Spiritual Meaning of EXODUS 7:1-7
[2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by "God," in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called "gods," as in the following passages:--
Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).
Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).
I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).
Jesus said, Is it not written in your law, I said, Ye are gods? so He called them gods to whom the Word came (John 10:34, 35).
And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2, 3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2, 3). From all this it can be seen in what sense Moses is called a "god," here a "god to Pharaoh," and a "god to Aaron" (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the "Word." Hence also it is that Aaron is here called his "prophet," and in a former passage his "mouth," that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a "prophets" denotes one who teaches and utters Divine truth in a form adapted to the understanding, a "prophet" also denotes the doctrine of the church; of which in what now follows.
. Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a "prophet," as being the truth of doctrine, thus doctrine from the Word (n. 2534). Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, (n. 6998, 7009, 7089). As a "prophet" signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (n. 7268). . Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (n. 7089); from the signification of "speaking," as being influx and its reception (n. 5797); and from the signification of "commanding," is also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by "speaking" is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses--who denotes Divine truth--should speak to Aaron who denotes doctrine or one who teaches--that which Jehovah commanded, thus should speak to him who was to communicate it) and that by "commanding" is signified the immediate Divine influx into the Divine law which is represented by Moses.[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received: this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.
[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.
[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.
. And let him let the sons of Israel go out of his land. That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (n. 7107, 7110, 7126, 7142); from the signification of "letting go," as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198). . And I will harden Pharaoh’s heart. That this signifies obstinacy from the evil of falsity, is evident from the signification of "hardening," as being obstinacy; that it denotes from the evil of falsity, is signified by the "heart of Pharaoh," for by "heart" in the genuine sense is signified the good of celestial love (n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity. The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called "evils of falsity," because they take their origin from principles of falsity.[2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross.
[3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images: the evil of this worship is evil of falsity. They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory. In like manner those who believe that sins can he pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness. In a word, the evils of falsity are as many as are the falsities of faith and of worship. These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.
. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of "signs and wonders," as being confirmations of the truth (n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy; because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell. . In the land of Egypt. That this signifies where are they who infest, is evident from the signification of "the land of Egypt," as being where they are who are in falsities, and infest (n. 7240). . And Pharaoh will not hear you. That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words. . And I will give My hand upon the Egyptians. That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of "hand," as being power (n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says "My hand," as being Divine power; and from the signification of "the Egyptians," as being those who are in falsities and infest. Hence it is plain that by "I will give My hand upon the Egyptians" is signified that those who are in falsities will be driven by the Divine power. . And I will lead forth My armies, My people, the sons of Israel. That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of "leading forth," as being to liberate; from the signification of "army," as being all kinds of good in truths; from the signification of "people," as being said of those who are in spiritual truth and good (n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 7271), thus who are in goods and truths. . Out of the land of Egypt. That this signifies from infestations, is evident from the signification of "the land of Egypt," as being where they are who are in falsities and infest (n. 7240, 7274), thus also infestations; for by "the land" is signified the nation itself, and by "nation," in the internal sense, that which is of the nation, here therefore infestation. . By great judgments. That this signifies according to the laws of order, is evident from what was said above (n. 7206). . And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of "knowing that I am Jehovah," as being to be in fear of the Divine and from the signification of "the Egyptians," as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear in so far as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord. Fear then becomes like that of little children toward the parents whom they love. Then, in so far as they are in the good of love, so far the fear does not show itself; but in so far as they are not in good, so far it shows itself, and becomes anxiety. Such is the "fear of God," so frequently spoken of in the Word.[2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life. These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at let they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at.
[3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell. For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them. This is the greatest delight of their life, for in so far as anyone loves himself, so far he hates others who do not favor him; and in so far as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.
. When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of "hand," when said of the Divine, as being Divine power (n. 7276), whence it is plain what it is "to sit on the right hand of God," namely, omnipotence; and from the signification of "the Egyptians," as being those who are in falsities and infest. . And lead forth the sons of Israel from the midst of them. That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of "leading forth," as being to be liberated (n. 7277); and from the signification of "the sons of Israel," as being those who are of the spiritual church (n. 7271). . And Moses and Aaron did so as Jehovah commanded them, so did they. That this signifies that what things were said were also done, can be seen without explication. . And Moses was a son of eighty years. That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (n. 6771, 6827); and from the signification of "eighty years," as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation. What "eighty" specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That "eighty" denotes states of temptation, (n. 1963), but in this case "eighty" involves the same as "forty;" but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. What "ten" signifies, see (n. 576, 1906, 1988, 2284, 3107, 4638); and what "eight," (n. 2044, 2866); in general that all numbers signify things, and in fact the state and quality of these, (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175). . And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (n. 6998, 7009, 7089); and from the signification of the number "three and eighty," as being the state and quality, namely, of this doctrine. But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. As to numbers in the Word further, (n. 7284). . When they spake unto Pharaoh. That this signifies when those things were commanded, is evident from the signification of "speaking," as being a command (n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142). EXODUS 7:1-7 - next - text - summary - Exodus - Full Page
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