Spiritual Meaning of EXODUS 8:1-10
[2] As the internal law which Moses represents is truth accommodated to angels, and the external law which Aaron represents is truth accommodated to men, I may here say something about them. Truth accommodated to angels is for the most part incomprehensible to men, as is evident from the fact that things are seen and said in heaven such as eye has never seen, nor ear has ever heard. The reason is that the things said among the angels are spiritual things which have been abstracted from natural things, and consequently are remote from the ideas and expressions of human speech; for man has formed his ideas from the things in nature, and indeed in grosser nature, that is, from those which he has seen in the world and upon the earth, and has touched by sense, which things are material. The ideas of interior thought with man, although they are above material things, nevertheless terminate in material things, and where they terminate, there they appear to be, and from this he perceives that which he is thinking. Hence it is evident how the case is with that truth of faith, and what is its quality, which falls into the thought of man, and is called the external law, and is represented by Aaron.
[3] To illustrate this by an example: man cannot possibly think without the idea of time and space, which idea adheres to almost everything which he thinks; if idea from time and space were taken away from man, he would not know what he is thinking; and scarcely whether he is thinking. But in the ideas of the angels there is nothing from time and space, but instead of these there are states, and this because the natural world is distinguished from the spiritual world by time and space. The reason why there are time and space in the natural world, and instead of these there are states in the spiritual world, is that in the natural world the sun seems by apparent revolutions to make days and years, and to divide the days into four times, night, morning, noon, and evening; and the years also into four times, winter, spring, summer, and autumn; and also to do this by means of variations of light and shade, and of heat and cold. From this come the ideas of time and of its variations. The ideas of space arise from measuring by times, and therefore where the one is, there is the other.
[4] But in the spiritual world, the sun of heaven, whence come spiritual light and spiritual heat, does not make apparent rotations and revolutions, and thus induce ideas of time and space. The light which is from that sun is truth Divine; and the heat which is from that sun is good Divine. From these arise with the angels ideas of states; states of intelligence and faith from truth Divine; and states of wisdom and love from good Divine. To the variations of these states with the angels correspond the states of light and shade in the world, and also states of heat and cold, which are from the sun when it makes times and measures spaces. From this example it may to a certain extent appear what is the quality of that internal truth, or truth accommodated to angels, which is called the "internal law;" and also what is the quality of that external truth, or truth accommodated to men, which is called the "external law;" also whence it is that the things which the angels speak among themselves are to man incomprehensible, and also unutterable.
. Stretch forth thy hand with thy rod. That this signifies the power of internal truth through external truth, is evident from the signification of "hand," as being spiritual power, which is that of internal truth; and from the representation of a rod, as being natural power, which is that of external truth (n. 6947, 6948). All power in the spiritual world belongs to truth, (n. 3091, 3387, 4931, 6344, 6423, 6948). As Moses represents the internal law, which is the same as internal truth, and Aaron represents the external law, which is the same as external truth, and as internal truth flows into external and gives it power (n. 7381), therefore by the word of Moses to Aaron, "Stretch forth thy hand with thy rod," is signified the power of internal truth through external truth. . Over the streams, over the rivers, and over the pools. That this signifies against falsities, is evident from the signification of "the streams and rivers of Egypt," as being doctrinal things of falsity (n. 7323); and from the signification of "pools," as being memory-knowledges serviceable to them (n. 7324); thus it is falsities that are here signified by "streams," "rivers," and "pools." . And cause frogs to come up upon the land of Egypt. That this signifies reasonings from mere falsities, is evident from what has been already shown (n. 7351, 7352). Frogs also correspond to reasonings from falsities, for each and all things in the natural world have a correspondence with those which are in the spiritual world; and this because the natural comes forth through the spiritual. Therefore universal nature is a theater representative of the spiritual world (n. 2758, 3483, 4939). . And Aaron stretched out his hand over the waters of Egypt. That this signifies the effect of the power of internal truth through external truth against falsities, is evident from the representation of Aaron, as being the doctrine of truth and good, thus external truth (n. 6998, 7009, 7089) from the signification of "hand," as being power (n. 878, 4931-4937), here the power of internal truth through external (n. 7382); and from the signification of "the waters of Egypt," as being falsities (n. 6693, 7307). The effect is signified by "stretching out the hand and the frogs coming up." From all this it is evident that by "Aaron stretched out his hand over the waters of Egypt," is signified the effect of the power of internal truth through external truth against falsities. . And the frog came up. That this signifies reasonings from mere falsities, is evident from what was said above (n. 7384). . And covered the land of Egypt. That this signifies that the natural mind was made such, is evident from the signification of "covering," which, being said of the natural mind, denotes that it was filled with falsities and reasonings therefrom, thus that it was made such; and from the signification of "the land of Egypt," as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). . And the magicians of Egypt did so with their enchantments. That this signifies the abuse of Divine order, whence there was the like in the outward form, may be seen above (n. 7296, 7297, 7337), where are the like words. . And caused frogs to come up upon the land of Egypt. That this signifies in respect to reasonings from the natural mind, is evident from the signification of "frogs," as being reasonings from mere falsities (n. 7351, 7352, 7384); and from the signification of "the land of Egypt," as being the natural mind (n. 7387). . And Pharaoh called Moses and Aaron. That this signifies the presence of the law Divine, is evident from the signification of "calling," as being presence (n. 6177), that "to call" denotes presence is because to call is to desire to speak with some one, and to communicate what the speaker is thinking, and in the other life it is from a law of order that he is presented to view with whom anyone desires to speak and to communicate what he thinks from the representation of Pharaoh, as being those who are in falsities and infest; from the representation of Moses, as being the internal law; and from the representation of Aaron, as being the external law (n. 7381). . And said, Supplicate ye unto Jehovah. That this signifies humiliation from weariness, is evident from the signification of "to supplicate unto Jehovah," as being humiliation; for he who supplicates is in humiliation, and likewise he who requests another to supplicate for him. The reason why "to supplicate" denotes humiliation, is that the angels do not attend to the supplication, but to the humiliation in which the man is when he is supplicating; for supplication without humiliation is only a vocal sound which does not come to the hearing and perception of the angels. That weariness is the cause, namely, the weariness of reasoning from mere falsities, will be seen in what now follows. . That He remove the frogs from me, and from my people. That this signifies that they might not be driven to reasonings from mere falsities, is evident from the signification of "removing," as being not to be driven, for the cause of the supplication was weariness arising from being driven to reason from mere falsities; from the signification of "frogs," as being reasonings from mere falsities (n. 7351, 7352); and from the representation of Pharaoh and also of the Egyptians, as being those who are in falsities and infest.[2] As regards the weariness which is the cause of the supplication or humiliation of those who infest, be it known that this is undelightful to them, for they cannot do mischief by reasonings from mere falsities, because the upright - here those who are of the Lord‘s spiritual church whom they were infesting - laugh at mere falsities, which are negations of truth; but they could do mischief by means of the falsities from the fallacies and appearances by which truths are falsified, which falsified truths are signified by the blood into which the waters of Egypt were turned, (n. 7317, 7326), because fallacies and appearances seduce, for they are like a shade and veil to truths. And because they cannot do mischief by means of reasonings from mere falsities, that is, from utter negations of truth, it is undelightful to them, and therefore they deprecate it; for nothing delights the internals except doing mischief in every possible way; doing mischief being the very delight of their life, insomuch that it is their very life; and therefore when they are not allowed to do mischief, they are in weariness. This is the reason why Pharaoh prayed for deliverance from the evil of the frogs, but not from the evil of the blood, of which above; nor from the evil of the lice, of which below; for by the evil of the frogs is signified infestation by means of reasonings from mere falsities, by which reasonings they cannot do mischief; whereas by the evil of the blood is signified infestation by means of falsities from fallacies and appearances, which infestation is delightful to them, because they can do mischief by its means; and by the evil of the lice are signified evils, which are delightful to them because they are evils.
[3] In the other life all those perceive delight in doing mischief who in the world do not impart benefits to the neighbor for the sake of the neighbor, nor to their country for the sake of their country, nor to the church for the sake of the church, but for the sake of themselves; thus who do not do truth and good for the sake of truth and good. That they have delight in doing mischief does not show itself in the world, because the external man hides it; but in the other life when the outward things are being taken away and the man is left to his inward things, then this delight comes forth and manifests itself. From this it is that they are in hell, for all who are there love to do mischief, whereas all who are in heaven love to impart benefits.
. And I will let the people go, that they may sacrifice to Jehovah. That this signifies that they would then leave those who were of the spiritual church so that they may worship their God, is evident from the signification of "letting go," as being to release (n. 7312, 7349, 7350); 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, 7201, 7215, 7223); and from the signification of "sacrificing to Jehovah," as being to worship their God. Sacrifices signified all worship in general, (n. 6905); thus here they signify to worship. . And Moses said unto Pharaoh. That this signifies the answer, is evident from the signification of "saying," because it is to Pharaoh who has just spoken, as being an answer (n. 7103). . Have thou honor upon me. That this signifies that truth Divine ought to be trusted, is evident from the signification of "having honor," as being to trust; and from the representation of Moses, as being the law Divine (n. 6723, 6752), consequently truth Divine (n. 6771, 7014, 7382). . Till when shall I supplicate for thee and for thy servants, and for thy people? That this signifies intercession for those who are in falsities and infest, is evident from the signification of " supplicating," because for another, as being intercession; and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142, 7317); and as when his servants and his people are also added, these are represented by Pharaoh, then all and each are meant, for "servants" denote those who are of a lower sort and minister, and "people" denote the individuals. Empires and kingdoms are represented in heaven as a mart, and the societies therein as the members of that man; but the king as the head. This representation has its ground in the fact that the universal heaven represents one man, and the societies therein his members, and this according to their functions. This shows how beautiful and delightful would be the representation of an empire, kingdom, and society in heaven, if they in like manner were conjoined among themselves by charity and faith. Moreover wherever possible the Lord joins societies together in this way, for the Divine truth itself which proceeds from the Lord introduces this order wherever it is received, and this is the source of this order in heaven. It exists also on earth, but the societies which constitute it are scattered through the whole world, and are those who are in love to Him and in charity toward the neighbor But these scattered societies have been gathered together by the Lord in order that they also, like the societies in heaven, may represent one man. These societies are not only within the church, but also outside of it, and taken together are called the Lord’s Church scattered and gathered from the good in the universal world, which is also called a communion. This communion, that is, this church, is the Lord‘s kingdom on earth conjoined with the Lord’s kingdom in the heavens, and thus is conjoined with the Lord Himself. . To cut off the frogs from thee, and from thy houses. That this signifies that the reasonings may cease, is evident from the signification of "frogs," as being reasonings from mere falsities (n. 7351, 7352, 7384); from the signification of "to cut off," as being to cease, for "cutting off" is said of the frogs, but "ceasing" of the reasonings; from the representation of Pharaoh, from whom the frogs were to be cut off, as being those who are in falsities and infest (n. 7396); and from the signification of "houses," as being the things of the natural mind. A "house" denotes the natural mind, (n. 4973, 5023, 7353); hence "houses," in the plural, denote the things therein. . Only in the river shall they be left. That this signifies that they should remain with the falsities where these are, is evident from the signification of "river," here the river of Egypt, as being falsity (n. 6693, 7307); and from the signification of "being left," as being to remain. With this the case is that whatever enters with man, remains with him, especially what is received from affection. It is believed that the things which enter have been completely obliterated and cast out when the man no longer remembers them; but they have not been obliterated or cast out, but they stick fast either in the interior memory, or in the exterior, among things which have become familiar. For the things which become familiar, are as it were natural, which flow of their own accord, and are not excited by a conscious recalling from the memory; like man‘s speech, the words of which flow spontaneously from thought, as also do the gestures and actions, and even the steps; and also the thought. These enter successively from infancy, and in time become familiar, and then flow spontaneously. From these as well as from other similar facts, it is evident that all things which enter with man, remain, and that the things which have become habitual, that is, familiar, are no longer noticed as being in the man, although they are in him. Such is the case with the falsities and evils that enter with man, and also with the truths and goods. Such are the things that form him and determine his quality. All things which a man has seen, heard, thought, spoken, and done, have been inscribed on him, (n. 2474-2489). From all this it is now evident how it is to be understood that the reasonings would remain with the falsities where these are; for after falsities are being removed, they are allotted their places elsewhere in the natural, and together with the falsities the endeavor and cupidity of reasoning; but not as before in the midst directly wider the mind’s view. Hence it is that, as related in what follows, the frogs were gathered together in heaps, and the land stank by reason of them, whereby is signified that these reasoning falsities were arranged in bundles in the natural, and there was what was foul and loathsome therefrom (n. 7408, 7409). . And he said, Unto the morrow. That this signifies forever, is evident from the signification of "unto the morrow," as being forever, and to eternity (n. 3998). . And He said, Be it according to thy word. That this signifies confirmation thence, is evident without explication. . That thou mayest know that there is none like Jehovah our God. That this signifies that there is one God, and none besides Him, is evident from the fact that when in the historical sense it is said that "there is none like Jehovah God," in the internal sense it is meant that there is no God besides Him, and because there is none besides Him, that there is one God. In the Word it is sometimes said that "there is none like Jehovah God," and also that "there is no God like Him." It was so said in the Word, because at that time in the land where the church was, as also in the lands where the church was not, they worshiped many gods, and everyone preferred his own good to the good of another. They distinguished these gods by names, and the God of the Israelites and Jews by the name "Jehovah." The Jews and Israelites themselves also believed that there were many gods, but that Jehovah was greater than the rest on account of the miracles; and therefore when the miracles ceased, they at once fell away into the worship of other gods, as is manifest from the historical parts of the Word. That there is one God and none besides Him, they indeed said with the mouth, but did not believe with the heart. This then is the reason why it is said in the Word that " Jehovah is greater than the other gods," and "there is none like Him," as in David:--Who is a great God like Thee? Thou art the God that doest wonders (Ps. 77:13, 14).
Who is like unto Jehovah our God? (Ps. 113:5).
Jehovah is a great God, and a great king above all gods (Ps. 95:3)
Jehovah is great and greatly to be praised, He is to be feared above all gods (Ps. 96:4).
Therefore also Jehovah is called God of gods, and Lord of lords (Ps. 136:2, 3; Dan. 2:47).
That this nevertheless means in the internal sense that there is one God, and none besides Him, is plain in Isaiah:--
Remember the former things from an age, for I am God, and there is no God else, and there is none like Me (Isa. 46:9).
[2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world. Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man‘s life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death. From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.
. And the land stank. That this signifies what is foul and loathsome therefrom, is evident from the signification of "to stink," as being that which is foul and loathsome (n. 4516, 7161, 7319); and from the signification of "land," here the land of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). EXODUS 8:1-10 - next - text - summary - Exodus - Full Page
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