Spiritual Meaning of EXODUS 34:18-23
[2] As regards this feast, be it known that it properly signifies the glorification of the Lord‘s Human, thus the remembrance of this and thanksgiving on account of it, for by means of this glorification and the subjugation of the hells by the Lord, man has liberation from evils and salvation. For the Lord glorified His Human by combats against the hells and at the same time by continual victories over them. The last combat and victory was on the cross; wherefore He then fully glorified Himself, as He also teaches in these passages:--
After Judas had gone out, Jesus said, Now hath the Son of man been glorified, and God hath been glorified in Him. If God hath been glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).
Jesus lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. Now, O Father, glorify Thou Me with (apud) Thine own self, with the glory which I had with Thee before the world was (John 17:1, 5).
Ought not Christ to suffer these things, and to enter into His glory? (Luke 24:26).
"To glorify the Son of man" denotes to make the Human Divine. It is evident that these things were said concerning His passion of the cross.
[3] That by this last combat, which was the passion of the cross, He fully subjugated the hells, the Lord also teaches in John:--
Jesus said, The hour is come that the Son of man should be glorified. Now is My soul troubled. And He said, Father, glorify Thy name; and there went forth a voice out of heaven, saying, I have both glorified, and will glorify again. And Jesus said, Now is the judgement of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me. This He said, signifying by what manner of death He should die (John 12:23, 27, 28, 31-33);
hell in the whole complex is what is called "the prince of the world," and "the devil." From all this it is evident that by the passion of the cross the Lord not only conquered and subjugated the hells, but also fully glorified His Human. From this comes salvation to the human race. For the sake of this also the Lord came into the world, as He likewise teaches in (John 12:27). It was for the remembrance of this that the feast of unleavened things or of the passover was primarily instituted, and therefore at this feast He rose again.
[4] That it was also for the sake of liberation from evil and from the falsities of evil, is because all liberation from evil is by means of the subjugation of the hells by the Lord, and by means of the glorification of His Human; and without these there is none. For man is directed by the Lord by means of spirits from hell, and by means of angels out of heaven; and therefore unless the hells had been completely subjugated, and unless the Human of the Lord had been completely united to the Divine Itself, and thus also made Divine, no man could possibly have been liberated from hell and saved, for the hells would always have prevailed, because man has become such that from himself he thinks nothing else than what belongs to hell. From this it is evident whence it is that by the same feast is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil.
. Seven days thou shalt eat unleavened things. That this signifies a holy state then, and the appropriation of Divine truth purified from evil and from the falsities of evil, is evident from the signification of "seven days," as being a holy state from beginning to end (that "days" denote states, (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); and that "seven" denotes what is holy, (n. 395, 433, 716, 881, 5265, 5268); and that "seven days" denote a holy state from beginning to end, (n. 728, 6508, 9228, 10127); from the signification of "eating," as being appropriation (n. 3168, 3513, 3596, 4745); and from the signification of "unleavened things," as being Divine truth purified from evil and from the falsities of evil (n. 9992). . As I commanded thee. That this signifies according to Divine order, is evident from the signification of "commanding," when by Jehovah, as being according to Divine order (n. 10119). . At the time appointed of the month Abib. That this signifies a new state, is evident from the signification of "the month Abib," which was the first month of the year, as being the beginning of a new state (n. 8053, 9291). . Because in the month Abib thou wentest forth from Egypt. That this signifies because there was then liberation from hell, is evident from the signification of "the month Abib," as being the beginning of a new state (n. 10658); and from the signification of "going forth from Egypt," as being liberation from infestation by falsities, thus also from hell (n. 9292), and the places cited in (n. 8866, 9197). From all this it can be seen that the feast of the passover, which was also called the feast of unleavened things, was instituted in remembrance of man’s liberation from hell by the Lord. That this liberation was effected by the Lord‘s subjugating the hells and glorifying His Human, (n. 10655).[2] It is believed by most persons within the church that the Lord came into the world in order to reconcile the Father by the passion of the cross, and that afterward those might be accepted for whom He should intercede, and also that He released man from damnation by His having alone fulfilled the law, which otherwise would have condemned everyone; and thus that all would be saved who held this faith with confidence and trust. But those who are in any enlightenment from heaven are able to see that it would not be possible for the Divine, which is Love itself and Mercy itself, to cast away the human race from itself and condemn it to hell; nor that it had to be reconciled by its Son’s passion of the cross; and that in this way and in no other way it was moved with mercy; and that henceforth the life would not condemn anyone provided he had a confident faith in this reconciliation; and that all salvation is effected from mercy through faith. Those who so think and believe can see nothing at all. They speak, but understand nothing. They therefore call these things mysteries, which are to be believed, but not apprehended by any understanding. From this it follows that all enlightenment from the Word is rejected that shows the case to be otherwise, because light from heaven cannot enter where there reigns so great a shadow from things that are contradictory to each other. That which is not understood at all is called a "shadow."
[3] But to those who are in enlightenment the Lord grants that they shall understand what they believe; and when they are reading the Word, those are enlightened and understand it, who acknowledge the Lord and love to live according to His commandments; but not those who say that they believe, and do not live; for the Lord flows into the life of man and from this into his faith, but not into faith separate from life. Consequently, those who are enlightened by the Lord through the Word understand that the Lord came into the world in order to subjugate the hells, and reduce into order all things there and in the heavens; and that this could not possibly be done except by means of the Human; for from this He could fight against the hells; but not from the Divine without the Human; and also that He might glorify His Human in order that He might thereby forever keep all things in the order into which He had reduced them. From this comes the salvation of man, for the hells are round every man, because everyone is born into evils of every kind, and where evils are, there are the hells; and unless these were cast back by the Divine power of the Lord, no one could ever have been saved. That this is so the Word teaches, and all those apprehend who admit the Lord into their life; and these as before said are those who acknowledge Him, and love to live according to His commandments. See what has been adduced and shown from the Word in (n. 9937, 10019, 10152, 10579).
[4] To be withdrawn from evils, to be regenerated, and thus to be saved, is mercy, which is not, as is believed, immediate, but mediate, that is, for those who desist from evils, and so admit from the Lord the truth of faith and the good of love into their life. Immediate mercy, namely, such as would be for everyone merely at God‘s good pleasure, is contrary to Divine order; and that which is contrary to Divine order is contrary to God, because order is from God, and His Divine in heaven is order. To receive order into one’s self is to be saved, and this is effected solely by living according to the Lord‘s commandments Man is regenerated to the end that he may receive into himself the order of heaven, and he is regenerated by means of faith and the life of faith, which is charity. He who has order in himself is in heaven, and also is heaven in a certain image; but he who has it not is in hell, and is hell in a certain image. The one cannot possibly be changed and transferred into the other by immediate mercy, for they are opposites, because evil is opposite to good, and in good there are life and heaven, but in evil there are death and hell. That the one cannot be transferred into the other is taught by the Lord in Luke:--
Abraham said unto the rich man in hell, Between us and you there is a great gulf fixed; so that those who would pass from hence to you cannot; neither can those who are there pass over to us (Luke 16:26).
Moreover if immediate mercy were possible, all in the world would be saved, without exception, and there would be no hell, for the Lord is mercy itself, because He is love itself, which wills the salvation of all, and the death of no one.
. Everything that openeth the womb is one. That this signifies that all the good of innocence, of charity, and of faith is to be ascribed to the Lord, is evident from the signification of "that which openeth the womb," as being that which is born of the Lord; for a man is conceived and born naturally from his parents; but spiritually from the Lord. This latter birth is what is meant in the internal sense by "that which openeth the womb." Otherwise what could be meant by the firstborn of cattle being Jehovah’s, that is, the Lord‘s? Moreover the man who is being regenerated is conceived, born, and brought up anew, and in this way is withdrawn from the evils of the natural state which he had from his parents. The subject here treated of is the firstborn of cattle, but by "cattle" are meant the goods and truths with man, for cattle of every kind correspond to affections such as belong to man (n. 9280). From all this it can be seen that by "that which openeth the womb being Jehovah’s," is signified the good of innocence, of charity, and of faith, which those have from the Lord who are born anew, that is, who are being regenerated. It is said that these are to be ascribed to the Lord, that is, that it is to be acknowledged that they are from Him; for unless they are acknowledged and believed to be from the Lord they are not goods, because all good is from Him, and that which is not from Him is from man, and whatever is from man is evil, although in the external form it may appear good; because what is man‘s own is nothing but evil, and good cannot be brought forth from evil. . And of all thy cattle thou shalt give the male. That this signifies that it is given by means of truth, is evident from the signification of "male," as being truth (n. 2046, 4005, 7838). The case herein is this. All the good that man has from the Lord is given him by means of truth. For man is born into mere ignorance, and when he advances in age, he has from himself mere thick darkness in spiritual thing, for he knows nothing about God, the Lord, heaven and hell, or the life after death. What he knows from himself is about the world and himself; and he calls that good in the world which is in favor of himself; and he calls that true which confirms this. In order thee fore that he may have heavenly good, which he will love more than himself and the world, it is necessary for him to learn truths from the Word, or from the doctrine of the church which is from the Word. He cannot love these truths until he knows them, because any affection for what is unknown is impossible. From this it is that truth is that by means of which man has good. The truth with a man becomes good when he loves it; for all that which is loved is good. To love is to will and to do, because that which a man loves, he wills and does. In this way truth becomes good. This then is what is signified by their "giving the male of all the cattle." . That openeth of ox and of small cattle. That this signifies in the external and the internal man, is evident from the signification of "ox and small cattle," or of herd and flock, as being good external and internal with man (n. 2566, 5913, 6048, 8937, 9135, 10609). . And that which openeth of an ass thou shalt redeem with a lamb. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from what has been already said and shown (n. 8078), where are the like words. . And if thou wilt not redeem it, thou shalt break its neck. That this signifies that if the truth of innocence is not therein, it must be separated and rejected, is evident from what has been already said (n. 8079), where are the like words. . Every firstborn of thy sons thou shall redeem. That this signifies that the truths of faith which are without good must not be ascribed to the Lord, is evident from what has been previously said and shown (n. 8080), where also are the like words. . And My faces shall not be seen empty. That this signifies reception from mercy, and thanksgiving, is evident from what has been shown in n. 9293, where are the like words. . Six days thou shall work. That this signifies the first state of regeneration, when the man is in truths and is at that time in combats, is evident from the signification of "six days," which are called days of labor or of work, as being the first state of regeneration, when the man is in truths, and is at that time in combats against evils and falsities (n. 8510, 8888, 9431, 10360). . And on the seventh day thou shall rest. That this signifies the second state of regeneration, when the man is in good, and is then in peace, is evident from the signification of "the seventh day," which is called the day of rest, or the sabbath, as being the second state of regeneration, when the man is in good and is then in peace, and is in heaven with the Lord (n. 8494, 8495, 9510, 8890, 8893, 9274, 9431, 10356, 10360, 10367, 10374). . In plowing and in harvest thou shall rest. That this signifies in respect to the implanting of truth in good, and its reception, is evident from the signification of "plowing," as being the implanting of truth in good; and from the signification of "harvest," as being the reception of truth in good. That "harvest" has this signification is because by the "standing crop" is signified truth in conception (n. 9146); by the "ear," the containant truth; and by "wheat and barley in the ear" the recipient good, and also the received good. Here however there is meant that the man’s labor in connection with this will cease, for it is said, "in plowing and in harvest thou shalt rest." For by "rest on the sabbath day" is signified the second state of regeneration, when the man is in peace, and is in heaven, and is led by the Lord, because then these things come without the man‘s labor and exertion. That "harvest" denotes the reception of truth by good (n. 9295); and that "the sabbath" denotes the state of peace when the man is led by the Lord, (n. 10668).[2] That "plowing" signifies the implanting of truth in good, is because by "field" is signified the church in respect to good, thus also the good of the church; and by the "seed" which is sown is signified the truth of faith. That" field" denotes the church as to good, (n. 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295); and that "seed" denotes the truth of faith, (n. 1940, 3310, 3373, 3671, 6158).
[3] In the Word frequent mention is made of "earth," "ground," "field," "seedtime," "harvest," "standing crop," "threshing-floor," "grain," "wheat," "barley," and these there signify such things as belong to the setting up of the church, and to the regeneration of the man who is in the church; thus such as bear relation to the truth of faith and to the good of love, from which is the church. That such things are signified is from correspondence, for all things in the earth, even those in its vegetable kingdom, correspond to spiritual things that are in heaven, as is very evident from the things there presented to view. For in heaven there appear fields, fallow lands, plains, beds of flowers, harvests, groves, and other like things, such as are on the earth; and it is there known that the things of heaven, and thus of the church, appear in this way before their eyes.
[4] One who is reading the Word believes that such things in it are merely comparisons, but be it known that they are real correspondences, as for example these in Isaiah:--
Hearken, and hear ye My voice. Shall the plowman plow all day to sow? shall he own and harrow his ground? When he hath made plain the faces thereof, doth he not scatter the fitches, and sow broadcast the cummin? So doth he set again the measured wheat, and the appointed barley, and the settled spelt thereof. So doth He instruct him unto judgment, his God doth teach him (Isa. 28:23-26);
these things appear like comparisons; but they are real correspondences, by which are described the reformation and the regeneration of the man of the church; and therefore it is also said, "so doth He instruct him unto judgment, his God doth teach him." "To instruct unto judgment" denotes to give him intelligence, for by "judgment" is signified the intelligence of truth (n. 2235); and "to teach him," when this is done by God, denotes to give him wisdom. From this it can be seen what is meant by "plowing," "harrowing," "scattering the fitches," "sowing broadcast the cummin," "setting again the wheat, barley, and spelt;" namely, that "to plow" denotes to implant truth in good; "fitches" and "cummin" denote memory-knowledges, because these are the first things which are learned in order that man may receive intelligence. That "wheat" denotes the good of love of the internal man (n. 7605); that "barley" denotes the good of love of the external man, (n. 7602); and that "spelt" denotes the truth of it, (n. 7605).
[5] That "plowing" (not from comparison, but from correspondence) signifies the first of the church in general and also in particular, with everyone who is being regenerated, or who is becoming the church, is evident from these words in Moses:--
Thou shalt not sow thy vineyard intermixedly. Thou shalt not plow with an ox and an ass together. Thou shalt not wear a mixed garment of wool and linen together (Deut. 22:9-11).
these words involve that states of good and of truth must not be jumbled together; for a "vineyard" denotes the church as to truth; and a "field," the church as to good; "to plow with an ox" denotes to prepare by means of good; "to plow with an ass" denotes to prepare by means of truth; "wool" also denotes good; and "linen," truth. For the case is this. Those who are in the Lord’s celestial kingdom are in a state of good; whereas those who are in His spiritual kingdom are in a state of truth; and he who is in the one, cannot be in the other. who cannot see that the above words signify deeper things; for otherwise what evil could there be in sowing a vineyard intermixedly; or in plowing with an ox and an ass together; or in wearing a garment made of wool and linen mixed together?
. And the feast of weeks thou shalt make to thee of the firstfruits of wheat harvest. That this signifies the worship of the Lord, and thanksgiving, on account of the implanting of truth in good, is evident from what has been unfolded and shown above (n. 9294, 9295), where are the like words. . And the feast of ingathering at the revolving of the year. That this signifies worship from a grateful mind on account of the consequent implantation of good, thus on account of regeneration and complete liberation from condemnation, is evident from what has been shown concerning this feast (n. 9296). . Three times in the year shall every male of thine be seen before the faces of the Lord Jehovah, the God of Israel. That this signifies the continuous manifestation and presence of the Lord in the truths of faith also, is evident from the unfolding of these words above (n. 9297). EXODUS 34:18-23 previous - next - text - summary - Exodus - Full Page
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