for the sake of self and the world, cannot be raised, because they continually look and gravitate downward; thus they cannot receive the Divine influx from heaven, and be enlightened. The intelligence which with them appears like the intelligence of truth, is from a deceptive light which, whether it is false or true, shines before their eyes from things confirmed and consequently persuasive. But this brightness becomes mere thick darkness when light from heaven flows in, as has been shown me by living experience. From all this it can be seen why it is that so many heresies arise in the world, namely, because leaders and guides have liked to themselves and have had their own glory as their end, and accordingly the things of the Lord and of heaven as means to this end.
. In wisdom, and in intelligence, and in knowledge, and in all work. That this signifies in respect to those things which are of the will and which are of the understanding in the internal and in the external man, is evident from the signification of "wisdom," as being those things which are of the will in the internal man; from the signification of "intelligence," as being those things which are of the understanding in the internal man; from the signification of "knowledge," as being those things which are of the understanding and of the consequent speech in the external man; and from the signification of "work," as being those things which are of the will and of the consequent effect in the external man. Thus by these words are signified all things of the man who is in the good of celestial love, both interior and exterior, which receive the influx of Divine truth from the Lord and from this are in enlightenment.[2] But it shall be briefly told what is meant by "wisdom, intelligence, knowledge, and work." They who do not know what the internal man is and what the external, and also what the understanding is and what the will, cannot apprehend in what manner wisdom, intelligence, knowledge, and work are distinct from one another, for the reason that they cannot have a distinct idea of the one and of the other. Wherefore they who have not this knowledge call him wise who is only intelligent; nay, who merely has knowledge. But he is wise who does truths from love; he is intelligent who does them from faith; he has knowledge who does them from knowledge; and "work" denotes that which is done from all these; thus "work" denotes their effect in which they conjoin themselves together.
[3] Wherefore in the genuine sense no one can be called wise, nor intelligent, nor as possessing knowledge, who does not do these things. For wisdom and intelligence and knowledge are all of life, and not of doctrine without life; for the life is the end for the sake of which these are. Such therefore as is the end, such are the wisdom, the intelligence, and the knowledge. If the end is genuine good, which is the good of love to the Lord and of charity toward the neighbor, then there are wisdom, intelligence, and knowledge in their proper sense; for then they are with the man from the Lord. But if the end is for the sake of the good of the love of self and of the world, they are not wisdom, intelligence, and knowledge, because in this case they are with the man from himself. For the good of the love of self and of the world as the end is evil, and of evil as the end it is by no means possible to predicate anything of wisdom and of intelligence, or even of knowledge; for what is knowledge unless there is in it the intelligence of truth and the wisdom of good, seeing that in this case it causes the man to think that what is evil is good, and that what is false is true?
[4] With those who are in the good of love to the Lord, wisdom, intelligence, knowledge, and work, follow together in order from inmost to outermost. With such men, wisdom is inmost, for it is to will well from love; intelligence is second, for it is to understand well from willing well. These two are of the internal man. Knowledge consists in knowing well, and work in doing well, both from willing well. These two are of the external man. From this it is evident that wisdom must be in intelligence, intelligence in knowledge, and knowledge in work. Thus work includes and brings to a conclusion all the interior things, for it is the ultimate in which they close.
[5] From all this it can be seen what is meant by "works" and "deeds," which are so often mentioned in the Word, as in the following passages:--
The Son of man shall render unto everyone according to his deeds (Matt. 16:27).
I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14).
Jehovah whose eyes are open upon all the ways of man, to give to everyone according to his ways, and according to the fruit of his works (Jer. 32:19).
Return ye everyone from his evil way, and make your works good (Jer. 35:15)
I will visit upon him his ways, and will recompense to him his works (Hos. 4:9).
Jehovah doeth with us according to our ways, and according to our works (Zech. 1:6).
I will give unto everyone of you according to your works (Rev. 2:23).
They were judged every man according to their works (Rev. 20:13, 15).
Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12).
By "works" in these passages are meant all things that are in man, because all the things of man that are in his willing and understanding are in his works; for it is from these that he does them. From this, works have their life; for without these, works are like a shell without a kernel, or like a body without a soul. That which proceeds from man proceeds from his interiors, consequently works are the manifestations of these, and are the effects by which they appear.
[6] It is a general law that such as a man is, such is all his work. For this reason it is that by the "works according to which there will be reward and retribution," is meant the quality of the man in respect to love and to faith, for the works are of the love and of the faith with the man. That man is nothing but his own love and his own faith, or what is the same, his own good and his own truth, (n. 10076, 10177, 10264, 10284, 10298).
[7] Moreover the very willing of man is nothing but work, because that which anyone wills he does, unless he is prevented by some irremovable obstacle. Therefore by being "judged according to the deeds," denotes to be judged according to the will. They who do good from willing good are called in the Word the "righteous," as is evident in (Matthew 25:37, 46). Of such it is said, "They shall shine as the sun in heaven" (Matt. 13:43). And in Daniel:--
They that be intelligent shall shine as the brightness of the expanse; and they that turn many to righteousness as the stars (Daniel 12:3);
"they that turn many to righteousness" denotes those who from willing well do what is good.
. To think thoughts to make in gold, and in silver, and in brass. That this signifies to represent in goods and truths, interior and exterior, which are of the understanding from the will, thus which are of faith from love, is evident from the signification of "thinking thoughts," or of inventing inventions, as being that which proceeds from the understanding (n. 9598, 9688); from the signification of "making," as being that which proceeds from the will (n. 9282), for that which a man makes proceeds from his will, here from his will through his understanding, for it is said, "to think thoughts to make;" from the signification of "gold," as being good, and of "silver," as being truth (n. 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9874, 9881); and from the signification of "brass," as being the good of the natural or external man (n. 425, 1551). Consequently by "gold, silver, and brass" are signified goods and truths interior and exterior; by "gold," interior good; by "silver," interior and exterior truth; and by "brass," external good. That it is a representative of these goods and truths that is signified, is because the subject treated of is a representative church, and all the things that Bezalel was to make were representative.[2] From all this it is evident that by "thinking thoughts to make in gold, and in silver, and in brass" is signified to represent goods and truths interior and exterior which are of the understanding from the will. That there are also signified the things which are of faith from love, is because truths are of faith and bear relation to the understanding, and goods are of love and bear relation to the will. It is said "the understanding from the will, and faith from love," because the understanding is not anything except from the will, for that which a man understands and does not will, is not of the man’s understanding, but is of the understanding of another in himself, and therefore this understanding perishes. It is otherwise with understanding from the will, for this understanding is of the man himself, because the will is the man himself. The case is similar with faith and love, for as before said, the truths of faith bear relation to the understanding, and the goods of love to the will.
. And in graving of stone for filling. That this signifies to represent all things of faith that are of service to the good of love, is evident from the signification of the "graving of stone," as being a representative of all things of faith from love; for by the "graving of stone" is meant the graving of the stones in the breastplate, which were the Urim and Thummim, and by which were represented all things of faith and of love (n. 3858, 6335, 6640, 9823, 9863, 9865, 9868, 9873, 9905); and from the signification of "filling," as being to be of service to the good of love from which these things are; for the fillings therein were made in gold, and by "gold" is signified the good of love (n. 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9874, 9881). . And in carving of wood, to do in all work. That this signifies to represent all manner of good, is evident from the signification of the "carving of wood," as being a representative of good. That "wood" denotes good, (n. 643, 2784, 2812, 3720, 8354, 9472); and from the signification of "all work," as being all manner of good. It is said "all manner of good" because there are many genera and species of goods. There is celestial good and there is spiritual good; there is good interior and exterior, exterior good being natural and sensuous; there is the good of innocence, the good of love, the good of faith. Good must be in all truth in order that it may be truth moreover the good with man is formed by means of truths, consequently good is varied and becomes manifold, so manifold indeed that no angel, no spirit, and no man, is in like good with another. The universal heaven consists in variety as to good, and by this variety one is distinguished from another. For if a number had the same good, there would be no distinction; but these various goods are so ordered by the Lord that together they constitute one general good. Be it known that the Divine good is one, because infinite (n. 10261); but that with angels, spirits, and men, it is varied in quality and quantity by its reception in truths; for truths qualify good, that is, give to good its quality; and truths are manifold. . And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan. That this signifies those who are in the good and truth of faith, with whom the church is to be established, is evident from the representation of Aholiab, as being those who are in the good and truth of faith. That these are represented by Aholiab is because he was of the tribe of Dan, and by this tribe are signified those who are in the good and truth of faith (n. 3923, 6396). The reason why these two, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan, were chosen to do the works by which were to be represented Divine celestial and spiritual things, was that by "Bezalel" are meant all who are in the good of love, and by "Aholiab" all who are in the good and truth of faith; thus by "Bezalel" are meant those who are in the inmost thing, and by "Aholiab" those who are in the outermost things, of heaven and the church; and when the inmost and the outermost are mentioned, all are understood who are in the universal heaven and in the universal church (n. 10329; and that when "first and last" are mentioned, all things are understood, (n. 10044).[2] Moreover the tribe of Judah was actually the first of the tribes, and the tribe of Dan was the last of them. That the tribe of Judah was actually the first of the tribes is evident from the blessing of his sons by their father Israel, see Genesis xlix., where Reuben, Simeon, and Levi, who were the firstborn, are cursed, and Judah is blessed. See concerning Reuben, (Genesis 49:3, 4); concerning Simeon and Levi, (Genesis 49:5-7); and concerning Judah, (Gen. 49:8-12). That Dan is the last of the tribes, (n. 1710, 3929, 6396). Moreover in the inmost heaven are those who are in the good of love to the Lord, and in the outermost heaven are those who are in the truth of faith from good.
[3] It is said "in the truth of faith from good," because the truth of faith is not the truth of faith with anyone unless it is from good, for truth is born from good; and therefore unless good is in truth, there is no soul in it, thus no life. Those who are in truths of faith from good are in the ultimates of heaven, but not those who are in truths of faith without good: these are not in heaven. As the truth of faith ministers to the good of love as what is last to what is first, therefore it is said of Aholiab that "Jehovah hath given him with Bezalel," that is, to serve him; and it is said of Bezalel that "Jehovah hath filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all work" (Gen. 31:3).
. And in the heart of everyone that is wise in heart I have put wisdom. That this signifies all who will and do what is good and true for the sake of what is good and true, is evident from the signification of "heart," as being the inmost of man which is called his will; and as that is of the will of man which is of his love, therefore by the "heart" is also signified the love. That the "heart" denotes the love, (n. 3635, 3883-3896, 9050); and that it denotes the will, (n. 2930, 3888, 7542, 8910, 9113, 9300, 9495). And from the signification of "one that is wise in heart," as being one who wills and loves what is good and true for the sake of what is good and true; for it is the part of one who is wise, and it is wisdom, to do truths from love (n. 10331); and it is the part of one who is wise in heart, and it is wisdom of heart, to do what is good from love; and from the signification of "putting wisdom in the heart," as being to do these things from the Lord, thus from the good of love, because the good of love is from the Lord; for all such will and do what is good and true for the sake of what is good and true, because good and the truth of good are the Lord with them, inasmuch as the things which are from Him, thus which are His, are also Himself.[2] For this reason it is said that the Lord is good itself and truth itself. That the Lord is good itself is evident from His own words: "Why callest thou Me good? None is good save one, God" (Matt. 19:16, 17; Luke 18:18, 19); also where the goods of love and of charity are recounted:
"In so far as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matt. 25:40).
That those are called "brethren" who are in good, thus that goods are so called, (n. 2360, 3803, 3815, 4121, 5409). Thus those are the Lord‘s "brethren" who are in good from Him, (n. 4191, 5686, 5692, 6756). And that the Lord is truth itself, is evident from these words:
"Jesus saith, I am the way, the truth, and the life" (John 14:6);
and in another place:
"When He, the Spirit of truth, is come, He shall lead you into all truth; for He shall not speak from Himself. He shall take of Mine, and shall declare it unto you" (John 16:13-15).
From this it is evident what is meant by "putting wisdom in the heart."
[3] The like is also meant by "writing the law upon the heart," in Jeremiah:--
I will put My law in the midst of them, and I will write it on their hearts. Neither shall they teach any longer a man his companion, or a man his brother, saying, Know ye Jehovah; for they shall all know Me (Jer. 31:33, 34);
to "write the law upon the heart" denotes to impart Divine truth to the will, thus to the love. When this is done, Divine truth is no longer drawn out from the memory, but is perceived from the good of love itself; and therefore it is said, "they shall teach no longer a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know Me." That such are the celestial angels, who are in the inmost heaven, (n. 9277).
[4] What it is to will and do what is good and true for the sake of what is good and true, which is signified by "putting wisdom in the heart of everyone that is wise in heart," shall be briefly told. All who love the Lord above all things, and the neighbor as themselves, do what is good and true for the sake of what is good and true; for good and truth are the Lord Himself, as before said, and therefore when they love good and truth, that is, when they will and do them from love, they love the Lord; and so also do those who love the neighbor as themselves, because in the universal sense the neighbor is good and truth; for the neighbor is one’s fellow citizen, it is society, it is our country, it is the church, and it is the Lord‘s kingdom; and to love the neighbor is to will well to these, that is, to will their good; and therefore it is their good which is to be loved;and when this is loved, the Lord is loved, because this good is from Him.
[5] From this it is evident that love toward the neighbor, which is called charity, has in itself love to the Lord. If this love is not in it, then one’s fellow citizen, society, our country, the church, and the Lord‘s kingdom, are loved for the sake of self, and thus are not loved from good, but from evil; for whatever is from man for the sake of self as the end is from evil. To love the neighbor for the sake of self is to love him for the sake of profit and honor as ends. The end is what determines whether it is from good or from evil, for the end is the love, because that which a man loves he has for his end. The end is also the will, for that which a man wills he loves. Consequently the end regarded, or the purpose, is the man himself; for a man is such as is his will, and such as is his love.
. And they shall make all that I have commanded thee. That this signifies Divine truths from the Word that were to be represented in outward things, is evident from the signification of "making all that I have commanded," when said with respect to the Lord, as being according to Divine truths, for Divine truths are called the commandments of the Lord (n. 9417); and from the representation of Moses, as being the Word (n. 9372). That it denotes that were to be represented in outward things, is because the things which they were about to make were representative, and things representative are outward things in which as in types internal things are presented to view. The representatives which they were to make are enumerated in (verses 7 to 11), which follow. What representatives are (n. 9280, 9457, 9481, 9576, 9577, 10149, 10252, 10276). . The Tent of meeting, and the ark for the Testimony. That this signifies a representative of heaven in general where the Lord is, is evident from the signification of "the Tent of meeting," and of "the ark," as being a representative of heaven (n. 9457, 9481, 9485, 9784). That it denotes a representative of heaven in general, is because by the Tent of meeting within the veil where was the ark, was represented the inmost or third heaven (n. 9485); by the Tent of meeting outside the veil, the middle or second heaven; and by the court, the ultimate heaven (n. 9741). And from the signification of "the Testimony," as being the Lord as to Divine truth (n. 8535, 9503). . And the propitiatory that is thereupon. That this signifies a representative of the hearing and reception of all things of worship which are from the good of love, is evident from the signification of "the propitiatory that was above the ark," as being a representative of all things of worship which are from the good of love (n. 9506). . And all the vessels of the Tent. That this signifies a representative of all ministering goods and truths, is evident from the signification of " the vessels of the Tent of meeting," as being goods and truths that are of service to the heavens, thus which minister. Ministering goods and truths are knowledges and memory-knowledges. That these are signified by "vessels" in general, (n. 3068, 3079, 9724). . And the table and its vessels. That this signifies a representative of spiritual good from celestial, is evident from the signification of "the table upon which were the breads of faces," as being a representative of celestial and spiritual good (n. 9527, 9545, 9684, 9685); and from the signification of its "vessels," as being things ministering. That these are the knowledges of good and of truth, (n. 9544). . And the pure lampstand and all its vessels. That this signifies a representative of truth from this good, and things ministering, is evident from the signification of "the lampstand with its lamps and reeds," as being a representative of the spiritual heaven and of the faith and intelligence from the Lord therein, thus of truth from good (n. 9548, 9551, 9555, 9558, 9561); and from the signification of the "vessels of the lampstand," as being things for purification and for cleansing (n. 9572), thus things ministering. . And the altar of incense. That this signifies a representative of worship from these things, is evident from the signification of "the altar of incense," as being a representative of all things of worship which are from the good of love and of faith (n. 10177). . And the altar of burnt-offering and all its vessels. That this signifies a representative of worship from the good of love and the truths thereof, is evident from the signification of "the altar of burnt-offering," as being a representative of the Lord and of the worship of Him from the good of love (n. 9714, 9964, 10123, 10151, 10242, 10245); and from the signification of "its vessels," as being truths that are of service to good (n. 9723, 9724). . And the laver and its base. That this signifies a representative of purification and of regeneration, and also the natural, is evident from the signification of "washing," which was done by means of the water in the laver, as being a representative of purification and regeneration (n. 10237, 10239); from the signification of "the laver," as being the natural of man (n. 10235); and from the signification of "its base," as being the sensuous, which is the ultimate of the natural (n. 10236).) . And the garments of the ministry, and the garments of holiness for Aaron the priest. That this signifies a representative of the Lord’s spiritual kingdom adjoined to His celestial kingdom, is evident from the signification of "the garments of Aaron," as being a representative of the Lord‘s spiritual kingdom adjoined to His celestial kingdom (n. 9814). . And the garments of his sons. That this signifies a representative of lower spiritual things, is evident from the representation of the sons of Aaron and their garments, as being a representative of lower spiritual things (n. 10068). . To minister to Me in the priest’s office. That this signifies a representative of the Lord‘s work of salvation, is evident from the signification of "the priesthood of Aaron and his sons," as being a representative of the Lord’s work of salvation (n. 9809, 10017). . And the oil of anointing. That this signifies a representative of the Lord in respect to the Divine good of the Divine love in His Divine Human, is evident from what has been shown above concerning anointing and the oil of anointing (n. 9954, 10011, 10019, 10261). . And the incense of spices. That this signifies a representative of worship from truths, is evident from the signification of "incense," as being what is representative of worship (n. 9475, 10198, 10298); and from the signification of its "spices," as being truths and the affections of them (n. 10291, 10295). . For the holy. That this signifies for the representative church, is evident from the signification of "the holy" in this church, as being a representative of the Lord and of the Divine things which are from Him (n. 9229, 9956, 10069, 10149), thus which are in the worship of the Lord in the representative church; for this is said of the incense, by which is signified worship (n. 10350). . According to all that I have commanded thee shall they do. That this signifies according to the Divine truths from the Word which were to be represented in outward things (n. 10337). All these things, which by command were to be made by Bezalel and Aholiab, are such as have already had their signification shown; and therefore, being here merely enumerated, they are not more fully unfolded. EXODUS 31:1-11 - next - text - summary - Exodus - Full Page
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