Verses 25-27. And Moses said, Eat ye this today, because today is a Sabbath to Jehovah, today ye shall not find it in the field. Six days ye shall gather it, and on the seventh day is the Sabbath, it shall not be in it. And it was on the seventh day, there went out some of the people for to gather, and they found none. "And Moses said," signifies information concerning this matter; "Eat ye this today," signifies appropriation to eternity; "because today is a Sabbath to Jehovah," signifies because good has been conjoined with truth by the Lord; "today ye shall not find it in the field," signifies that then good shall no longer be acquired by means of truth; "six days ye shall gather it," signifies the reception of truth before it is being conjoined with good; "and on the seventh day is the Sabbath," signifies that afterward there is conjunction; "it shall not be in it," signifies that no longer shall there be good by means of truth; "and it was on the seventh day," signifies a state of conjoined good and truth; "there went out some of the people for to gather, and they found none," signifies that they desired to acquire, but it was not possible.
And Moses said. That this signifies information concerning this matter, is evident from the signification of "saying," as involving what follows, here information about the manna, that they would not find it on the Sabbath day.
Eat ye this today. That this signifies appropriation to eternity, is evident from the signification of "eating," as being appropriation (see n. 3168, 3513, 3596, 4745); and from the signification of "today," as being to eternity (n. 2838, 3998, 4304, 6165, 6984).
Because today is a Sabbath to Jehovah. That this signifies because good has been conjoined with truth by the Lord, is evident from the signification of "the Sabbath," as being the conjunction of good and truth (of which above, n. 8495); and from the signification of "today," as being to eternity (of which just above, n. 8503); that "Jehovah" in the Word denotes the Lord, has been frequently shown above.
Today ye shall not find it in the field. That this signifies that then good shall no longer be acquired by means of truth, is evident from the signification of "not finding," when predicated of the good which is obtained by means of truth, as being to acquire no longer; and from the signification of "field," as being man, here the mind of the man in which good is implanted by means of truth; for man is called "a field" from the fact that he receives the truths of faith, which are seeds, and brings forth the fruits of the seeds, which are goods. [2] How the case herein is shall be briefly told. Before regeneration man acts from truth, but through it good is acquired; for truth becomes good with him when it becomes of his will, and thus of his life; but after regeneration he acts from good, and through it truths are procured. To make this still clearer: Before regeneration man acts from obedience; but after regeneration from affection. These two states are inverse to each other; for in the former state truth rules, but in the latter good rules; or, in the former state man looks downward or backward, but in the latter upward or forward. [3] When a man is in the latter state, that is, when he acts from affection, he is no longer allowed to look back, and to do good from truth, for at that time the Lord flows into the good with him, and leads him by means of the good. If at that time he were to look back, or were to do good from truth, he would act from his own; for he who acts from truth leads himself, whereas he who acts from good is led by the Lord. This is what is meant by these words of the Lord: When ye see the abomination of desolation, let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return back to take his garments (Matt. 24:15, 17, 18). In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever is in the field, let him likewise not turn back to the things behind him. Remember Lot's wife (Luke 17:31, 32). (How the case is further with these things see what has been unfolded above, n. 3652, 5895, 5897, 7923, and what will be unfolded below, n. 8506, 8510.) These are the things which in the internal sense are signified by the words that "the manna would not be found in the field on the seventh day," and "that there went out some of the people for to gather and they found none."
Six days ye shall gather it. That this signifies the reception of truth before it is being conjoined with good, is evident from the signification of "six days," as being states of combat and of labor (see above, n. 8494), here a state of the reception of truth, or a state when good is acquired through truth (n. 8505), for in this state there are labor and combat. In this state man is let into temptations, which are combats with the evils and falsities in him; and then the Lord fights for the man and also with him. But after this state there is a state of the conjunction of good and truth, thus at that time a state of rest for the Lord also. This state is what was represented by the rest on the seventh day, or day of the Sabbath. That the Lord then has rest, is because when good has been conjoined with truth, the man is in the Lord, and is led by the Lord without labor and combat. This state is what is meant by the second state, treated of above, n. 8505.
And on the seventh day is the Sabbath. That this signifies that afterward there is conjunction, is evident from the signification of "the seventh day" or "the Sabbath," as being the conjunction of good and truth (see n. 8496).
It shall not be in it. That this signifies that no longer shall there be good by means of truth, is evident from what has been unfolded above (n. 8505).
And it was on the seventh day. That this signifies a state of conjoined good and truth, is evident from the signification of "the seventh day" or "Sabbath," as being the conjunction of good and truth (as above, n. 8507).
There went out some of the people for to gather, and they found none. That this signifies that they desired to acquire, but it was not possible, is evident from what was unfolded above (n. 8505). It is there made plain what it is to act from the truth which is of faith, and what from the good which is of charity, namely, that he who acts from the truth which is of faith is not yet in the order of heaven, but that he who acts from the good which is of charity is in this order. For the order in which man is led by the Lord is by man's willing, consequently by means of good, for this is of the will, and then his understanding ministers, consequently truth, for this is of the understanding. When this state is attained, then is "the Sabbath;" for then the Lord has rest; this state comes forth when good has been conjoined with truth. That this state is the Lord's "rest," can be seen from the fact that Jehovah, or the Lord, after the creation and labor of six days, on the seventh day rested from all His work (Gen. 2:2). This state is the state of heaven; consequently heaven itself is called a "Sabbath," or in heaven there is said to be a "perpetual Sabbath." That by the creation in the first chapter of Genesis is meant a new creation or regeneration, and that by the six days in that chapter are meant temptations and combats, see what has been unfolded at chapters 1 and 2.
Verses 28-31. And Jehovah said unto Moses, How long do ye refuse to keep My commandments and My laws? See ye, because Jehovah hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days; rest ye everyone in his place, let no one go forth from his place on the seventh day. And the people rested on the seventh day. And the house of Israel called the name of it Manna; and it was like coriander seed, white; and the taste of it was like that of a cake in honey. "And Jehovah said unto Moses," signifies the appearing of the Divine obscured; "How long do ye refuse to keep My commandments and My laws?" signifies on account of their not acting according to Divine order; "see ye," signifies that they should pay attention and reflect; "because Jehovah hath given you the Sabbath," signifies the conjunction of good and truth by the Lord; "therefore He giveth you on the sixth day the bread of two days," signifies that on this account even to the end of the former state He gives as much good through truth as will afterward effect this conjunction; "rest ye everyone in his place," signifies a state of peace; "let no one go forth from his place on the seventh day," signifies that they must then remain in this state; "and the people rested on the seventh day," signifies a representative then of the conjunction of good and truth in a state of peace; "and the house of Israel called the name of it Manna," signifies its quality in respect to them; "and it was like coriander seed, white," signifies the truth therein that it was pure; "and the taste of it was like that of a cake in honey," signifies that the good was delightful because it had been made good from truth by means of delight.
And Jehovah said unto Moses. That this signifies the appearing of the Divine obscured, is evident, from the signification of "Jehovah said," as involving what follows, here that they did not keep His commandments and laws, thus that the appearing of the Divine among them was obscured. For this takes place when anyone does not live according to the Divine commandments; because when anyone does live according to them, he lives according to Divine order, inasmuch as the Divine commandments are truths and goods which are in conformity with order; and when anyone lives according to order, he then lives in the Lord, because the Lord is order itself. From this it follows that he who does not live according to the commandments and laws which are of Divine order, does not live in the Lord, consequently that then the Divine is obscured with him. By living according to order is here meant to be led by the Lord through good, but to live not as yet according to order is to be led through truth; and when man is led through truth, the Lord does not appear to him; and therefore the man then walks in the dark, in which he does not see good. It is different when a man is led through good. He then sees in the light.
How long do ye refuse to keep My commandments and My laws? That this signifies on account of their not acting according to Divine order, is evident from what has just been unfolded (n. 8512). That it may be known what it is to act according to Divine order, and what not to act according to it, something further shall be said. Everything that is done according to Divine order is inwardly open even to the Lord, and thus has heaven in it; but everything that is not done according to Divine order is inwardly closed, and thus has not heaven in it. [2] Therefore Divine order is for the Lord to flow in through the interiors of man into his exteriors, thus through the will of man into his action. This takes place when the man is in good, that is, when he is in the affection of doing good for the sake of good, and not for the sake of himself. When a man does good for the sake of himself, and not for the sake of good, his interiors are closed, and he cannot be led of the Lord by means of heaven, but he is led by himself. The love determines by whom he is led, for everyone is led by his love. He who loves himself more than his neighbor, leads himself; but he who loves good is led by good, consequently by the Lord from whom is good. [3] From all this it can be seen what the difference is between living according to order, and not living according to it. How a man must live for it to be according to order, the Word teaches, and the doctrine of faith from the Word. He who does not look beyond external things cannot possibly apprehend this; for he knows not what that which is internal is, scarcely that there is anything internal, and still less that this internal can be opened, and that when it is opened, heaven is therein. The intelligent of the world are especially in this ignorance, and those of them who hold that there is something internal, nevertheless have no idea, or a fatuous idea, about it. Hence it is that they believe but little, and moreover apply their knowledges to confirm that all things are of nature.
See ye. That this signifies that they should pay attention and reflect, is evident from the signification of "seeing," as being to understand (see n. 2325, 3863, 4403-4421, 5114); consequently as being to perceive (n. 2150, 3764, 4567, 4723, 5400); and also to reflect (n. 6836, 6839).
Because Jehovah hath given you the Sabbath. That this signifies the conjunction of good and truth by the Lord, is evident from the signification of "the Sabbath," as being the conjunction of good and truth (see n. 8495); that it is by the Lord is signified by "Jehovah hath given," for "Jehovah" in the Word denotes the Lord.
Therefore He giveth you on the sixth day the bread of two days. That this signifies that on this account even to the end of the former state He gives as much good through truth as will afterward effect this conjunction, is evident from the signification of "the sixth day," as being the end of a former state (see n. 8421); from the signification of "the manna," which here is "the bread," as being the good of truth (n. 8462, 8464); and from the signification of "the Sabbath," for which also the manna was given on the sixth day and thus the bread of two days, as being the conjunction of good and truth (n. 8495). It was shown above that as by "the Sabbath" was signified the conjunction of good and truth, therefore by "the manna not being found on the seventh day" is signified that when a man is in this conjunction he acts from good, and no longer from truth, and also that he must not act from truth any longer (n. 8510). [2] But as this appears a paradox, it may be further unfolded in a few words. Everyone ought to be led to Christian good, which is called "charity," through the truth of faith; for the truth of faith will teach not only what charity is, but also what its nature must be; and unless he learns this first from the doctrine of his church (for he cannot possibly know it from himself), he cannot be prepared and thus adapted to receive this good. For example: he must know from the doctrine of faith, that it is not of charity to do what is good for the sake of self, or for the sake of recompense, thus not to merit salvation through works of charity; he must also know that all the good of charity is from the Lord, and nothing at all from self; besides many other things which instruct what charity is, and what its quality must be. From these considerations it can be seen that a man cannot be led to Christian good except through the truths which are of faith. A man must know further that truths do not of themselves enter into good, but that good adopts truths and adjoins them to itself; for the truths of faith lie in the memory of a man as in a field extended beneath the interior sight. Good from the Lord flows in through this sight, and chooses from them, and conjoins with itself, the truths which are in agreement with it. The truths which lie beneath cannot flow into the good which is above; for it is quite contrary to order, and even impossible, for the lower to flow into the higher (n. 5259). [3] From all this it can now be known how Christian good is born with a man when he is being regenerated, and therefore also what must be the quality of the man when he has been regenerated, namely, that he acts from good, but not from truth; that is, that he is led of the Lord by means of good, and no longer by means of truth; for he is then in charity, that is, in the affection of doing this good. All who are in heaven are so led, for this is according to Divine order; and thus all things which they think and act flow as it were spontaneously and from freedom. It would be quite different if they were to think from truth and to act from it; for then they would think whether a thing ought to be so done, or not, and they would thus come to a standstill in every detail, and thereby would obscure the light they have, and finally they would act according to those things which they themselves love, thus according to influx from those things which favor their loves, which is to be led by themselves, and not by the Lord. From all this it is again evident what it is for good to be no longer acquired by means of truth, which is signified by their "gathering the manna for six days, and not finding it on the seventh" (see n. 8505, 8506, 8510).
Rest ye everyone in his place. That this signifies a state of peace, is evident from the signification of "resting," as being a state of peace (see n. 8494). That they were to rest on the Sabbath day and do no work then, not even kindle a fire, nor prepare for themselves what they were to eat, was representative of a state of peace, in which the conjunction of good and truth is effected by the Lord; for all the conjunction of good and truth is effected in this state. When a man is in a state of peace, he is then also led of the Lord by means of good; if a man were then to lead himself, even by means of truth, he would dissipate the state of peace, and so there would be no conjunction (see just above, n. 8516).
Let no one go forth from his place on the seventh day. That this signifies that they must then remain in this state, is evident from what was unfolded above (n. 8494, 8517).
And the people rested on the seventh day. That this signifies a representative then of the conjunction of good and truth in a state of peace, is evident from what was said above (n. 8494, 8517).
And the house of Israel called the name of it Manna. That this signifies its quality in respect to them, is evident from the signification of "a name" and of "calling a name," as being the quality of the thing (see n. 144, 145, 1896, 2009, 2724, 3006, 3421, 6674). (That it was called "manna" from not being known, and that it denotes the good of truth, which is the good of those who were of the spiritual church, may be seen above, n. 8462, 8464.)
And it was like coriander seed, white. That this signifies the truth therein, that it was pure, is evident from the signification of "seed," as being the truth of faith (see n. 255, 1940, 2048, 3038, 3310, 3373). It is said "like coriander seed," because this is white; for "white" is predicated of truth, and truth is also represented as white (n. 3301, 3993, 4007, 5319). The good of truth, which is signified by "the manna," is now described, both what the quality of the truth therein is, and what the quality of the good therein is. The quality of the truth is described by its being "like coriander seed, white," and the quality of the good by "the taste of it being like that of a cake in honey." [2] The good of truth, which is the good with those who are of the Lord's spiritual kingdom, is quite different from the good which is with those who are of the Lord's celestial kingdom. The good of truth which is with those who are of the spiritual kingdom is implanted in the intellectual part, for there is formed by the Lord in this part a new will, which is that the man wills to do according to the truth that he has drawn from the teaching of his church; and when he wills and does this truth, it becomes with him good, and is called "spiritual good," and also "the good of truth." That this is really truth, he indeed believes, because he has faith from the teaching; but he has no perception whether it is true, unless he may seem to himself to have it from the fact that he has confirmed it with himself, partly from the sense of the letter of the Word, and partly from the fallacies of ideas that favor his received opinion; not considering that there is nothing which cannot be confirmed, even falsity itself, so as to appear like truth (n. 4741, 5033, 6865, 7012, 7680, 7950). Hence it is, that all of every faith believe their own dogmas to be true, even the Socinians, and also the Jews themselves. [3] From all this it is evident what is the quality of the truth which is turned into good in the case of many who are of the church. None of these can see whether the teaching of their church is true, except those who are in the affection of truth for the sake of the uses of life. They who have this end in view are continually enlightened by the Lord, not only during their life in the world, but also afterward. These alone are they who can receive; for the Lord leads them by means of good, and by means of it gives them to see truth, and thus to believe. From all this it is evident what is the source and what the quality of the good with those who are of the Lord's spiritual kingdom. But the good with those who are of the Lord's celestial kingdom is not implanted in the intellectual part, but in the will part. They who are in this good know from internal perception, which is from the Lord, whether a thing is true. (On these two kinds of good, and the difference between them, see n. 2046, 2088, 2227, 2669, 2715, 2718, 3235, 3240, 3241, 3246, 4138, 4493, 5113, 6500, 6865, 7233, 7977, 7992.)
And the taste of it was like that of a cake in honey. That this signifies that the good was delightful because it had been made from truth by means of delight, is evident from the signification of "the taste" [saporis], as being predicated of the delights that belong to good, because it corresponds to the delight of growing wise [sapiendi] (see n. 3502, 4793); from the signification of "a cake," as being spiritual good (see n. 7978); and from the signification of "honey," as being natural delight (n. 5620, 6857). From all this it follows that "the taste of it was like that of a cake in honey" signifies the good which is delightful because made from truth by means of delight. The source and method of arising, and thus the nature, of spiritual good are here described, namely that in its first origin it is truth, and that it is made good by the fact that it comes into act from the will, thus from affection; for whatever man wills from affection is perceived as good. But this good cannot arise except through the delights that are of the natural man. The spiritual man is introduced by means of these, and when he has been introduced, he has a consequent sense of this good. This then is what is signified by "the taste of the manna was like that of a cake in honey."
Verses 32-34. And Moses said, This is the word which Jehovah hath commanded, Fill an omer with it to be kept for your generations, to the end that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt. And Moses said unto Aaron, Take an urn, and put the omer full of manna therein, and lay it up before Jehovah, to be kept for your generations. As Jehovah commanded Moses, and Aaron laid it up before the Testimony to be kept. "And Moses said, This is the word which Jehovah hath commanded," signifies a mandate; "Fill an omer with it," signifies the highest degree of power; "to be kept for your generations," signifies which is for those who are of the spiritual church; "to the end that they may see the bread wherewith I fed you in the wilderness," signifies the good of truth when in a state of temptations; "when I brought you forth from the land of Egypt," signifies after they had been liberated from infestations; "and Moses said unto Aaron," signifies influx; "Take an urn," signifies truth; "and put the omer full of manna therein," signifies good therein as much as it will hold; "and lay it up before Jehovah," signifies that it may be in the presence of the Divine; "to be kept for your generations," signifies that it may be the measure for those who are of that spiritual church; "as Jehovah commanded Moses," signifies according to the mandate; "and Aaron laid it up before the Testimony to be kept," signifies that it was in the presence of the Divine.
And Moses said, This is the word which Jehovah hath commanded. That this signifies a mandate, is evident from the signification of "the word which Jehovah hath commanded" as being a Divine mandate (see above, n. 8466).
Fill an omer with it. That this signifies the highest degree of power, is evident from the signification of "an omer," as being sufficient, and power (see n. 8468, 8473); and as "an omer" denotes sufficient, or as much as one person has, so also it denotes his highest degree of power.
To be kept for your generations. That this signifies which is for those who are of the spiritual church, is evident from the signification of "generations," as being those things which are of faith and charity (see n. 613, 2020, 2584, 6239), and therefore, in a determinate sense, those who are of the spiritual church, because it is they who are in faith and charity, and who are represented by the sons of Israel, whose "generations" are here meant. "To be kept for them" signifies to be for a memorial.
To the end that they may see the bread wherewith I fed you in the wilderness. That this signifies the good of truth when in a state of temptations, is evident from the signification of "the manna," which here is "the bread," as being the good of truth (see n. 8462, 8464); and from the signification of "the wilderness," as being a state of undergoing temptations (see n. 8098).
When I brought you forth from the land of Egypt. That this signifies after they had been liberated from infestations, is evident from the signification of "bringing forth," as being to liberate; and from the signification of "the land of Egypt," as being infestations (see n. 7278). That "the land of Egypt" denotes infestations is because by "the Egyptians and Pharaoh" are signified those who infested the upright in the other life, and who also at this day infest them (n. 7097, 7220, 7228, 7317, 8148).
And Moses said unto Aaron. That this signifies influx, is evident from the signification of "saying," when by the internal Divine truth, which is represented by Moses, to the external truth Divine, which is represented by Aaron, as being influx; for Divine influx takes place through the truth which proceeds immediately from the Lord into the truth which proceeds mediately. (That Moses and Aaron in the representative sense denote these truths, see above, n. 7009, 7010, 7382.)
Take an urn. That this signifies truth, is evident from the signification of "an urn," as here being truth. That "an urn" denotes truth, is because it was the vessel which received the manna, by which is signified good, and all truth is as a vessel for good; hence also by "vessels" in general are signified truths (n. 3068, 3079, 3316, 3318), and consequently by "vessels" in particular, and here by "an urn." That truths are recipient vessels for good may be illustrated by various things in nature-as by light, which is recipient of the heat from the sun, the light signifying truth, and the heat in the light signifying good. So it is with truth and good. It is similar with a garment in respect to the body, and with the body in respect to the soul; also with a blood-vessel and a fiber in respect to the blood and animal spirit enclosed therein; so also with the lungs in respect to the heart, consequently with the respiration of the lungs in respect to the pulse of the heart; in a word, with every organic form of the body in respect to the life which is therein. From these comparisons it can be seen what is the quality of truth without good, or what is the quality of faith without charity, namely, that it is like the organic forms of the body without life; that it is like the respiration of the lungs without the pulse of the heart, or like the lungs without the heart; and that it is like a blood-vessel and a fiber without blood and animal spirit; also like a body without a soul; consequently that it is like something inanimate; and if evil instead of good be therein it is like a carcass.
And put the omerful of manna therein. That this signifies good therein as much as it will hold, is evident from the signification of "the omerful," namely, as much as it will hold; and from the signification of "the manna," as being spiritual good, or the good of truth (see n. 8462, 8464).
And lay it up before Jehovah. That this signifies that it may be in the Divine presence, is evident without explication.
To be kept for your generations. That this signifies that it may be the measure for those who are of that spiritual church, is evident from the signification of "an omer of manna," which was laid up to be kept, as being as much as is sufficient (see n. 8468), thus also a measure, namely, of the amount of good this church had. (That "your generations" denotes those who are of the spiritual church, see n. 8526.) As regards the measure or degree of good that belongs to a church, be it known that goods in the other life vary in quality and in quantity, and that they are determined for everyone during his life in the world; they are determined according to the quality and quantity of each person's faith and charity in his life. When the Lord grants, the quality and quantity of the good of everyone in the other life is manifested before the angels; for it can be presented to view in the light of heaven, but not in the light of the world. The case is the same in general, namely, in respect to the good of the church. The quantity and the quality of the good belonging to every individual, and to the church, are represented by weights and by measures in the Word; in the present case the quantity of the good of the spiritual church which is represented by the sons of Israel, by the "omer of manna" that was laid up before Jehovah to be kept.
As Jehovah commanded Moses. That this signifies according to the mandate, is evident from the signification of "commanding," when by Jehovah, as being a mandate (see above, n. 8466, 8524).
And Aaron laid it up before the Testimony to be kept. That this signifies that it was in the presence of the Divine, is evident from the signification of "laying up to be kept," as being for a memorial (see above n. 8526, 8533) and from the signification of "before the Testimony," as being in the presence of the Divine. That "the Testimony" denotes the Divine is plain from what goes before, where it is said by Moses to Aaron that "he should store it up before Jehovah" (see n. 8532), thus before the Divine. That "the Testimony" denotes the Divine is because in the universal sense by "the Testimony" is meant the Word, and because the Word is truth Divine, thus the Lord. That the Lord is "the Word," is plain in John: In the beginning was the Word, and the Word was with God, and God was the Word: and the Word was made flesh, and dwelt in us (1:1, 14). That "the Testimony" denotes the Lord as to Divine truth is evident from the ark wherein was the Law published from Sinai, which is called "the Testimony:" that from this the tabernacle had all its sanctity, and that the Testimony was the holy Divine itself, is evident from the fact that above it was the propitiatory with the cherubs, and next outside the veil were the tables of gold with the loaves, and with the lamps; and that the most holy thing of worship was there administered by Aaron; also that Jehovah afterward spake with Moses there above the propitiatory between the two cherubs, thus from the Testimony (on which see Exod. 25:16, 21, 22; 40:20).
Verses 35, 36. And the sons of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna until they came unto the border of the land of Canaan. And an omer is the tenth part of an ephah. "And the sons of Israel did eat the manna forty years," signifies the appropriation of the good of truth in the state of all temptations; "until they came to a land inhabited," signifies before they came to heaven, where good is everywhere; "they did eat the manna until they came unto the border of the land of Canaan," signifies that there was appropriation of good from truth by them until they came to the region of heaven; "and an omer is the tenth part of an ephah," signifies the amount of the good then.
And the sons of Israel did eat the manna forty years. That this signifies the appropriation of the good of truth in the state of all temptations, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198); from the signification of "eating," as being appropriation (n. 3168, 3513, 3596, 4745); from the signification of "the manna," as being the good of truth (n. 8464); and from the signification of "forty years," as being states of temptations. (That "years" denote states, see n. 482, 487, 488, 493, 893; and that "forty" denotes temptations, n. 730, 862, 2272, 2273, 8098.)
Until they came to a land inhabited. That this signifies before they came to heaven where good is everywhere, is evident from the signification of "land," here the land of Canaan, as being the Lord's kingdom, thus heaven (see n. 1607, 3038, 3481, 3686, 3705, 4240, 4447, 5136). Heaven is called "a land inhabited" from good, for "inhabited" signifies what is alive from good (n. 2268, 2451, 2712, 3613, 8269, 8309).
They did eat the manna until they came unto the border of the land of Canaan. That this signifies that there was appropriation of good from truth by them until they came to the region of heaven, is evident from the signification of "the manna," as being the good of truth; from the signification of "eating," as being appropriation (see above, n. 8537); and from the signification of "the land of Canaan," as being heaven (see above, n. 8538); thus "the border of the land of Canaan" denotes the entrance to heaven, or the region where heaven begins. From all this it is evident that by their "eating the manna until they came to the border of the land of Canaan" is signified that the good of truth was appropriated by them even up to the region of heaven. [2] How the case herein is, is evident from what was said before concerning the acquisition of good by means of truth, namely, that before regeneration all good is procured by means of truth, but that after regeneration man is led of the Lord by means of good; and that the former state is signified by "the six days" which precede the seventh, and that the latter state is signified by "the seventh day" or "the Sabbath." From this it is also plain that the former state was represented by the journeyings of the sons of Israel in the wilderness forty years, and that the latter state was represented by their introduction into the land of Canaan. The case herein is that man is outside of heaven so long as he acts from truth and not from good; and he comes into heaven when he acts from good, for he is then actuated by the Lord according to the order of heaven, into which he does not come, consequently not into heaven, where order is, until he has been prepared, which is effected for good through truth. (On these two states, see what has been shown above, n. 7923, 8505, 8506, 8510, 8512, 8516.)
And an omer is the tenth part of an ephah. That this signifies the amount of the good then, is evident from the signification of "an omer is the tenth part of an ephah," as being as much as is sufficient, for by "ten" is signified what is full (see n. 3107), and therefore by "a tenth part" is signified as much as is sufficient (n. 8468) and from the signification of "an ephah," as being good. That "an ephah" denotes good is because by it and by an omer were measured dry things that served for food, such as wheat, barley, fine flour; and by things that are used for food are signified goods: and by "a bath" and by "a hin" were measured liquids, which served for drink; consequently by these measures were signified truths. The containant receives this signification from the contents. [2] That the ephah was a measure is plain from the following passages: An ephah of justice, and a hin of justice, shall ye have (Lev. 19:36). The ephah and the bath shall be one measure, because the ephah is the tenth of a homer (Ezek. 45:11). Ye shall have balances of justice, and an ephah of justice, and a bath of justice (verse 10). It is in like manner a measure in Amos 8:5. [3] That "an ephah" denotes good is plain from the passages where the "meat-offering" is treated of, for which meal or fine flour was measured by an ephah (Lev. 5:11; Num. 5:15; 28:5; Ezek. 45:24; 46:7, 11). The "meat-offering" signifies good. And also from this passage in Zechariah: The angel speaking in me said unto me, Lift up I pray thine eyes, What is this that goeth forth? and I said, What is it? He said, This is the ephah that goeth forth; he said moreover, This is their eye in all the earth. And behold there was lifted up a talent of lead, and at the same time this woman sitting in the midst of the ephah. Then he said, she is evil, and he cast her into the midst of the ephah, and he cast a stone of lead upon the mouth thereof. And I lifted up mine eyes, and saw, when behold there came forth two women, and the wind was in their wings; they had two wings like the wings of a stork; and they lifted up the ephah between the earth and the heaven; and I said unto the angel that spake in me, Whither do these carry off the ephah? who said unto me, To build her a house in the land of Shinar; and it shall be prepared, and she shall abide there upon her seat (5:5-11). [4] What these things signify it is impossible for anyone to know except from the internal sense, and unless he thereby knows what is meant by "the ephah," what by "the woman in the midst of it," what by "the stone of lead upon the mouth of the ephah," also what is meant by "Shinar." When each detail is unfolded, it is clear that the profanation which was at that time in the church is signified; for by "the ephah" is signified good; by "the woman," evil, as is there openly stated; by "the stone of lead," falsity of evil shutting up, for "a stone" denotes external truth, and consequently in the opposite sense falsity (n. 643, 1298, 3720, 6426), and "lead" denotes evil (n. 8298). Thus by "the woman in the midst of the ephah, upon the mouth of which was a stone of lead," is signified evil shut up in good by falsity, which is the same thing as profanation, for profanation is evil conjoined with good (n. 6348). "The two women lifting up the ephah between the earth and the heaven" denotes the churches (n. 252, 253) by which what was profane was rejected; "Shinar, whither the woman in the ephah was carried off" denotes external worship, within which is what is profane (n. 1183, 1292).
CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH JUPITER. As regards their Divine worship, the chief point is that they acknowledge our Lord as the Most High, who rules heaven and earth; they call Him, The One Only Lord. And because they acknowledge and worship Him during the bodily life, they accordingly seek Him after death, and find that He is the same as our Lord. They were asked whether they know that the One Only Lord is a Man? They answered that they all know that He is a Man, because on their earth He has been seen by many as a Man, and because He instructs them in the truth, preserves them, and gives eternal life to those who believe in Him. They said further that He has revealed to them how they should live, and how they should believe; and that what has been revealed is handed down by the parents to their children, and that thus the teaching spreads to all the families, and thus throughout the whole nation that is from one father. They added that they seem to themselves to have the teaching inscribed on their minds, which they conclude from the fact that they instantly perceive, and acknowledge as of themselves, whether what is said by others about the life of heaven with man is true, or not.
The greatest care is taken that no one should fall into wrong opinions about the One Only Lord; and if they observe that anyone begins to think wrongly about Him, they first admonish him, then deter him by means of threats, and finally by means of punishments. They said that they have observed that if any such thing has crept into any family, that family is taken from among them, not by any death penalties inflicted by their companions, but by deprivation of breathing and consequently of life by spirits, after they have first been threatened with death. For on that earth spirits speak with the people, and chastise them if they have done evil, and also if they have intended to do evil (see n. 7801-7812); consequently if they think badly about the One Only Lord, they are threatened with death unless they repent. In this way the worship of the Lord, who to them is the supreme Divine, is preserved there.
They do not know that their One Only Lord was born a man on this earth. They said that it is of no concern to them to know this, but only to know that He is a Man, and directs the universe. Then I said that on our earth He is named Jesus Christ, and that "Christ" means the Anointed or King, and "Jesus" Savior, they said that they do not worship Him as a King, because royalty savors of what is worldly, but that they worship Him as the Savior. And because a doubt was injected by the spirits of our earth, whether their One Only Lord is the same as our Lord, they removed the doubt by recalling that they had seen Him in the Sun, and that they recognized that it was He whom they had seen on their earth. (On this subject see n. 7173; and that our Lord is the Sun of heaven, n. 1053, 3636, 3643, 4060, 4321, 5097, 7078, 7083, 7171, 7173.)
When the spirits of the earth Jupiter had stayed with me for several weeks, there suddenly flowed into them a doubt whether their One Only Lord is the same as our Lord; but this doubt, which inflowed in a moment, was also dissipated in a moment. It flowed in from some spirits from our earth; and then to my surprise, the spirits of Jupiter blushed with shame so great at their for a moment doubting it, that they told me not to publish it on this earth, lest they should be charged with some unbelief on that account, when yet they now know it better than others.
There were spirits from the earth Jupiter with me while I was reading the seventeenth chapter of John, about the Lord's love, and about His glorification; and when they heard what is there written, a holy influence took possession of them, and they confessed that all things therein are Divine. But then spirits from our earth who were unbelievers continually suggested objections, saying that He was born an infant, lived a man, appeared like other men, was crucified, and the like. But the spirits of the earth Jupiter paid no attention to these things. They said that such are their devils, whom they abhor, adding that nothing heavenly finds room in the minds of those spirits of our earth, but only what is earthly, which they call dross. That such is the case, they found out with certainty from the fact that when those spirits heard that on their earth the inhabitants walk naked, obscenity at once took possession of their thoughts, and they paid no attention to their heavenly life, of which they heard at the same time (see n. 8375).
Once also I talked with the spirits of the earth Jupiter about the Lord, saying that no one can do any good from himself, but from the Lord, who is Good itself, consequently the fountain of all good. They then modestly replied that they suppose they can do good of themselves, and do not know otherwise. But when it was shown them that all good comes solely from the Lord, they said that they spoke after the human manner, and that this was said in a heavenly manner, and that their angels so think, and they themselves also, insofar as they become angels. They added that it is simpler to speak in that way. It was then given to reply that the Lord allows those who live in simplicity and innocence so to speak, provided they know that nothing of good comes from themselves, but all from the Lord.
The spirits of the earth Jupiter were very much affected, and rejoiced, when they heard it said that the One Only Lord is the only Man, and that all have from Him that they are called men; but that they are men insofar as they become images of Him, that is, insofar as they love Him and love the neighbor, thus insofar as they are in good; for the good of love and of faith is the Lord's image.
CHAPTER 17. THE DOCTRINE OF CHARITY. He who does not receive spiritual life, that is, who is not begotten anew by the Lord, cannot come into heaven. This the Lord teaches in John: "Verily, verily, I say to thee, Except a man be begotten anew, he cannot see the kingdom of God" (John 3:3).
Man is not born of his parents into spiritual life, but into natural life. Spiritual life is to love God above all things, and to love the neighbor as oneself, and this according to the commandments of faith which the Lord has taught in the Word. But natural life is to love self and the world above the neighbor, yea above God Himself.
Every man is born of his parents into the evils of the love of self and of the world. Every evil which by habit has contracted a kind of nature, is derived into the offspring, thus successively from parents, from grandparents, and from great-grandparents, in a long series backward. From this the derivation of evil has at last become so great, that all of man's own life is nothing else than evil. This continuous derived nature is not broken and changed, except by the Lord through a life of faith and charity.