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Numbers Chapter 33

Summary of the Spiritual Sense

1. The subject of whole chapter is the changes of state through which the man of the church passes in the course of regeneration, which are all inscribed on his memory, vers. 1-2.
2. The first general state includes deliverance from evil, a state of instruction, and some preparatory states of temptation, vers. 1-15.
3. The second general state involves more temptations, and a gradual advance towards a state of the good of truth or of charity, accompanied by successive states of instruction and a realization of more distinct states of natural delight in good and truth, vers. 16-36.
4. And the third general state describes other states of temptation, during which there is a decline to a state of adulterated good, vers. 37-49.
5. But now revelation follows concerning deliverance from this temptation, and an advance into the heavenly state in which evils and errors are to be entirely abolished, or removed, because otherwise falsities would obscure the light of truth, weaken the life of charity, and pervert the life of love to the Lord, vers. 50-56.

1.  These being the journeys of the children of Israel, when they went forth out of the land of Egypt by their hosts under the hand of Moses and Aaron, denotes that these are the changes of state through which the man of the Spiritual Church passes when he is delivered from the bondage of the merely natural man by means of Divine Truths in their ordination and arrangement, in subordination to the power of Divine Truth and Divine Good, 1457, 3654, 1851, 8866, 7236, 878, 7010, 9946.

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2.  Moses writing their goings out, according to their journeys by the commandment of the Lord; and these being their journeys according to their goings out, denotes that these states are all inscribed on the memory of the man of that church, in their succession, according to the laws of Divine Order in proceeding from states of evil to states of instruction in truth and good, or in declining from states of truth and good to states of evil, 7010, 8620, 1851, 1457, 5486, 2001.

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3.  Journeying from Rameses denotes separation from falsity and evil, which are destructive of the heavenly life, because Rameses means son of the sun, he that destroys evil, and born of the sea or roaring like the sea, and thus denotes in the best sense truth from good, and in the opposite sense falsity from evil, 489, 2441, 9755; the first month denotes the commencement of faith, 851, 7828, 7831; the fifteenth day of the month denotes a new state of spiritual life, 8400; and on the morrow after the passover the children of Israel going out with a high hand in the sight of the Egyptians, denotes deliverance from evil, purification, and conjunction with the Lord, the Divine power being manifested even before those who are in evil, 3998, 7867, 7886, 7900, 3654, 1851, 878, 2403, 6692.

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4.  The Egyptians burying all their firstborn, which the Lord had smitten among them; and the Lord executing judgements upon their gods, denotes that, in the Judgement, the wicked freely reject all faith in the Lord, because they reject all charity and love, and are confirmed in the falsities of their own evil, 6692, 4564, 3325, 7778, 2001, 7871, 696, 10648, 5068.

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5.  Journeying from Rameses and pitching in Succoth, denotes that the goods are delivered from the falsity of evil and are brought into a holy state of truth derived from good, because by Succoth is meant booths or tents, and therefore It denotes a holy state of truth from good, ver. 3, 4392, 7972.

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6.  Journeying from Succoth and pitching in the valley of Etham, which is in the edge of the wilderness, denotes succession to a state in which the power of truths is increased, because a state of temptation is impending, and consequent obscurity, 1457, ver. 5, 1616, 1723, 7643, 2708. But Etham means their strength, and thus denotes the increase of the power of truth, 3727 end.

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7.  Journeying from Etham, and turning back to Pi-hahiroth, which is before Baal-zephon: and pitching before Migdol, denotes that hence there is a decline from good, because man is not yet prepared, and the way must be opened by the excitement of hidden evils, when truth operates from above and within, and evil from below and without, because journeying from Etham denotes a decline from good, since man is not yet prepared for temptation, ver. 6; turning back denotes declension to evil, 2454; by Pi-hahiroth is meant the mouth of the caverns, or the opening of liberty, and thus it denotes the opening of the way for temptation by the excitement of hidden evils, 8910, 2463, 9801, 2874; by Baal-zephon is meant the idol, or lord, of the north, also the lord of -what is hidden, and therefore it denotes the concealed operation of evil, 10642, 1605; and by Migdol is meant a tower, and therefore it denotes the operation of truth from above, 4599, 8129, 8130.

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8.  Journeying from before Hahiroth and passing through the midst of the sea into the wilderness, denotes a full manifestation of the power of hell succeeded by obscurity as to the life of truth, 1457, ver. 7, 8205, 2708; and going three days' journey in the wilderness of Etham and pitching in Marah, denotes a state of aversion as to truth, 3335, 8347, 2708, ver. 6, 1616, 8349, 8350.

   It is to be observed that what is called in this verse the wilderness of Etham, is called in Exodus xv. the wilderness of Shur; and a comparison of the signification of Shur, 8346, with that of Etham will show the reason of this, namely, that in this case it is the power of truth in temptations that is described, whereas in Exodus it is the weakness of truth which has not yet gained life on account of the power of falsity from evil, Shur meaning an enemy and a wall, and thus denoting evil and its falsity, 2851, 6419.

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9.  Journeying from Marah and coming to Elim denotes progress to a state of consolation; for by Elim is meant rams, and thus it denotes internal or spiritual good, with its innocence, ver. 8, 10042; twelve springs of water denote abundance of truth, 8367-8; seventy palm-trees denote a full state of the holy good of truth, 8369; and pitching there evidently denotes the enjoyment of that state, 1616.

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10.  Journeying from Elim and pitching by the Red Sea denotes that yet again the state is changed, evils from the hells being again operative, ver. 9, 8205.

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11.  Journeying from the Red Sea, and pitching in the wilderness of Sin, denotes leading to the obscurity of truth, and discontent, because by Sin is meant bush, or clay, and therefore.it denotes a state of the obscurity of truth and of discontent, ver. 10, 2708, 273, 6669, 6832, 8398.

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12.  Journeying from the wilderness of Sin, and pitching in Dophkah, denotes stronger promptings from evil following, because this word is under a root which means to beat or to drive as applied to cattle, and thus it denotes stronger promptings from evil, 1457, ver. 11. 1616, 9081.

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13.  Journeying from Dophkah and pitching in Alush denotes the increasing power of infernal false persuasions, because by Alush is meant a lion's den, and therefore it denotes such persuasions, ver. 12, 6367.

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14.  Journeying from Alush and pitching in Rephidim, where was no water for the people to drink, denotes succession to a state of temporary peace and rest with a scarcity as to truths, because by Rephidim is meant beds or places of rest, and therefore it denotes a state of peace and rest, accompanied by an arrangement of truths to undergo temptations, 7353, 7354, 8561, 2702, 3168.

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15.  Journeying from Rephidim and pitching in the wilderness of Sinai, denotes that consequently Divine Revelation follows, giving instruction in truths, through a state of obscure good, this being the conclusion of the first general state of the man of the church, because Sinai probably has the same meaning, generally, as Sin, 1457, ver. 14, 1616, ver. 11, 8753.

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16.  Journeying from the wilderness of Sinai, and pitching in Kibroth-hattaavah, denotes that after states of instruction further

    states of temptation succeed, the first of which is from the lusts of the flesh, that is, from sensual and corporeal affections of various kinds, because Kibroth-hattaavah means the graves of lust, ver. 15, 8452, chap 11:34.

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17.  Journeying from Kibroth-hattaavah and pitching in Hazeroth, denotes that a state of external tranquillity follows, during which, nevertheless, the truth is profaned and falsified by being separated from good, or from things interior, and applied to selfish purposes, because by Hazeroth is meant a village, a court, or a porch, and therefore it denotes what is external, and there Miriam and Aaron spoke against Moses, 3270, 3271, chap. xii. throughout.

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18.  Journeying from Hazeroth and pitching in Rithmah, denotes that after this succeeds another state of obscurity arising from inferior perception as to truths, because by Rithmah is meant broom, which being a shrub growing in the wilderness, therefore denotes obscurity of perception as to truth, ver. 17, 2682.

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19.  Journeying from Rithmah and pitching in Rimmon-perez, denotes passage to a state of simple obedience to good from truths, accompanied by fluctuations as the result of the obscurity, because by Rimmon is meant a pomegranate, and by perez is meant a breach, and therefore they denote, when taken together, obedience with fluctuations, ver. 18, 9552, 9163. It is said "obedience" because a pomegranate denotes good, and as a fruit, good in act, 1873, and "fluctuation" because breaches imply this spiritually.

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20.  Journeying from Rimmon-perez and pitching in Libnah, denotes that thence arises a more advanced state as to exterior truths, because by Libnah is meant whiteness, and thus it denotes truths, ver. 19, 3993^s.

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21.  Journeying from Libnah and pitching in Rissah, denotes succession to a state of peace and tranquillity, because by Rissah is meant watering, or distillation or dnv, and thus a state of tranquillity is indicated, ver. 20, 93.

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22.  Journeying from Rissah and pitching in Kehelalhah, denotes then by a more perfect arrangement of truths under the good of truth, because by Kehelathah is meant assembly, or congregation, and therefore it denotes such arrangement, ver. 21, 6338.

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23.  Journeying from Kehelathah, and pitching in mount Shepher, denotes resulting in a state of natural delight in good and truth, because by mount Shepher is meant pleasantness, beauty, and therefore it denotes what is delightful, ver. 22, 994, 553.

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24.  Journeying from mount Shepher and pitching in Haradah, denotes which produces a state of holy fear and reverence, because by Haradah is meant fear or trembling, and thus it denotes this spiritually, ver. 23, 5459.

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25.  Journeying from Haradah and pitching in Makheloth, denotes that this state is followed by a still closer drawing together of truths, because by Makheloth is meant congregations or assemblies, ver. 24, 6338.

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26.  Journeying from Makheloth and pitching in Tahath, denotes that now follows a state of submission to the Divine Will, because by Tahath is meant under, and therefore it denotes submission, ver. 25, 1937.

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27.  Journeying from Tahath and pitching in Terah, denotes greater freedom of life, a grateful sphere of good, and a wider extension of truths, because by Terah is meant to breathe, scent, blow, and therefore it denotes the things named, ver, 26, 97, 9229, 4628.

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28.  Journeying from Terah and pitching in Mithkah, denotes another state of natural delight, because by Mithkah is meant sweetness, and therefore, like honey, it denotes natural delight, ver. 27, 5620.

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29.  Journeying from Mithkah and pitching in Hashmorah, denotes succession to renewed activity of the understanding, because by Hashmonah is meant diligence, or enumeration, or embassy, or present, and thus it denotes the activity of the understanding, ver. 28, 8360, 10217, 4239, 5619.

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30.  Journeying from Hashmonah and pitching in Moseroth, denotes resulting in more definite instruction, and a strengthening of external and internal bonds, because by Moseroth is meant erudition, or discipline, or bonds, and therefore it denotes the things named, ver. 29, 3820⁴, 1937, 9096.

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31.  Journeying from Moseroth and pitching in Bene-jaakan, denotes that now follows in order, first a state of instruction in interior truths, because by Bene-jaakan is meant the sons of Jaakan who possessed certain Beeroth, or wells, and thus the place called Bene-jaakan or Beeroth denotes instruction in truths, ver. 30, 489, 2702.

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32.  Journeying from Bene-jaakan and pitching in Hor-haggidgad, denotes a succeeding state of good in act, or of good works, because by Hor-haggidgad is meant the mountain of felicity, or of a troop, and therefore if denotes good works, ver. 31, 795, 3934.

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33.  Journeying from Hor-haggidgad and pitching in Jotbathah, denotes, thirdly, a state of interior happiness and delight, because by Jotbathah is meant seeming good or happy, since it is under a root with this meaning, and denotes happiness spiritually, ver. 32, 6392.

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34.  Journeying from Jotbathah and pitching in Abronah, denotes fourthly, a further advance in interior good, because by Abronah is meant a mountain pass, and therefore it denotes an advance in interior states, ver. 33, 795, 5338.

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35.  Journeying from Abronah and pitching in Ezion-geber, denotes fifthly, a state of strengthened exterior good and truth, because by Ezion-geber is meant the counsel of the strong man, and thus it denotes such a state, as appears from the fact that Ezion-geber was a part of Edom which denotes natural good with doctrine adjoined, ver. 34. 3322.

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36.  Journeying from Ezion-geber and pitching in the wilderness of Zin, the same being Kadesh, denotes lastly a full state of the good of truth, or of charity, the result of all previous trials, and the conclusion of the second period of preparation for heaven, 1457, ver. 35, 1616, 2708, chap 27:14.

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37.  Journeying from Kadesh, and pitching in mount Hor in the edge of the land of Edom, denotes that the third period must involve further temptations, and first therefore apparent removal from the good of truth to a state of desolation arising from the corrupted natural man, because by mount Hor is denoted a state of desolation as to good and truth, chap 20:22, 1675, ver. 36, 7643, 3322.

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38.  Aaron the priest going up to mount Hor and dying there, denotes through which corrupted natural good is rejected, chap 20:24-29; at the commandment of the Lord in the fortieth year after the children of Israel were come out of the land of Egypt, denotes when the state of temptation is completed, and the man of the church is entirely delivered from the predominance of natural love, 5486, 730, 3654, 8866; and in the fifth month, on the first day of the month, denotes when there is little remains of faith, 5291, 851, 7891.

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39.  Aaron being a hundred and twenty and three years old, when he died in mount Hor, denotes that with those who are in heavenly good remains are full in all respects, 9946, 575.

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40.  The Canaanite the king of Arad, which dwelt in the south in the land of Canaan, hearing of the coming of the children of Israel, denotes that the rational faculty of the merely natural man, which rules with those who are in external worship without internal, and appears to be in the light of truth, is then subdued, chap 21:1-3.

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41.  Journeying from mount Hor, and pitching in Zalmonah, denotes that there is a further departure from the good of truth, and hence greater obscurity, because by Zalmonah is meant a shade, and therefore it denotes a state of obscurity, vcr. 37, 2367.

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42.  Journeying from Zalmonah and pitching in Punon, denotes that this is increased in the next stage of descent, because although the meaning of Punon is uncertain, the series, or context of the spiritual sense indicates this, vers. 37-41.

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43.  Journeying from Punon and pitching in Oboth denotes leading to a state of the merely natural life, because by Oboth is probably meant bottles, or wine-skins, and therefore it denotes an external state, ver. 42, chap 21:10.

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44.  Journeying from Oboth and pitching in lye-abarim in the border of Moab, denotes thus involving a passing over to evil states, because by Iye-abarim is meant the heaps of Abarim, and thus a passing over to evil states; and Moab denotes a state of adulterated good, chap. xxi. ii, 7643.

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45.  Journeying from Iyim, and pitching in Dibon-gad, denotes an approach to adulterated good, because Dibon-gad denotes the externa] rational faculty, in this place corrupted, ver. 44, chap 21:30.

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46.  Journeying from Dibon-gad and pitching in Almon-diblathaim, denotes that this is still more intensified, because this expression means the concealment of the two dried figs, and thus denotes the natural will and understanding corrupted, ver. 45, 8230, 217, 683.

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47.  Journeying from Almon-diblathaim and pitching in the mountains of Abarim before Nebo, denotes until falsity seems to be triumphant, because by the mountains of Abarim are denoted evils interiorly giving a passage to evils exteriorly, 795, 8321, 8323; and by Nebo is meant one that speaks, prophesies, or fructifies, and therefore it denotes celestial truth or knowledge, but here in the opposite sense because the series is declining, falsity, chap 32:3, xxi, 25-30.

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48.  Journeying from the mountains of Abarim, and pitching in the plains of Moab, by the Jordan at Jericho, denotes that a confirmed state of adulterated good appears to be inevitable, 1457, ver. 47, 1616, 2418, 2468, 1585, 8815.

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49.  Pitching by Jordan from Beth-jeshimoth, even to Abel-shittim in the plains of Moab, denotes a state most external involving desolation and mourning, 1616, 1585, 2418, 2468, because by Beth-jeshimoth is meant the house of the desert, and therefore it denotes a state of desolation, 2708, and by Abel-shittim is meant the mourning of the cedars, and therefore it denotes a state of mourning, as well as a state of claiming merit, 9472.

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50.  The Lord speaking to Moses, in the plains of Moab by the Jordan at Jericho, saying, denotes revelation from Divine Good by Divine Truth in that state, 2001, 2951, 7010, ver. 48, 1822.

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51.  "Speak to the children of Israel, and say to them," denotes perception to the man of the church, 2951, 3654, 1822; and "when you pass over Jordan into the land of Canaan," denotes deliverance from a state of temptation, 8321, 8323, 1585, 3705.

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52.  "Then you shall drive out all the inhabitants of the land from before you," denotes that evils are to be entirely overcome, 10638; "destroy all their figured stones, and destroy all their molten images," denotes that falsities external and internal are to be removed, 8869; and "demolish all their high places" denotes that all states of the false worship of the Lord are to be destroyed, 2722.

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53.  "And you shall take possession of the land, and dwell therein; for to you have I given the land to possess it," denotes that good shall take the place of evil, and truth the place of falsity in the church, 2658, 3705, 1293, 8899.

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54.  "And you shall inherit the land by lot according to your families," denotes that by Divine Providence every one shall come into the delight of his own good with all variety according to the quality of good, 2658, 3705, 9942¹³, 3239, 494, 7833; "to the more you shall give the more inheritance, and to the fewer you shall give the less inheritance," denotes that it is the Lord who imparts good to every one, according to the particular state of each, 8899, 6172, 3417, 9373 end; "wherever the lot falls to any man that shall be his; according to the tribes of your fathers shall you inherit," denotes that the particular state of each is established under the general state in societies, or in the heavens, 6494, 3858, 2658.

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55.  "But if you will not drive out the inhabitants of the land from before you; then shall those which you let remain of them be as pricks in your eyes, and as thorns in your sides, and they shall vex you in the land wherein you dwell," denotes that evil must necessarily be expelled when good rules, since otherwise falsities would obscure the light of truth, weaken the life of charity, and pervert the life of love to the Lord, 10638, 273, 3310, 2701, 9495, 9308. 3705, 1293.

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56.  "And it shall come to pass that as I thought to do to them so will I do to you," denotes that thus the church would be destroyed, since evil must inevitably suffer the punishment of evil, which is vastation as to all good and truth, 4979, 696, 10638, 306.

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Discussion

Since this chapter describes the journeyings of the children of Israel after they were delivered from Egyptian bondage, and it has been long well known that Egyptian bondage represents the bondage of sin, and also that the land of Canaan, to which they journeyed, represents the kingdom of the Lord in heaven and upon earth, it follows that these journeyings signify the changes of state which man passes through in the course of his regeneration. For no one can enter the kingdom of heaven who is not regenerated (John 3:5). And again, if the whole of the journeys have this representation in the Word of the Lord, then also it follows that each journey describes a particular state. And it now follows, therefore, that our chapter in its internal sense is a very interesting one, although, in its literal sense, it consists almost entirely of mere names. Let us then carefully consider it. And first, the introduction teaches us one or two things. The Israelites had two leaders, who were directed by the Lord, and spiritually they represent the Divine Wisdom, and the Divine Love by which men are really guarded in this wonderful journey of regeneration. But this Divine Wisdom is expressed in the Divine Word; and so we see that the Lord leads every man, and regenerates him by means of the Word. Secondly, the Israelites left Egypt by their hosts, or by their armies; and from this we have learned that regeneration is an orderly process, for an army is a very different thing from an undisciplined rabble, or crowd, without any organization.

But again we. are here told that Moses wrote out the journeys of this people by the commandment of the Lord. And remembering that in the spiritual sense to write in a book signifies to impress upon the memory, we learn that all the states through which man passes in regeneration are impressed upon his memory. We never, therefore, really lose anything from our memories, although we may appear to do so; and consequently we are told, by the Lord Himself, that of every idle word that man shall speak he shall give an account in the day of Judgement; and this day of Judgement is, of course, a part of man's experience in regeneration (Matt 11:36). And lastly, we have to observe, regarding this general introduction, that the writing was done at the commandment of the Lord. And we have also learned, in our previous studies, that commanding denotes influx, 5486. That is, in the most general sense the Lord, Who is the self-existent life, flows into man with that life so that it appears in him just as if it were his own, notwithstanding that it is received continually, or moment by moment. And this truth is so important that it may be considered as fundamental. For whether a person is regenerated or not depends upon his acknowledgement of this truth of influx. And it is thus: if a man, judging according to the appearance, persuades himself that his life is his own, and continues and persists in that persuasion, he will never be regenerated and saved; but if, on the other hand, he acknowledges the Lord, and that he is a constant recipient of the Divine life, accommodated to his state, then also he will be regenerated, provided he confesses his responsibility; acknowledges that of himself, or apart from the Lord, he is nothing but evil; shuns the evils and errors that he finds in himself; and lives according to the laws of Divine Order, given also by influx from the Lord in His Word. Hence then we now see that our chapter opens with a most appropriate introduction in the internal sense, and is indeed worth reflecting upon continually.

But there is one thing more involved in what is here said. The journeys according to their goings out involve, as the whole account shows, procedure from states of evil to states of truth and good, or from states of truth and good to states of evil, and thus are a description of fluctuating states.

The first section includes deliverance from evil, instruction, and certain temptations. But the first three verses are especially interesting. For Rameses in the best sense signifies "the inmost of the spiritual in the natural mind," 6104, and this agrees exactly with the correspondence of the meaning of the word, here, of course, as it is applied in the opposite sense. And again also, the first month, and the fifteenth day of the month, as denoting the beginning of faith, and a new state of life, are equally appropriate, as referring to the spiritual man immediately, after his deliverance from the bondage of sin. And thirdly, how appropriately, too, does the signification of the passover and the feast of unleavened bread describe the state of purification and of conjunction with the Lord which necessarily follows. And this, indeed, is one side of the picture. But there is also the other; and this requires some notice. To bury the dead, in the best sense, corresponds to resurrection to eternal life, and regeneration; for we read: "A burying place in the internal sense of the Word, signifies life or heaven, and in the opposite sense, death or hell. The reason why it signifies life or heaven is because the angels, who are in the internal sense of the Word, have no idea of a burying place, because they have no idea of death, wherefore instead of a burying place they perceive nothing else than a continuation of life, consequently resurrection; for man rises again as to his spirit, and is buried as to his body (see no. 1854); and whereas burial signifies resurrection, it also signifies regeneration, for regeneration is man's first resurrection, inasmuch as he then dies as to the old man, and rises again as to the new. By regeneration a man from being dead becomes alive; hence comes the signification of a burying place in the internal sense," 2916. But in this chapter burying the firstborn, on the part of the Egyptians, signifies, clearly, the rejection of faith and charity, or what is the same, the rejection of truth and goodness by the wicked in the course of the Judgement, according to the explanation just quoted, and according to the further explanation in the place referred to.

However, we are now to consider the successive journeys comprised in the first general state of man after deliverance from evil absolutely by the Lord's work of redemption. Now the first place arrived at was Succoth, which denotes a holy state of truth from good. And it is necessary to consider what this really means. It is not that state of truth from good, which distinguishes man when fully regenerated, and which is represented by the feast of tabernacles, nor is it a state of truth conjoined with good, such as is experienced as regeneration proceeds, but it is one of truth that naturally flows from the initiatory state of good, into which man is introduced at the beginning of regeneration, when, as yet, he has not been instructed in truths, except in the most general manner. But proceeding, the next advance was from Succoth to Etham, at the edge of the wilderness, and this denotes a secret state of deliverance and arrangement of truth and good to undergo temptations, 8103-4, Etham corresponding to the power of truth. Journeying from Etham, and turning back to Pi-hahiroth, before Baal-zephon, and pitching in Migdol, represents the third state of departure; and this was a decline from good because man is not yet prepared, and temptations must be endured, 8129-30; also we see here from the explanation in ver. 7 how true are the correspondences of the places named. Going through the Red Sea, and being protected, denotes a fourth state, in which the power of hell is manifested, 8205-6, 8234. Taking a three days' journey in the wilderness, and pitching in Marah, signifies a fifth state, in which there is aversion from truth, and also a remedy, 8346-51; and we see here how that remedy is the influx and predominance of good. Journeying from Marah, coming to Elim, and encamping by the waters, denotes a sixth state, which is a full state of the holy good of truth and a state of consolation, as all the particulars beautifully show, when spiritually understood, and much more when such a state is realized, 8367-70. Going from Elim and pitching by the Red Sea involves a seventh change when evils from the hells are operative, 8205. Thence passing into the wilderness of Sin denotes an eighth state, which is one of the obscurity of truth and discontent as the references clearly indicate, thus involving a state also of falsity and evil, respectively signified in the opposite sense by a bush and clay, 8398. Journeying from Sin and pitching in Dophkah represents a ninth state, evidently signifying stronger promptings from evil, 9081. Thence going to Alush denotes a tenth state, which is one of the power of falsity from evil, as the correspondence of the term plainly implies, 6367. Next pitching in Rephidim denotes an eleventh state, namely, one in which, although there is temporary rest, yet there is a thirst for knowledge, and an arrangement interiorly for future states of temptation as well, 7354-4, 8561. And lastly, there is an advance from Rephidim to Sinai which is a twelfth state, and which involves a Divine Revelation, a state of instruction, and at the same time a state of obscurity as to good relatively, 8753, 8755-7. Thus ends the first general state; and we have now to consider the second as described in the next section.

And in beginning to do so it is obvious that a separate description of each state involved in the second and third general states would take up too much space, and even then would be a mere repetition; and therefore it is proposed only to point out some things in the description that may help us the better to comprehend the whole series. And, to begin with, it is clear that three general states are described in the chapter, because from Rameses to mount Sinai evidently denotes the first, while the journey to Kadesh as evidently concludes a second, since the Law was delivered at the former place, and the unfaithful spies and their followers were condemned to thirty-eight years' wandering at the latter; nor is anything whatever recorded of what happened to the wanderers during that period. But they must have come to Kadesh a second time, after the long interval just named, since they journeyed from Kadesh and came to mount Hor, where Aaron died, in the fortieth year after leaving Egypt. And they passed through all the places named in the second section in going to Kadesh the first time (Kitto, Art. Wandering, p. 1083 a).

The next thing to be observed is that the second general state consists of two parts, the first describing temptations external and internal, vers. 16-18, and the second a succession of advancing states, vers. 19-36. And thirdly, it may be noticed that in this second part, generally, is involved the acquirement of more and more interior states of good by means of truths, the first being one of simple obedience to good from truths, ver. 19; the second, one of natural delight in good and truth, ver. 23; the third an interior state of such delight, ver. 28; the fourth a strengthening of external and internal bonds, ver. 30. Then follows a series of states leading to one of strengthened exterior good and truth, ver. 35; and this culminates in a full state of the good of truth, or of charity, which is the result of all previous trials, ver. 36.

And passing on to the third section, we cannot fail, on examination, to see that, as the second describes, in the internal sense, a gradual advance, this equally shows a gradual decline, all the terms being as truly correspondential, and each falling into its proper place with great exactness. For, in the first place, we have to consider the remarkable fact that such a state of giving back should occur just on the borders of the promised land. The reason is, spiritually, that only a full course of regeneration involving a full course of temptation, or vastation, whichever it may be, enables man to discover his own impure state. But still, the children of Israel, remember, as they spread themselves in the plain of Moab, are representative of the true church, or man of the church, not now internally bad, but internally good, recognizing, at the same time, the imperfection of the natural degree, and that this imperfection is to be removed.

And therefore we have to notice, just here, how Aaron dies upon mount Hor. It is really the death or cessation of the merely natural life, and consequently of merely representative worship that is described. And hence the picture is, as it were, double; for when the old natural man ceases, the new natural man becomes active. And thus the fortieth year, the fifth month, the first day of the month, and also the one hundred and twenty three years of Aaron's life all synchronize and harmonize; and he can be at once a symbol of the worst state and of the best, as the correspondence show. And then, again, it follows that what happens as to the affections, happens also to the rational powers, and this is why Arad the king of the Canaanites also "hears of the coming of the children of Israel," that is the corrupted natural reason is dethroned. Also thirdly, some of these terms which follow to the end of the section might be commented upon, as illustration of the careful way in which names of places are applied in the Holy Word, but we mention only one. The Israelites, in this part of their journeys, came to Dibon-gad, and this signifies the external rational faculty corrupted, even as king Arad does the internal, both, of course, belonging to the natural degree of the mind; and turning to chap 21:30 we see how this place has a singular signification under different circumstances. For there it forms a portion of a quotation from the Ancient Word, while here it has another application. And this indeed shows the operation of Divine Providence not only in regard to the giving of a Revelation adapted to certain times, but also in the affairs of nations and individuals, by which they have been led, without any force, and even without their own knowledge, to conform to the Divine Will.

But in conclusion, it is only necessary to remark concerning the last section, that the land of Canaan, besides representing, in the Word, the perfect heavenly state, also represents the church corrupted, when wicked nations had possession of it, and also the life of an individual, in the inner recesses thereof, in which hidden evils and errors lurk, which require to be expelled before the perfect life can be fully realized. We are to learn the lessons, therefore, here set before us. As of ourselves, we must drive out our spiritual enemies, according to the commandment of the Lord here given; and as of ourselves, we are to recognize that the land is divided to us by lot, or in other words, is assigned to us by Divine Providence. And yet, at the same time, no man is compelled to be regenerated as here described, although the consequences of tampering with our evils is plainly set before us. In one word, therefore, simple as it may seem to make the statement, evils must either be overcome, by power given freely from the Lord to each individual, or assuredly they will overcome the individual and make him their slave for ever. But we need not throw away the high privilege of human beings. On the contrary, every one may freely exercise it.