Spiritual Meaning of EXODUS 34:1-9
[2] That the former ones, made by Jehovah, were broken by Moses when he saw the worship by that nation of the golden calf as jehovah, was of Providence, because the external of the Word, which is signified by the "two tables of stones," could not be so written among that nation, which at heart was merely idolatrous. Hence it was that the former tables were broken, and that it is now said to Moses that he should hew others in imitation of the former ones. It is said "in imitation," because the internal sense remained the same, and the external sense was changed. The internal sense is signified by Jehovah writing upon these tables the same words that were upon the former ones.
[3] That this subject may appear in clearer light, it may here be explained in what manner the external sense, or sense of the letter, was changed for the sad of that nation. On account of that nation, altars, burnt-offerings, sacrifices, meat-offerings and drink-offerings were commanded, and therefore in both the historic and the prophetic Word these things are mentioned as the most holy things of worship; when yet they were allowed merely because they were first instituted by Eber, and had been quite unknown in the ancient representative church (n. 1128, 2180, 2818).
[4] It was on account of that nation also that there was Divine worship in Jerusalem alone, and that for this reason that city was esteemed holy, and was also called holy in both the historic and the prophetic Word. The reason was that that nation was at heart idolatrous, and therefore unless they had all come together unto that city at each feast, everyone in his own place would have worshiped some god of the Gentiles, or else a graven and molten image. On account of that nation also it was forbidden to have holy worship upon mountains and in groves, as had the ancients; which was done to prevent them from placing idols there, and worshiping the trees themselves.
[5] On account of that nation also a plurality of wives was permitted, a thing quite unknown in ancient times; and likewise the putting away of their wives for various causes. Consequently laws were enacted relating to such marriages and divorces, which otherwise would not have entered into the external of the Word. Wherefore this external is spoken of by the Lord as given by Moses; and as having been granted because of the hardness of their hearts (Matt. 19:8). On account of that nation mention is so often made of Jacob, and likewise of the twelve sons of Israel, as the only elect and heirs (Rev. 7:4-8), although they were such as are described in the Song of Moses (Deut. 32:15-43), and also in the prophets throughout, and by the Lord Himself. Not to mention other things whence comes the external of the Word on account of that nation.
[6] This is the external which is signified by the two tables hewn by Moses. That nevertheless within this external the Divine internal is not changed, is signified by Jehovah writing upon these tables the same words that were upon the former tables.
. And I will write upon the tables the words that were upon the former tables, which thou brakest. That this signifies that the interior Divine celestial and spiritual things (of the Word, of the church, and of worship) are in these externals also, is evident from the signification of these "tables," as being the externals of the Word, of the church, and of worship (n. 10603) and from the signification of "the words that Jehovah wrote upon them," as being the Divine interior things, thus the things which are of the internal sense (n. 10453, 10461), which are called celestial and spiritual because they appear in heaven before the angels, and in light there. The celestial things there are those which are of love, and the spiritual are those which are of faith from love. From all this it is evident that by the words, "I will write upon the tables the words that were on the former tables which thou brakest," is signified that the interior Divine celestial and spiritual things of the Word, of the church, and of worship are in these externals also. How the case herein is may be seen in the article immediately preceding.[2] As at this day it is quite unknown that there is an internal sense in the Word, or even what the internal sense of the Word is, something further shall be told about it. The ideas of thought of the angels are not natural, as are the ideas of thought of men; but are spiritual. But the quality of their spiritual ideas can with difficulty be comprehended by man except by means of interior thought and reflection upon the first beginnings of his thoughts. That these are devoid of words of speech is known from the fact that they are of such a nature that a man can in a moment comprehend more things than he is able to express by speech within a considerable time. These ideas of thought belong to his spirit. But the ideas of thought which man comprehends, and which fall into words, are natural, and by the learned are called material; whereas the former, or interior ideas, are called spiritual, and by the learned, immaterial. Into these ideas man comes after death when he becomes a spirit, and by means of these ideas he engages in discourse with other spirits. There is a correspondence between these two classes of ideas; and by means of this correspondence the spiritual ideas are turned into natural ones when the man is speaking. This is not known to the man, because he does not reflect upon it, and none are able to reflect upon it except those who think interiorly, that is, who think in their spirit abstractedly from the body. Sensuous men are quite unable to do this.
[3] Now as there is a correspondence between spiritual thought and natural thought, and as the angels are in spiritual thought, they consequently perceive spiritually what man perceives naturally, and this in an instant, without any reflection upon the difference. This is chiefly done when a man is reading the Word, or when he is thinking from the Word; for the Word has been so written that there is a correspondence in the whole and in every detail; as for example when a man reads these words of the Lord in Matthew:--
Alter the affliction of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man; and then shall all the tribes of the earth wail; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:29, 30).
[4] The angels perceive these words quite differently from man. By "the sun which shall be darkened" they do not perceive the sun, but love to the Lord; by "the moon" they do not perceive the moon, but faith in the Lord; by "the stars," not stars, but the knowledges of good and truth; by "the Son of man" they perceive the Lord as to Divine truth; by "the tribes of the earth," all the truths of the church; by "the clouds of heaven," the Word in the sense of the letter; and by "power and glory," the Word in the internal sense. When a man is reading these words, the angels come into the understanding of them in a moment by virtue of the correspondence; nor do they know that the man is thinking of the sun, the moon, the stars, the clouds of heaven, and all the other things. The reason is that the angels are in a spiritual idea; and a spiritual idea is of such a character that the things of nature are turned into things of heavenly light, which is Divine truth from the Lord.
[5] That the angels so perceive the Word, when a man is reading it, is also because the angels are with men, and dwell in their affections; and because as to his spirit a man is in society with spirits; and as to interior thought, which is spiritual, with the angels of heaven. It is also from this that man has the capability of thinking. These things have been said in order that it may be known what the internal sense of the Word is; or what are the interior things of the Word, of the church, and of worship which are called celestial and spiritual.
. And be thou ready against the morning, and come up in the morning unto Mount Sinai. That this signifies a new beginning of the revelation of Divine truth, is evident from the signification of "morning," as being a rising state or beginning, here a new beginning; and from the signification of "Mount Sinai," as being heaven from which comes Divine truth, thus from which comes revelation (n. 8805, 8931, 9420). That "morning" denotes a rising state or beginning, is because all times signify states, for the reason that in heaven time is not thought of, but only changes of state in respect to the affections and derivative thoughts, and also because the changes of state there are like the times of the day, which are morning, noon, evening, and night; and the morning is that from which they begin. It may seem strange that in heaven there are no times, when yet they live there one with another like men in the world; nevertheless with a difference in respect to intelligence, wisdom, and happiness. But the reason is that the light there from the sun, which is the Lord, does not undergo daily alternations like the light from the sun in the world, but is varied in accordance with the states of love and faith with the angels, which states undergo alternations like the states of heat, of light, and of shade every day in the earth. The reason of this is that the light from the sun there, which is the Lord, is Divine truth; and the heat from that sun is love, with which the angels are affected as are men with the state of light and heat in the world. That the light in heaven is from the Lord as a sun there, (n. 9548, 9684): That this light is the Divine truth from which angels and men have intelligence and wisdom, (n. 9548, 9571, 9684, 10569): That times signify states, (n. 10133: That in heaven states vary like the times of day and year in the world, (n. 5962, 8426): That "morning" denotes the beginning of these states, thus a new beginning, (n. 8427, 10114): And that in heaven there is a state of evening and twilight, but not a state of night, (n. 6110). . And stand for Me there upon the head of the mountain. That this signifies from the inmost heaven where is the Divine love, is evident from the signification of "Mount Sinai," as being heaven from which comes revelation (n. 8805, 8931, 9420); and from the signification of its "head," or summit, as being the inmost heaven (n. 9422, 9434). That it signifies where is the Divine love, is because in the inmost heaven there reigns celestial love, which is love to the Lord from the Lord; but in the lower heavens there reigns spiritual love, which is charity toward the neighbor (n. 10438). From this it is evident that by "be thou ready against the morning, and come up unto Mount Sinai, and stand for Me there on the head of the mountain," is signified a new beginning of the revelation of Divine truth from the inmost heaven where is the Divine love; thus from the Divine love. Moreover the Word, which is Divine revelation, comes down from thence. . And no man shall come up with thee. That this signifies that the Israelitish nation cannot be in Divine truth, is evident from the signification of "not coming up," here into Mount Sinai with Moses, as being not to be in heaven from which is the revelation of Divine truth, thus not to be able to be in Divine truth, for by "Mount Sinai" is signified heaven from which comes the revelation of Divine truth (n. 8805, 8931, 9420, 10605); and by Moses is represented that external of the church, of worship, and of the Word, which receives Divine truth. It is evident that the Israelitish nation is meant, because it is said of it, "no man shall come up with thee," and "neither let any man be seen in the whole mountain."[2] That Moses here represents that external of the Word, of the church, and of worship, which receives Divine truth, is evident from every detail of this chapter, as that Moses should go up into Mount Sinai, and should stand there on the head of it, and that the people should be removed therefrom. In what follows also Jehovah speaks unto Moses as unto him, and not unto the people; as in (verse 10), "All the people in the midst of whom thou art shall see that this is a wonderful thing that I do with thee;" in (verse 11), "Keep thou that which I command thee this day; behold I drive out from thy faces;" in (verse 12), "Take heed to thyself, lest perchance thou make a covenant with the inhabitant of the land upon which thou comest;" in (verse 14), "Thou shalt not bow thyself to another god;" in (verse 15), "Lest perchance thou make a covenant with the inhabitant of the land, and he call thee, and thou eat of his sacrifice;" in (verse 16), "Take thou not of his daughters for thy sons;" and so on. Afterward it is said that the skin of Moses’ face shone; and that the people were afraid to come near him; and that on this account he put a veil on his face when he spoke with the people.
[3] From all this it is evident that Moses in this chapter represents that external of the Word, of the church, and of worship which receives Divine truth, thus through which internal Divine truth shines. That Moses represents this external, and not the internal, is also evident from everything in this chapter; as that Jehovah descended in the cloud, and stood with him, for by a "cloud" is signified the external of the Word; and then that Jehovah commanded to him the external things of the church and of worship, which were to be observed, and not the internal things. The like external was represented by Moses in the preceding chapter, (Exod. 33:7-11, 17-23); (n. 10563, 10571). But the external which did not receive the internal appertained to the Israelitish nation.
. And moreover no man shall be seen in all the mountain. That this signifies that they have been quite removed from it, thus outside of it, is evident from the signification of "the mountain," here Mount Horeb, as being heaven in the whole complex, thus also Divine truth; for whether you say heaven, or Divine truth, it is the same, because the angels, of whom heaven consists, are receptions of Divine truth. The whole extension of that mountain was called "Horeb," and the more elevated mountain in the midst of it was called "Mount Sinai." Consequently by "Horeb" is signified heaven, or what is the same, Divine truth, in the whole complex; its internal by "Mount Sinai," and its external by the mountainous part round about. Hence it is that by "Horeb," when the surrounding mountainous part also is meant, is signified what is external (n. 10543). As the Israelitish nation was in an external that did not receive the internal, thus was in an external separate from the internal, or what is the same, was outside of that in which is the internal, it was therefore commanded that no man should be seen in the whole mountain. The like is signified by that nation standing at the door of the tent in which Moses was, and bowing themselves unto it, in the preceding chapter (Exodus 32:8-10), (n. 10545-10555).[2] It shall here be briefly told whence it is that "Mount Horeb," and "Sinai," signify heaven and Divine truth. It is believed in the world that the angels are in a region above that of the atmosphere, and that they subsist there as aerial beings, and that they have no plane to stand upon The reason why there is such an opinion in the minds of many men, is that they do not apprehend that angels and spirits are in a like form to that of men on earth, thus that they have faces, that they have arms and hands, that they have feet, in a word, that they have a body, and still less that they have dwellings or abodes; when yet angels and spirits dwell among themselves upon land, just as do men on the earth; the celestial angels upon mountains, and the spiritual angels upon rocks, and those who have not yet become angels, in the plains between the mountains, and between the rocks; while infernal spirits dwell beneath the mountains and the rocks.
[3] These things have been said in order that it may be known whence it is that "mountains" in the Word signify heaven, and specifically "Horeb," and "Mount Sinai." Moreover the interior angels dwell higher upon the mountains; and the higher they dwell, the more interior and perfect they are. From this it is evident why Jehovah descended upon the top of Mount Sinai when the law was being promulgated, and why Moses was ordered to stand with Him on the head of the mountain. The mountains on earth are not heaven, but represent the mountains upon which are the angels in heaven.
. And no flock nor herd shall feed over against this mountain. That this signifies that neither could they be instructed about the interior and exterior good of the church, of worship, and of the Word, is evident from the signification of a "flock," as being interior good; and from the signification of a "herd," as being exterior good (n. 5913, 6048, 8937); from the signification of "feeding," as being to be instructed (n. 5201, 6277); and from the signification of the "mountain," here Mount Horeb, as being the external of the church, of worship, and of the Word (n. 10543). From this it is evident that by these words is signified that neither could that nation be instructed about the interior and exterior good of the church, of worship, and of the Word, because they were outside of this external, and not in any manner within it. The reason why they could not be instructed about this, was that they were in the loves of self and of the world, and they who are in these loves cannot possibly know what celestial and spiritual good is, thus what is the good of the church, for this good is spiritual and celestial, because Divine. If this good were described to them, they would not at all apprehend it, because with them, the internal, where is the perception of this good, is closed.[2] That such things are signified by the "flock and herd not feeding over against the mountain," may seem strange to those who keep the mind solely in the historical sense of the Word, and think no further than that these words signify something that appertains to the nation itself. Nor do those know anything further who are not acquainted with the internal sense of the Word, in which sense "flock and herd" do not signify flock and herd, but interior and exterior good with man. For what has the Word (which is Divine) in common with flock and herd, or with any beast? It has to do with men, their worship, love, and faith, thus with such things as make the church with men. In this is the Word Divine.
[3] That "flock and herd" signify such things, and that they do not signify a flock and a herd, is evident from the passages in the Word where they are mentioned; as in David:--
Thou hast made Him to have dominion over the Works of Thy hands, and Thou hast put all things under His feet; all flock and herds, and also the beasts of the fields (Ps. 8:6, 7);
this is said of the Lord, and of His power over all things in heaven and on earth; by "flocks and herds" are signified the interior and exterior goods with men; and by " beasts," the affections with them. Otherwise of what use would it be to describe the Lord‘s power, which is Divine, over flocks, herds, and beasts? That "beasts" denote the affections with man, (n. 9280).
[4] In Joel:--
The day of Jehovah is near, as a devastation from Shaddai shall it come. The beast sigheth, the droves of the herd are perplexed, because they have no pasture; yea, the droves of the flock are made desolate (Joel 1:15, 18);
here also "beasts" denote the affections with man; "the droves of the herd and of the flock" denote interior and exterior goods. For the subject here treated of is the coming of the Lord, which is signified by "the day of Jehovah;" and of the church at that time as being vastated, that is, there being no longer any good of love or good of faith. These goods are what is signified by "beasts," "herds," and "flocks." Otherwise what could be meant by "the beast sighing, the droves of the herd being perplexed, and the droves of the flock being made desolate"? for what has this to do with the church? By the "pasture which they then had not" is signified that there is no truth by which they may be instructed.
[5] In Jeremiah:--
Shame hath devoured the labor of our fathers from our youth; their flocks and their herds, and their sons and their daughters (Jer. 3:24);
here also by "flocks" and "herds" are signified the goods of the church, which are the goods of love and of faith, interior and exterior.
[6] In Isaiah:--
I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; then shall Sharon be a habitation of the flock, and the valley of Achor a couch of the herd, for My people that have sought Me (Isa. 65:9, 10);
"Jacob" and "Judah" here do not mean the people of Jacob and of Judah, but the celestial church external and internal; "Jacob" the external church; and "Judah" the internal church. The internal good of this church is signified by "a habitation of the flock;" and the external good by "a couch of the herd." "Sharon" denotes the internal where is this good; and "the valley of Achor" denotes the external. That "Sharon" denotes the internal of the celestial church, is evident from the passages where "Sharon" is mentioned, as in (Isaiah 33:9, 35:2); and that "the valley of Achor" denotes the external of this church, is evident in (Hosea 2:15).
[7] In Hosea:--
Israel, Ephraim, and Judah shall go with their flocks and with their herds to seek Jehovah; and they shall not find Him (Hosea 5:6);
here also "flocks and herds" signify the interiors and the exteriors with those who are meant by "Israel, Ephraim, and Judah." Otherwise what could be meant by their "going with flocks and herds to seek Jehovah"?
. And he hewed two tables of stones like the former ones, signifies the external of the Word, of the church, and of worship, such as it was on account of the Israelitish nation. . And Moses rose up early in the morning, and went up unto Mount Sinai. That this signifies a new beginning of the revelation of Divine truth, is evident from what was shown above (n. 10605), where are the like words. . As Jehovah commanded him. That this signifies that it was so done because they insisted, is evident from the signification of"Jehovah commanded," when said of the external of the Word such as it was on account of the Israelitish nation, which is signified by the two tables of stones hewn by Moses, as being that it was so done because they insisted. In the Word throughout, where the Israelitish nation and the representative worship instituted among them are treated of, it is said that "Jehovah commanded," and by this is not signified what is well-pleasing, but permission that it should be so done because they insisted; for they insisted on being brought into the land of Canaan, and that Jehovah should be with them, consequently that a church should be instituted among them. That they so insisted, (n. 10430, 10535). Take for example that they were to offer upon the altars burnt-offerings, sacrifices, meat-offerings, and drink-offerings, concerning which many laws were delivered; and of which it is also said that Jehovah commanded them; when yet these things were not commanded or ordered, but were permitted, as can be seen from the passages adduced from the Word in (n. 2180). In like manner that they were allowed to marry a number of wives, and to give a bill of divorce for any cause whatever; when yet Jehovah did not command this, although it is so said; but only permitted it on account of the hardness of their hearts (Matt. 19:7, 8); and so with many other things. . And he took in his hand the two tables of stones. That this signifies the external of the Word, of the church, and of worship, such as it was on account of the Israelitish nation, is evident from what was shown above (n. 10603) concerning the signification of the two tables which were hewn by Moses. . And Jehovah descended in the cloud, and stood with him there. That this signifies the external of the Word in which is the Divine, is evident from the signification of "the cloud," as being the sense of the letter of the Word, thus its external (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10574); and from the signification of "standing with Moses there," when said of Jehovah, as being the Divine therein. The reason why Jehovah appeared unto Moses in a cloud, is that by Moses in this chapter is represented that external of the Word which receives the internal (n. 10607), for the Lord appears to everyone according to his quality (n. 6832, 8814, 8819, 9434, 10551).[2] It shall here be briefly told what that external is which receives the internal, and what that external is which does not receive it. In the Word there is an external sense, there is an internal sense, and there is an inmost sense. The Word in the external sense is such as it appears in the letter; this sense is natural, because it has been accommodated to the apprehension of men, for men think naturally. But the Word in the internal sense is spiritual, because it has been accommodated to the understanding of the angels in the Lord’s spiritual kingdom, for these angels think spiritually. And the Word in the inmost sense is celestial, because it has been accommodated to the perception of the angels in the Lord‘s celestial kingdom, for the angels in this kingdom think super-spiritually. The Word being of this nature, it follows that one thing is in another in the like order; the inmost in the internal, and the internal in the external. From this there is a connection of all things, and an influx according to the connection, and a consequent subsistence of one thing from another. From all this it is evident that the interior things are in order in what is external; in a like manner as what is prior is, successively, in what is posterior, or as the end is in the cause, and the cause in the effect; or as with man will is in thought, and thought in speech.
[3] When therefore a man is of such a character that he perceives within himself a holiness in the externals of the Word, of the church, and of worship, he has an external in which is an internal, for this holiness is from the internal, because it is from heaven. This is the external which Moses here represents. But when a man is of such a character that he does not perceive any internal holiness in the external of the Word, of the church, and of worship, he then has an external separate from the internal. In this external was the Israelitish nation (n. 10396).
. And called on the name of Jehovah. That this signifies the worship of the Lord from the truths and goods of faith and of love, and thus preparation for reception, is evident from the signification of "calling on the name of Jehovah," as being the worship of the Lord from the truths and goods of faith and love; for by "calling on" is signified worship (n. 440, 2724), and by "the name of Jehovah" is signified everything in one complex by which the Lord is worshiped, thus everything of faith and of love (n. 2724, 6674, 9310) That "the name of Jehovah" denotes the Lord as to the Divine Human, (n. 2628, 6887); and that "Jehovah" in the Word denotes the Lord, see at the places cited in (n. 9373). From this it is evident that by "calling on the name of Jehovah" is signified the worship of the Lord from the truths and goods of faith and of love. That it also signifies preparation for reception, is because the subject treated of in what now follows is the receiving of the Israelitish nation, for which Moses intercedes. . And Jehovah passed by over his faces. That this signifies internal Divine things over external ones, is evident from the representation of Moses, as being that external which receives the internal (n. 10607, 10614); consequently by "Jehovah passing by over his faces" is signified the internal Divine over the external. . And called, Jehovah, Jehovah, God, merciful and gracious. That this signifies the Divine Itself, the Divine Human, and the Divine proceeding, from which is all good, is evident from the signification of "calling on Jehovah," as being the worship of the Lord (n. 440, 2724). And as the Divine of the Lord is a trine, namely, the Divine Itself, which is called "the Father;" the Divine Human, which is called "the Son;" and the Divine proceeding, which is called "the Holy Spirit," therefore it is here said "Jehovah, Jehovah, God." The reason why the Divine Itself which is the Father, and the Divine Human, which is the Son, is called "Jehovah, Jehovah;" and the Divine proceeding is called "God," is that in respect to the Divine Itself and the Divine Human the Lord is Divine good; and in respect to the Divine proceeding He is Divine truth. Wherefore in the Word where the Divine good is treated of, the Lord is called "Jehovah;" and where the Divine truth is treated of, He is called "God" (n. 2769, 2807, 2822, 3921, 4402, 9167, 10158). And from the signification of "merciful and gracious," as being that from Him is all good; for by " showing mercy" is signified to endow with celestial good; and by "showing grace" is signified to endow with spiritual good (n. 10577). What celestial good is, and what spiritual good, (n. 10577). . Long-suffering with angers. That this signifies the Divine clemency, is evident from the signification of "long-suffering with angers," when said of Jehovah, as being that He long endures the evils of man, for to be "long-suffering" denotes to endure and bear for a long time; and "angers" denote the evils with man. The reason why "angers," when said of Jehovah, denote the evils with man, is that evil becomes angry, and good never; and evil is with man and never with the Lord, for the Lord is good itself. Nevertheless anger is attributed to the Lord, because it so appears to a man when he does not obtain what he desires, and when he is punished on account of evil. As then "long-suffering with angers," when said of Jehovah, denotes long to endure the evils with man, it follows from this that thereby is signified the Divine clemency.[2] As regards anger, be it known further that evil becomes angry, and good never, for the reason that to be angry is to will evil to another, which good cannot do, for good consists in willing the good of another. All evil has within it enmity, hatred, revenge, and cruelty; in these and from these evil has its delight. Moreover evil hates good, because good is opposed to its delights. Consequently when evil cannot injure good, which it is always in the endeavor to do, it is first indignant, and afterward is angry. Whether you say evil, or an evil man, it is the same, for evil is in man as in its subject. And as such is the nature of evil against good, such it is against the Divine, for all good is the Divine with man, because it is from the Divine. From this it is that an evil man is always angry against the Divine, although outwardly he speaks differently before men.
[3] That he speaks differently is either from hypocrisy, or from the fact that he wishes the Divine to favor him in all things by granting whatsoever he desires, even to enabling him on his own account to take vengeance on all against whom he bears hatred. But as soon as he sees that this is not done, and especially if he himself is punished on account of his evil, he is then angry against God, even to denying Him and also blaspheming Him in his heart. That this is so is clearly shown in the other life, where a man acts according to his interiors, and not, as in the world, according to his exteriors; and in that life the penalty adheres to its evil, and is as it were inherent in it. That "anger" denotes evil, (n. 6358, 6359); and that anger and evil are attributed to God, when yet they belong to man, and that nothing of evil is from God, (n. 9306, 10431); and that evil is attended with its punishment, (n. 1857, 8214, 8223, 8226, 9048).
. And great in goodness and in truth. That this signifies that He is good itself and truth itself, is evident from the fact that the Divine is infinite, and concerning the infinite nothing else can be said than that it is The Itself or that It Is, thus is good itself; and because it is good itself, it is also truth itself, because all truth belongs to good. But this Itself is expressed in the sense of the letter by "great in goodness and in truth," thus finitely, on account of the state of finite perception with man. That the Divine is good itself, is evident in Matthew:--Jesus said unto the young man, Why callest thou Me good? there is none good but one, God (Matt. 19:17);
by which is meant that it is the Lord who alone is good, thus good itself. And that He is truth itself is evident in John:--
Jesus said, I am the way, and the truth, and the life (John 14:6).
[2] Consummation takes place in particular with every man in almost the same way. Every person, when he comes into the other life, which takes place immediately after death, is tolerated among the good, even if he is evil. But after some lapse of time his interiors are opened, and if these are evil he is then gradually carried into his evil, until he becomes his evil in respect to the will, and the falsity of his evil in respect to the understanding. When this is done, evil is said to be "consummated" with him, and he is then cast into hell. These are the things which are meant by "in absolving will not absolve." The like is signified by what Jehovah said unto Moses: "Now go, lead the people unto that which I said to thee; behold, Mine angel shall go before thee; and in the day of My visitation, I will visit their sin upon them" (Exod. 32:34).
[3] That "consummation" denotes the end of the church, is evident from the following passages:--
With Israel and with Judah I will not make a consummation; nor rendering will I render thee innocent, because thy breach is despaired of, thy wound is sick, thou hast no healing medicines (Jer. 30:4, 11-13; 46:28).
Thine iniquity is consummated, O daughter of Zion; He will visit thine iniquity, O daughter of Edom; He will make plain thy sins (Lam. 4:22).
Seventy weeks have been decreed upon thy people, to consummate the transgression, and to seal up sins, and to expiate iniquity. At last upon the bird of abominations shall be desolation, and even unto the consummation (Dan. 9:24, 27).
The harvest is the consummation of the age; as the tares are gathered together and burned with fire, so shall it be in the consummation of the age (Matt. 13:39, 40).
The disciples said unto Jesus, Tell us what is the sign of Thy coming, and of the consummation of the age (Matt. 24:3).
Jesus said, Lo, I am with you all the days even unto the consummation of the age (Matt. 28:20).
[2] He who is not acquainted with the internal sense of the Word might easily believe that Jehovah visits the iniquity of the fathers upon the sons and upon the sons’ sons, consequently that the sons are to suffer punishment for the evils of their fathers; but that this is not the meaning is very evident from the Divine law that the fathers are not to die for their sons, nor the sons for their fathers, but every man for his own evil (Deut. 24:16). From this it is evident that these words are to be understood otherwise than according to the letter. That it is those who are in evils and from this in falsities in a long series who are signified by "fathers," and their "sons and sons‘ sons," is evident from the internal sense, in which "fathers" and "sons" signify evils and falsities. The angels, who also perceive the Word when it is being read by a man, here understand nothing else by "fathers," and by "sons;" because in heaven, where the angels are, it is not known, as it is with men, what a father is, and what a son is, for there no one acknowledges anyone for his father, nor anyone for his son, because no one is born there as in the world; and therefore when mention is made in the Word of "father" and "son," the angels perceive these expressions as relating to spiritual births, which are those of good and truth, or of evil and falsity; and therefore by "fathers" they perceive goods or evils, and by "sons" truths or falsities, because good is the father of truth, and evil is the father of falsity.
[3] The reason why "visitation" signifies casting out and damnation, is that it follows the consummation of evils, and precedes the condemnation itself which is meant in the Word by the "Last Judgment." For visitation is the searching out of a man in respect to his character. But this is reflected in the other life; in particular, with everyone who comes there from the world; and in general, with all at the end of the church (n. 10622). Concerning visitation, (n. 6588, 6895, 10509).
. Upon the thirds and upon the fourths. That this signifies the condemnation of falsities and of the derivative evils, is evident from the signification of "sons," as being the falsities of evil (n. 10623). The reason why it is said "upon the thirds and upon the fourths," is that "three" is predicated of truths or falsities, and "four" is predicated of goods or evils. For in the Word all numbers signify things, some numbers belonging to the spiritual class, and some to the celestial class. The numbers three, six, and twelve belong to the spiritual class, and the numbers two, four, and eight to the celestial class. The numbers which belong to the spiritual class are predicated of truths or of falsities; and those which belong to the celestial class are predicated of goods or of evils. By "three" is also signified all truth in the complex; and by "four," all good in the complex. From this it is that by "sons the thirds and the fourths" are signified falsities and the derivative evils. But this sense of these words is the celestial sense, because it arises from the fact that they are predicated of these falsities and evils. What evils and the derivative falsities are, and what falsities and the derivative evils are, (n. 10109). Here also something shall be said about evils and the derivative falsities, and about falsities and the derivative evils. Evils are the sources of all falsities, because falsities are what confirm evils, and evils and falsities act in a man as do the will and the understanding, for what a man wishes to do he also wishes to understand, because it is by means of the understanding that he forms his evil before himself in thought, and before others in speech. From this it is evident what evil and the derivative falsity are, that is, the falsity of evil. But the evil of falsity is when man has confirmed evil with himself, and has concluded that it is not evil, and consequently does it. In this case he does evil from falsity. For example, he who has confirmed with himself that adulteries are not evils, and from this does them, is in the evil of falsity, because he does them from a false principle. The evils of falsity are chiefly to be found in religious matters, for from the falsities of doctrine a man persuades himself that a thing is good, which nevertheless is evil; and sometimes that a thing is evil, which nevertheless is good. . And Moses made haste, and bowed himself to the earth, and adored. That this signifies reception then from influx into the external, and worship from humiliation, is evident from the signification of "making haste," as being affection (n. 7695, 7866), here reception by means of influx, because all influx from the Divine is into the affection of man, and the reception by man is also in affection; from the representation of Moses as being that external of the church, of worship, and of the Word, which receives the internal (n. 10607, 10614); from the signification of "bowing one’s self," as being exterior humiliation (n. 5682, 7068); and from the signification of "adoring," as being worship. . And he said, If I pray I have found grace in Thine eyes O Lord. That this signifies because such an external was received, is evident from the representation of Moses, as being the external which receives the internal (n. 10607, 10614); and from the signification of "finding grace in the eyes of Jehovah," when said of Moses, as being that he was received because of being of this character, thus if this external was received (n. 10563). . Let the Lord, I pray, go in the midst of us. That this signifies that the Divine may be within it, is evident from the signification of "going," as being to live (n. 3335, 4882, 5493, 5605, 8417, 8420), and when said of the Lord, as being to give life and be present; and from the signification of "in the midst," as being within it (n. 1074, 5897, 6068, 6084, 6103, 9164). That by "let the Lord go in the midst of us," is signified that the Divine may be within the external, is because by Moses is represented that external of the Word, of the church, and of worship, which receives the internal; and in the external of these there must be an internal, which is Divine. And there is a Divine internal in the external, when each and all things have an internal sense, which is for the angels of all the heavens. To effect this, the external sense, which is the sense of the letter, must consist of pure correspondences; and it consists of pure correspondences when all the words, and all the connections of the words, signify in the internal sense things spiritual and celestial. These are the internal Divine things in the external. . For it is a stiffnecked people. That this signifies although the Israelitish nation does not receive the Divine interiorly, is evident from the signification of "a stiffnecked people," as being one which does not receive influx from the Divine (n. 10429), thus not the Divine interiorly, for the Divine flows in with man from within. How the case herein is, is evident from what has been shown above concerning the Israelitish nation, namely, that they were in the externals of worship, of the church, and of the Word, and not at all in what is internal, consequently that they were outside the external and not within it. What it is to be outside the external and not within it, (n. 10551, 10605). . And be propitious unto our iniquity and unto our sin. That this signifies that their interiors may be removed, which abound in falsities and evils, is evident from the signification of being propitious unto iniquity and unto sin," when said of the external of worship, of the church, and of the Word in which was that people, as being that their interiors may be removed, because they abound in falsities and evils. That these things are signified by these words follows from the connection of the things in the internal sense, in which sense the subject treated of is the church to be instituted with that people. And the church cannot be instituted with any people unless their interiors have been opened, whereby there may be communication with heaven; and the interiors have not been opened except with those who are in the truths of faith from the good of life from the Lord. But with this people the interiors could not be opened, because they thought of nothing else than obtaining eminence and opulence above others by means of the worship of Jehovah; thus they had in mind nothing else than self and the world; and these are what close the interiors toward heaven, and open them toward hell. That such were the interiors of that nation, which were closed when they were in worship, (n. 10575). These therefore are the things which are signified. . And make us Thine inheritance. That this signifies that nevertheless the church may be there, is evident from the signification of the "inheritance of Jehovah," as being the reception of the life of heaven through good from the Lord (n. 9338), thus also to become a church; for to become a church is to receive the life of heaven by means of the good of love and of faith from the Lord. EXODUS 34:1-9 - next - text - summary - Exodus - Full Page
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |