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Numbers Chapter 10

Summary of the Spiritual Sense

1. Concerning revelation from the Lord, that it is adapted to man in all his changes of state; and that it has relation to good, and truth, and their conjunction. Also that it is from Divine Good by Divine Truth; and that it is perpetual, being adequate to every state of conflict, and to every state of rest and peace, vers. 1-10.
2. Man's progress in regeneration is from a state of obscurity into a state of spiritual light, vers. 11-13.
3. It begins by a change as to the celestial things of love, vers. 14-17_;
4. This causes changes as to its spiritual things successively, these proceeding from inmost affections to those which are relatively external, ver. 18-21.
5. It then follows that the inmost of the ultimate heaven, or of the natural degree, is affected, and makes progress in due order and subordination, vers. 22-24.
6. And, lastly, the external of the ultimate heaven, or of the natural degree, advances in a similar order and subordination; and thus the whole heaven, the whole church, or the whole individual, moves forward, vers. 25-28.
7. But not only so. For those who are in the truth of simple good, outside the church, are also influenced and make progress, vers. 29-32.
8. And, more than all, the Lord Himself is the Leader of His people, by means of the Word; while His church acknowledges that all progress is from Him, even through states of conflict into states of peace and rest continually, vers. 33-36.

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1791, 1822.

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2.  By making two trumpets.of silver is denoted that such revelation has relation to Divine Good, Divine Truth, and their conjunction, 8802, 5194, 425; by their being made of beaten, or turned, or solid work, is denoted that good is expressed in truth, 9510; by being used for the calling of the congregation is denoted that Divine Good unites under itself all Divine Truths, 6335, 6338, 7843 ; and by the journeying of the camps is denoted that Divine Truths are the means by which progress is made in the course of regeneration, 1457, 4236.

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3.  When they shall blow with the trumpets all the congregation gathering themselves together to Moses at the door of the tent of meeting, denotes that thence, when revelation is made, the whole church is united under its leading principle by the acknowledgement of the Lord, and of conjunction with Him by charity and love generally, 8802, 6338, 7010, 2356, 3540³.

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4.  If they blow with one trumpet, then the princes, the heads of the thousands of Israel gathering themselves to Moses, denotes that the particular revelation of Divine Truths is made to those who are in the love of primary truths of the first degree, that is, in the love of interior things, 8802, 2089, 3728, 8712, 6338.

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5.  When an alarm was blown the camps on the east side taking their journey, denotes that revelation which appeals more especially to the affections, produces changes of state and progress, 8815, 4236, 3708, 9668.

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6.  Blowing an alarm the second time denotes revelation which affects both feeling and thought in conjunction, or the external as well as the internal man, 8815, 5194; the camps on the south side taking their journey, denotes still greater advance, 9684, 3863²; and Mowing an alarm for their journeys denotes that all progress is according to the state of the affections, 8815, also that truth is revealed in order that it may minister to good, 1457.

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7.  When the assembly is to be gathered together, blowing but not sounding an alarm, denotes that revelation as to truths intended, afterwards, to be arranged in order under good, is not necessarily accompanied by the particular excitement of the affection of good. This appears from the signification of blowing with one trumpet, and not sounding an alarm, ver. 4, as denoting only revelation as to truths, and from the signification of sounding an alarm, as denoting revelation affecting the feelings, ver. 5, or the thoughts in conjunction with the feelings, ver. 6.

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8.  The sons of Aaron the priests blowing with the trumpets denotes that all revelation is from Divine Good by Divine Truth, 8802, 9946; and their being a statute for ever throughout their generations denotes revelation through the internal man to the external, during regeneration continually, 7884, 9042.

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9.  By going to war in the land against the adversary that oppresses you, is denoted every state of spiritual conflict against evils which hinders spiritual progress, 1664, 9314, 9196; by sounding an alarm with the trumpets is denoted that good is the ruling principle and truth the guiding principle, 8802, 8815, ver. 7; by being remembered before the Lord your God is denoted that Divine Good and Divine Truth control all things, 2001, 9849; and by being saved from enemies is denoted that from the Lord alone is all salvation, 2001, 9314, 10219, 10655.

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10.  In the day of your gladness, in your set feasts, and in the beginning of your months, denotes all the activity of the affections in particular and in general in the worship of the Lord, and also all new states, 9286, 3814; blowing with your trumpets denotes revelation from the Lord, 8802, 8815; burnt offerings and sacrifices of peace offerings denote affections consecrated to the Lord inwardly and outwardly from freedom, 10053, 10097; their being a memorial before your God denotes that truths revealed to the understanding are always the manifestation of Divine Love, because this is the origin of Divine Truth, 9849, 2001, 8802; and "I am the Lord your God," denotes that the Lord alone is to be worshiped as Divine Good united to Divine Truth, 2001.

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11.  By it coming to pass is denoted a change of subject and state, 4979; by the second year, the second month, and the twentieth day of the month, is denoted that there is some conjunction with the Lord, as to charity, as to faith, and as to obedience, because two, and consequently the second and the twentieth, denote conjunction, 5194, a year denotes a full state as to good with some truths conjoined, and thus a state of charity, 7839; a month denotes a state as to faith, 851; and a day a state in general, as the result of faith and charity, and thus a state of obedience according to the series, 488; and by the cloud being taken up from over the tabernacle of the testimony, is denoted the removal of the obscurities of the literal sense of the Word, and thus revelation made through heaven from the Lord by good and truth, the tabernacle denoting good, and the testimony denoting truth, 8106, 3540³, 3210, 4197⁹, 8535.

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12.  The children of Israel setting forward, according to their journeys, denotes progress with the spiritual man, 3654, 1457; out of the wilderness of Sinai denotes from a state of obscurity on account of deficiency as to truths, 8753; and the cloud abiding in the wilderness of Paran denotes to a state of spiritual light in which the Divine Human is acknowledged, although obscurely, 2708, 2714. The word Paran is derived from a root signifying, among other things, glory, and thence, correspondentially, signifies a state of spiritual light.

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13.  First taking their journey according to the commandment, or mouth, of the Lord by the hand of Moses, denotes that this change of state takes place by influx from the Lord, or according to the Divine Providence, through Divine Truth manifested in its power, 1457, 8560, 7010, 878.

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14.  The standard of the camp of Judah first setting forward, according to their hosts, denotes that the inmost truths of man's life are first affected by this influx, these being celestial love and its truths in orderly arrangement, 8624, 4236, 3880, 7236; and over his host being Nahshon the son of Amminadab, denotes that their governing principle is the perception of truth from love, derived from primary Divine Truth, chaps 1:7, 2:3.

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15.  Over the host of the tribe of the children of Issachar, being Nethanel the son of Zuar, denotes that the governing principle of those who are in mutual love and its truths, is the good of inmost truth derived from inmost love, which is a state of profound humility, chaps 1:8, 2:5.

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16.  Over the host of the tribe of the children of Zebulun, being Eliab the son of Helon, denotes that the governing principle of those who are in the heavenly marriage is truth conjoined with good and proceeding therefrom, chaps 1:9, 2:7.

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17.  By the tabernacle being taken down is denoted a change as to celestial things that are inmost and spiritual things that are interior, chap 4:5, 3210; and by the sons of Gershon and the sons of Merari bearing the tabernacle is denoted changes of state as to exterior and external things which support things interior, chaps 2:17, 3:17, 3335, 9500.

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18.  The standard of the camp of Reuben setting forward according to their hosts, denotes that those who are in the inmost of the Spiritual Church, or of the spiritual degree, with its truths in orderly arrangement, are now affected, 8624, 4236, 38632, 7236; and over his host being Elizur the son of Shedeur, denotes that their governing principle is faith from charity, which is the foundation of the church, chaps 1:5, 2:10.

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19.  Over the host of the tribe of the children of Simeon being Shelumiel the son of Zurishaddai, denotes that the governing principle of those who are in the good of truth is obedience giving peace with God and founded on the power of faith from charity, chaps 1:6, 2:12.

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20.  Over the host of the tribe of the children of Gad, being Kliasaph the son of Deuel, denotes that the governing principle of those who are in good works proceeding both from celestial and spiritual love is the perfection of good and truth in conjunction derived from Divine knowledge as now seen from a state of charity, chaps 1:14, 2:14.

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21.  The Kohathites setting forward bearing the sanctuary, denotes t hat those who are in inmost truths from good in the Spiritual Church advance in order, supporting celestial love and spiritual love together, chaps 3:17, 4:15, 3335, 9500, 3210; and the other setting up the tabernacle against they came, denotes that, in the meantime, the external church is established as a support to the internal, ver. 17.

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22.  The standard of the camp of the children of Ephraim setting forward according to their hosts, denotes that those who are in faith from charity in the inmost of the ultimate heaven now make progress in orderly arrangement, 8624, 4236, 6238, 5355, 7236; and over his host being Elishama the son of Ammihud, denotes that their governing principle is obedience to truth from the love of good, chaps 1:10, 2:18.

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23.  Over the host of the tribe of the children of Manasseh being Gamaliel the son of Pedahzur, denotes that the governing principle of those who are in the new will of good, in the ultimate heaven, is the love of reward as if from self, the knowledge of the truth, and separation from evil through the work of redemption, chaps 1:10, 2:20.

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24.  Over the host of the tribe of the children of Benjamin being Abidan the son of Gideoni, denotes that the governing principle of those who are in the life of truth from good in the natural man, and form the medium between the interior of the natural man and the exterior, or between the interior celestial and the exterior spiritual of the ultimate heaven, is truth from good springing from opposition to evil, chaps 1:11, 2:22.

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25.  The standard of the camp of the children of Dan, which was the rearward of all the camps, setting forward according to their hosts, denotes that those who are in the affirmation of truth in the natural man, and have their position in the obscure truth of the ultimate heaven, in orderly arrangement, are the last to make progress, 8624, 4236, 3923, 6396, 7236; and over his host being Ahiezer the son of Ammishaddai, denotes that their governing principle is truth which aids, derived from Divine Truth which protects man in temptation, chaps 1:12, 2:25.

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26.  Over the host of the tribe of the children of Asher, being Pagiel the son of Ochran, denotes that the governing principle of those who are in exterior natural delight in the ultimate heaven, is opposition to evil derived from a state of spiritual trial and affliction, chaps 1:13, 2:27.

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27.  And over the host of the tribe of the children of Naphtali being Ahira the son of Enan, denotes that the governing principle of those who are in resistance to evil in the ultimate degree of the natural man, or of the ultimate heaven, is good derived from the truth of the Divine Word, chaps 1:15, 2:29.

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28.  Thus being the journeyings of the children of Israel according to their hosts, and their setting forward, denotes that these are the laws of progress with the man of the church, and that thus he proceeds in all his changes of state, 1457, 3654, 7236, 4236, 683.

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29.  Moses saying to Hobab, the son of Reuel, the Midianite, Moses' father-in-law, denotes that with those who are in the truth of simple good, from which good is the conjunction of good and truth, there is perception, because by Moses is denoted Divine Truth from which the perception comes, 7010, by saying is denoted perception, 1822, by the Midianite is denoted the truth of a simple good, 6827, by Reuel, or Jethro, as a priest, is denoted the good of the church, 6827, by Reuel, or Jethro, as a father-in-law, is denoted the good from which is the good that is conjoined to truth, 6827, and by Hobab, as the son of the priest, is denoted, therefore, good and truth conjoined, 489, 6827, the word Hobab meaning favoured and beloved; "we are journeying to the place," denotes that conjunction is to be effected in the course of regeneration, 1457; the Lord saying He would give the place denotes that it is according to the will of the Lord, or according to Divine Good, 2001, 8899; Moses saying "come you with us and we will do you good," denotes that the man of the church desires that truth should be reciprocally conjoined with good, 3654, 6827; and "the Lord has spoken good concerning Israel," denotes that it is good which constitutes the church essentially, 2001, 3654, 2951.

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30.  Hobab saying, "I will not go; but I will depart to mine own land and to my kindred," denotes that those in the truth of simple good, in their first state, are not willing to admit that conjunction, having a tendency to abide in the truth of simple good owing to actual evil from what is hereditary, ver. 29, 1457, 1411-1413.

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31.  By Moses saying, "Leave us not, I pray you," is denoted that the Lord, by Divine Truth, desires to conjoin all men to Himself, 7010, 1822, 5812; Hobab knowing how they were to encamp in the wilderness, denotes that it is the function of those who are in truths to perceive that truths must come into orderly arrangement under good, ver. 29, 4236, 2708; and " you shall be to us instead of eyes," denotes that good needs truth in order that it may be saved, 2001, 7010, ver. 29.

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32.  "And it shall be, if you go with us, yea, it shall be, that what good soever the Lord shall do to us, the same will we do to you," denotes that it is necessary that truth should be conjoined with good, and good with truth, in order that good received by the internal man from the Lord may be fully manifested by the external. This appears by considering that the expression "it shall be" is repeated, indicating what is of the will and understanding reciprocally, and thus, also, what is of the internal man and the external reciprocally, 1683; and also that Moses and the Israelites denote the internal church, and Hobab and the Midianites the external; while the subject of the verse is the communication of good from the Lord, ver. 29.

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33.  This is true, because the Israelites setting forward from the mount of the Lord three days' journey, denotes the advance of the whole church, from an obscure state of love to the Lord successively, 3654, 1457, 8753, 6904, 4495; the ark of the covenant of the Lord going before them, denotes that Divine Good and Divine Truth conjoined lead the way, 9396⁵, 9485; and seeking out a resting-place for them denotes, evidently, through states of conflict to a state of rest and peace, 3696.

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34.  The cloud of the Lord being over them by day when they set forward from the camp, denotes that the man of the church is guided by the Lord, through the Word, in every state of spiritual progress, 8106, 487, 4236.

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35.  By it coming to pass is denoted a change of state, 4979; the ark setting forward denotes progress, 1457; Moses saying "Rise up, O Lord, and let your enemies be scattered," denotes that man acknowledges his dependence upon the Lord, and the Word for protection against his spiritual enemies, which are falsities and evils, 7010, 1822, 2401, 2001, 2851, 1309; and "let them that hate You lice before You," denotes the dispersion of evils externally as well as internally, 683.

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36.  Saying when the ark rested, "Return, O Lord, to the ten thousands of the thousands of Israel," denotes that in every state of victory, and thus of repose, a more perfect conjunction of goodness and truth is effected, because the Lord denotes Divine Good, 2001; the Israelites denote the spiritual man or church, 3654; the ten thousands of the thousands denote infinity with regard to the Lord and abundance, or fullness as to reception by man from the Lord, 3186; and the ark resting denotes a state of victory, 851; while by the Lord returning to Israel is denoted conjunction between Him and the church, as is evident, 4387, 10501.

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Discussion

The first thing to be observed in connection with the chapter now before us is that, in the internal sense, it continues the subject of revelation, with which the last chapter closes. And as we know that the division of the Pentateuch into different books, and chapters, and verses, was not the work of Moses, since the whole together is called the book of the Law (Deut 31:24-26), it is not surprising, as has been already observed, that the end of a chapter in the literal sense should not be the conclusion of a subject in the spiritual sense. Hut still we find a certain change here which must be noticed. For revelation is now represented by trumpets in order to show how celestial good descends, and is manifested in the truths of the Word, and this variously according to the state of the church, or of the individual, 8802. And these are the particulars of our first section. Now that it is necessary for us to live according to the instruction here given is evident, from reflection on each point in succession. Who cannot see, for example, that unless he conjoins in himself intelligence with affection, he can make no progress? Again, is it not necessary to unite all the powers of the external man under our ruling capacity for some useful work? Who does not recognize, also, that the higher powers, denoted by the princes, should guide the lower, and this in subordination to the Divine Word? But, on the other hand, our best and highest love must be that which stimulates to action, as we learn from ver. 5; while it is manifest, also, that our love of truth, as well as our love of good, should be active, as we clearly see from ver. 6. But still there are seasons of rest for us, as we learn from ver. 7, and then the Lord prepares us, even mysteriously, for what is to follow. For we must endure temptations, as we observe from ver. 9; and then we know that we need the special revelation, which only the Lord, by truth proceeding from good, denoted by the sons of Aaron blowing the trumpets, can give as we are taught in ver. 8, and also that this particular help, when seasons of conflict are about to take place, is perpetual. And the Lord assured us of this elsewhere by saying, "When you passest through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walkest through the fire, you shall not be burned, neither shall the flame kindle upon you " (Isaiah 43:2). And, lastly, when we have come off victorious and are rejoicing and enjoying the delights of charity, denoted by the set feasts; when we enter into new states of faith, signified by the beginnings of our months; and when, at such times, we worship the Lord with our whole hearts, and in our lives, as is denoted by the burnt offerings and peace offerings, then, indeed, is the Word revealed to us, and the manifestation of truths conjoined with our best affections, causes us to remember our deliverances, as signified by the blowing with the trumpets for a memorial before our God. And then, too, do we clearly realize that He is truly Divine Love united with Divine Wisdom.

In the second section, which is a general statement as to the progress of the church, and of the individual, three things may be noticed. First, there is no progress unless we make the best use of our opportunities in the state in which we are at any time; secondly, progress, according to our experience, is from an obscure to a clearer state, or from external things towards internal; and, thirdly, the change is produced by the Divine operation internally. And besides this, the section is an epitome of all that follows in the other sections. That, in the case before us, a proper use was made of the state of instruction, appears from the fact that there was some conjunction with the Lord, this resulting in further revelation. That progress was to be into a clearer state is evident from the spiritual sense of the next verse. And that the change was brought about by the Lord's operation may be seen from both the literal and spiritual sense of the following verse; while all that follows was but the orderly carrying out of the general law of progress. And if we can not only see, but realize that the Lord is surely leading us in every step we take towards the promised land, we shall then acquire a cheerful and contented state of mind under all circumstances.

Coming, therefore, to the third section, we find that the Lord's operation is through the celestial heavens into the spiritual, and thence into the natural, or, individually, through the inmost degree of man's life, into the middle degree, and thence into the ultimate, as we know the signification of the camps, and also of the twelve leaders from our former studies. Also we know, from experience, that in all our changes of state it is the internal man, and thus the highest predominating affections, as here described, that stimulate the lower to activity, and that through these the body is moved to action. Hence, then, it is interesting to reflect, that although literally, in the marchings of the Israelites, the camp of Judah proceeded first, thus representing inmost operation in order to initiate the first movement of the external man, and thus of the whole man, from an obscure state to a clearer state, yet we must not imagine that progress from internal states to external is the order of regeneration. For the order of the marching not only describes the order of the Divine operation, but also the order of the heavenly life, when man, being fully regenerated, acts from his highest loves into his lower, for the purpose of performing the uses for which he has been fitted; or, to put it technically, he acts from good by means of truth, and not as previously, according to truth, that he may be led to a state of good. But concerning this, see 10076. And as we know that, in the heavens, there is eternal progress with every one, we may be certain that it is in harmony with this law of proceeding from Internals to Externals, not involving any change in the ruling which remains constant, nor any want of general correspondence between the internal and external man, but consisting rather in this, namely, that each person becomes more intensely a perfect form of his peculiar function, because the internal renders the external degree continually more and more an image of itself by the law of reciprocal conjunction, the continual action and reaction between the higher and the lower powers, necessarily producing this effect; besides which, the activity of the higher life is unlimited, by virtue of the Divine Infinity in which it originates. We observe, too, in passing, that in this heavenly order represented by the four camps, the first and second represent the celestial and spiritual heavens, and the third and fourth the ultimate heaven as to the celestial and spiritual principles, that is, as to the good and truth thereof; while the three tribes forming each camp, according to their general correspondence, aptly denote the three degrees of life in each heaven, the first three signifying affections only, and the commencing tribe in each of the other triads corresponding to intelligence, the second to affection, and the third to both in action. Now, this order of the faculties shows that in the perfect state love prevails in every degree of the life.

The next point, however, that demands attention is, that before the second camp is named, it was said that the tabernacle was taken down and was carried forward. Why? It was in order that the first actual step of the external man from his obscure state may be represented, and thus the co-operation of the external with operation of the internal powers, or, what is the same, the co-operation of the regenerating man with the Lord. This third section, therefore, shows how the Divine influx and operation is the cause of man's co-operation. And the same process is evident in the fourth section. For after the camp of Reuben had moved, denoting a further step in the Divine operation through the spiritual heavens, or through the spiritual internal; the Kohathites, we are told, set forward bearing the sanctuary, and the other set up the tabernacle in the new place against their coming, evidently denoting, again, the corresponding co-operation of the external man, and his further advance into the state of enlightenment, described spiritually by the wilderness of Paran in ver. 12. For the Kohathites were Levites, and properly represent, in this place, the spiritual in the natural, co-operating with the higher spiritual powers signified by the second camp, and advancing to take their part in the establishment of the internal of the church, signified by the sanctuary, within the external, denoted by the tabernacle which was being set up in the meantime.

It now follows that we are to consider the remaining sections, which may be taken altogether, because the essential truths involved in the internal sense of the whole chapter have received attention, and illustrate what follows. And, first, we may profitably notice that, according to the series, the operation of the Lord proceeds through the highest even to the very lowest powers of man's life, and causes reactivity there, which is denoted by the forward motion of the third and fourth camps, and by all that is said about Hobab. But this great truth may be confirmed and strengthened in us, and also become practically useful by stimulating our feelings and thoughts of continual and faithful dependence upon the Lord, if we observe that this Divine operation is constant also as to the very functions and powers of our bodily life. For man can neither eat nor drink, nor enjoy all the legitimate delights and pleasures which belong to the body, unless the Lord continually and particularly operates therein. For example, how could the brain think, so to speak, the heart propel the blood in its circulation, the lungs respire, the digestive organs perform their work, or the various discriminating processes of our bodily life go on from day today, unless the Lord's operation was there constant and unremitting? It is well known that no one directs and controls these functions in himself; and it ought to be well known that only by carefully co-operating with the Lord, Who alone directs and controls them, can man enjoy perfect bodily health. No doubt the opinion prevails that all these things continue according to the laws of nature; but few sufficiently reflect that the operation of those laws is really the Divine operation, and demonstrates the omnipresence of the Lord with every one—yea, also, and His tender care for the well-being of every one. Hence now we see, therefore, how the wonderful things of our natural and bodily life illustrate and confirm the teachings of the Divine Word concerning our spiritual life.

But, in conclusion, it will be useful to notice one or two things in regard to those represented by the Midianites, namely, those not of the church, but yet capable of salvation by virtue of their state as to good. And this is called simple good, not because those who are in it are deficient in moral and mental power, but because they have not the genuine doctrine of the church where the Word is. But the Lord desires their salvation and provides for it, at the same time leaving them free, because no man can be saved except in freedom; and therefore the temptation of those who are in the truth of simple good is described by the indecision of Hobab. For the making of a choice between good and evil, which those out of the church must do, implies some temptation, but it is evident that such persons must afterwards be instructed in the doctrine of the church in order that their regeneration may be completed, 932. And another point that may cause difficulty is the saying of Moses to Hobab, "you shall be to us instead of eyes," as signifying that "good needs truth in order that it may be saved." For it might be said, "How can the truth of simple good, denoted by Hobab, be of advantage to the men of the internal church signified by Moses and the Israelites? Should it not be rather the reverse, namely, that the truth of the internal church is an advantage to those of the external? "Now, while this last statement is true, generally, yet it should be remembered that the words of Moses, spiritually understood, imply a state of obscurity and difficulty with the man of the church such as is denoted by the wilderness, that is, a merely external state like that signified by Hobab and the Midianites; and that, therefore, in such a state, even a man of the internal church might be more safely guided by truth from simple good, which at once perceives the right course to be pursued, than by the higher or interior truths of the church; and thus our interpretation is that "good needs truth" (adapted to its state) in order to be saved. And to illustrate this point we may observe that the best way to advance into a state of spiritual enlightenment, which is the subject before us in this chapter, is by obeying the truths of the state in which we are according to the Lord's teaching in John 7:17. And more than this, it is also the way into a state of spiritual love, ver. 32; besides being the way of perfect co-operation with the Lord as to every degree of our life, vers. 33-36.