Spiritual Meaning of EXODUS 4:27-31
[2] But as this matter is secret, it shall be illustrated by examples. With those who think and teach according to the doctrine of their church confirmed in themselves, and do not know whether they are truths from any other ground than the fact that they are from the doctrine of the church, and that they have been delivered by learned and enlightened men, there can be truth proceeding mediately from the Divine; but still it is not conjoined with the truth that proceeds immediately from the Divine; for if it were conjoined, they would then have the affection of knowing truth for the sake of truth, and especially for the sake of life, whence they would also be endowed with a perception whether the doctrinal things of their church are truths before they confirm them in themselves; and would see in each whether the things confirming are in agreement with the truth itself.
[3] Take as another example the prophets, through whom the Word was written. They wrote as the spirit from the Divine dictated, for the very words which they wrote were uttered in their ears. With them there was truth proceeding mediately from the Divine, that is, through heaven, but not for this reason the truth which proceeded immediately from the Divine; because they had no perception of what all the details signified in the internal sense. For when these two kinds of truth have been conjoined, then, as already said, there is perception. Such conjunction rarely exists with man, but it does so with all who are in heaven, especially with those who are in the inmost or third heaven; nor does it exist with a man unless he has been so far regenerated as to be capable of being elevated from the sensuous even toward his rational, and thus of being set in the light of heaven, where angels are. There is indeed with every man Divine influx both immediate and mediate (n. 6063, 7004), but not conjunction, except with those who have perception of truth from good; for they with whom immediate Divine influx has been conjoined with mediate suffer themselves to be led by the Lord; but they with whom these influxes have not been conjoined, lead themselves, and this they love. From all this it can now be seen what is here meant by the "wilderness"-- that it denotes where there is no conjunction.
. And he went, and met him in the mountain of God. That this signifies conjunction in the good of love there, is evident from the signification of "meeting," or "coming to meet," as being conjunction (n. 7054); and from the signification of "the mountain of God," as being the good of Divine love (n. 6829). The case herein is this. The conjunction of the truth proceeding immediately from the Divine with the truth which proceeds mediately, is not possible except in good, for good is the very soil. Truths are seeds, which do not grow elsewhere than in good as in their soil. Moreover good is the very soul of truth; from this, truth comes forth, in order to be truth, and from this it lives.[2] The truth which proceeds immediately from the Divine is called truth, but in itself it is good, because it proceeds from the Divine good; but it is the good to which all truth Divine has been united. It is called truth because in heaven it appears as light, but it is a light like that in spring, to which has been united the warmth that vivifies all things of the earth. From all this it can also be seen that the conjunction of the truth proceeding immediately from the Divine with the truth which proceeds immediately, is not possible except in good, consequently not unless the man is affected with truth for the sake of truth, especially for the sake of good, thus for the sake of life, for then the man is in good.
[3] From the following considerations it may be further known how the case is with the conjunction in question. The truth proceeding immediately from the Divine enters into the will of man, this is its way; but the truth which proceeds mediately from the Divine enters into the understanding of man; and therefore conjunction cannot be effected unless the will and the understanding act as a one, that is, unless the will wills good, and the understanding confirms it by truth. When therefore there is conjunction, then the Lord appears as present, and His presence is perceived; but when there is no conjunction, then the Lord is as it were absent; yet His absence is not perceived, unless it is known from some perception what His presence is.
. And kissed him. That this signifies the affection of conjunction, is evident from the signification of "kissing," as being conjunction from affection (n. 3573, 3574, 4353, 5929, 6260). . And Moses told Aaron all the words of Jehovah. That this signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine, is evident from the signification of "telling," as being influx (n. 5966); from the representation of Moses, as being the truth proceeding immediately from the Divine of the Lord (n. 7010, 7054); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord (n. 7009); and from the signification of "all the words of Jehovah," as being the details of doctrine. Instruction is signified by "Moses told the words to Aaron," for instruction from the Divine is effected by means of influx, which influx is signified by "telling." From all this it is evident that by "Moses told Aaron all the words of Jehovah" is signified the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine.[2] There is instruction in the details of doctrine, when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception (n. 7055). There is this conjunction especially among the angels who are in the third or inmost heaven, and are called celestial. These angels have an exquisite perception of the truth of both kinds, and from this of the Lord’s presence. The reason is that they are in good more than others, for they have the good of innocence; consequently they are nearest to the Lord, and in an intensely bright and as it were flaming light, for they see the Lord as a sun, the rays of whose light are such from the nearness.
[3] It is said truth proceeding immediately from the Divine of the Lord, although in the internal sense the subject here treated of is the Lord when He was in the world, and when He called upon His Father as separate from Himself. But how the case herein is, has been occasionally told before, namely, that the Divine Itself, or Jehovah, was in Him, for He was conceived of Jehovah; and therefore He also calls Him His "Father," and Himself His "Son." But the Lord was then in the human that was infirm by heredity from the mother, and in so far as He was in this, so far Jehovah or the Divine Itself which was in Him appeared to be absent; but in so far as the Lord was in the Human glorified, or made Divine, so far Jehovah or the Divine Itself was present, and in the very Human. From this then it can be known how it is to be understood that the truth which had proceeded immediately from the Divine was from the Divine of the Lord.
. Wherewith he had sent him. That this signifies which proceed, namely, the details of doctrine, is evident from the signification of "being sent," as being to proceed (n. 2397, 4710). . And all the signs which He had commanded him. That this signifies enlightenment, and from this at the same time confirmation, is evident from the signification of "signs," as being enlightenment and the confirmation of truths (n. 7012). . And Moses went, and Aaron. That this signifies the life of the conjunction of both, namely, of the truth proceeding immediately from the Divine of the Lord, and the truth which proceeds mediately, is evident from the signification of "going," as being life (n. 3335, 3690, 4882, 5493); from the representation of Moses, as being the truth proceeding immediately from the Divine (n. 7010, 7054); and from the representation of Aaron, as being the truth proceeding mediately from the Lord (n. 7009). From this then, because they went together, there is signified the life of the conjunction of both. . And gathered together all the elders of the sons of Israel. That this signifies the chief things of wisdom pertaining to the spiritual church, is evident from the signification of "elders," as being the chief things of wisdom, thus those which agree with good (n. 6524); and from the representation of the sons of Israel, as being the spiritual church (n. 6426, 6637). . And Aaron spake all the words which Jehovah had spoken unto Moses. That this signifies doctrine thence from the Divine, is evident from the signification of "speaking," when said of the doctrine which is represented by Aaron, as being utterance and preaching (n. 6987, 6999) from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord, thus the doctrine of truth and good (n. 6998, 7009) and from the signification of "the words which Jehovah spake to Moses," as being from the Divine, that is, through the truth which proceeds immediately from the Divine of the Lord, which truth is represented by Moses (n. 7010, 7054). . And did the signs before the eyes of the people. That this signifies confirmation to apprehension, is evident from the signification of "signs," as being the confirmation of truths, and thus knowledge (n. 6870); and from the signification of "eyes," as being the things that are of the internal sight or understanding (n. 2701, 3820, 4403-4421, 4523-4534); thus "before the eyes "denotes to the understanding or apprehension. . And the people believed, and they heard. That this signifies faith and hope, is evident from the signification of "believing," as being to believe in the spiritual sense, thus faith (n. 6956, 6970); and from the signification of "hearing," as being to obey, and also to perceive (n. 5017), here to have hope; for when he who is in faith and obedience perceives confirmations, he has hope, for hope is thence derived. . That Jehovah had visited the sons of Israel. That this signifies that those of the spiritual church would be liberated and saved by the coming of the Lord, is evident from the signification of visiting," as being liberation by the coming of the Lord into the world (n. 6895), thus also salvation (that they who were of the spiritual church were adopted and saved by the coming of the Lord into the world, (n. 6854, 6914, 7035); and from the representation of the sons of Israel, as being the spiritual church (n. 6426, 6637). That "Jehovah" in the Word denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905). . And that He had seen their affliction. That this signifies after temptations so great, is evident from the signification of "affliction," as being temptation (n. 5356) and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637). As to the "affliction," or infestation by falsities, thus the temptations of those who were of the spiritual church before the Lord‘s coming, see (n. 6854, 6914, 7037). . And they bent themselves and bowed themselves down. That this signifies humiliation, is evident from the signification of "bending themselves and bowing themselves down," as being the effect of humiliation (n. 2153, 6266) but that "bending themselves" denotes exterior humiliation, and is that of those who are in truth; and that "bowing themselves down" denotes interior humiliation, and is that of those who are in good, may be seen above (n. 5682). That this is so, has often been made plain from those who are in truth and those who are in good: they who are in truth are as it were rigid, and stand erect as if they were hard; and when they ought to humble themselves before the Divine, they only bend the body a little; but those who are in good are as it were soft, and when they humble themselves before the Divine, they bow themselves down to the earth. For truth without good is quite rigid, and when it looks to good as the end, this rigidity begins to soften; but good is in itself soft, and the truth which is being insinuated, as it becomes good there, also grows soft. The reason is that truth cannot be ordered in the heavenly form except by good; hence it is in itself hard; for the heavenly form is most free and makes no resistance; and from this the good with which truth has been rightly ordered, is like it; and, as above said, is soft.