Spiritual Meaning of EXODUS 31:12-18
[2] Concerning information by means of the Word, something shall here be said. In the most ancient times men were informed about heavenly things, or those things which are of eternal life, by immediate intercourse with the angels of heaven; for heaven then acted as a one with the men of the church, for it flowed in through their internal man into their external, and from this they had not only enlightenment and perception, but also speech with angels. This time was called the Golden Age, from men being then in the good of love to the Lord, for "gold" signifies this good. This state is also described in the Word by "Paradise."
[3] Afterward information about heavenly things and the things of eternal life was accomplished by means of such things as are called correspondences and representations, the knowledge of which was derived from the most ancient men, who had immediate intercourse with the angels of heaven. Into these correspondences and representations heaven then flowed with men, and enlightened them. For correspondences and representations are the external forms of heavenly things, and in so far as men were then in the good of love and of charity, so far they were enlightened. For all Divine influx from heaven is into the good with man, and through the good into the truths; and because the man of the church was then in spiritual good, which good in its essence is truth, therefore those times were called the Silver Age, for "silver" signifies such good.
[4] But when the science of correspondences and of representations was turned into magic, that church perished, and a third church succeeded in which indeed almost all the worship was performed by similar observances; but still it was not known what they signified. This church was instituted with the Israelitish and Jewish nation. But as information about heavenly things, or those of eternal life, was not possible with the men of this church by influx into their interiors, and thus by enlightenment, therefore angels from heaven spoke with some of them in a living voice, and instructed them about external things; but very little about internal things, because these they could not apprehend. Those who were in natural good reverently received the things taught them, and from them these times were called Brazen, for "brass" signifies such good.
[5] But when not even natural good remained with the man of the church, the Lord came into the world and reduced into order all things in the heavens and in the hells, to the end that man may receive influx from Him out of heaven and be enlightened; and that the hells should not be able to hinder, and infuse thick darkness. Then a fourth church began, which is called the Christian Church In this church their information about heavenly things, or about those of eternal life, is effected solely by means of the Word Thereby man has influx and enlightenment; for the Word has been written by means of mere correspondences, and by means of mere representatives, which signify heavenly things. Into these come the angels of heaven when the man of the church reads the Word; consequently there is effected through the Word the conjunction of heaven with the church, or of the angels of heaven with the men of the church; but only with those therein who are in the good of love and of charity. But inasmuch as the man of this church also has extinguished this good, therefore neither can he be informed by any influx, and by enlightenment therefrom, except about a few truths, which however do not cohere with good. Therefore these times are what are called Iron, for "iron" denotes truth in the ultimate of order. But when truth is of such a quality, it is then such as is described in Daniel:--
In that thou sawest iron mixed with miry clay, they shall mingle themselves by means of the seed of man; but they shall not cohere the one with the other, even as iron is not mingled with clay (Daniel 2:43).
[6] From this it can be seen in what manner revelations have succeeded one another from the most ancient ages to the present time; and that at this day revelation is given solely through the Word, and genuine revelation solely with those who are in the love of truth for the sake of truth, and not with those who are in the love of truth for the sake of honors and profit as ends. For, if you will believe it, the Lord is the Word itself, because the Word is Divine truth, and Divine truth is the Lord in heaven, because it is from the Lord. Wherefore they who love Divine truth for the sake of Divine truth, love the Lord; and with those who love the Lord heaven flows in and enlightens them. Whereas they who love Divine truth for the sake of honors and profit as ends, turn themselves away from the Lord to themselves and to the world, for which reason there can be with them no influx and enlightenment. Moreover as these, when dwelling on the sense of the letter, keep the mind fixed upon themselves and their own reputation and glory, they apply this sense to such things as favor their own loves.
. But yet ye shall keep My sabbaths. That this signifies holy thought continually concerning the union of the Divine Itself with the Lord‘s Human, is evident from the signification of "sabbaths," as being in the supreme sense the union of the Divine Itself with the Divine Human in the Lord, and in the relative sense the conjunction of the Lord as to the Divine Human with heaven, also the conjunction of heaven with the church, and in general the conjunction of good and truth in those who are the church, or with whom the church is (that this union and these conjunctions are signified by "sabbaths" (n. 8495, 8519, 8890, 8893, 9274); and from the signification of "but yet," that is, "by all means keeping," as being to have reverently and constantly in the thought. For when "keeping" is said of those things which were represented in that church, it signifies to have in thought and mind the things which were represented, and to worship them in a holy manner. For representatives were external things in which were internal, and which thus furnished a handle for thinking about internal things. Therefore by "keeping the sabbaths of Jehovah" is signified to think holily and continually about the Lord, about the union of the Divine Itself with His Divine Human, about the conjunction of the Lord as to the Divine Human with heaven, about the conjunction of heaven with the church, and about the conjunction of good and truth in the man of the church. As these are the very essentials of the church (for without acknowledgment of them and faith in them the church is not the church), therefore the sabbath (by which these things are signified) is spoken of last, and also again and again, up to the end of the chapter. . For it is a sign between Me and you. That this signifies that it is the chief thing whereby they who are of the church are known in heaven, is evident from the signification of "a sign between Jehovah and the sons of Israel," as being that which indicates and testifies that they are of the church, thus by which they are known in heaven, and also by which they are conjoined with the Lord. For they who are of the church, and in whom is the church, must acknowledge the Lord and the Divine in Him, and must acknowledge the conjunction of the Lord with heaven, and also the conjunction of heaven with the man of the church, and in general the conjunction of good and truth with him, because this conjunction makes the church with him. Whether you say "the church with man;" or whether you say "heaven with him;" or whether you say "the kingdom of God with him; "or whether you say "the Lord with him," it is the same. For the church is the heaven of the Lord on earth, and the kingdom of God is heaven and the church together, and the Lord is He from whom these are; nay, who is these. . To your generations. That this signifies in each and all things of the church, is evident from the signification of "generations," when said of the sons of Israel, as being each and all things of the church (n. 10282). . To know that I am Jehovah who maketh you holy. That this signifies the Lord as to the Divine Human, which all things of heaven and of the church look to as their one only source, is evident from the signification of "holy," as being the Divine in heaven and in the church, for this alone is holy; and the Divine in heaven and in the church proceeds from the Divine Human of the Lord; thus it is the Divine Human of the Lord which alone is holy, consequently which makes holy. From this it is plain that the Divine Human is what all things of heaven and of the church look to as their only source. For heaven is not heaven from what belongs to the angels, but from the Divine of the Lord with them; and the same is true of the church with men. It is said, "I am Jehovah who maketh you holy," and by "Jehovah" is meant the Lord. But as these subjects have already been frequently treated of, see what has been said and shown about them; as, That the Lord alone is holy, and that all that is holy proceeds from Him (n. 9229, 9680, 9820): That "being made holy" denotes the reception of the Divine of the Lord (n. 9820, 10128, 10276): That the angels acknowledge no other Divine than the Divine Human of the Lord (n. 9276, 10159): Thus that the Lord as to the Divine Human is heaven and the church, because He dwells in His own there, and not in what belongs to others (n. 10125, 10151, 10157): And that "Jehovah" in the Word denotes the Lord (n. 9373). . And ye shall keep the sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of "keeping," when said of the Divine, as being to worship; and from the signification of "the sabbath," as being in the supreme sense the union of the Divine which is called the "Father" and of the Divine Human which is called the "Son," thus the Divine Human in which is this union. This union is signified by "the sabbath," because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense "labor" does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like "labor" (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (n. 9715, 9809).[2] The time and state when the Lord was in combats is signified by the sin days of labor, but the state when the union had been effected is signified by the seventh day, which is called "the sabbath," from "rest," because the Lord then had rest. Consequently by "the sabbath" is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the sabbath.
[3] That the conjunction of good and truth also, is signified by "the sabbath," is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah.
[4] That the six days which precede the sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, (n. 8510, 8888, 9431). As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by "the six days of labor," and as regards the latter state, when he is in good and is led by the Lord, which is signified by "the sabbath," (n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832). That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in (n. 9199, 9315); and that He did this by the combats of temptations, (n. 9528).
[5] Therefore he who knows that by "the sabbath" in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the sabbath, as in Isaiah:--
If thou turn away thy foot from the sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isa. 58:13, 14);
He who is acquainted with the internal sense of the Word can plainly see that in this passage by "the sabbath" is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to "turn away the foot from the sabbath, not to do one’s own inclinations, not to do one‘s own ways, not to find one’s own desire, and not to speak a word." That in this case the church is in him, and also heaven, is signified by that "he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob." Moreover that "the sabbath" denotes the Divine Human in which is union, is signified by the sabbath being called "a day of holiness and of delight to the Holy One of Jehovah."
[6] And in Jeremiah:--
If ye will hallow the sabbath day, then shall there enter In by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jer. 17:24, 25);
He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by "Jerusalem" is meant the church; by "kings and princes," its Divine truths; by "the throne of David," heaven where the Lord is; by "chariot," the doctrine of good and truth; and by "horses," an enlightened understanding. That "Jerusalem" denotes the church, (n. 2117, 3654); that "kings" denote Divine truths, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148); that"princes" denote primary truths, (n. 1482, 2089, 9954); that a "throne" denotes heaven, (n. 5313); that "a chariot" denotes the doctrine of good and truth, (n. 5321, 8215); and that "horses" denote a understanding which is enlightened, (n. 2760-2762, 3217, 5321, 6534).
[7] As by "the sabbath" was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every sabbath (Lev. 24:8). That the Lord as to the Divine Human is meant by "bread" is known in the church. For this reason also when the Lord was in the world He called Himself "the Lord of the sabbath" (Matt. 12:8; Mark 2:27, 28; Luke 6:1-5).
[8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:--
Jesus healing a certain man on the sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the sabbath day, and sought to kill the Lord, because He loosed the sabbath (John 5:8-10, 18);
by the "healing of the sick" is signified the purifying of man from evils and the falsities of evil; by a "bed" is signified doctrine; and by "walking" is signified life.
[9] That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, (n. 8364, 9031, 9086); and that "to walk" denotes life, (n. 519, 1794, 8417, 8420). That a "bed" denotes doctrine is evident from the passages in the Word where a "bed" is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.
. For this is holy to you. That this signifies that from this are all the good and truth which make the church, is evident from the signification of "holy," as being all that, and only that, which proceeds from the Lord (n. 9479, 9680, 9820), thus the good of love and the truth of faith, for these are what proceed from the Lord. That these make the church with men, and heaven with the angels, can be seen from the fact that love and faith are the essentials of the church, because they conjoin men and angels with the Lord; the good of love conjoining their will, and the truth of faith their understanding; thus all that appertains to them. . He that profaneth it. That this signifies to be led by one‘s self and one’s own loves, and not by the Lord, is evident from the signification of "profaning the sabbath," or doing work on the sabbath day, as being to be led by one‘s self and not by the Lord, thus by one’s own loves. That this is signified by "profaning the sabbath," is evident in Isaiah:--If thou turn away thy foot from the sabbath, so that thou doest not thine inclinations on the day of My holiness, not doing thine own ways, nor finding thine own desire, nor speaking a word (Isa. 58:13);
to "turn away the foot from the sabbath" denotes such things as are of the natural man; "doing one‘s own inclinations" denotes doing those things which favor the cupidities and evils of the loves of self and of the world; "doing one’s own ways" denotes favoring the falsities of evil; "finding one‘s own desire" denotes living according to the delights of these loves; and "speaking a word" denotes thinking such things. From this it is evident that by "profaning the sabbath" is signified being led by one’s self and one‘s own loves, and not by the Lord, who in the supreme sense is "the sabbath," as has been shown just above.
[2] Like things are signified by "works on the sabbath day," such as cutting wood, kindling a fire, then preparing food, by gathering in the harvest, and many other things which were forbidden to be done on the sabbath day. By "cutting wood" is signified doing good from one’s self; by "kindling a fire" is signified doing it from one‘s own loves; and by "preparing food," teaching one’s self from one‘s own intelligence. No one can know that such things are involved in these prohibitions except from the internal sense.
[3] Be it known further that to be led by self, and to be led by the Lord, are two opposites; for be who is led by himself is led by his own loves, thus by hell, because man’s own loves are from bell; and he who is led by the Lord is led by the loves of heaven, which are love to the Lord and love toward the neighbor. He who is led by these loves is withdrawn from his own loves; and be who is led by his own loves is withdrawn from the loves of heaven, because they by no means agree together; for the life of man is either in heaven or in hell. It is not possible that it be at the same time in one and in the other. This is meant by the Lord‘s words in Matthew:--
No one can serve two masters; for either he will hate the one and love the other, or else he will cleave to the one, and slight the other (Matt. 6:24).
From all this it is evident what is signified by "doing work on the sabbath day."
. Dying he shall die. That this signifies separation from heaven, and spiritual death, is evident from the signification of "dying," when said concerning the sabbath (by which is signified the Lord and the acknowledgment of Him), as being that there is no conjunction with heaven (n. 9928, 10244), thus separation from heaven; and separation from heaven is spiritual death. . Everyone that doeth work on that day. That this signifies who turns himself from heavenly loves to bodily and worldly loves, is evident from what was shown just above (n. 10362). . That soul shall be cut off from the midst of his peoples. That this signifies that heaven and the church are not with him, but hell, is evident from the signification of being "cut off from the midst of his peoples," as being separation from the church, and spiritual death (n. 10288); thus that the church is not with him, but hell. And as when the church is not with a man, heaven is not with him, because the church and heaven act as a one (for in the case of the man in whom is the church heaven flows in, that is, the Lord through heaven, and makes the church there), and from this it is that when the church is not with a man, hell is with him. Consequently this also is signified by being "cut off from the midst of his peoples." . Six days shall work be done. That this signifies the state which precedes and prepares for the heavenly marriage, is evident from the signification of the "six days" which precede the sabbath, as being the state which precedes and prepares for the heavenly marriage (n. 8510, 8888, 9431). The heavenly marriage is the conjunction of good and truth with a man of the church and an angel of heaven, and in the supreme sense the union of the Divine Itself in the Human of the Lord (n. 10356). That the work of six days denotes the preceding state, (n. 10360). . And on the seventh day is the sabbath of the sabbath. That this signifies the state of good which is the end regarded, thus when man becomes the church and enters heaven, is evident from the signification of "the seventh day," as being a state of good, which is the end regarded. For when the six days which precede signify the state of man which precedes and prepares for the heavenly marriage, then the seventh day is when the man is in this marriage. This marriage is the conjunction of truth and good with man, thus when man becomes the church and enters heaven. That man enters heaven and becomes the church when he is in good, is because the Lord flows into the good with man, and through good into his truth. The influx betakes itself to the internal man where his heaven is, and through the internal into the external where is his world; and therefore unless the man is in good, his internal man is not opened, but remains shut, however much he may be in truths as to doctrine. And as heaven is in the internal man, it follows that when this is opened the man is in heaven, for heaven is not in a place, but in man’s interiors. That man has been created according to the image both of heaven and of the world; his internal man according to the image of heaven, and his external according to the image of the world; may be seen in the places cited in (n. 9279, 9706).[2] That the whole man is such as he is as to good, and not as to truth without good, everyone who reflects is able to know; for by means of and according to this he deals with others, feels with them, conjoins himself with them, and suffers himself to be led by them; but not by means of his truth, unless this is in accord with his good. By "good" is meant his delight, his pleasure, or his love; for all things that belong to these are to the man goods, and in so far as he is left to himself, so as to think from himself, he regards as truths those things which favor these goods. From this it can be seen that a man is conjoined with the Lord by means of good, and never by means of truth without good.
[3] Conjunction with the Lord by means of good has indeed been already frequently treated of in speaking of the regeneration of man, but as the man of the church at this day studies much the truths which are of faith, and but little the good which is of love, and for this reason is in ignorance about good, some thing further may here be said about the conjunction of good and truth which is called the heavenly marriage. Man is born into evils of every kind, and consequently into falsities of every kind, thus of himself he is condemned to hell. In order therefore that he may be rescued from hell, he must needs be born again of the Lord. This being born again is what is called regeneration. In order therefore that he may be born again, he must first learn truths, and if he is of the church he must learn them from the Word, or from doctrine derived from the Word. The Word and doctrine from the Word teach what is true and good, and truth and good teach what is false and evil. Unless man knows these, he cannot possibly be regenerated, for he remains in his evils and their falsities, calling the former goods, and the latter truths.
[4] For this reason the knowledges of truth and good must precede, and must enlighten the man‘s understanding. For the understanding was given to man in order that it may be enlightened by means of the knowledges of good and truth, to the end that these may be received by his will, and may become good; for truths become good when the man wills them, and from willing them does them. From this it can be seen in what manner good is formed with man, and that unless man is in good, he is not born anew, or regenerated. When therefore a man is in good as to the will, he is then in the truths of this good as to the understanding. For the understanding with man actually acts as a one with his will, because that which a man wills, he thinks when he is left to himself This then is what is called the conjunction of truth or good, or the heavenly marriage. Whether you say to will what is good, or to love what is good, it is the same; for what a man loves he wills. And whether you say to understand the truth which is of good, or to believe it, it is also the same. From this it follows that with the regenerate man love and faith act as a one. This conjunction, or this marriage, is what is called the church, and heaven, and also the Lord’s kingdom; nay, in the supreme sense, the Lord with man.
[5] But those who love their evils (which they either have received hereditarily, and from infancy have confirmed with themselves, or else have of themselves added, and have become imbued with anew) are indeed able to apprehend and in some measure understand truths from the Word, or from doctrine derived from the Word, but still they cannot be regenerated. For every man is kept by the Lord in this state in respect to the understanding, to the intent that he may be regenerated; but when he loves his evils, then the understanding of his internal man is not imbued with these truths, but only that of his external man, which understanding is mere memory-knowledge. Such men do not know what good is, nor do they care to know; but only what truth is. It is for this reason that they make the church and heaven to consist in truths which are said to be of faith, and not in goods which are of life. They also explain the Word in various ways in favor of their principle. From this it is that in the case of such, who are not at the same time in truths as to life, there is no conjunction of truth and good; thus neither are there the church and heaven. Moreover in the other life the truths which they have called truths of faith are separated from them, for the evil of the will casts them out; and in their place succeed falsities that are in agreement with the evils in which they are.
[6] From all this it can now be seen what is the conjunction of good and truth which is signified by "the sabbath." This conjunction is called "the sabbath" from "rest," because "sabbath" means rest. For when a man is in the first state, that is, when he is being led to good by means of truths, he is then in combats against the evils and falsities which are with him; for by means of combats, which are temptations, evils and their falsities are shaken off and separated; and yet there is no rest from them until good and truth have been conjoined. Then man has rest, and the Lord has rest, because the man no longer fights against evils and falsities; but the Lord in the man.
[7] That in the supreme sense "the sabbath" signifies the Lord‘s Divine Human, is because when the Lord was in the world He fought from His Human against all the hells and subdued them, and at the same time reduced the heavens into order, and after this labor united His Human to the Divine, and made this also Divine good; consequently He then had rest, for the hells open not against the Divine. From this then it is that by "the sabbath" in the supreme sense is meant the Lord’s Divine Human.
[8] But with regard to these subjects see what has been already shown; as, That when the Lord was in the world, He first made His Human Divine truth, to the end that He might be able to fight with the hells and subjugate them; and that He afterward glorified His Human and made it the Divine good of the Divine love (n. 9199, 9315, 9715, 9809): That when the Lord was in the world He underwent the most grievous temptations (n. 9528): That consequently He has Divine power to save man, by removing from him the hells, and thus regenerating him (n. 10019, 10152): Concerning the twofold state of the man who is being regenerated by the Lord, see the places cited in n. 9274: That man does not come into heaven until there has been effected with him the conjunction of truth and good (n. 8516, 8539, 8722, 8772, 9139, 9832): And that the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688).
. Holy to Jehovah. That this signifies what is Divine, is evident from the signification of "holy to Jehovah," as being the Divine Human of the Lord, and all that and only that which proceeds from Him (n. 9479, 9680, 9820). . Everyone that doeth work on the sabbath day, dying he shall die. That this signifies to be led by one‘s self and by one’s own loves, and not by the Lord, and the consequent spiritual death, is evident from what was shown above (n. 10362). . And the sons of Israel shall keep the sabbath, to perform the sabbath to their generations. That this signifies that the very essential of the church is the acknowledgment of the union of the Divine Itself in the Lord‘s Human, and that this must be in each and all things of worship, is evident from the signification of "keeping the sabbath," as being continual holy thought about the union of the Divine Itself with the Lord’s Human (n. 10356), thus also acknowledgment, for thought without acknowledgment and faith is not spiritual thought; from the representation of the sons of Israel, as being the church (n. 9340); from the signification of "performing the sabbath," as being devoutly to worship this union, thus to worship the Lord as to the Divine Human, for this union is in the Divine Human; and from the signification of "to the generations of the sons of Israel," as being in each and all things of the church (n. 10282). From all this it is evident that by "the sons of Israel keeping the sabbath to perform the sabbath to their generations," is signified the acknowledgment of the Divine Itself in the Lord‘s Human in each and all things of worship. The reason why this is an essential of the church, and consequently an essential of its worship, is that the salvation of the human race depends solely upon this union. Moreover the Lord came into the world for the sake of effecting this union. Therefore also in its inmost sense the whole Word treats of this, and the rituals of the church instituted among the sons of Israel represented it and signified it.[2] That the salvation of the human race is therefrom, consequently that this acknowledgment is an essential of the church and of its worship, the Lord teaches in many passages, as in John:--
He that believeth in the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:15, 16, 36; 6:40; 11:25, 26; 20:31);
"the Son" denotes the Divine Human of the Lord. The reason why those have no eternal life who do not from faith acknowledge the Lord, is that the whole heaven is in this acknowledgment; for the Lord is the Lord of heaven and earth, as He teaches in Matthew:--
All power hath been given unto Me in heaven and on earth (Matt. 28:18);
and therefore heaven is closed to those who do not acknowledge Him; and he who (being within the church) does not make acknowledgment in the world, does not make it in the other life. Such is the state of man after death.
. A covenant of an age. That this signifies conjunction with the Lord to eternity, is evident from the signification of "a covenant," as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416); and from the signification of "an age," as being that which is eternal (n. 10248). . It is a sign between Me and the sons of Israel to an age. That this signifies that by this, those who are of the church are distinguished from those who are not of the church, is evident from the signification of "a sign," as being that by which they are known (n. 10357), thus also by which they are distinguished; and from the representation of the sons of Israel, as being the church (n. 9340). Consequently by "a sign between Jehovah and the sons of Israel" is signified that this is that by which those who are of the church are distinguished from those who are not of the church’ namely, by the acknowledgment of the union of the Divine in the Lord‘s Human (n. 10370). That there is no church where the Lord is not acknowledged, the church itself also teaches; and that in His Human is the Divine Itself, the Lord Himself teaches in John:--The Father and I are one. Believe that the Father is in Me, and I in the Father (John 10:30, 38).
Believest thou not that I am in the Father, and the Father in Me? (John 14:10).
Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son may glorify Thee. All Mine are Thine, and all Thine are Mine (John 17:1, 10).
Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself (John 13:31, 32).
If ye have known Me, ye have known My Father also; and from henceforth ye have known Him, and have seen Him. He that hath seen Me hath seen the Father (John 14:7, 9).
[2] By "making heaven and earth" in the Word is not meant the very first creation of the visible heaven and earth; but the setting up of the church and the regeneration of man therein; by "heaven" is meant his internal, and by "earth" his external. That this creation is meant, is evident from the passages in the Word where "creating" is spoken of, as in these:--
The people which shall be created shall praise Jah (Ps. 102:18).
Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Ps. 104:30).
Thus said Jehovah thy Creator, O Jacob, thy Former, O Israel, for I have redeemed thee, I have called thee by thy name, thou art Mine. Everyone called by My name, I have created him for My glory; I have formed him; yea, I have made him (Isa. 43:1, 7);
and in other places. It is said "create," "form," and "make," and elsewhere "Creator," "Former," and "Maker;" and by "creating" is signified something new that did not exist before; by "forming" is signified the quality; and by "making," the effect.
[3] That "to create" and "make a new heaven and a new earth" denotes to set up a new church, its internal and its external, as in (Isa. 65:17; 66:22; Rev. 21:1), (n. 1733, 1850, 2117, 2118, 3355, 4535); and that the "earth" in the Word denotes the church, (n. 9325); and also that the creation of heaven and earth in the first chapter of Genesis denotes the setting up of the Most Ancient Church, (n. 8891, 9942).
. And on the seventh day He rested, and took breath. That this signifies a state of good when the church is being set up, or when man is being regenerated, is evident from the signification of "the seventh day," as being a holy state, which is that of the church when it is in good, thus when it is set up, that is, when the man of the church is in good, thus when he is regenerated. In the supreme sense by "the seventh day," and by the "rest" and "taking breath" of Jehovah, is signified the union in the Lord of the Divine Itself which is called "the Father" and of the Divine Human which is "the Son;" thus when the Lord even as to His Human has become the Divine good of the Divine love, or Jehovah. From this it is that "seven" in the Word denotes what is holy (n. 395, 433, 716, 881, 5265, 5268). The reason why Jehovah is said then to have rested and taken breath, is that the Lord as to His Human was then above all infestations from the bells, and at the same time heaven and earth were under His rule (Matt. 28:18). There was at the same time also rest and taking breath in heaven, because all things in heaven had then bee" reduced by the Lord into order, and the hells had been subjugated. It was similar on earth, because when heaven was in order and the hells had been subjugated, man could be saved. From this it is plain that the "rest of Jehovah" denotes peace and salvation for the angels in the heavens, and for men on earth when these are in good and thereby in the Lord. . And He gave unto Moses, in His completing to speak with him on Mount Sinai, the two tables of the Testimony. That this signifies the conjunction of the Lord with man through the Word, is evident from the representation of Moses, as being the Word (n. 9372); from the signification of "in completing to speak with him," as being after all things had been instituted, for the things which Jehovah spoke with Moses on Mount Sinai were those which were to be instituted among the sons of Israel, thus which were of the church; from the signification of "Mount Sinai," as being heaven, whence comes Divine truth (n. 8805, 9420); from the signification of "the two tables," as being the Law in the whole complex, thus the Word (n. 9416); and from the signification of "the Testimony," as being the Lord as to Divine truth (n. 8535, 9503). Conjunction thereby with man is signified by the tables being two, and being joined together according to the likeness of a covenant (n. 9416); by "two" being signified conjunction (n. 5194, 8423). Thus it is plain that by the words, "Jehovah gave unto Moses, in completing to speak with him on Mount Sinai, the two tables of the Testimony," is signified that after the church has been set up, there is conjunction of the Lord with man through the Word, which has been sent down from Him out of heaven. That it is the Word through which the Lord flows in with man, speaks with him, and is conjoined with him, (n. 1775, 2310, 2899, 3476, 3735, 3982, 4217, 9212, 9216, 9357, 9380, 9396, 9400, 9401, 10290). . Tables of stone, written with the finger of God. That this signifies Divine truth therein from the Lord Himself, is evident from the signification of the "tables," as being the Law in the whole complex, thus the Word (n. 9416); from the signification of "stone," as being Divine truth in ultimates; and from the signification of "written with the finger of God," as being from the Lord Himself; for that which is written with the finger of anyone is from him. The reason why these tables were of stone, and the words of the Law were written on stone, was that "stone" signifies truth in ultimates, and Divine truth in ultimates is the sense of the letter of the Word, within which is the internal sense. That "stone" denotes truth, (n. 643, 1298, 3720, 6426, 9476); and that it denotes truth in ultimates, (n. 8609).