Man continually inclines and lapses into what he derives hereditarily. By so doing he confirms this evil in himself, and also adds to it more evils from himself.
These evils are utterly contrary to spiritual life. They destroy it. Therefore unless in respect to his spiritual life a man is conceived anew, born anew, and reared anew, that is, created anew by the Lord, he is damned, for he wills nothing else, and consequently thinks nothing else, than what is of hell.
When a man is of this character, the order of life in him is inverted. That which ought to rule serves, and that which ought to serve rules. For his salvation to be possible this order in the man must be wholly inverted. This is effected by the Lord through regeneration. EXODUS 17 1. And all the assemblage of the sons of Israel journeyed from the wilderness of Sin, after their journeys according to the mouth of Jehovah, and they encamped in Rephidim; and there was no water for the people to drink. 2. And the people quarreled with Moses, and they said, Give ye us water and we will drink. And Moses said to them, why quarrel ye with me? why do ye tempt Jehovah? 3. And the people thirsted there for waters, and the people murmured against Moses, and said, Wherefore is this, that thou hast made us come up out of Egypt, to make me die, and my sons, and my cattle, with thirst? 4. And Moses cried unto Jehovah, saying, What shall I do to this people? a little more and they stone me. 5. And Jehovah said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. 6. Behold, I stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come waters out of it, that the people may drink. And Moses did so before the eyes of the elders of Israel. 7. And he called the name of the place Massah and Meribah, because of the quarreling of the sons of Israel, and because of their tempting Jehovah, saying, Is Jehovah in the midst of us, or not? 8. And Amalek came, and fought with Israel in Rephidim. 9. And Moses said unto Joshua, Choose us out men, and go out, fight against Amalek: tomorrow I stand upon the top of the hill, and the rod of God in my hand. 10. And Joshua did as Moses had said to him, in fighting against Amalek; and Moses, and Aaron, and Hur went up to the top of the hill. 11. And it was, when Moses lifted up his hand, that Israel prevailed; and when he let down his hand, that Amalek prevailed. 12. And Moses' hands were heavy, and they took a stone, and put it under him, and he sat upon it; and Aaron and Hur held up his hands, one on one side, and the other on the other; and it was, his hands were steady until the setting of the sun. 13. And Joshua weakened Amalek and his people with the edge of the sword. 14. And Jehovah said unto Moses, write this for a memorial in the book, and put it in the ears of Joshua, that blotting I will blot out the memory of Amalek from under the heavens. 15. And Moses built an altar, and called the name of it Jehovah-nissi. 16. And he said, Because there is a hand against the throne of Jah, Jehovah shall have war against Amalek from generation to generation.
THE CONTENTS In the preceding chapter, in the internal sense, the third temptation was treated of-that there was a lack of good. This having been given them, in the internal sense in this chapter the fourth temptation is treated of-that there was a lack of truth. This temptation is signified by "the murmuring of the sons of Israel because they had no water;" and therefore the truth of faith was given them by the Lord, which is signified by "the water out of the rock of Horeb."
Then follows the combat of the falsity that is from evil against the truth and good of faith, which combat is represented by the fighting of Amalek against Israel. That they who are in the truth and good of faith conquer when they look upward to the Lord, and that they yield when they look downward, is represented by the sons of Israel conquering so long as Moses kept his hands raised, and by their yielding when he let them down.
THE INTERNAL SENSE Verses 1-3. And all the assemblage of the sons of Israel journeyed from the wilderness of Sin, after their journeys according to the mouth of Jehovah, and they encamped in Rephidim; and there was no water for the people to drink. And the people quarreled with Moses, and they said, Give ye us water and we will drink. And Moses said to them, Why quarrel ye with me? why do ye tempt Jehovah? And the people thirsted there for the waters; and the people murmured against Moses, and said, Wherefore is this, that thou hast made us come up out of Egypt, to make me die, and my sons, and my cattle, with thirst? "And all the assemblage of the sons of Israel journeyed," signifies what is progressive of spiritual life; "from the wilderness of Sin," signifies from a state of temptation as to good; "after their journeys," signifies according to the order of life for receiving the life of heaven; "according to the mouth of Jehovah," signifies by the providence of the Lord; "and they encamped in Rephidim," signifies the setting in order of the interiors for undergoing temptation as to truth, the nature of which is signified by "Rephidim;" "and there was no water for the people to drink," signifies a lack of truth and of the consequent refreshment; "and the people quarreled with Moses," signifies a grievous complaining against truth Divine; "and they said, Give ye us water, and we will drink," signifies an ardent longing for truth; "and Moses said to them," signifies an answer by influx into the thought; "Why quarrel ye with me?" signifies that they should be more moderate in complaint; "why do ye tempt Jehovah?" signifies that it was against the Divine, of whose aid they despair; "and the people thirsted there for the waters," signifies an increase of longing for truth; "and the people murmured against Moses," signifies a greater degree of suffering; "and said, Wherefore is this, that thou hast made us come up out of Egypt," signifies why have we been liberated from infestations; "to make me die, and my sons, and my cattle, with thirst," signifies that from the lack of truth everything of spiritual life is expiring.
And all the assemblage of the sons of Israel journeyed. That this signifies what is progressive of spiritual life, is evident from the signification of "journeying," as being what is successive and continuous of life (see n. 4375, 4554, 4585, 5996, 8181, 8345, 8397), here what is successive or progressive of spiritual life, that is, its growth, which takes place continuously by means of temptations. That spiritual life grows by means of temptations is because by means of them the truths which are of faith are confirmed, and are conjoined with the good which is of charity. (That "the assemblage of the sons of Israel" denotes those who are of the spiritual church, see n. 7830, 7843.)
From the wilderness of Sin. That this signifies from a state of temptation as to good, is evident from the signification of a "wilderness," as being a state of undergoing temptations (see n. 6828, 8098); and from the signification of "Sin," as being the quality and state of temptation as to good (n. 8398).
After their journeys. That this signifies according to the order of life for receiving the life of heaven, is evident from the signification of "journeys," as being what is progressive of spiritual life (of which just above, n. 8557), thus the order of that life (n. 1293). That it denotes for receiving the life of heaven, is because that life is a gift of the Lord to man by means of the temptations that are described by the journeys of the sons of Israel in the wilderness. The life of heaven is to be led of the Lord by means of good. In order that a man may come to that life, good must be implanted by means of truth; that is, charity by means of faith. So long as this is being done, the man is in the way to heaven, but is not yet in heaven. And in order that at that time the truths which are of faith may be confirmed, and may also be conjoined with good, the man is let into temptations, for these are the means of the conjunction of good and truth. When therefore the man is in good, that is, in the affection of doing good for the sake of good, thus for the sake of the neighbor, he is uplifted into heaven, for he is in the order of heaven, and is led of the Lord by means of good. From all this it can be seen what is meant by "the life of heaven."
According to the mouth of Jehovah. That this signifies by the providence of the Lord, is evident from the signification of "the mouth of Jehovah," as being the truth Divine according to which they were led; for "the mouth of Jehovah" is here taken for a Divine utterance, and for being led according to it, which is Providence. The Divine Providence differs from all other leading and guidance in the fact that Providence continually regards what is eternal, and continually leads unto salvation, and this through various states, sometimes glad, sometimes sorrowful, which the man cannot possibly comprehend; but still they are all profitable to his eternal life. These things are signified by "journeys according to the mouth of Jehovah." (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2447, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.)
And they encamped in Rephidim. That this signifies the setting in order of the interiors for undergoing temptation as to truth, the nature of which is signified by "Rephidim," is evident from the signification of "encamping," as being the setting in order of truth and good for undergoing temptations (see n. 8130, 8131, 8155), here for undergoing temptation as to truth, which is represented by their "having no water"' (of which in what follows). It is said "the setting in order of the interiors," because truth and good constitute the interiors of the man of the church. That "Rephidim" signifies the nature of this temptation, is because the names of places signify the quality of the state of the thing, here the quality of the state of the temptation as to truth, because this is what is here treated of.
And there was no water for the people to drink. That this signifies a lack of truth and of the consequent refreshment, is evident from the signification of "water," as being the truth of faith (see n. 2702, 3058, 3424, 4976, 5668); and from the signification of "drinking," as being to be instructed in the truths of faith and to receive them (n. 3069, 3772, 4017, 4018), here, to be refreshed; for as water and drink refresh the natural life, so truths and the knowledges of truth refresh the spiritual life. For he who is in spiritual life longs for the sustenance thereof from such things as are called heavenly food and drink, which are the goods and truths of faith; in like manner as he who is in natural life longs for sustenance from such things as are natural food and drink. [2] That temptation as to truth is now treated of, is because temptation as to good was treated of just before, after which temptation they received the manna, by which is signified good. For when man is endowed with good by the Lord, he comes into a longing for truth, and this longing is kindled according to the lack of truth, because good continually strives after truth. All the genuine affection of truth is from good. The case herein is like food, which without drink cannot nourish the natural life; and it is also like it in that food longs for drink, with which it may be conjoined so as to serve for use. This then is the reason why temptation as to truth follows immediately after temptation as to good. Temptation attacks that which a man loves and longs for (n. 4274, 4299).
And the people quarreled with Moses. That this signifies a grievous complaining against truth Divine, is evident from the signification of "to quarrel," as being a grievous complaining, for he who quarrels in temptation grievously complains; and from the representation of Moses, as being truth Divine (see n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382).
And they said, Give ye us water and we will drink. That this signifies an ardent longing for truth, is evident from what was shown just above (n. 8562) on the signification of "water" and of "drinking."
And Moses said to them. That this signifies an answer by influx into the thought, is evident from the signification of "saying," when by the truth Divine which is represented by Moses, as being an answer; and as all answer from the Divine is effected by means of influx, and that indeed into the thought, therefore this is the signification.
Why quarrel ye with me? That this signifies that they should be more moderate in their complaining, is evident from the signification of "to quarrel," as being a grievous complaining (see n. 8563); and that they should be more moderate is also involved, for it is said that thereby they "tempt Jehovah."
Why do ye tempt Jehovah? That this signifies that it was against the Divine, of whose aid they despair, is evident from the signification of "tempting Jehovah," as being to complain against the Divine; that it denotes even to despairing of His aid, is because complaints in temptations involve such despair. For temptations are continual despairings of salvation, in the beginning slight, but in course of time grievous, until at last there is doubt, almost denial, of the presence of the Divine and of His aid. In temptations the spiritual life is for the most part brought to this extremity; for in this way the natural life is extinguished, because then, in the midst of the despair, the inmost is kept by the Lord in combat against falsity; and therefore this despair is soon dissipated by comfortings that are in the next place insinuated by the Lord; for after every spiritual temptation there is consolation, and as it were newness of life. (That temptations are carried even to despair, see n. 1787, 2694, 5279, 5280, 7147, 7155, 7166, 8165, and that after temptations there is consolation, n. 3696, 4572, 5246, 6829, 8367, 8370.)
And the people thirsted there for the waters. That this signifies an increase of longing for truth, is evident from the signification of "thirsting," as being to strive after and long for, and as being predicated of truth, as "hungering" is predicated of good; and from the signification of "water," as being the truth of faith (see n. 8562). That "to thirst" denotes to strive after and long for the truth which is signified by "water," is very plain from many passages in the Word, as in Amos: Behold the days come wherein I will send a famine into the land, not a famine for bread, nor a thirst for waters, but for hearing the words of Jehovah; and they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it; in that day shall the beautiful virgins and the young men faint with thirst (Amos 8:11-13). A longing to know truth is here described by "thirsting;" the longing for truth is signified by "I will not send a thirst for waters, but for hearing the words of Jehovah;" the lack of truth and the consequent privation of spiritual life are described by, "in that day shall the beautiful virgins and the young men faint with thirst;" "beautiful virgins" denote those who are in affections of good, and "young men" those who are in affections of truth. [2] In Isaiah: Ho, everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, eat, come ye and buy wine and milk without silver and without price (Isa. 55:1). "Everyone that thirsteth, come ye to the waters," manifestly denotes one who longs for the truths of faith; "to buy wine and milk without price" denotes to procure the truth and good of faith for themselves from the Lord, thus gratuitously (that "waters" denote the truth of faith, see n. 8562; that "wine" denotes the good of faith, n. 6377, and also "milk," n. 2184). Everyone can see that by "coming to the waters and buying wine and milk," is not here meant wine and milk, but such things as are of heaven and the church. [3] In like manner in John: I will give to him that is athirst of the fountain of the water of life free (Rev. 21:6); where "the fountain of the water of life" denotes the truth and good of faith; "he that is athirst" denotes one who longs from affection, according to the Lord's words in John: Jesus said to the woman of Samaria, Everyone that drinketh of this water shall thirst again: but he that drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up into eternal life (John 4:13, 14). Here "water" plainly denotes the truth of faith from the Word, thus from the Lord; "never thirsting" here denotes that truth shall no longer fail him. [4] In like manner elsewhere in John: Jesus said, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth in Me shall never thirst (John 6:35). Jesus cried, saying, If anyone thirst, let him come unto Me, and drink; whosoever believeth in Me, as the Scripture hath said, Out of his belly shall flow streams of living water (John 7:37, 38). In these passages "to thirst" denotes to long for truth; "to drink" denotes to be instructed; "streams of living water" denote Divine truth, which is from the Lord alone. [5] In Isaiah: Bring ye waters to meet him that is thirsty; O ye inhabitants of the land of Tema, come before the wanderer with his bread (Isa. 21:14); where "bringing waters to meet him that is thirsty" denotes instructing in truths him who longs for them, and thus refreshing the life of his soul. In the same: The fool will speak folly, and his heart will do iniquity, to do hypocrisy, and to utter error against Jehovah, to make empty the soul of the hungry one, and he will make the drink of the thirsty one to fail (Isa 32:0); "the hungry one" denotes him who longs for good; and "he that thirsteth for drink," him who longs for truth. [6] Again: The poor and needy seek water but there is none, and their tongue faileth for thirst; I will open rivers upon the hillsides, and I will put fountains in the midst of the valleys, the wilderness for a pool of waters, and the dry land for springs of waters (Isa. 41:17, 18); everyone can plainly see that "seeking water" denotes seeking truth; that "failing for thirst" denotes being deprived of spiritual life from a lack of truth; that "rivers," "fountains," "a pool," and "springs of waters" denote the truths of faith in which they were to be instructed. [7] Again: Say ye, Jehovah hath redeemed his servant Jacob; then shall they not thirst, He shall lead them in the wastes; He shall cause the waters to flow out of the rock for them, and He will cleave the rock that the waters may flow out (Isa. 48:20, 21); "they shall not thirst" denotes that truths shall not fail them; "waters" here manifestly denote the truths of faith. Again: They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for He that hath mercy on them shall lead them, so that even upon the springs of waters He will lead them (Isa. 49:10); "they shall not hunger" denotes that good shall not fail them; "they shall not thirst" denotes that truth shall not fail them; "springs of waters" denote the knowledges of truth from the Word. [8] In like manner in Moses: Jehovah leadeth thee through the great and fearful wilderness, of the serpent, of the fire-serpent, and of the scorpion, and of thirst, where are no waters; who bringeth forth for thee waters out of the stone of the crag (Deut. 8:15). Again in Isaiah: Behold your God will come; then in the wilderness shall waters break out, and rivers in the plain of the desert; and the dry place shall become a pool, and the thirsty one for springs of waters (Isa. 35:4, 6, 7); "the waters in the wilderness that shall break out," "rivers," "a pool," "springs of waters," plainly denote the truths of faith and the knowledges of them, which would be given from the Lord when He should come into the world. [9] In David: O God, my God, in the morning do I seek Thee; my soul thirsteth for Thee, my flesh longeth for Thee, in a land of drought, and weary without waters (Ps. 68:1); where "thirsting" is predicated of truth; "weary without waters" denotes that there are no truths. "Thirst" denotes a lack of truth and the consequent privation of spiritual life, in Isaiah: Therefore My people will go into exile, for not acknowledging, and their glory are men of famine, and their multitude are parched with thirst (Isa. 5:13). I make the rivers a wilderness: their fish stinketh because there is no water, and dieth for thirst (Isa. 50:2). [10] From these passages it can now be seen what is signified in this chapter by there being "no water for the people to drink" (verse 1); by their saying, "Give us water and we will drink" (verse 2); by "the people thirsting there for waters" (verse 3); by that "there shall come waters out of the rock" (verse 6). Consequently by their murmuring on account of the lack of water is signified temptation from the lack of truth; for when a man comes into temptation from the lack of truth, he is kept in a vehement longing for it, and at the same time in despair of eternal salvation on this account: these things then cause suffering, and complaint.
And the people murmured against Moses. That this signifies a greater degree of suffering, is evident from the signification of "murmuring," as being suffering from the bitterness of the temptation (see n. 8351); that it denotes a greater degree of suffering is evident from the words of Moses when he cried to Jehovah, "a little more and they stone me" (verse 4).
And said, Wherefore is this, that thou hast made us come up out of Egypt? That this signifies, Why have we been liberated from infestations? is evident from the signification of "making to come up," or "bringing out," as being liberating; and from the signification of "Egypt," as being infestations (n. 7278); for by "the Egyptians are signified those who infest those who are of the church in the other life (see n. 6854, 6914, 7474, 7828, 7932, 8018, 8099, 8159, 8321).
To make me die, and my sons, and my cattle, with thirst. That this signifies that from the lack of truth everything of spiritual life is expiring, is evident from the signification of "dying," as being to expire, here in respect to the spiritual life; from the signification of "me, my sons, and my cattle," as being all things of spiritual life; for by "me," or the man of the church, is signified the good of charity and of faith; by "sons," the interior truths of faith; and by "cattle," the exterior truths from which is good; thus all things which are of the spiritual life. For spiritual life consists of the good of charity and of faith, and of the truth of faith internal and external. (That "man" denotes good, see n. 4287; that "sons" denote the truths of faith, n. 489, 491, 533, 2623, 2803, 2813, 3372, 3704; and that "cattle" denote the truths from which is good, n. 6016, 6045, 6049.) And from the signification of "thirst," as being a lack of truth (of which just above, n. 8568).
Verses 4-6. And Moses cried unto Jehovah, saying, What shall I do to this people? a little more and they stone me. And Jehovah said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come waters out of it, that the people may drink. And Moses did so before the eyes of the elders of Israel. "And Moses cried unto Jehovah, saying," signifies interior lamentation and intercession; "What shall I do to this people?" signifies for those who are in a complaining so grievous on account of the non-reception of truth; "a little more and they stone me," signifies that they are not far from doing violence to truth from the Divine; "and Jehovah said unto Moses," signifies aid; "Pass on before the people," signifies that He should lead and teach them; "and take with thee of the elders of Israel," signifies from primary truths; "and thy rod wherewith thou smotest the river," signifies the Divine power by which falsities had been dissipated; "take in thine hand, and go," signifies that equipped therewith he should perform the mandate; "Behold, I stand before thee there upon the rock in Horeb," signifies the Lord as to the truths of faith; "and thou shalt smite the rock," signifies that they should be urgent in entreating Him; "and there shall come waters out of it," signifies that the truths of faith are from Him; "that the people may drink," signifies which shall refresh them and give them spiritual life; "and Moses did so before the eyes of the elders of Israel," signifies the effect by means of primary truths.
And Moses cried unto Jehovah. That this signifies interior lamentation and intercession, is evident from the signification of "crying," when for Divine aid, which the people demanded by reason of their grievous suffering, as being interior lamentation (see n. 7782), and also intercession (n. 8179). As by "Moses crying unto Jehovah" is signified intercession by the Divine truth which is represented by Moses, it shall be briefly told what intercession is, and how the case is in respect to it. They who do not know what intercession is, cannot form any other idea about it than that the Lord continually prays to the Father, and intercedes for the sinner who devoutly supplicates and promises repentance. Nay, the simple think that the Lord sits with the Father, and pleads with Him for the sinner, and entreats Him to give him to Himself, that he may be in His kingdom, and may enjoy eternal happiness. Such an idea have very many about the intercession spoken of in the Word, where it is said that the Lord will entreat His Father for them. But who cannot see that these things were said according to the ideas of human thought? For everyone at that time, as also very many at this day, could not think otherwise of the heavenly kingdom, than as they think of an earthly kingdom, because they get the idea about the former from the latter. This is plainly evident from those very apostles of the Lord, James and John, who asked to sit the one on His right hand, and the other on His left, in His kingdom (Mark 10:35-37); and also from the rest of the apostles, among whom there was a contention as to which of them should be the greatest in the Lord's kingdom, and who were therefore told by the Lord that they should eat and drink at His table in His kingdom, and should sit on thrones judging the twelve tribes of Israel (Luke 22:24, 30), thus that they should reign with Him. It is evident that these things were said in accordance with their ideas, and thus in accordance with their apprehension, and that in the interior sense they have a different signification, which at that time could not so well be made known. (What "the twelve thrones" signify on which the apostles were to sit, see n. 2129, 6397.) [2] As regards intercession, the case is this. There is intercession in all love, consequently in all mercy; for mercy is of love. That he who loves, or who feels compassion, continually intercedes, can be seen from examples. A husband who loves his wife, wishes her to be kindly received by others, and to be well treated; he does not say this in express terms, but continually thinks it, consequently is in silence continually entreating it, and interceding for her. Parents act in like manner in favor of their children whom they love. In like manner do those also who are in charity for their neighbor; and they who are in friendship for their friends. From all this it can be seen that there is constant intercession in all love. It is the same in respect to the Lord's intercession for the human race, and in especial for those who are in the good and truth of faith; for toward them there is Divine, that is, infinite love; and there is Divine, that is, infinite mercy. He does not pray the Father for them, and in this way intercede, for this would be to act altogether after a human manner; but He continually excuses, and continually forgives, for He continually feels compassion; and this is done on the part of the Lord Himself, for the Lord and the Father are one (John 14:8-12). [3] A secret that lies still more interiorly hidden in the word "intercession," shall also be told. The Divine truth which proceeds from the Lord continually intercedes in the manner described, because it proceeds from the Divine love. When the Lord was in the world He was the Divine truth; but since He was glorified, which was effected when He rose again, He is the Divine good (n. 7499). It is the Divine good which is meant in the Word in the internal sense by "the Father," and the Divine truth which is meant by "the Son" (n. 2803, 3704, 7499). And as in the Divine truth, which proceeds from the Divine good, there is continual intercession, therefore it is said that the Son entreats the Father, and intercedes for man. This latter idea could be apprehended by man, but the former with difficulty.
What shall I do to this people? That this signifies for those who are in a complaining so grievous on account of the non-reception of truth, is evident from the signification of "What shall I do to this people?" as involving such things; for by the quarreling of the people against Moses is signified a grievous complaining (see n. 8563, 8566); and by their having "no water to drink" is signified a lack of truth (n. 8562, 8568).
A little more and they stone me. That this signifies that they are not far from doing violence to truth from the Divine, is evident from the signification of "a little more," as being that it is not far off; and from the signification of "stoning," as being the punishment on account of the violation of the truth which is of worship (see n. 7456); here, in the opposite sense, of the doing of violence to truth from the Divine, which truth is represented by Moses. (That "Moses" denotes truth from the Divine, has been frequently shown.)
And Jehovah said unto Moses. That this signifies aid, is evident from the signification of "saying," as involving the things which follow, here that truths should be given, of the lack of which they so grievously complained, which truths are signified by "water from Horeb." Therefore "saying" here involves aid.
Pass on before the people. That this signifies that he should lead and teach them, is evident from the signification of "passing on before," as being to lead, thus also to teach, for he who teaches, leads in a spiritual way; and from the representation of the sons of Israel, who are here "the people," as being those who are of the spiritual church (of which frequently).
And take with thee of the elders of Israel. That this signifies from primary truths, is evident from the signification of "the elders of Israel," as being the primary things of wisdom and intelligence which are in agreement with good and with truth (see n. 6524, 6525, 6890, 7912), thus primary truths, for these belong to intelligence and wisdom.
And thy rod wherewith thou smotest the river. That this signifies the Divine power by which falsities had been dissipated, is evident from the signification of "a rod," as being power (see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026), here Divine power, because by Moses, whose rod it was, is represented the Lord as to Divine truth; and from the signification of "the river," here the river of Egypt, as being falsity (n. 6693). It is said "wherewith thou smotest the river," in order that the dissipation of falsity may be signified, for by the Divine power whereby truth is given, falsities also are dissipated; the truth which is given is signified by "the water out of the rock in Horeb."
Take in thine hand, and go. That this signifies that equipped therewith he should perform the mandate, is evident from the signification of "taking the rod in the hand," as being to be equipped with this power. That "go thou" denotes to perform the mandate, is evident without explication.
Behold I stand before thee there upon the rock in Horeb. That this signifies the Lord in respect to the truths of faith, is evident from the signification of "a rock," as being faith, here faith from the Lord, or the Lord in respect to faith; for Jehovah, that is, the Lord, says, "Behold I stand upon the rock;" and from the signification of "Horeb," as being the Divine Law; consequently by these words is signified the Lord in respect to the truths of faith which are from His law, or the Word. That "a rock" denotes the Lord as to faith, and relatively to man, the faith which is from the Lord, is evident from many passages in the Word, as in Moses: Give ye greatness to our God, the Rock whose work is perfect. He made him ride on the high places of the earth, and he did eat the produce of the fields, He made him suck honey out of the rock, and oil out of the stone of the rock. But when Jeshurun became fat, he kicked, he forsook God who made him, and lightly esteemed the Rock of his salvation. The Rock that begat thee thou hast given to forgetfulness, and hast forgotten God thy Former. Their rock hath sold them, and Jehovah hath shut them up, for their rock is not as our Rock. When it is said, Where are their gods, the rock in which they trusted (Deut. 32:3, 4, 13, 15, 18, 30, 31, 37). From these words it is plain that it is Jehovah, that is, the Lord, who is called "the Rock"; that this is Jehovah or the Lord as to faith, is clear from the details here in the internal sense. [2] In Daniel: Thou wast seeing till that a stone was cut out, which was not by hands, and it smote the image upon its feet that were of iron and clay, and brake them in pieces. Then were the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; so that the wind carried them away, that no place was found for them. But the stone that smote the image became a great Rock, and filled the whole earth. The God of the heavens shall make a kingdom arise which shall not be destroyed to the ages; and His kingdom shall not be permitted to another people; it shall break in pieces and consume all these kingdoms; but itself shall stand to the ages. Forasmuch as thou hast seen that a stone was cut out from the rock, that was not by hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold (Dan. 2:34, 35, 44, 45). This is said of the Lord and His kingdom, and by "a stone" is meant faith, and by "a rock" the Lord as to faith. That these things are signified by "stone" and by "rock," is plain to everyone who reflects. "Stone" too signifies in the Word the truth which is of faith (see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426); and therefore the Lord as to Divine truth is called "the Stone of Israel" (n. 6426). That "a rock" denotes the Lord as to the truth of faith, is because by "a rock" is also meant a bulwark against falsities; the bulwark itself is the truth of faith, for combat is waged from this truth both against falsities and against evils. [3] From all this it can also be seen that by "rock" is meant the Lord as to faith, and also the faith which is from the Lord, in the words which the Lord spake to Peter, in Matthew: I say unto thee, Thou art Peter [Petrus], and upon this rock [Petra] I will build My church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18, 19). That "a rock" here denotes the Lord as to faith, and the faith which is from the Lord, and that Peter represents this faith, see the preface to Genesis 22, also n. 3750, 4738, 6000, 6073, 6344. It is also plain to everyone who thinks from sound reason that the power of opening heaven and of shutting hell for the good, and of opening hell and shutting heaven for the evil, belongs to the Lord alone; and that this belongs to faith is because faith is from the Lord, thus also is the Lord's, that is, the Lord Himself is in it. Moreover all sovereign power in the other life comes through the truth of faith from good (see n. 4931, 6344, 6423, 8200, 8304). And he who thinks from reason can conclude that the Lord's church has not been built upon any man, thus not upon Peter, but upon the Lord Himself, thus upon faith in Him. [4] From all this it can be seen into what and how great errors they fall, who press so closely the sense of the letter of the Word; and with what eagerness the leaders of the church catch at the idea that such power was given to Peter, and consequently to those who call themselves his successors, because it favors their love; and with what difficulty they suffer themselves to be persuaded that anything else is meant, for everyone desires to procure for himself the height of power. From the above it is also plain how necessary it is to know what is signified in the internal sense by "a rock," what by "keys," what by "the gates of hell," and many other things. [5] That Jehovah is called "the Rock," and that then is meant the Lord as to faith, is also evident from many other passages in the Word, as from the following, which may be cited without further explication: Send ye the lamb of the Ruler of the land from the Rock toward the wilderness unto the mount of Zion (Isa. 16:1). Thou hast forgotten the God of thy salvation, and hast not remembered the Rock of thy refuge (Isa. Asshur shall fall with the sword not of a man, also his rock shall pass away through dread thereof (Isa. 31:8, 9). Let the inhabitants of the rock sing, let them cry from the top of the mountains (Isa. 42:11). Attend to Me, ye that follow after righteousness, that seek Jehovah, look back unto the Rock from which ye were hewn (Isa. 51:1). Forsake the cities, and dwell in the rock, ye inhabitants of Moab (Jer. 48:28). I am against thee, O destroying mountain, destroying the universal earth; and I will stretch out My hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning; neither shall they take from thee a stone for a corner, nor a stone for foundations (Jer. 51:25, 26); speaking of Babel. And in David: He made me come up out of a pit of devastation, out of the mire of clay, and He set my feet upon a rock (Ps. 40:2). From the extremity of the earth do I cry unto Thee when my heart faileth, Thou leadest me to the Rock that is high from Me (Ps. 61:2). He fed them with the fat of wheat; and with honey out of the rock I sated them (Ps. 81:16). [6] As "a rock" signified the Lord as to faith, and faith from the Lord, therefore also wonderful things were done upon a rock, of which it is thus written in the book of Judges: The angel of Jehovah said unto Gideon that he should take the flesh and the unleavened things, and put them upon the rock, and pour out the broth, and there went up fire out of the rock, and devoured the flesh and the unleavened things (Judg. 6:20, 21). Manoah the father of Samson took a kid of the goats, and offered it upon the rock. Then the angel did wondrously, and went up in the flame (Judg. 13:19, 20). What these things signified can be seen if from the internal sense there is unfolded what Gideon represented, and what Manoah the father of Samson; also what was signified by "the flesh" and "the unleavened things," and by "the broth," as also by "the kid of the goats," and by "the for all and each of these things were representative and significative. [7] From the signification of "a rock," as being faith, it can also be known what is meant by Moses being put in an opening of the rock when he was to see Jehovah (Exod. 33:20-23); for by "an opening of a rock" is signified obscurity of faith. That the rock in Horeb from which came the waters signified the Lord, is known in the churches; but that it signifies the Lord as to faith, and also that it signifies faith from the Lord, has now been shown. The like to what is signified by "the rock in Horeb" is also signified by these words in Isaiah: Say ye, Jehovah hath redeemed His servant Jacob, then shall he not thirst, He shall lead them in the wastes, He shall make the waters flow out of the rock for them, while He shall cleave the rock that the waters may flow out (Isa. 48:20, 21). That water was not given to the people from any other rock than that in Horeb, is because by "Horeb" is signified the Divine Law; that the Divine Law is signified by "Horeb," is because the Law was there promulgated; and faith which is from the Lord is from the Divine Law, that is, from the Word; for through this the Lord teaches what faith is, and also gives faith.
And thou shalt smite the rock. That this signifies that they should be urgent in entreating the Lord, is evident from the signification of "smiting," as being to be urgent in entreating, but from a humble heart. That "to smite the rock" denotes to entreat urgently from a humble heart, can be seen from the fact that because Moses smote the rock from a hard heart, and in this way expostulated, therefore it was intimated to him that he should not bring the people into the land of Canaan, as he himself relates in the book of Numbers: Moses and Aaron gathered the congregation together before the rock, and he said to them, Hear I pray ye rebels; shall we bring you forth waters out of this rock? and Moses lifted up his hand, and smote the rock with his rod twice. Nevertheless many waters came out. Then Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them (Num. 20:10-12).
And there shall come waters out of it. That this signifies that the truths of faith are from Him, is evident from the signification of "the rock from which the waters would come out," as being the Lord as to faith (of which just above, n. 5581); and from the signification of "waters," as being the truths of faith (n. 2702, 3058, 3424, 4976, 5668, 8568).
That the people may drink. That this signifies which shall refresh them and give them spiritual life, is evident from the signification of "drinking" as being to be instructed in the truths of faith, and thus giving and refreshing the spiritual life (see above, n. 8562).
And Moses did so before the eyes of the elders of Israel. That this signifies the effect by means of primary truths, is evident from the signification of "Moses did so," as being the effect; and from the signification of "the elders of Israel," as being primary truths (see n. 8578). It was previously said that Moses should "take with him of the elders of Israel," and now that he did so "in the sight of the elders of Israel," because faith is given by means of truth, and indeed by means of primary truths; for enlightenment is effected by virtue of these, so that the truths flowing from them, which are called "secondary," may be clearly perceived.
Verse 7. And he called the name of the place Massah and Meribah, because of the quarreling of the sons of Israel, and because of their tempting Jehovah, saying, Is Jehovah in the midst of us, or not? "And he called the name of the place Massah," signifies the quality of the state of the temptation; "and Meribah," signifies the quality of the complaining; "because of the quarreling of the sons of Israel," signifies a complaining from the grievousness of the temptation even so that they nearly yielded; "and because of their tempting Jehovah," signifies that it was against the Divine whose aid they despair of; "saying, Is Jehovah in the midst of us?" signifies that they almost believed that the Lord does not bring aid to His own.
And he called the name of the place Massah. That this signifies the quality of the state of the temptation, is evident from the signification of "name" and of "calling by name," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2628, 2724, 3006, 3421, 6674, 6887); and from the signification of "the place," as being the state (n. 2625, 2837, 3356, 3387, 4321, 4882, 5606, 7381). That the quality of the state of the temptation is meant, is because temptation is the subject treated of; the quality of the state of it is signified by "Massah." Moreover in the original tongue "Massah" means "temptation." Its quality will be described in what now follows.
And Meribah. That this signifies the quality of the complaining, is evident from the fact that in the original tongue "Meribah" means "contention," or "quarreling," and "quarreling" signifies complaining (see n. 8563, 8566); and because names signify the quality of the thing (n. 8587), therefore "Meribah" here signifies the quality of the complaining. As regards this temptation itself and its quality, be it known that in this passage are described those who in temptations almost yield, namely, those who complain against heaven and also against the Divine Itself, and at last almost disbelieve in the Divine Providence. These things are signified in the internal sense by what precedes, and also by what follows in this verse, namely, the quality of the state of the temptation, which is signified by "Massah," and the quality of the complaining in the temptation, which is signified by "Meribah." That this quality is here signified by "Meribah," is plain in David: Thou calledst upon Me in distress, and I rescued thee; I answered thee in the secret place, I proved thee at the waters of Meribah (Ps. 81:7). [2] But in the internal historical sense, in which the subject treated of is the state of religion with the Israelitish nation, that nation is described in respect to its quality toward Jehovah, namely, that they were not willing by supplication to entreat Him for aid, but that they expostulated. The reason was, that at heart they did not acknowledge Jehovah as the supreme God, but only in the mouth, when they saw the miracles. That at heart they did not acknowledge Him is very evident from the Egyptian calf which they made for themselves and worshiped, saying that these were their gods; also from their frequent apostasy (of which see n. 8301). This is what is here described in the internal historical sense; but in the internal spiritual sense is described the quality of the temptation with those who before they are liberated are brought to the last of temptation. [3] That the quality of the Israelitish nation and of its religiosity is described by contention with Moses at Massah and Meribah, is also evident in the following passages: Harden not your heart, as at Meribah, as in the day of Massah in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work; for forty years did I feel loathing at the generation, and said, It is a people that do err in their heart, and the same have not known My ways, to whom I sware in Mine anger that they should not come unto My rest (Ps. 95:8-11). Ye shall not tempt Jehovah your God, as ye tempted Him in Massah (Deut. 6:16; 9:22, 24). Of Levi he said, Thy Thummim and thy Urim are with the Holy Man, whom thou didst tempt at Massah, with whom thou didst contend at the waters of Meribah (Deut. 33:8). "The Holy Man" here denotes the Lord, whom they tempted, and whom Moses and Aaron did not sanctify. [4] In the internal historical sense, in which the subject treated of is the religiosity of the Israelitish nation, by Moses and Aaron is not represented truth Divine, but the religiosity of that nation whose leaders and heads they were (n. 7041). Because this religiosity was such as said above, it was intimated to them that they should not bring the people into the land of Canaan, as is written in the book of Numbers: Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them; these are the waters of Meribah, because the sons of Israel contended with Jehovah (Num. 20:12, 13; 27:14). Aaron shall be gathered unto his people, and shall not come into the land which I have given to the sons of Israel, because ye rebelled against My mouth at the waters of Meribah (Num. 20:24). The same is said of Moses (Deut. 32:50, 51). [5] That still representative Divine worship was instituted with that nation, was because representative worship could be instituted with any nation that had holy externals of worship, and worshiped almost idolatrously; for what is representative does not regard the person, but the thing (n. 1361), and it was the genius of that nation, beyond any other nation, to worship merely external things as holy and Divine, without any internal; as for instance to worship as deities their fathers, Abraham, Isaac, and Jacob, and afterward Moses and David, and moreover to account holy and as Divine, and to worship, every stone and every piece of wood that had been inaugurated in their Divine worship; as the arks, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterward the temple. Of the Lord's Providence there was then given a communication of the angels of heaven with man by means of such things. For there must needs be somewhere a church, or the representative of a church, in order that there may be communication of heaven with the human race; and as that nation, beyond any other nation, could make Divine worship consist in external things, and thus act the representative of a church, therefore that nation was taken. [6] At that time communication with the angels in heaven was effected by means of representatives in the following way. Their external worship was communicated to angelic spirits who are simple, and who do not reflect upon internal things, but still are interiorly good. Such are they who in the Grand Man correspond to the outer skin. These pay no attention whatever to the internal of man, but only to his external. If this appears holy, they think holily of the internal also. The more interior angels of heaven saw in those spirits the things that were represented, consequently the heavenly and Divine things that corresponded; for they could be present with these spirits, and see those things; but not with the men except by means of the spirits. For angels dwell with men in things interior; but where there are no such things, they dwell in the interior things of simple spirits; for the angels have no interest in other than spiritual and heavenly things, which are the interior things contained in representatives. From these few words it can be seen how there could be communication with heaven by means of such a people. But see what has been previously shown on this subject, namely: That with the Jews the holy of worship was miraculously elevated into heaven quite apart from them (n. 4307); that whatever their quality might be, the descendants of Jacob could represent what is holy, provided they closely observed the rituals commanded (n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301).
Because of the quarreling of the sons of Israel. That this signifies a complaining from the grievousness of the temptation even so that they nearly yielded, is evident from the signification of "quarreling," as being a grievous complaining (see n. 8563); that it denotes that they nearly yielded, is evident from the character of their quarreling, namely, that they had almost stoned Moses, and that they tempted Jehovah, saying, Is Jehovah in the midst of us?
And because of them tempting Jehovah. That this signifies that it was against the Divine, whose aid they despair of, is evident from what was said above (see n. 8567), where are the same words.
Saying, Is Jehovah in the midst of us? That this signifies that they almost believed that the Lord does not bring aid to His own, is evident without explication.
Verses 8, 9. And Amalek came and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight against Amalek; tomorrow I stand upon the top of the hill, and the rod of God in my hand. "And Amalek came," signifies falsity from interior evil; "and fought with Israel in Rephidim," signifies that they attacked when grievous temptation was being endured; "and Moses said unto Joshua," signifies Divine influx into truth combating; "Choose us out men," signifies that it may draw up truths for the fight; "and go out, fight against Amalek," signifies against falsities from interior evil; "tomorrow I stand on the top of the hill," signifies the conjunction of truth Divine with the good of charity, and the consequent influx; "with the rod of God in my hand," signifies that from this was power.
And Amalek came. That this signifies falsity from interior evil, is evident from the signification of "Amalek," as being the falsity from interior evil (of which below). It is first to be told who and what they are who are in falsity from interior evil. Interior evil is that which lies inwardly concealed with man, hidden in his will, and thence in his thought, no trace of which appears in his externals, as in his actions, speech, and face. They who are in such evil study by every method and art to hide and hoard it under the semblance of what is honorable and just, and under the semblance of the love of the neighbor; yet still they devise nothing else within themselves than how they can inflict evil, and so far as they can they do inflict evil by means of others, taking care that it should not appear to be from them; they also color over the evil itself, that it may not seem like evil. The greatest delight of their life is to meditate such things, and to attempt them in concealment. This is called interior evil. They who are in this evil are called "evil genii," and in the other life are completely separated from those who are in exterior evil, and who are called "spirits." The evil genii have their hell behind man, that is, at his back, and are there in various caverns; but evil spirits have their hell before man, and also at the sides. In the Grand Man these genii belong to the province of the cerebellum, and also to that part of the spinal marrow which sends forth fibers and nerves to the involuntary parts. [2] As further concerning the falsity from this evil-it is not like the falsity from the evil of evil spirits, for in itself it is evil. They who are in this evil do not attack the truths of faith, but the goods of faith; for they act by means of depraved affections, whereby they pervert good thoughts, and this in a manner almost incomprehensible. Because they are of such a nature, their hells are completely separated from the hells of evil spirits, insomuch that they have scarcely any communication, and this for the reason that they may be separated from the men of the spiritual church; for if they were to flow in from their hells, it would be all over with the man of that church, because they would act in the most hidden manner into his conscience and would pervert it, and this by the breathing in of depraved affections. These infernal genii never attack a man openly, nor when he is capable of vigorous resistance; but when it appears that a man is falling so as to yield, they are then suddenly at hand, and push him on to a complete fall. This too is represented by the fact that Amalek now fell upon Israel; and also afterward, when the sons of Israel had set themselves in opposition to Jehovah, and were afraid of the nations in the land of Canaan: Then Amalek came down with the Canaanite from the mountain, and they smote the sons of Israel even unto Hormah (Num. 14:45). [3] From all this it can be seen what is the quality of those who are represented by Amalek, and why the judgment came upon Amalek from Jehovah that there should be perpetual war against them, and that the memory of them should be blotted out from under heaven, according to these words in the last verse of this chapter: Because the hand of the evil is against the throne of Jah, there shall be war to Jehovah against Amalek from generation to generation (Exod. 17:16). And in Deuteronomy: Remember what Amalek did to thee by the way, when thou camest forth out of Egypt; that he met thee in the way, and smote the hindmost in thee, all that were feeble, when thou wast faint and weary, and he feared not God; when Jehovah thy God shall have given thee rest, thou shalt blot out the memory of Amalek from under heaven; thou shalt not forget (Deut. 25:17-19). Also in the first book of Samuel, where it is said by Jehovah through Samuel unto Saul: I have resolved to visit that which Amalek did to Israel, who laid wait for him in the way, when he was coming up out of Egypt; wherefore go and smite Amalek, and give to the curse all things which are his, and spare them not; but slay from man even to woman, from infant even to suckling, from ox even to small cattle, from camel even to ass. But Saul spared king Agag, and the best of the flock, and of the oxen, and the second sort, and the rams, and all that was excellent; and so it was denounced against Saul that from him there should no more be a king over Israel (1 Sam. 15:1-3, 9, 23, 26). That "the memory of Amalek was to be blotted out," and that "all things with him were to be given to the curse," signified that evil genii should have no communication whatever with those who are of the spiritual church; for they communicate with those who are not in truths, but who favor falsities from evil affection. [4] Who cannot see that without a cause that lies deeply concealed Jehovah would never have said that "there should be perpetual war against Amalek," and that "the memory of them should be blotted out from under heaven," and that "all things with him should be given to the curse," and that nevertheless this was not done. The deeply hidden reason why these things were said and done, is involved in the words of Samuel to Agag the king of the Amalekites, whom Saul spared: Agag the king of Amalek came unto Samuel delicately; but Samuel said, As thy sword hath bereaved women, so shall thy mother be bereaved beyond women; and Samuel hewed him in pieces before Jehovah (1 Sam. 15:32, 33). "To go delicately" signifies the outward blandishments of such spirits in the presence of others; "thy sword hath bereaved women" signifies that the falsity of these spirits inflicts violence on good affections; "thy mother shall be bereaved beyond women" signifies that with them will prevail evil affection from the will, and not from the intellectual part; "and Samuel hewed him in pieces before Jehovah" signifies that they were separated from those who are in falsity from evil from the intellectual part; thus genii from spirits (as said above). (That "women" denote affections, see n. 568, 6014, 8337; and that "a sword" denotes falsity combating and vastating, n. 2799, 4499, 7102.)
And fought with Israel in Rephidim. That this signifies that they attacked when grievous temptation was being endured, is evident from the signification of "fighting," as being to attack by means of falsities from interior evil; and from the signification of "Rephidim," as being the quality of the temptation as to truth (see n. 8561). What is meant by these words is evident from what was said just above (n. 8593), namely, that in the other life they who are represented by Amalek attack those who are in temptation when they are falling almost to the point of yielding.
And Moses said unto Joshua. That this signifies Divine influx into fighting truth, is evident from the signification of "saying," as here being influx, because into truth combating, which is represented by Joshua; that it is Divine influx, is because by Moses is represented Divine truth, that is, the truth which proceeds immediately from the Lord, which truth, being purely Divine, flows into the truths of faith of whatever kind, and causes them to be truths; and from the representation of Joshua, as being fighting truth. That Joshua denotes fighting truth is evident from the fact that he was commanded to fight against Amalek, that is, against the falsities from interior evil. This war must be waged by truth made fighting through the influx of Divine truth. The truth Divine itself which proceeds immediately from the Lord, is not fighting, but pacific; for it is peace itself, because it proceeds from the Divine good of the Lord's Divine love. But in order that it may become fighting truth, it flows into such angels as are in ardent zeal for truth and good, and who being excited by this zeal fight. Hence comes the fighting truth which is represented by Joshua. [2] As this truth was represented by Joshua, therefore he was also made the leader over the sons of Israel after Moses, and brought them into the land of Canaan, and fought with the nations there. For this reason also, when he came into the land of Canaan, there appeared to him an angel of Jehovah with a sword drawn in his hand, who called himself "the Prince of Jehovah's army" (Josh. 5:13-15). By "a sword drawn in the hand" is signified fighting truth Divine in its power. (That "a sword" denotes truth fighting, see n. 2799, 4499; also that "a drawn sword" denotes truth continually fighting against falsities and evils, see n. 8294; and that "hand" denotes power, n. 878, 4931-4937, 7518, 8050, 8153; and also that by "the nations in the land of Canaan" are signified falsities and evils against which the fight is to be waged, n. 8504.)
Choose us out men. That this signifies that it may draw up truths for the fight, is evident from the signification of "men," as being truths (n. 265, 749, 1007, 3134). To draw up these for the fight is signified by "Joshua choosing them;" for when by Joshua is represented truth Divine fighting, by "the men whom he chose" and joined to himself, are signified truths drawn up for the fight.
And go out, fight against Amalek. That this signifies against the falsities from interior evil, is evident from the representation of Amalek, as being falsities from interior evil (see above, n. 8593).
Tomorrow I stand on the top of the hill. That this signifies the conjunction of truth Divine with the good of charity, and the consequent influx, is evident from the representation of Moses, who was to stand on the top of the hill, as being truth Divine (of which frequently above); from the signification of "standing," as being to be conjoined and to flow in; that "standing" here denotes to be conjoined, is because he was then on the top of the hill, and by "a hill" is signified the good of charity; that it also denotes to flow in, is because from it he viewed the battle, and also determined it, which is signified by Israel prevailing when he lifted up his hand and by Amalek prevailing when he let down his hand: and from the signification of "a hill," as being the good of charity (n. 6435). [2] How the case is with the conjunction and influx of the good of charity into the fighting truth, shall be briefly told. As before said, the Divine becomes fighting truth through conjunction with those who are in zeal. They who are in zeal fight, yet not from any enmity and hostility, but rather from charity; for zeal differs from anger in the fact that zeal has within it the good of charity; and therefore when zeal fights it merely removes those who are in falsity and evil, to prevent them from hurting those who are in good and truth. On the other hand, anger not only removes them, but also pursues them with hatred and revenge. For from the charity that is in it, zeal wishes well even to those who are in evil and falsity, and also does well to them so far as they do not injure the good, whereas anger, from the hatred and revenge which are within it, wishes harm to all with whom it fights, whether they be good or evil. From this it can be seen what is meant by the influx of the good of charity into truth fighting. (That zeal has good in it, and anger has evil, see n. 4164, 4444.)
With the rod of God in thy hand. That this signifies that from this there was power, is evident from the signification of "the rod of God," as being Divine power (n. 4013, 4015, 4876, 4936, 7026); and from the signification of "hand," as also being power (n. 8595). It is said "the rod of God in the hand," because by "rod" is signified exterior power, and by "hand" interior power; or by "rod" natural power, and by "hand" spiritual power (n. 6947, 7011). It is said that "from this there was power," because truth fighting has power in it from good; for all the power which truth has, is from the good which is therein. The reason is that the Divine is in good, and through good in truth; but is not in truth without good. That all the power of truth is from good, see n. 3563, 4931; and that all the power of good is from the Divine, is manifest.
Verses 10-13. And Joshua did as Moses had said to him in fighting against Amalek; and Moses, Aaron, and Hur went up to the top of the hill. And it was, when Moses lifted up his hand, that Israel prevailed; and when he let down his hand, that Amalek prevailed. And Moses' hands were heavy, and they took a stone, and put it under him, and he sat upon it; and Aaron and Hur held up his hands, one on one side, and the other on the other; and it was, his hands were steady until the setting of the sun. And Joshua weakened Amalek and his people with the edge of the sword. "And Joshua did as Moses had said to him," signifies the effect, as the fighting truth had been instructed by Divine truth; "in fighting against Amalek," signifies against the falsity from interior evil; "and Moses, and Aaron, and Hur," signifies Divine truths in successive order; "went up to the top of the hill," signifies in the good of charity; "and it was when Moses lifted up his hand," signifies when faith looked toward the Lord with those who were of the spiritual church; "that Israel prevailed," signifies that then the fighting truth conquered; "and when he let down his hand," signifies when the faith with them looked downward or away from the Lord to self and the world; "that Amalek prevailed," signifies that then the falsity conquered; "and Moses' hands were heavy," signifies that the power of looking upward to the Lord failed; "and they took a stone," signifies truth Divine in the ultimate of order; "and put it under him, and he sat upon it," signifies correspondence with truth in the first of order; "and Aaron and Hur," signifies truths in order; "held up his hands," signifies the upholding of the power of the fighting truth; "one on one side, and the other on the other," signifies on all sides; "and it was, his hands were steady," signifies the strength of power then; "until the setting of the sun," signifies when this state ceased; "and Joshua weakened Amalek and his people," signifies the lessening of power with those who are in falsity from interior evil; "with the edge of the sword," signifies by means of fighting truth.