Thou art not able to do it, thou alone. That this signifies without the influx of truth from good 8701-1 from some other source, is evident from the signification of "doing it alone," when said of the truth Divine represented by Moses, as being the influx of truth from it alone, and not at the same time from some other source. How the case herein is can be seen from what was said above (n. 8685) concerning the immediate influx of truth Divine, and concerning its influx immediate and at the same time mediate; namely, that the influx of truth Divine is immediate in the first state of man when he is being regenerated; but that the influx is immediate and mediate in the second state, that is, when he has been regenerated. When the influx is immediate, the Lord indeed flows in with good and truth, yet the good is not then perceived, but truth; therefore the man is then led by means of truth, not so much by good. But when the influx is at the same time mediate, then good is perceived, for mediate influx is into the man's external sensuous; hence it is that the man is then led by the Lord by means of good. In general be it known that a man has not been regenerated until he acts from the affection of good; for he then wills good, and it is delightful and blessed to him to do it. When he is in this state, his life is the life of good, and he is in heaven, for what universally reigns in heaven is good; the truth which is of faith, however, leads man to good, thus to heaven, but does not place him in heaven. The reason of this is that in the other life all are associated together according to the life of the will, not according to the life of the understanding; for where the will is, there the understanding is, but not the reverse: it is so in heaven, and it is so in hell. They who are evil are not sent into hell until they are in the evil of their life; for when they are in this, they are also in the falsity of their evil; in like manner they who are in good are, in heaven, in the truth of their good. In the other life all are reduced to the state of having one mind, namely, that what they will they also think, and they do not think differently from what they will. But in the world it is otherwise, for in the world a man can think differently, and even understand differently, from what he wills; but this in order that he may be reformed, that is, may understand good though he wills evil, and thus may be led by his understanding to will good; but in the other life everyone is led according to his will which has been acquired in the world.
Now hear my voice. That this signifies agreement from the union, is evident from the signification of "hearing a voice," as being obedience, but here agreement, because it is said by Jethro, by whom is represented the Divine good united to the Divine truth which is represented by Moses (that they are united, see n. 8666); consequently by "hear my voice" is signified agreement from the union. Be it known that when good and truth have been conjoined, there is agreement in each and all things, namely, of good with truth and of truth with good. The reason is that good is of truth and truth is of good, and thus these two are one; for what good wills, this truth confirms; and what truth perceives as truth, this good wills, and both together do. The case is similar with good and truth as with the will and the understanding; what the will wills and loves, this the understanding thinks and confirms, and vice versa. That these two are alike is because good is of the will, and truth is of the understanding. In such a state are they who are led of the Lord by means of good (of which just above, n. 8701).
I will counsel thee, and God shall be with thee. That this signifies that it is from the Divine, is evident from the signification of "to counsel," when by the Divine good which is represented by Jethro, as being what is determined by the Divine, thus what is from the Divine; and from the signification of "God shall be with thee," as also being from the Divine. But from the Divine, as signified by "to counsel," respects the Divine good which is represented by Jethro; whereas from the Divine, as signified by "God shall be with thee," respects the Divine truth which is represented by Moses.
Be thou for the people with God. That this signifies the truth proceeding immediately from the Lord, is evident from the signification of "being for the people with God," when said of the Divine truth represented by Moses, as being nearest with the Lord, because proceeding immediately from Him. What these things involve, will be plain from what now follows.
And bring thou the words unto God. That this signifies mediation and intercession, is evident from the signification of "bringing the words unto God," when said of the Divine truth, as being to mediate with the Divine Itself and to intercede, for he who mediates and intercedes brings the matters to Him who gives aid. Mediation and intercession are of the Divine truth, because this is nearest with the Divine good, which is the Lord Himself. That the Divine truth is nearest with the Divine good, which is the Lord, is because it proceeds immediately from Him. As the occasion offers, it shall here be told how the case is with the Lord's mediation and intercession. They who believe that there are three Persons who constitute the Divine and who together are called one God, from the sense of the letter of the Word, have no other idea of mediation and intercession than that the Lord sits at the right hand of His Father, and speaks with Him as man with man, and brings the supplications of men to the Father, and entreats that for His sake, because He suffered the cross for the human race, He may pardon them and have mercy. Such is the idea of intercession and mediation which every simple person has from the sense of the letter of the Word. [2] But be it known that the sense of the letter is according to the apprehension of simple men, in order that they may be introduced into interior truths themselves; for the simple cannot have any other idea of the heavenly kingdom than as of an earthly kingdom, nor any other idea of the Father than as of a king on the earth, and of the Lord than as of the son of a king who is the heir of the kingdom. That the simple have such an idea, is plainly evident from the idea of the Lord's apostles themselves about His kingdom; for at first they believed, like the rest of the Jews, that the Lord as the Messiah would be the greatest king upon the earth, and would raise them to a height of glory above all the nations and peoples on the whole globe. But when they heard from the Lord Himself that His kingdom is not on earth but in heaven; then neither could they think otherwise than that His kingdom in heaven is altogether like a kingdom on the earth. And therefore James and John asked that in His kingdom the one might sit on His right hand and the other on His left; and the rest of the apostles, who also wanted to become great in that kingdom, had indignation, and disputed among themselves which of them should be greatest there. And as such an idea cleaved to them and could not be rooted out, the Lord indeed said unto them that they should "sit on twelve thrones judging the twelve tribes of Israel" (see Mark 10:37, 41; Luke 22:24, 30; Matt. 19:28); but they did not then know what the Lord meant by the "twelve thrones," and by the "twelve tribes," and by "judgment." [3] From all this it can now be seen what the idea is, and whence it is, concerning the Lord's mediation and intercession with the Father. But he who knows the interior things of the Word has a totally different notion about the Lord's mediation and His intercession, namely, that He does not intercede as a son with a royal father on earth, but as the Lord of the universe with Himself, and as God of Himself, for the Father and He are not two, but are one, as He Himself teaches (John 14:8-11). He is called "Mediator" and "Intercessor," because by "the Son" is meant the Divine truth, and by "the Father" the Divine good (see n. 2803, 2813, 3704), and mediation is effected through the Divine truth, because by means of it access is given to the Divine good; for the Divine good cannot be approached, because it is like the fire of the sun, but the Divine truth, because it is like the light therefrom, which gives to man's sight, which is of faith, passage and access (n. 8644). Hence it can be seen what mediation and intercession are. It shall be told further whence it is that the Lord Himself, who is the Divine good itself and the Sun itself of heaven, is called "a Mediator and Intercessor with the Father." [4] When the Lord was in the world, and before He was fully glorified, He was the Divine truth; wherefore at that time there was mediation, and He interceded with the Father, that is, with the Divine good itself (John 14:16, 17; 17:9, 15, 17). But after He was glorified as to the Human, He is called "Mediator and Intercession" for this reason, that no one can think of the Divine Itself unless he presents to himself the idea of a Divine Man; still less can anyone be conjoined through love with the Divine Itself except by means of such an idea. If anyone without the idea of a Divine Man thinks of the Divine Itself, he thinks indeterminately, and an indeterminate idea is no idea; or he conceives an idea of the Divine from the visible universe without an end, or with an end in obscurity, which idea conjoins itself with the idea of the worshipers of nature, and also falls into nature, and thus becomes no idea. From this it is evident that there would not be any conjunction with the Divine through faith, nor through love. All conjunction requires an object, and the conjunction effected is according to the quality of the object. For this reason the Lord as to the Divine Human is called "a Mediator" and "an Intercessor," but He mediates and intercedes with Himself. That the Divine Itself cannot be apprehended by any idea, is evident from the Lord's words in John: No one hath ever seen God; the only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). Ye have never heard the voice of the Father, nor seen His shape (John 5:37). [5] Nevertheless, what is remarkable, all who think from themselves or from the flesh about God, think of Him indeterminately, that is without any determinate idea; whereas they who think of God not from themselves, nor from the flesh, but from the spirit, think about Him determinately, that is, they present to themselves an idea of the Divine under a human form. So the angels in heaven think of the Divine, and so the wise ancients thought, to whom also, when the Divine Itself appeared, it appeared as a Divine Man; for the Divine passing though heaven is a Divine Man. The reason is that heaven is a Grand Man, as has been shown at the end of many chapters. From all this it is evident of what sort are the intelligent of the world, and of what sort are the intelligent of heaven; namely, that the intelligent of the world remove from themselves the idea of the human; and consequently between their minds and the Divine there is no mediation, whence they have thick darkness; whereas the intelligent of heaven have an idea of the Divine in the Human; thus the Lord is to them mediation, and consequently in their minds there is light.
And do thou teach them the statutes and the laws. That this signifies that from truth immediately from the Lord come the external and internal goods and truths of the church, is evident from the representation of Moses, of whom it is said that he should teach, as being the truth proceeding immediately from the Lord (see n. 7010, 7382); from the signification of "the statutes," as being the external goods and truths of the church (n. 3382, 8362); and from the signification of "the laws," as being the internal goods and truths of the church (n. 8695).
And make known to them the way wherein they must walk. That this signifies the light of intelligence, and the consequent life, is evident from the signification of "the way," as being predicated of the understanding of truth (see n. 627, 2333), here in an interior degree, because it is predicated of the understanding which the man of the spiritual church has from the immediate influx of truth from the Lord, from which there is no perception of truth, but light which gives the capacity of understanding. It is with this light as with the light of the sight of the eye; in order that the eye may see objects, there must be a light from which there is a general illumination. In this light the eye sees and discerns objects, and is affected with beauty and delight according to their agreement with order. The case is similar with the sight of the internal eye, which is the understanding; in order that this may see, there must also be a light from which there is a general illumination, in which come into view the objects which are the things of intelligence and wisdom. This light is from the Divine truth which proceeds immediately from the Lord (see n. 8644). The objects presented in this light appear beautiful and delightful according to their agreement with each person's good. And from the signification of "wherein they must walk," that is, in the light, as being the consequent life. (That in the internal sense "to walk" denotes life, see n. 3335, 4882, 5493, 5605, 8417, 8420.)
And the work that they must do. That this signifies faith in act, is evident from the signification of "the work that they must do," as being action, here action from the light of intelligence, thus from faith; for faith from the Lord is in the light of intelligence (of which above, n. 8707). In proportion as a man receives of the truths which are of faith, he enters into that light and is raised into heaven; but the reception of the truths of faith is not effected by acknowledgment alone, but by acknowledgment conjoined with life; that is, by their being acknowledged in act. This reception is what is meant by "the work that they must do."
And do thou see out of all the people. That this signifies the choosing of ministering truths, is evident from the signification of "seeing," as here being to choose; and from the signification of "the people," as being predicated of truths (see n. 1259, 1260, 3581, 4619), here of truths that minister to the truth immediately from the Divine which is represented by Moses (n. 7010); for the princes whom he was to choose were to be ministrant to him. (That "princes" denote ministrant truths, will be seen below.)
Men of strenuousness, fearing God. That this signifies with which good from the Divine could be conjoined, is evident from the signification of "men of strenuousness," as being those who have strength from the truths which are from good; for by "man" is signified truth (n. 3134, 5502), and by "strenuousness," the consequent strength. Moreover in the original tongue "strength" is signified by the same expression that is here rendered "strenuousness." That it denotes strength from the truths that are from good, is because the men are said also to be "God fearing," and by "God fearing" are signified those who are in good from the Divine; for "the fear of God" denotes worship from the good of faith and from the good of love (n. 2826, 5459).
Men of truth, hating gain. That this signifies because the truths are pure without a worldly end, is evident from the signification of "men of truth," as being pure truths; that "men of truth" denote pure truths is because by "men" are signified truths (see n. 3134, 5502), and by "truth," faith (n. 3121), thus by "men of truth" are signified truths of faith, that is, pure truths; and from the signification of "hating gain," as being aversion to persuasions from falsity and evil, for by "hating" is signified aversion, and by "gain," the falsity and evil which persuade and draw away from truth and good. By "gain" in general is signified all the falsity from evil that perverts the judgments of the mind; and as this is the case with those who have the world as their end, therefore by "those who hate gain" are also signified those who are without a worldly end. That "gain" denotes all the falsity from evil which perverts the judgments of the mind and withdraws from truth and good, can be seen by everyone who reflects, and in this sense "gain" is frequently mentioned in the Word (as in Isa. 33:15; 56:11; 57:17; in Jer. 6:13; 8:10; 22:17; and in Ezek. 22:27; 33:31; in David also, Ps. 119:36).
And do thou set them for princes of thousands. That this signifies the primary truths which are in the first degree under the truth that is immediately from the Divine, is evident from the signification of "princes," as being primary things (on which see n. 1482, 2089, 5044), here truths from good, because these princes were to be under Moses, by whom is represented truth Divine proceeding from Divine good, that is, from the Lord; and from the signification of "thousands," as being those who are in the first degree; for by "a thousand" are signified many persons, or in the abstract sense many things and where there are many things, or they who are over many, and are thereby in a degree of greater dignity than those who are over few; here therefore those who are in the first degree, for they who were in a lower degree were princes of hundreds, of fifties, and of tens (that in the internal sense "a thousand" does not mean a thousand, but many persons or many things, see n. 2575).
Princes of hundreds. That this signifies primary truths in the second degree, is evident from the signification of "princes," as being primary things (as just above, n. 8712); and from the signification of "hundreds," as being many persons or many things, but in the second degree, because "thousands" signify those in the first degree. (That "a hundred" denotes much, see n. 4400.)
Princes of fifties. That this signifies intermediate primary truths, is evident from the signification of "princes," as being primary things (as above, n. 8712, 8713); and from the signification of "fifties," as being intermediate things, namely, between the truths from good that are in the second degree and those which are in the third, signified by "princes of hundreds" and "princes of tens." That "fifty" denotes things intermediate, is because by "fifty" is signified both much and somewhat, the like as by "five" (that it signifies much, see n. 5708, 5956; that it signifies somewhat, n. 4638, 5291); consequently when "fifty" is named between "a hundred" and "ten," it denotes things intermediate. Intermediate things are those which draw near to one side, and proceed from the other, thus are between those which for the sake of conjunction are in a prior degree and those which are in a posterior one.
And princes of tens. That this signifies primary truths in the third place, is evident from the signification of "princes," as being primary things (as above); and from the signification of "tens," as also being many, but in a less degree, because under "hundreds" (that "tens," or "ten," also denotes many, see n. 3107, 4638). Princes being set in order over a thousand, over a hundred, and over ten, abstractedly from all number represented many things in the first degree, in the second, and in the third, in like manner as in other passages in the Word, as where the Lord said of the servant that he "owed ten thousand talents," and that the fellow-servant "owed him a hundred pence" (Matt. 18:24, 28); in like manner where He spoke of "a king about to wage war with another king, as consulting whether he was able with ten thousand to meet the other who was coming with twenty thousand" (Luke 14:31). In like manner in John: An angel coming down from heaven laid hold on the dragon, and bound him a thousand years, and cast him into the abyss, that he should seduce the nations no more, until the thousand years should be consummated. The rest of the dead lived not again until the thousand years were consummated: this is the first resurrection (Rev. 20:1-3, 5). in this passage by "a thousand" is not signified a thousand, but much, without any number. In like manner in Moses: Jehovah doing mercy to a thousand generations that love Him (Exod. 20:5, 6; Deut. 5:9, 10; 7:9; also in Jer. 32:18). In David: The word He commanded to a thousand generations (Ps. 105:8). A thousand shall fall at thy side, and ten thousand at thy right hand; it shall not come nigh thee (Ps. 91:7) The chariots of God are twenty thousand, thousands of peaceful ones (Ps. 68:17). Our flocks thousands, and ten thousands in our streets (Ps. 144:13). A thousand years in Thy sight are as a day (Ps. 90:4). It is similar with "a hundred" and with "ten," for lesser numbers signify the like with the greater that result from multiplication by a like number (see n. 5291, 5335, 5708, 7973); (that "a hundred" and also "ten" signify much, see n. 3107, 4400, 4638).
And let them judge the people in every time. That this signifies a disposing in this manner perpetually, is evident from the signification of "judging," as being the disposing of truths (of which above, n. 8685); and from the signification of "in every time," as being perpetually.
And it shall be, every great word let them bring unto thee. That this signifies that everything is from the truth that is immediately from the Divine, is evident from the representation of Moses, as being truth immediately from the Divine (see n. 7010, 7382); that everything is from this, is signified by "every great word let them bring unto him." It appears from the sense of the letter as if everything was to be brought to Divine truth; but as everything comes from the Lord through the truth proceeding from Him, for everything of life is from Him, therefore in the internal sense it is not signified to this truth, but from it. The case herein is as was shown concerning influx (n. 3721, 5119, 5259, 5779, 6322), namely, that influx does not take place from exteriors to interiors; but from interiors to exteriors. The reason is that all exteriors are formed to minister to interiors, as instrumental causes to their principal causes, and the former are dead causes without the latter. Be it known that in the internal sense things are set forth such as they are in themselves; not such as they appear in the sense of the letter. [2] In itself the fact is that by means of the truth proceeding from Himself the Lord directs all things down to the veriest singulars; not as a king in the world, but as God in heaven and in the universe. A king in the world exercises only a care over the whole, and his princes and officers a particular care. It is otherwise with God, for God sees all things, and knows all things from eternity, and provides all things to eternity, and from Himself holds all things in their order. From this it is evident that the Lord has not only a care over the whole, but also a particular and individual care of all things, otherwise than as a king in the world. His disposing is immediate through the truth Divine from Himself, and is also mediate through heaven. But the mediate disposing through heaven is also as it were immediate from Himself, for what comes out of heaven comes through heaven from Him. That this is so the angels in heaven not only know, but also perceive in themselves. (That the Divine disposing or providence of the Lord is in all things and each, nay, in the veriest singulars of all, howsoever otherwise it appears before man, see n. 4329, 5122, 5904, 6058, 6481-6487, 6490, 6491.) [3] But this subject falls with difficulty into the idea of any man, and least of all into the idea of those who trust in their own prudence; for they attribute to themselves all things that happen prosperously for them, and the rest they ascribe to fortune, or chance; and few to the Divine Providence. Thus they attribute the things that happen to dead causes, and not to the living cause. When things turn out happily they indeed say that it is of God, and even that there is nothing that is not from Him; but few, and scarcely any, at heart believe it. In like manner do those who place all prosperity in worldly and bodily things, namely, in honors and riches, and believe that these alone are Divine blessings; and therefore when they see many of the evil abound in such things, and not so much the good, they reject from their heart and deny the Divine Providence in individual things, not considering that Divine Blessing is to be happy to eternity, and that the Lord regards such things as are of brief duration, as relatively, are the things of this world, no otherwise than as means to eternal things. Wherefore also the Lord provides for the good, who receive His mercy in time, such things as contribute to the happiness of their eternal life; riches and honors for those to whom they are not hurtful; and no riches and honors for those to whom they would be hurtful. Nevertheless to these latter He gives in time, in the place of honors and riches, to be glad with a few things, and to be more content than the rich and honored.
But every small word let them judge. That this signifies the appearance of some particular and singular things as from another source, is evident from the things unfolded just above (n. 8717), namely, that by their bringing every great word unto Moses is signified that each and all things down to the veriest singulars are from the Lord. From this it also follows that "a small word" too, that is, things particular and singular, are from Him. That there is an appearance that they are from another source will be seen below.
And devolve from upon thee, and let them bear with thee. That this signifies thus functions and offices for them, is evident from the signification of "to devolve from upon thee," as being to hand down to others also; and from the signification of "bearing with thee," as being to be of assistance. That by these words is signified thus functions and offices for them, is because the Lord does each and all things from Himself immediately, and mediately through heaven. That He acts mediately through heaven is not because He needs their aid, but that the angels there may have functions and offices, and consequently life and happiness in accordance with their offices and uses. From this there is an appearance to them that they act from themselves, but a perception that it is from the Lord. These things are signified by Moses "devolving from upon him," and by the princes, who were to judge small matters, "bearing with him." (That the Lord flows in not only immediately, but also mediately, and not only into the firsts, but also into the mediates and lasts of order, see n. 6982, 6985, 6996, 7004, 7007.)
If thou do this word, and God have commanded thee. That this signifies that thus it is from the Divine, is evident from the signification of "if God have commanded that thou do this word," as being when it is so from the Divine.
Then thou shalt be able to stand. That this signifies thus an abode with them, is evident from the signification of "thou shalt be able to stand," as being to have an abode with those who are of the spiritual church. That this is signified, is because if truth flowed in only immediately from the Divine, and not also through heaven mediately, the man of that church could be led only by means of truth, and not by means of good, as can be seen from what was shown above (n. 8685, 8701); and unless he were led by means of good, he could not be in heaven, thus the Lord could not have an abode with him; for the abode of the Lord with man is in the good with him, and not in the truth except through the good.
And also all this people shall come upon its place in peace. That this signifies that they who are of the spiritual church shall thus be in good, and shall be led by means of good, is evident from the signification of "the people," as being those who are of the spiritual church, because by "the people" are meant the sons of Israel, by whom is represented the spiritual church; from the signification of "coming unto a place," as being to the state to which they shall be led, which state is a state of good; for they who are of the spiritual church are led by means of truth to good, and when they come to good, then they come to their own place (that "place" denotes state see n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381); and from the signification of "peace," as being the Divine in good; for in the supreme sense "peace" denotes the Lord, and it is from this that it inmostly affects good, and is the very being of the happiness of those who are in good. So long as man is in truth, and not yet in good, he is in an untranquil state; but when he is in good, then he is in a tranquil state, thus in peace. The reason is that evil spirits cannot attack good, but flee away at the first perception of it; whereas they can attack truth. Hence it is that when men are in good, they are in peace. This is what is signified by "all this people shall come upon its place in peace." (What it is to be led by the Lord by means of truth, and what by means of good, see n. 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701.)
Verses 24-27. And Moses hearkened to the voice of his father-in-law, and did all that he had said. And Moses chose men of strenuousness out of all Israel, and gave them as heads over the people: princes of thousands, princes of hundreds, princes of fifties, and princes of tens. And they shall judge the people in every time, the difficult word they shall bring unto Moses, and every small word they shall judge. And Moses let his father-in-law go, and he went to himself unto his own land. "And Moses hearkened to the voice of his father-in-law, and did all that he had said," signifies the effect according to the setting in order of Divine good; "and Moses chose men of strenuousness out of all Israel," signifies the choice of truths with which good could be conjoined among those who were of the spiritual church; "and gave them as heads over the people," signifies influx into these truths; "princes of thousands, princes of hundreds, princes of fifties, and princes of tens," signifies primary truths that are subordinate in successive order to the truth proceeding immediately from the Divine; "and they shall judge the people in every time," signifies their consequent perpetual dependence; "the difficult word they shall bring unto Moses," signifies mediation and intercession; "and every small word they shall judge," signifies the appearance of some particular and singular things as from another source; "and Moses let his father-in-law go," signifies a state of truth Divine accommodated; "and he went to himself unto his own land," signifies to the Divine Itself.
And Moses hearkened to the voice of his father-in-law, and did all that he had said. That this signifies the effect according to the setting in order of Divine good, is evident without explication; for by Jethro, Moses' father-in-law, is represented the Divine good (see n. 8643), and by Moses the Divine truth which proceeds from the Divine good (n. 8644). The Divine truth which proceeds from the Lord does nothing of itself, but from the Divine good which is the Divine Itself; for the Divine good is the Being, but the Divine truth is the Coming-forth therefrom; wherefore the Being must be in the Coming-forth that this may be anything, and consequently that anything may be done. When the Lord was in the world He was Divine truth, and then the Divine good in Him was "the Father;" but when He was glorified, then He became the Divine good even as to the Human. The Divine truth which then proceeded from Him is called the "Paraclete," or "Spirit of Truth." He who knows these two arcana, if he is in enlightenment from the Lord when he reads the Word, can be in the understanding of many things which the Lord Himself spoke concerning the Father and concerning Himself, and also concerning the Paraclete, the Spirit of Truth, which otherwise would be incomprehensible mysteries; as in John: Jesus said, The Son can do nothing of Himself, but what He seeth the Father doing; for what things soever He doeth, these the Son also doeth in like manner. As the Father hath life in Himself, so hath He given also to the Son to have life in Himself (John 5:19, 26). The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39). If I go not away, the Paraclete will not come unto you; but If I go, I will send Him unto you; He, the Spirit of Truth, shall not speak from Himself; but what things soever He shall hear, shall He speak. He shall glorify Me, for He shall receive of Mine (John 16:7, 13, 14); and more similar passages elsewhere.
And Moses chose men of strenuousness out of all Israel. That this signifies the choice of truths with which good could be conjoined among those who are of the spiritual church, is evident from the signification of "men of strenuousness," as being truths with which good can be conjoined (see above, n. 8710); and from the representation of Israel, as being those who are of the spiritual church (of which above, n. 8645). It is said "the choice of truths with which good can be conjoined," because there are truths with which good cannot as yet be conjoined, and truths with which it can. The truths with which it can be conjoined, are truths confirmed, and also consociated with many others, even with such as delight the intellectual sight; in this way these truths enter into the affection, which makes the man will them. When this takes place, then good conjoins itself with them; for to will truths, and from this to do them, makes them to be good. Be it known further, that good is not conjoined with truths until these truths have been purified from the falsities which are from evil, and until they have a connection with all the truths which must be truths of faith with him who is to be regenerated. From the Lord the angels clearly and plainly see and perceive the connection and purification of truths, however little the man may feel or perceive in himself anything of the kind.
And gave them as heads over the people. That this signifies influx into these truths, is evident from the signification of "men of strenuousness," who here are those whom he made heads over the people, as being truths with which good can be conjoined (of which just above, n. 8725); from the representation of Moses, as being the truth immediately from the Divine (of which frequently above); and from the signification of "giving them as heads," as being to flow in, and thus to give quality to, in order that the truth immediately from the Divine may through them lead the man of the church by means of good. How this is, can be seen from what has been before set forth, namely, that the man who is being regenerated is at first led by means of the truth which is of faith; but when he has been regenerated he is led by means of the good which is of charity (n. 8643, 8648, 8658, 8685, 8690, 8701); and that in the first state, namely, when he is led by means of truth, the Lord flows in through the truth Divine which proceeds immediately from Him; but in the other state, namely, when he is led by means of good, the Lord flows in through both the truth which proceeds immediately, and that which proceeds mediately, from Him (n. 8685, 8701); and that the mediate influx is equally from the Lord as is the immediate (n. 8717). These are the things described in this verse in the internal sense. The very mediate influx of truth from the Divine is signified by the words, "Moses gave them as heads over the people."
Princes of thousands, princes of hundreds, princes of fifties, and princes of tens. That hereby are signified primary truths that are subordinate in successive order to the truth proceeding immediately from the Divine, is evident from what was adduced above (n. 8712-8715, 8717, 8718, 8722).
And they shall judge the people in every time. That this signifies their consequent perpetual dependence, is evident from the signification of "judging," as being the disposing of truths (see n. 8685), here the subordinate disposing, which is dependence; for the princes who were to judge the people were in the place of Moses in small matters; in the internal sense that truths in successive order from interior to exterior are subordinate to the truth immediately from the Divine, through which truths the Lord thus acts mediately; but in the sense determined to persons it means the angels and angelic societies in such subordination and dependence, for through them the Lord acts mediately and directs men; nevertheless, it is not the angels who direct, but the Lord through them (n. 8718, 8719). As further concerning this subject, be it known that some things also come from the angels themselves who are with man; but all the good and truth which become of faith and charity, that is, of the new life with man, come from the Lord alone, and also through the angels from Him; in like manner all disposing, which is continual, is for this use. The things which come from the angels themselves are such as accommodate themselves to the affection of the man, and in themselves are not goods, but still serve for introducing the goods and truths which are from the Lord. That "in every time" denotes perpetually, is evident without explication.
The difficult word they shall bring unto Moses. That this signifies mediation and intercession, is evident from what was unfolded above (n. 8705). It is here said that they "shall bring the word unto Moses," and there, that "Moses shall bring it to God"; but each involves what is similar.
And every small word they shall judge, signifies the appearance of some particular and singular things as from another source, as above (n. 8718), where are the same words.
And Moses let his father-in-law go. That this signifies a state of truth Divine accommodated, is evident from the fact that when all things have been reduced into order, that is, accommodated, namely, when mediate truths have been subordinated to the truth immediately from the Divine, it is the end of this state. This is described by Moses letting his father-in-law go; for the beginning of this state is described by Jethro's coming unto Moses, and by their being thus consociated for that end. The reason why it was not before commanded by Jehovah that princes should be set in order who also should judge the people, but that this was done by the counsel and persuasion of Jethro, was in order that the subject of this chapter might be fully represented in its order. For in what precedes, the subject treated of was the previous state in which are those of the spiritual church during regeneration, namely, when they are being led by the Lord by means of truth. To this state the other succeeds, which is that they are led by the Lord by means of good. This turning or change of one state into the other is what is described in this chapter by Jethro.
And he went to himself unto his own land. That this signifies to the Divine Itself, is evident from the signification of "going unto his own land," as being to the former state, thus to the Divine. Moreover by "land" in the internal sense is signified the church, and also heaven; therefore in the supreme sense is signified the Divine. (That by "land" in the internal sense is signified the church, thus also the kingdom of the Lord in heaven, see n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011.) That by "land" in the supreme sense is signified the Divine, is because Jethro represented the Divine good, thus the Divine Itself, the returning whereto cannot otherwise be expressed in the historic sense of the letter than by "going unto his own land." For the significatives in the Word accommodate themselves to the thing represented, the signification which properly belongs to the expression still remaining, as for instance the signification of "land," which properly signifies the church, for the reason that they who are in heaven do not think of land when it is read of in the Word, but of the spiritual state of the nation which is in the land, thus of the religion there; and therefore when a "land" is read of where the church is, then they have an idea of the church there; and when an idea of the church, they have also an idea of the Lord's kingdom, consequently of heaven; and when an idea of heaven, they have also an idea of the Divine there. But when the thing represented treats of any other holy thing in the church or in heaven, then that thing can be understood by "land"-as love, charity, good, faith. Hence it is evident that the signification still remains which properly belongs to the expression; as when good is signified, or love or charity, still through all there remains the signification of the church; for these things are the essentials of the church, and make it to be the church.
CONTINUATION CONCERNING THE SPIRITS AND THE INHABITANTS OF THE EARTH JUPITER. As the spirits of the earth Jupiter bear relation in the Grand Man to the Imaginative of Thought, they speak little and think much; and when they speak, their speech is cogitative, and differs from the speech of others in the fact that it does not terminate so much in sound, as in a kind of soft murmur which is inwardly rapid. The very thought with them in this way unfolds itself into speech. The reason is that they are of a genius intermediate between the spiritual and the celestial; for the spiritual speak sonorously, and bring the whole of their thought into their speech; wherefore in order that their thought may be known, it must be gathered from the words. But not so the celestial; for that which is of their will rolls itself by somewhat of thought into what is like a wave, which affects and moves the will of another according to the state of the matter.
The speech of spirits in general is formed from ideas of thought that fall into words according to the fullness and the affection; and as the entire idea of the thing is thus presented and communicated, spirits can express more within a minute than a man in the world can within an hour; for the whole idea of the thing, such as it is in the thought, is fully transmitted into the thought of the other. From this it was made plain to me what the conjunction of minds or spiritual conjunction is (which is charity or mutual love), namely, that the mind of the one presents itself in the mind of the other with all the good of its own thought and will toward him, and in this way affects him; and on the other hand, what spiritual disjunction is (which is enmity and hatred), namely, that the mind of the one presents itself in the mind of the other with the thought and will of destroying him, which causes rejection.
I was further instructed by the spirits of the earth Jupiter who were with me for a considerable time, that on that earth there are also those who call themselves "saints," and who, under a penalty, command their servants, whom they multiply, to call them "lords." They likewise forbid them to adore the Lord of the universe, saying that they are the Lord's mediators, and that they will bring their supplications to the Lord of the universe. The Lord of the universe, who is our Lord, they do not call "the One Only Lord," as the rest do, but "the Supreme Lord," for the reason that they also call themselves lords.
These saints, who are saluted as lords by their servants, call the sun the face of the Supreme Lord, and believe His abode to be there, wherefore they also adore the sun. The rest of the inhabitants hold them in aversion, and will not have interaction with them, both because they adore the sun, and because they call themselves lords, and are worshiped by their servants as mediatory gods.
The instructing and chastising spirits (spoken of above, n. 7802-7812), do not come to these, as to others on that earth, because they do not suffer themselves to be instructed, nor are they amended by discipline. They are inflexible, because they act from the love of self. The spirits say that they know from the coldness that it is they; and that when they notice the coldness, they depart from them.
There was shown me by the spirits the head-covering of those who call themselves saints: it was a towering hat of a darkish color.
In the other life such appear to the right, backward, at some height, and there sit like idols, and also are at first worshiped by their servants, who had been with such; but are afterward held by them in derision. And what surprised me, their faces shine there as if from fire, which is because of their having believed that they were saints, and in the likeness of the Lord, who is in the sun. But notwithstanding this fiery appearance of their faces, they are cold, and have an intense desire to be made warm. From this it is plain that the fire with which they shine is as it were an ignis fatuus.
In order to make themselves warm, the same seem to themselves to cut wood, and while they are cutting, there appears underneath the wood somewhat of a man whom they at the same time attempt to strike. This comes to pass because of their attributing merit to themselves; and as they attribute sanctity, they also impute to themselves righteousness. They who do this in the world, in the other life seem to themselves to cut wood; as is the case likewise with some from our earth, concerning whom previously, from experience, which experience, for the sake of illustrating the subject, may here be quoted (from n. 4943): "In the lower earth, under the soles of the feet, are also those who have placed merit in good deeds and in works. Some of them appear to themselves to cut wood. The place where they are is rather cold, and they seem to themselves to acquire warmth by their labor. With these also I conversed; and it was given me to ask them whether they wished to come out of that place. They replied that they had not yet merited it by their labor. But when this state has been passed through, they are taken out thence. These spirits also are natural, because the wish to merit salvation is not spiritual, for it comes from their own; not from the Lord. Moreover they regard themselves as superior to others, and some of them even despise others. If these persons do not receive more joy than others in the other life, they are indignant against the Lord; and therefore when they cut wood, there sometimes appears as it were somewhat of the Lord under the wood, and this from their indignation. But as they have led a pious life, and have acted in this way from ignorance, in which there was something of innocence, therefore angels are occasionally sent to them who console them. And sometimes too there appears to them from above on the left as it were a sheep, at the sight of which they also receive consolation." (See also n. 1110.)
The subject of the spirits and inhabitants of the earth Jupiter will be continued at the end of the following chapter.
CHAPTER 19 THE DOCTRINE OF CHARITY. Everyone has an internal man and an external man; the internal man is what is called the spiritual man, and the external man is what is called the natural man. Both must be regenerated for the man to be regenerated.
With the man who has not been regenerated the external or natural man commands, and the internal or spiritual man serves; but with the man who has been regenerated the internal or spiritual man commands, and the external or natural serves. This inversion cannot possibly exist except through regeneration by the Lord.
So long as the external man has not been regenerated, he makes all good consist in pleasure, in gain, in pride, and burns with hatred and revenge against those who set themselves in opposition; and then the internal man not only consents, but also supplies reasons which confirm and promote; thus the internal man serves and the external commands.
But when the external man has been regenerated, the internal man makes all good consist in thinking well of the neighbor and willing well to him, and the external man makes all good consist in speaking well of him and acting well toward him; and at last each has as its end to love the neighbor and to love the Lord, and not as before to love self and to love the world. In this case the external or natural man serves, and the internal or spiritual man commands.
The internal man is first regenerated by the Lord, and afterward the external man, and the latter by means of the former. The internal man is regenerated by thinking those things which are of faith, and willing them; but the external man by a life according to them. The life of faith is charity.
The man who has been regenerated is in heaven as to his internal man, and is an angel there with angels, among whom also he comes after death. He can then live the life of heaven, love the Lord, love the neighbor, understand truth, relish good, and perceive blessedness therefrom. These things are the happiness of eternal life. EXODUS 19 1. In the third month of the going forth of the sons of Israel out of the land of Egypt, in this day they came into the wilderness of Sinai. 2. And they journeyed from Rephidim, and came into the wilderness of Sinai, and encamped in the wilderness; and there Israel encamped close to the mountain. 3. And Moses went up unto God, and Jehovah called unto him from the mountain, saying, Thus shalt thou say to the house of Jacob, and declare to the sons of Israel: 4. Ye have seen what I did to the Egyptians, and I bare you on eagles' wings, and brought you unto Me. 5. And now, if hearing ye shall hear My voice, and keep My covenant, then ye shall be Mine own possession above all peoples; for all the earth is Mine: 6. And ye shall be to Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the sons of Israel. 7. And Moses came and called the elders of the people, and set before them all these words which Jehovah commanded him. 8. And all the people answered together, and said, All that Jehovah hath spoken we will do. And Moses reported the words of the people unto Jehovah. 9. And Jehovah said unto Moses, Behold I come unto thee in the density of the cloud, that the people may hear when I speak with thee, and may also believe in thee to eternity; and Moses declared the words of the people unto Jehovah. 10. And Jehovah said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments. 11. And let them be ready against the third day, because in the third day Jehovah will come down unto the eyes of all the people upon Mount Sinai. 12. And thou shalt set bounds to the people round about, saying, Take heed to yourselves, that ye go not up into the mountain, or touch the extremity of it; everyone that toucheth the mountain, dying he shall die: 13. No hand shall touch it, because stoning he shall be stoned, or shooting he shall be shot; if a beast, if a man, he shall not live; when the jobel is drawn out, they shall come up into the mountain. 14. And Moses went down from the mountain unto the people, and sanctified the people, and they washed their garments. 15. And he said unto the people, Be ready for three days, come not near unto a woman. 16. And it was on the third day, when it was morning, that there were voices and lightnings, and a heavy cloud upon the mountain, and the voice of a trumpet exceeding strong, and all the people that were in the camp trembled. 17. And Moses made the people go forth out of the camp to meet God; and they took their stand in the lower parts of the mountain. 18. And Mount Sinai smoked, the whole of it, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain trembled mightily. 19. And when the voice of the trumpet was going, and waxing strong mightily, Moses spake, and God answered him in a voice. 20. And Jehovah came down upon Mount Sinai, unto the head of the mountain; and Jehovah called Moses unto the head of the mountain, and Moses went up. 21. And Jehovah said unto Moses, Go down, charge the people, lest perchance they break through unto Jehovah to see, and many of them fall. 22. And the priests also, who come near unto Jehovah, shall sanctify themselves, lest perchance Jehovah make a breach in them. 23. And Moses said unto Jehovah, The people cannot come up unto Mount Sinai; for Thou didst charge us, saying, Set bounds to the mountain, and sanctify it. 24. And Jehovah said unto him, Go, get thee down; and come up thou, and Aaron with thee; and let not the priests and the people break through to come up unto Jehovah, lest perchance He make a breach in them. 25. And Moses went down unto the people, and told them.
THE CONTENTS. In what now follows, the subject treated of in the internal sense is the revelation of truth Divine from the Lord out of heaven, and in this chapter the preparation for receiving it.
THE INTERNAL SENSE Verses 1, 2. In the third month of the going forth of the sons of Israel out of the land of Egypt, in this day they came into the wilderness of Sinai. And they journeyed from Rephidim, and came into the wilderness of Sinai, and encamped in the wilderness; and Israel encamped close to the mountain. "In the third month," signifies fullness of state; "of the going forth of the sons of Israel out of the land of Egypt," signifies after those who were of the spiritual church had been liberated from infestations; "in this day," signifies that it was then; "they came into the wilderness of Sinai," signifies a state of good in which truths of faith were to be implanted; "and they journeyed from Rephidim," signifies continuity of life from the former state; "and came into the wilderness of Sinai," signifies to a state of good in which truths were to be implanted; "and encamped in the wilderness," signifies the arrangement in this state; "and Israel encamped close to the mountain," signifies the arrangement by Divine celestial good with those who are of the spiritual church.
In the third month. That this signifies fullness of state, is evident from the signification of "month," as being state; for all periods of time, as "days," "weeks," "months," and "years," signify states (see n. 2788); and from the signification of "three" and "third," as being what is complete (n. 1825, 2788, 4495, 5159); consequently "in the third month" denotes in fullness of state. [2] What fullness of state is, shall be briefly told. Every state has its beginning, its progression, and its end. When a state arrives at its end, it is then full, and is called "fullness." In the other life all things are measured by progressions of state and their successive changes from beginning to end, as in the world by times. That this is so is because in heaven there are no times, but states in their stead. The reason is that the sun in the other life, which is the Lord, remains constantly in its place, and does not, as in the world, by apparent daily progressions distinguish the day into morning, noon, evening, and night; nor by apparent annual progressions distinguish the year into spring, summer, autumn, and winter. From this it is that in heaven there are no times, but states in their stead. But as in the inmost sphere of heaven there is a certain progression according to the Divine heavenly form, which comes to the perception of no one, and as according to this progression the states of all in heaven undergo changes, the angels there are by turns in the good of love, in the truth of faith, and in obscurity as to the one and the other. From this it is that there is a correspondence of the states there with times in the world, namely, of the state of the good of love with morning, of the state of the truth of faith with good, and of an obscure state with evening and night. Moreover the heat also, which is from the sun there, is the good of love; and the light which is from the sun there, is the truth of faith. From this also it is that there is a correspondence of the heat in the world with love, which is therefore called "spiritual heat;" as also of the light in the world with faith, which is therefore called "spiritual light." [3] There are in general two states of life, namely, a state of thought, which is of the understanding, and a state of affection, which is of the will. The state of thought, which is of the understanding, bears relation to the truth which is of faith. It is this state that is enlightened by light from the sun of heaven, which is the Lord. So also is the light of the understanding in man from that light. But the state of affection, which is of the will, bears relation to the good which is of charity; and moreover the heat of the will in man, which is love, is from the heat from that sun in heaven, which is the Lord. From all this it can now be seen how the case is with states and their changes in the other life, and what is meant by the fullness of state which is signified by "the third month." By state here, of which fullness is predicated, is meant the former state which those who were of the spiritual church had passed through. (That these pass through two states, the first when they are led by the Lord by means of truth, the second when they are led by Him by means of good, see n. 8643, 8648, 8658, 8685, 8690, 8701.) Here there is meant a fullness of the former state which has been described in what goes before; now the second state is described.
8701-1 Compare the explication of these words in n. 8696. [REVISER]