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Numbers Chapter 4

Summary of the Spiritual Sense

1. The ordination and arrangement of those in the spiritual heaven is distinguished from that of those in charity generally, and their function is the cultivation and preservation of the inmost affections of love and charity, vers. 1-16.
2. But those who constitute the spiritual heaven are also not to be separated from those in charity generally; and although they minister to celestial things, they cannot perform the functions of the celestial, vers. 17-20.
3. Concerning the ordination and arrangement of those who are in the obscure good which constitutes the internal of the ultimate heaven, and concerning their functions, vers. 21-28.
4. The same in regard to those who constitute the external of the ultimate heaven, vers. 29-33.
5. Concerning the ordination and arrangement of those in the spiritual heaven, who perform some function in the worship of the Lord and in the work of salvation, with a description of their quality, vers. 34-37.
6. The same with regard to those in the internal of the ultimate heaven, 38-41.
7. And the same with regard to those in the external of the ultimate heaven, vers. 42-45.
8. Also the quality of all those who are in charity taken together, according to ordination and arrangement, is a new state of life through regeneration, fullness as to truths, and fullness of conjunction both as to good and truth mutually and reciprocally, vers. 46-49.

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; by Aaron is represented Divine Good, 9946; and by saying is denoted perception, 1791, 1822.

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2.  Taking the sum of the sons of Kohath, from among the sons of Levi, denotes the ordination and arrangement of truths in the spiritual heaven, or in the spiritual degree of the human mind, distinguished from those who are in charity generally, because the Kohathites signify those who are in the good of charity, and thence in truths in brightness, chap 3:17, 29, 9684, and the Levites signify those who are in charity and thence in truths generally, 3875, 3877; and by their families, by their fathers' houses, denotes as to interior good, and as to inmost good, because families denote a general good of which the fathers' house is a particular good, 7833.

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3.  From thirty years old and upward even until fifty years old, denotes as to quality with respect to truths leading to good and truths confirmed in good, because by thirty years old is denoted "somewhat of combat," and thus the state of truth leading to good, 5335, 9274, and because fifty years old denotes fullness as to truths which are also full of goods, and thus a confirmed state as to truths, 2141; and all that enter into the service, or rather warfare, to do the work of the tent of meeting, denotes in order that they may perform their functions in regard to the worship of the Lord and the work of salvation, because by entering into warfare is denoted engaging in combat against evil, 5335, and to do the work of the tent of meeting is to worship the Lord in order to promote the heavenly life, and thus the work of salvation, 3540³.

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4.  This being the service, or work, of the sons of Kohath in the tent of meeting about the most holy things, denotes that the functions of those who are in truths in brightness in the spiritual heaven, is the cultivation and preservation of the inmost affections of love and charity there, because by the sons of Kohath are denoted those who are in truths from charity in brightness, ver. 2; by the tent of meeting are denoted the spiritual and celestial things of the Lord's kingdom, 3540³; and by what is "most holy" there, are denoted the inmost affections of love and charity, 3210.

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5.  By the camp setting forward is denoted a change of state during regeneration, 4236, 8181; by Aaron and his sons are denoted celestial love and its truths, 9946, 10017; celestial love and charity are inmost moving powers, and the veil denotes inmost appearances of truth, 2576; the ark of the testimony denotes the inmost heaven, and thus inmost love, 9485; and the ark being covered by the veil both when the camp rested, and during the journeying of the Israelites, evidently denotes that inmost appearances of truth protect inmost love, 2576; while the taking down of the veil aptly typifies the end of the old state and the beginning of the new state.

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6.  Putting upon the veil a covering of sealskin, denotes the protection of inmost appearances of truth by those which are interior, 296, 9471; spreading over it a cloth all of blue, denotes the protection of interior truths by such as are exterior, 94663, 9468; and putting in the staves of the ark denotes the whole supported and conjoined by truths most external, 9496.

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7.  This appears from the signification of Aaron and his sons, as denoting celestial love and its truths, 9946; of the table of shewbread as denoting spiritual good derived from celestial good in the middle heaven, 10270; of the cloth all of blue as denoting exterior celestial truths, 9868, 9870; of the dishes, and the spoons, and the bowls, and the cups, as denoting the knowledges of interior and exterior celestial good and truth, 9544; and of the continual bread, as denoting celestial and spiritual good pre-eminently and continually, 9545; while by "to pour out withal" is denoted the influx of good into truths and thence conjunction, 3728, 9780.

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8.  Spreading upon them a cloth of scarlet denotes the operation of spiritual good and truth internally; and upon this a covering of sealskin, denotes the operation of natural good and truth externally, 9468, 4922, and putting in the staves thereof, denotes "together with this good and truth embodied in action," whereby the spiritual man is prepared to make progress, 9496.

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9.  This is seen from the signification of Aaron and his sons as denoting celestial love and the truths thence proceeding, 9946, 10017; of the candlestick as denoting the spiritual heaven, 9548; of the light and the lamp, as denoting truths interior and exterior, 9548; of the tongs and snuff-dishes, as denoting truths purificatory and evacuatory, 9572; and of the oil vessels thereof with which they minister to it, as denoting truths receptive of good and ministering thereto, 3079, 3728. But covering all these things with cloth of blue denotes protection by exterior celestial truths, 9868, 9870.

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10.  Putting them within a covering of sealskin denotes protection by natural truths grounded in good, 9468; and putting the whole upon a frame, or bar, denotes protection by doctrinals which support good, 402, 9496.

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11.  Putting upon the golden altar a cloth of blue, covering that with a covering of sealskin, and putting in the staves thereof, denotes that the inmost worship of the Lord in the spiritual heaven, which is worship from charity, is protected in the same way, 9868, 9868, 9870, 9468, 402, 9496.

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12.  Taking all the vessels of the ministry with which they minister in the sanctuary, putting them in a cloth of blue, covering that with a covering of sealskin, and putting them on the frame or bar, denotes the protection of all ministering scientifics and doctrinals by which the inmost worship of the Lord is performed or promoted. 3079, 9868, 9870, 9468, 402, 9496.

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13.  Taking away the ashes from the altar, and spreading a purple cloth thereon, denotes that celestial good and truth are instrumental in the removal from spiritual worship of all those things which have served their purpose, 9946, 10017, 9723, and the retention of which would prevent progress; and in protecting that worship itself by the celestial love of good, 9467, 9868.

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14.  By all the vessels of the altar with which they minister about it, the firepans, the fleshhooks and the shovels and the basins, all the vessels of the altar, are denoted all things ministering to the worship of the Lord, 3079, 9572 ; by firepans and fleshhooks are denoted things having reference to love interior and exterior from the signification of fire and flesh, 934, 574; by shovels and basins are denoted what has reference to truth interior and exterior, 9724; by spreading over these a covering of sealskin is denoted protection by truths grounded in good, which are essential also in worship, 9468 ; and by putting in the staves thereof is denoted good and truth embodied in action, whereby the spiritual man is prepared to make progress, 9496.

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15.  This appears from considering that Aaron and his sons denote celestial love and its truths, 9946, 10017; that making an end of covering the sanctuary, and all the furniture of the sanctuary, denotes the protection of the true worship of the Lord and all things which minister thereto, 2576, 3210, 10340; that the camp setting forward, denotes progress in the spiritual life, 4236, 8181; that the sons of Kohath coming to bear the sanctuary, denotes that it is the function of the spiritual heaven and the spiritual man to promote such progress, ver. 2; that their not touching the sanctuary denotes that they cannot perform the functions proper to those in celestial love, nor can they realize the celestial things thereof, for that this would cause the destruction of their own life of charity, 10130, 2908; and that these things were the burden of the sons of Kohath in the tent of meeting, denotes that, nevertheless, spiritual love ministers to celestial love in the worship of the Lord and the work of salvation, ver. 2, 6390, 10242.

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16.  This is true, because by Eleazar is denoted spiritual truth immediately proceeding from celestial love, 9946, 10017; by the oil is denoted celestial good, 886; by the light is denoted truth, 3195; by the sweet incense is denoted what is grateful and acceptable in worship, 9475; by the meal offering is denoted worship from charity, 2177; by the anointing oil is denoted that which promotes the conjunction of goodness and truth, 9954; by the tabernacle is denoted everything in general having relation to worship; and by the sanctuary with all things in it, everything in particular, as well as all things ministering to worship, 3210.

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17.  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; by Aaron is denoted Divine Good, 9946; and by saying is denoted perception, 1791, 1822.

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18.  Not cutting off the tribe of the families of the Kohathites from among the Levites, denotes that all those who are in charity and the faith of charity, for the uses just described, are not to be separated from those in charity generally, chap 3:17, 29, 9684, 3875, 3877, 5302.

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19.  Doing thus to them in order that they may live and not die, denotes "in order that they may enjoy their specific good, without loss of spiritual life," 290, 2908; approaching to the most holy things, denotes when the spiritual minister in the holy worship from celestial love, 10021, 3210; Aaron and his sons denote celestial love and its truths, 9946, 10017, and their going in to the holy place denotes support by the influx of celestial love and its truths in worship, 9903; and Aaron appointing to the sons of Kohath their service and their burden, denotes that the Spiritual receive their love of use internal and external thence, 7038, 6390.

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20.  Their not going in to see the sanctuary even for a moment lest they die, denotes that still the Spiritual cannot come into the perception of good and truth enjoyed by the Celestial, nor ought they to aspire after such perception, lest they should lose their own proper life of charity, 9903, 2150, 3210, 2908.

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21.  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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22.  Taking the sum of the sons of Gershon by their fathers' houses by their families, denotes that those who are in the obscure good which constitutes the internal of the ultimate heaven both _as to interior and exterior things, are ordinated and arranged according to their quality, chap 3:17, 9960²⁰, 1463, 10217.

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23.  From thirty years old and upward until fifty years old, denotes as to quality with respect to truths leading to good and truths con firmed in good, because by thirty years old is denoted somewhat of combat, and thus the state of truth leading to good, and because fifty years old denotes fullness as to truths which are also full of goods', and thus a confirmed state as to truths, 5335, 9274, 2141; and all that enter in to wait upon the service, or warfare, to do the work in the tent of meeting, denotes in order that they may perform their function in regard to the worship of the Lord and the work of salvation, 5335, 7038, 3540³, ver. 3.

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24.  This being the service of the families of the Gershonites in serving and bearing burdens, denotes that this is the function of those in the internal of the ultimate heaven in the cultivation of good internal and external, chap 3:17, 7833, 7038, 6390.

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25.  The curtains of the tabernacle and the tent of meeting, denote the interior truths of faith which belong to those in the second heaven, and the exterior truths of faith which belong to those in the internal of the ultimate heaven respectively, 9595, 9615; the first covering named denotes external truths, and the covering of sealskin, external good, in the internal of the ultimate heaven, 9471, 9632; and the screen for the door of the tent of meeting denotes the appearances of truth which are the medium between the ultimate heaven and the second, 2576⁶, 9686.

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26.  The hangings of the court denote the truths of the ultimate heaven, and in this case of the external of that heaven, 9743; the screen for the door of the gate of the court denotes the doctrine of the Lord as to truth and as to good, 2356, and the guard lest there should be entrance by those not prepared, 9763; it is said "as to truth and as to good," because of the two expressions "door" and "gate," 683; which is by the tabernacle and by the altar round about, denotes also "as to truth and as to good," in regard to worship, 10242; the cords and the instruments of their service denote all inferior truths which minister thereto, 9854, 9011³, 7038; whatever shall be done with them denotes, evidently, some specific use, 9282; and their serving therein denotes that by them they worship, 7038.

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27.  At the commandment, or according to the mouth, of Aaron and his sons, denotes through the influx of celestial good and its truths, which is according to Divine Providence, 8560, 2951, 9946; the service of the Gershonites denotes the functions of those who are in the obscure good of the internal of the ultimate heaven, 7038, chap 3:17; in all their burden and in all their service, denotes in every act of external and internal worship, 6390, 7038; and "you shall appoint to them in charge all their burden, denotes that thus celestial love and its truths are present in things most external, 9946, 5288, 3382, 7038.

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28.  This being the service of the families of the sons of the Gershonites in the tent of meeting, denotes that these are the functions of those in the obscure good of the ultimate heaven in the worship of the Lord and the work of salvation, chap 3:17, 7833, 3540³, ver. 3; and their charge being under the hand of Ithamar the son of Aaron the priest, denotes that their ruling motive is the love of natural good received from the Lord and expressed with power in natural truth, 3382, 878, 9812, 725, 9946.

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29.  The sons of Merari numbered by their families by their fathers' houses, denotes that the ordination and arrangement of those in the external of the ultimate heaven is also according to exterior and interior good, 10217, chap 3:17, 7854, 7833.

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30.  From thirty years old and upward even to fifty years old, denotes with respect to truths leading to good and truths confirmed in good, because by thirty years old is denoted somewhat of combat, and thus the state of truth leading to good, and because fifty years old denotes fullness as to truths which are also full of goods, and thus a confirmed state as to truths, 5335, 9274, 2141; and every one that enters into the service to do the work of the tent of meeting, denotes with all who perform some function internal or external connected with the worship of the Lord and the work of salvation, 5335, 7038, 3540³. ver. 3.

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31.  This being the charge of their burden according to all their service in the tent of meeting, denotes that this is their office according to their function, 3382, 6390, 7038, 3540³; and the boards of the tabernacle, and the bars thereof, and the pillars thereof and the sockets thereof, denote the preservation of the Word in its ultimate form, according to appearances, and of all external worship in agreement therewith, involving the preservation of good and truth on the ultimate plane, because the boards denote the good which supports heaven, 9634; the bars denote the power of good by truths, 402⁴, 9496³; and the pillars and sockets denote the ultimate good and truth by which the church is supported, 9757.

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32.  The pillars of the court round about and their sockets, denote all the truths by which such external worship is supported, 9741, 9757; the pins and the cords denote the conjunction of these things with what is internal, and the confirmation of such support and conjunction in every sphere as to particulars, 9854, 9777; all their instruments with all their service, denotes "those things intellectual and voluntary by means of which the regeneration of man is promoted, such as worldly knowledges and merely natural uses," 5948, 5949, 3409, chap 3:36; and "by name you shall appoint the instruments of the charge of their burden," therefore denotes that according to the specific quality of each individual, so shall his office and his uses be, 144, 3382, 6390.

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33.  This being the service of the families of the sons of Merari, denotes that these are functions of those in the external of the ultimate heaven, 7833, chap 3:17, 7854, 7038; according to all their service in the tent of meeting, denotes in the worship of the Lord and the work of salvation, 7038, 3540³, ver. 3; and under the hand of Ithamar the son of Aaron the priest, denotes that their ruling motive, also, shall be the love of natural good received from the Lord, and expressed with power in natural truths, 878, 9812, 725, 9946.

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34.  By Moses and Aaron and the princes of the congregation are denoted Divine Truth and Divine Good, as expressed in the primary truths of the church, 7010, 9946, 1482; by numbering are denoted ordination and arrangement, 10217; and by the sons of the Kohathites according to their families and their fathers' houses, are denoted those who constitute the middle or spiritual heaven as to externals and internals, ver. 2, 9684, chap 3:17, 7833.

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35.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered upon the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 5335, 7038, 3540³, ver. 3.

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36.  Those that were numbered of them by their families being two thousand seven hundred and fifty, denotes that their quality according lo ordination and arrangement is fullness of the conjunction of good and truth, a holy state according to good, and fullness as to truths, because numbering denotes ordination and arrangement, 10217; by their families denotes quality as to varieties of good, 7833; two denotes the conjunction of good and truth, hence two thousand does the same, 5194; seven denotes a holy state as to good, and hence so does seven hundred, 716; and fifty denotes fullness as to truths, 2141.

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37.  These being they that are numbered of the families of the Kohathites, denotes that such is the ordination and arrangement of those in the spiritual heaven, 10217, ver. 34; all that did serve in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 5335, 7038, 3540³, ver. 3; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 7010, 9946; and according to the commandment of the Lord by the hand of Moses, denotes through influx from the Lord, and by the power of the Divine Law, 5486, 878, 7463.

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38.  Those that were numbered of the sons of Gershon, denote the ordination and arrangement of those who constitute the internal of the ultimate heaven, 10217, ver. 27; and by their families, by their fathers' houses, denotes according to externals and internals, 7833.

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39.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered into the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, ver. 30.

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40.  Those that were numbered of them by their families, by their fathers' houses, denotes quality externally and internally, 10217, ver. 27, 7833; and two thousand six hundred and thirty denotes conjunction as to good and truth, a full course of temptations, and relative fullness as to truths, 5194, 737, 5335.

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41.  These being they that were numbered of the families of the sons of Gershon, denote that such is the ordination and arrangement of those in the internal of the ultimate heaven, 10217, ver. 27; all that did serve in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 5335, 7038, 3540³, ver. 3; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 7010, 9946; and according to the commandment of the Lord, denotes according to influx from the Lord, 5486.

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42.  Those that were numbered of the families of the sons of Merari, denotes the ordination and arrangement of those who constitute the external of the ultimate heaven, 10217, ver. 29; and by their families, by their fathers' houses, denotes as to externals and internals, 7833.

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43.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered into the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, ver. 30.

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44.  Those that were numbered of them by their families being three thousand and two hundred, denotes that their quality according to their general principle of external good, is completeness as to good of their degree, and the conjunction of truth therewith, 10217, ver. 29, 7833, 10492, 5194.

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45.  These being they that were numbered of the families of the sons of Merari, denotes the ordination and arrangement of those In the external of the ultimate heaven, 10217, ver. 29; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 7010, 9946; and according to the commandment of the Lord by the hand of Moses, denotes by influx of Divine Good from the Lord operating by Divine Truth, 5486, 878, 7010.

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46.  All those that were numbered of the Levites, whom Moses and Aaron and the princes of Israel numbered by their families, by their fathers' houses, denotes the quality of all those who are ordinated and arranged by Divine Truth and Divine Good, and the co-operation of the primary truths of the church, or those in such truths, and who are in charity according to externals and internals, 10217, 3875, 7010, 9946, 1482, 7833.

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47.  From thirty years old and upward even to fifty years old, denotes from those who are in a state of truth leading to good, to those who are in truth confirmed in good, ver. 30; every one that entered in to do the work of service and the work of bearing burdens in the tent of meeting, denotes all who are capable of performing some use in connection with the worship of the Lord and the work of salvation, internal or external, ver. 30, 6390.

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48.  Those that were numbered of them being eight thousand and five hundred and four score, denotes that their quality is a new state of life through regeneration, fullness as to truths and fullness of conjunction both as to good and truth mutually and reciprocally, 10217, 2044, 10253, 7284. It is to be remembered here that two forties, or four score, involves fullness of victory in temptation, and thence fullness of reciprocal conjunction because the fundamental number two denotes conjunction, and forty denotes temptations, 5194. 730.

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49.  Being numbered according to the commandment of the Lord, or according to the mouth or word of the Lord, denotes that this ordination and arrangement is entirely from the Lord by Divine Truth, 10217, ver. 27; by the hand of Moses denotes by Divine Truth in its power, 878, 7010; every one according to his service and according to his burden, denotes the quality of each individual known both as to interior and exterior uses, 7038, 6390; and thus being numbered by Moses, as the Lord commanded Moses, denotes that such ordination and arrangement are the effect of influx and correspondence, wherein is exhibited the power of Divine Truth, or the Divine Omnipotence, 10217, 7010, 5486.

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Discussion

We may commence our review of this chapter by referring to two little matters, one connected with the numbering of the Levites, and the other with the age at which they were required to begin their service in the Tabernacle. In ver. 39 of the last chapter it is said that the number of Levites was exactly twenty-two thousand; this was two hundred and seventy-three less than the total number of firstborn male Israelites; and each of the two hundred and seventy-three was required to pay a redemption price of five shekels to Aaron, because there were no Levites to represent them. But it appears, also, that the actual sum total of the Levites, obtained by adding together the full numbers of Gershonites, Kohathites, and Merarites as given in vers. 22, 28 and 34 respectively, was twenty-two thousand three hundred; and commentators have had differences of opinion as to how this discrepancy is to be accounted for. Some suppose, therefore, that by a mistake in the manuscripts, or in the printing of the Hebrew, the number of the Kohathites is given as eight thousand six hundred instead of eight thousand three hundred; and others consider that the odd three hundred Levites were the firstborn males of that tribe, who already belonged to the Lord according to the general law concerning the firstborn (Exod 13:2, 12, 13), and that, therefore, they could not be counted as Levites who should stand for Israelite firstborn. And in this opinion we are told that most Jewish and Christian commentators agree. And although neither of these suppositions may be really correct, yet we are disposed to think the second is so, because there must have been a certain proportion of firstborn males among the Levites, and it is reasonable to suppose that they were the odd three hundred; and, besides, if this had not been the case, those Israelites who were required to pay the redemption money would have had just cause to complain that the number of Levites was actually in excess of the firstborn males among the Israelites. Moreover, the correspondence of the twenty-two thousand is exactly according to the requirement of the internal sense, and so, also, is the number two hundred and seventy-three, and the number of shekels paid.

But now with regard to the age at which the Levites were appointed to commence their service, we find that in the last chapter it is said to have been from thirty years, and in this the same, while yet in chap. viii. it is said to have been at twenty-five years; and this is explained by most commentators by considering that they may have been enjoined to commence their lighter duties at the age of twenty-five, but their heavier work not until the age of thirty. And, also, we shall see again, when we come to study chapter viii., that the correspondence of the number twenty-five "is harmonious with the series in the internal sense there.

Taking now the first section of our chapter, let us consider its particular teaching. It describes the functions of those in the spiritual heaven, as distinguished from the functions of those in charity generally. For it must be clear to the reflecting mind that in each heaven specific uses are performed for the benefit of the whole, and that, indeed, each angel has his specific function. Uses are those things which each is able to do for the good of all, and which all together are able to do for the good of each; and thus there is no selfishness in the love of uses. But the uses of those who are in charity generally are various according to the heaven to which they may belong, while the uses of those who are in charity in the spiritual heaven have a relation, as it is said, to the most holy things (ver. 4), that is, the spiritual heaven supports and protects the celestial heaven, from which it derives its life and activity. And as Aaron and his sons belonged to the family of the Kohathites, and yet were distinguished from them as priests, we see how they could at the same time represent those of the spiritual heaven and the celestial, while the rest of the Kohathites could only represent the spiritual heaven, and could not perform the duties of those represented by the priests (ver. 15).

Next we have to consider carefully the order of the various coverings, and to observe the guiding principle, namely, that exterior things were signified by those which covered, 9468². For a term often has its meaning modified, according to the position in which it occurs. Thus, for example, the covering of sealskin, in ver. 6, denotes interior appearances of truth and good, but in ver. 8, exterior, or natural truth and good; and so, again, the cloth of scarlet in ver. 8 denotes spiritual truth and good, 4922⁴, and we learn in another place that it denotes not only this, but the external good of the celestial kingdom or church, or mutual love, or celestial truth, which different meanings may seem inconsistent, unless we observe the connection in which the term is applied as well as the position in which it is placed. And besides this, it may be added that, from a certain point of view, what is external in the celestial heaven is internal in the spiritual heaven, for mutual love is really charity as it is manifested in the former, while spiritual good is also charity as manifested in the latter. These remarks, therefore, have been made, not only to account for the apparent difficulty in respect to the part of our chapter we are now studying, but also with regard to similar things in the Writings generally.

But having seen what is the particular use which the spiritual man and the spiritual heaven perform with regard to the celestial, as represented by the Kohathites, we have to notice one or two interesting points about them which yet remain. It is clear from the literal sense that they were distinguished from the other two divisions of the tribe of Levi in a particular way, because from them sprang Aaron and Moses, but it is not so evident, in that sense, why it is said they were not to be cut off from the Levites. But the series of the internal sense shows the reason, to which it may be added that a great practical lesson is here involved. For the man of the church is thereby cautioned that he ought not to separate intelligence and love in himself, or, in other words, faith from charity. Now we know this has been done doctrinally in former churches; but, also, we ought to know that we are disposed to do it in our daily life, by sometimes being too much swayed by our reasoning powers, and at others by our impulses. Let us, therefore, carefully guard against this. And, on the other hand, let us encourage the influx of good affections, as represented by Aaron and his sons going in and appointing to each of the Kohathites his duty, being well assured that good work done from the promptings of love and guided by a discriminating enlightenment, such as is represented in this series by the office of Eleazar the priest, is really the best kind of work, and promotes the making perfect of the spiritual man so that he gains, in the end, his true heavenly quality, which is, as we have seen, "fullness of the conjunction of good and truth; a holy state, according to good; and fullness as to truths" (ver. 36); and in him adequately developed.

And in proceeding to study what relates to the other two divisions of the Levites in this chapter, we notice in the first place that they properly represent the Internal and External of the ultimate heaven respectively, or the man of the external church; and it is well to observe here that their functions, like those of the spiritual man, include a capacity to understand, and, by their obedience, to support and preserve the holy truths and affections of those in a higher heaven than their own. And thus we find that it was the duty of the Gershonites, in the journeyings of the Israelites, to carry the curtains of the tabernacle, as well as those of the tent of meeting, these signifying, not any of the truths relating to their own degree, but rather those referring to the spiritual heaven; while, in the same way, it was the duty of the Merarites to carry the boards of the tabernacle, its bars, its pillars, and its sockets, which, taken altogether, denote what relates to the good and truth of the ultimate sense of the Word, and thus to something higher than merely natural truth or science. Now, this wonderful capacity of man generally, that his perceptions of what is good and true and beautiful on that account, shall be higher than his state as to spiritual life, is of the Divine Mercy in order that he may be reformed and regenerated, and so advance into the realization of his inmost heavenly state. And now, as in the case of the middle heaven, there is influx from the celestial heaven, so in that of the ultimate; also, in order to show that the Lord's life, as it flows into man through all the heavens, and consequently through all the degrees of the human mind, puts on a quality according to the degree and the state, we are taught that in each heaven there is a distinct governing principle represented respectively by Aaron, Eleazar and Ithamar. For celestial love, or love to the Lord, is denoted by Aaron; spiritual love, or charity to the neighbour, is signified by Eleazar; and natural love front the Lord, as manifested in obedience, is represented by Ithamar. And, moreover, all duties assigned to the Gershonites and Merarites are representative of the uses of external worship, and the description shows the importance of it. Primarily, by external worship is meant the worship of a good life as the outward expression of internal worship, or of genuine love and faith ; but in a secondary sense that also is called external worship which consists in the prayers and praises accompanied by the reading of the Word and by instruction therefrom, which takes place in the sanctuary on the Sabbath; and this, indeed, ought to be attended to with care as the means of stimulating to a good life, and also as the natural effect of it. Thus, then, those things which formed the work of the Merarites about the tabernacle and the tent of meeting, and in connection with the moving of the Israelites from one place to another, had, as it were, a double representation.

It now only remains, therefore, in order to conclude our notes on this chapter, to say a little on the quality of the external church, as expressed correspondentially by the numbers of the Gershonites and Merarites. That quality is conjunction with the Lord through the internal church, after a full course of temptations, resulting in the complete and perfect life. And particularly here we desire again to intensify the thought, that this conjunction, with the means by which it is acquired, and the result, as realized in a perfectly harmonious state, is effected in the proprium, or proper life, of the regenerated man. Being, in short, an individual distinct from the Lord, and thus finite, and yet being a continual receptacle of life from the Lord, he must for ever act as from himself. And it is therefore right for us to consider carefully the distinction between the corrupt proprium into which we are born, which is essentially selfishness, and the heavenly proprium, which we receive from the Lord, and which, therefore, is not selfishness, but the love of being useful in such a particular way, that no other human being will ever be capable of supplying our place in the grand order of the heavens. There is a sense, then, in which we may profitably reflect that heaven cannot do without us, in order that we may be stimulated In our heavenly life.

It would be a great mistake if, when we thought that of ourselves we are nothing but evil, humility required us to include in the thought the conception that, as individuals distinct from the Lord, we are nothing but evil; for if that were true, then heaven itself would be nothing but evil; and, indeed, every created thing, as being distinct from the Lord, would be nothing but evil. But this is evidently absurd, since creation is from the Lord, and therefore everything created is nothing but good (Gen 1:31). But what humility requires of us is, to acknowledge that we become nothing but evil by actually ascribing our life to ourselves, because it appears to be our own by virtue of our individuality. Evil is therefore entirely the result of the abuse of the freedom which our individuality, as human beings, carries with it; and since we have all thus abused our liberty, and hence have needed to be regenerated, and it is not possible for any state in which we have been ever to be altogether obliterated, we may see why and how it is true, that even heaven itself is not pure in the sight of the Lord, while yet our fully regenerated life is not an impure life; or, in other words, why we are nothing but evil as to our merely natural proprium, and yet may have a new and heavenly proprium from the Lord which is not evil, and which, in its first formation with us, is the ultimate truth of the Word of the Lord, denoted by a rib built into a woman, 151. Let us study this subject well, and then we shall see that, from its beginning, our new life, by regeneration, is not the selfish life or proprium, either as to its internal or external degree; and that when regeneration is completed, the external man, on that account, becomes fully conjoined with the internal. And do not let us imagine that the rib built into a woman in us, is the selfish life regenerated, for this cannot be, although "to build signifies to raise up that which is fallen," because what is fallen and what is raised up is the man himself as to his individuality, which remains, notwithstanding regeneration.