For the holy. That this signifies for the representative church, is evident from the signification of "the holy" in this church, as being a representative of the Lord and of the Divine things which are from Him (see n. 9229, 9956, 10069, 10149), thus which are in the worship of the Lord in the representative church; for this is said of the incense, by which is signified worship (as above, n. 10350).
According to all that I have commanded thee shall they do. That this signifies according to the Divine truths from the Word which were to be represented in outward things (as above, n. 10337). All these things, which by command were to be made by Bezalel and Aholiab, are such as have already had their signification shown; and therefore, being here merely enumerated, they are not more fully unfolded.
Verses 12-18. And Jehovah said unto Moses, saying, And speak thou unto the sons of Israel, saying, But yet ye shall keep My Sabbaths; for it is a sign between Me and you to your generations, to know that I am Jehovah who maketh you holy. And ye shall keep the Sabbath, for this is holy to you; he that profaneth it, dying he shall die; for everyone that doeth work on that day, that soul shall be cut off from the midst of his peoples. Six days shall work be done; and on the seventh day is the Sabbath of the Sabbath, holy to Jehovah; everyone that doeth work on the Sabbath day, dying he shall die. And the sons of Israel shall keep the Sabbath, to perform the Sabbath to their generations, a covenant of an age. This is a sign between Me and the sons of Israel to an age; for in six days Jehovah made heaven and earth, and on the seventh day He rested, and took breath. And He gave unto Moses, in His completing to speak with Him on Mount Sinai, the two tables of the Testimony, tables of stone, written with the finger of God. "And Jehovah said unto Moses, saying" signifies enlightenment and perception by the Lord through the Word; "And speak thou also unto the sons of Israel, saying" signifies the informing by means of the Word of those who are of the church; "But yet ye shall keep My Sabbaths" signifies holy thought continually concerning the union of the Divine with the Lord's Human; "for it is a sign between Me and you" signifies that this is the chief thing by which those who are of the church are known in heaven; "to your generations" signifies in each and all things of the church; "to know that I am Jehovah who maketh you holy" signifies the Lord as to the Divine Human, which all things of heaven and of the church look to as their one only source; "and ye shall keep the Sabbath" signifies that the Divine Human of the Lord is to be worshipped; "for this is holy to you" signifies that from this is all the good and truth which make the church; "he that profaneth it" signifies to be led by one's self and one's own loves, and not by the Lord; "dying he shall die" signifies separation from heaven, and spiritual death; "for everyone that doeth work on that day" signifies who turns himself from heavenly loves to bodily and worldly loves; "that soul shall be cut off from the midst of his peoples" signifies that heaven and the church are not with him, but hell; "six days shall work be done" signifies the state which precedes and prepares for the heavenly marriage; "and on the seventh day is the Sabbath of the Sabbath" signifies the state of good which is the end regarded, thus when man becomes the church and enters heaven; "holy to Jehovah" signifies what is Divine; "everyone that doeth work on the Sabbath day, dying he shall die" signifies to be led by one's self and one's own loves, and not by the Lord; "and the sons of Israel shall keep the Sabbath, to perform the Sabbath to their generations" signifies that the very essential of the church is the acknowledgment of the union of the Divine Itself in the Lord's Human, and that this must be in each and all things of worship; "a covenant of an age" signifies conjunction with the Lord to eternity; "it is a sign between Me and the sons of Israel to an age" signifies that by this those who are of the church are distinguished from those who are not of the church; "for in six days Jehovah made heaven and earth" signifies a state of combat and of labor while the church is being set up; "and on the seventh day He rested, and took breath" signifies a state of good when the church is being set up, or when man is being regenerated; "and He gave unto Moses, in His completing to speak with Him on Mount Sinai, the two tables of the Testimony" signifies the conjunction of the Lord with man through the Word; "tables of stone, written with the finger of God" signifies Divine truth therein from the Lord Himself.
And Jehovah said unto Moses, saying. That this signifies enlightenment and perception by the Lord through the Word, is evident from what was shown above (n. 10234, 10290).
And speak thou unto the sons of Israel, saying. That this signifies the informing by means of the Word of those who are of the church, is evident from the representation of Moses, who is commanded to speak unto the sons of Israel, as being the Word (see the places cited in n. 9372); from the signification of "speaking" and "saying," as being instruction or information (see the places cited in n. 10280); and from the representation of the sons of Israel, as being the church (of which in the places cited in n. 9340). From this it is evident that by the words, "speak thou to the sons of Israel, saying," is signified the informing of those who are of the church by means of the Word. [2] Concerning information by means of the Word, something shall here be said. In the most ancient times men were informed about heavenly things, or those things which are of eternal life, by immediate interaction with the angels of heaven; for heaven then acted as a one with the men of the church, for it flowed in through their internal man into their external, and from this they had not only enlightenment and perception, but also speech with angels. This time was called the Golden Age, from men being then in the good of love to the Lord, for "gold" signifies this good. This state is also described in the Word by "Paradise." [3] Afterward information about heavenly things and the things of eternal life was accomplished by means of such things as are called correspondences and representations, the knowledge of which was derived from the most ancient men, who had immediate interaction with the angels of heaven. Into these correspondences and representations heaven then flowed with men, and enlightened them. For correspondences and representations are the external forms of heavenly things, and insofar as men were then in the good of love and of charity, so far they were enlightened. For all Divine influx from heaven is into the good with man, and through the good into the truths; and because the man of the church was then in spiritual good, which good in its essence is truth, therefore those times were called the Silver Age, for "silver" signifies such good. [4] But when the science of correspondences and of representations was turned into magic, that church perished, and a third church succeeded in which indeed almost all the worship was performed by similar observances; but still it was not known what they signified. This church was instituted with the Israelitish and Jewish nation. But as information about heavenly things, or those of eternal life, was not possible with the men of this church by influx into their interiors, and thus by enlightenment, therefore angels from heaven spoke with some of them in a living voice, and instructed them about external things; but very little about internal things, because these they could not apprehend. Those who were in natural good reverently received the things taught them, and from them these times were called Brazen, for "brass" signifies such good. [5] But when not even natural good remained with the man of the church, the Lord came into the world and reduced into order all things in the heavens and in the hells, to the end that man may receive influx from Him out of heaven and be enlightened; and that the hells should not be able to hinder, and infuse thick darkness. Then a fourth church began, which is called the Christian Church In this church their information about heavenly things, or about those of eternal life, is effected solely by means of the Word. Thereby man has influx and enlightenment; for the Word has been written by means of mere correspondences, and by means of mere representatives, which signify heavenly things. Into these come the angels of heaven when the man of the church reads the Word; consequently there is effected through the Word the conjunction of heaven with the church, or of the angels of heaven with the men of the church; but only with those therein who are in the good of love and of charity. But inasmuch as the man of this church also has extinguished this good, therefore neither can he be informed by any influx, and by enlightenment therefrom, except about a few truths, which however do not cohere with good. Therefore these times are what are called Iron, for "iron" denotes truth in the ultimate of order. But when truth is of such a quality, it is then such as is described in Daniel: In that thou sawest iron mixed with miry clay, they shall mingle themselves by means of the seed of man; but they shall not cohere the one with the other, even as iron is not mingled with clay (Dan. 2:43). [6] From this it can be seen in what manner revelations have succeeded one another from the most ancient ages to the present time; and that at this day revelation is given solely through the Word, and genuine revelation solely with those who are in the love of truth for the sake of truth, and not with those who are in the love of truth for the sake of honors and profit as ends. For, if you will believe it, the Lord is the Word itself, because the Word is Divine truth, and Divine truth is the Lord in heaven, because it is from the Lord. Wherefore they who love Divine truth for the sake of Divine truth, love the Lord; and with those who love the Lord heaven flows in and enlightens them. Whereas they who love Divine truth for the sake of honors and profit as ends, turn themselves away from the Lord to themselves and to the world, for which reason there can be with them no influx and enlightenment. Moreover, as these, when dwelling on the sense of the letter, keep the mind fixed upon themselves and their own reputation and glory, they apply this sense to such things as favor their own loves.
But yet ye shall keep My Sabbaths. That this signifies holy thought continually concerning the union of the Divine Itself with the Lord's Human, is evident from the signification of "Sabbaths," as being in the supreme sense the union of the Divine Itself with the Divine Human in the Lord, and in the relative sense the conjunction of the Lord as to the Divine Human with heaven, also the conjunction of heaven with the church, and in general the conjunction of good and truth in those who are the church, or with whom the church is (that this union and these conjunctions are signified by "Sabbaths" see n. 8495, 8519, 8890, 8893, 9274); and from the signification of "but yet," that is, "by all means keeping," as being to have reverently and constantly in the thought. For when "keeping" is said of those things which were represented in that church, it signifies to have in thought and mind the things which were represented, and to worship them in a holy manner. For representatives were external things in which were internal, and which thus furnished a handle for thinking about internal things. Therefore by "keeping the Sabbaths of Jehovah" is signified to think holily and continually about the Lord, about the union of the Divine Itself with His Divine Human, about the conjunction of the Lord as to the Divine Human with heaven, about the conjunction of heaven with the church, and about the conjunction of good and truth in the man of the church. As these are the very essentials of the church (for without acknowledgment of them and faith in them the church is not the church), therefore the Sabbath (by which these things are signified) is spoken of last, and also again and again, up to the end of the chapter.
For it is a sign between Me and you. That this signifies that it is the chief thing whereby they who are of the church are known in heaven, is evident from the signification of "a sign between Jehovah and the sons of Israel," as being that which indicates and testifies that they are of the church, thus by which they are known in heaven, and also by which they are conjoined with the Lord. For they who are of the church, and in whom is the church, must acknowledge the Lord and the Divine in Him, and must acknowledge the conjunction of the Lord with heaven, and also the conjunction of heaven with the man of the church, and in general the conjunction of good and truth with him, because this conjunction makes the church with him. Whether you say "the church with man;" or whether you say "heaven with him;" or whether you say "the kingdom of God with him;" or whether you say "the Lord with him," it is the same. For the church is the heaven of the Lord on earth, and the kingdom of God is heaven and the church together, and the Lord is He from whom these are; nay, who is these.
To your generations. That this signifies in each and all things of the church, is evident from the signification of "generations," when said of the sons of Israel, as being each and all things of the church (n. 10282).
To know that I am Jehovah who maketh you holy. That this signifies the Lord as to the Divine Human, which all things of heaven and of the church look to as their one only source, is evident from the signification of "holy," as being the Divine in heaven and in the church, for this alone is holy; and the Divine in heaven and in the church proceeds from the Divine Human of the Lord; thus it is the Divine Human of the Lord which alone is holy, consequently which makes holy. From this it is plain that the Divine Human is what all things of heaven and of the church look to as their only source. For heaven is not heaven from what belongs to the angels, but from the Divine of the Lord with them; and the same is true of the church with men. It is said, "I am Jehovah who maketh you holy," and by "Jehovah" is meant the Lord. But as these subjects have already been frequently treated of, see what has been said and shown about them; as, That the Lord alone is holy, and that all that is holy proceeds from Him (n. 9229, 9680, 9820): That "being made holy" denotes the reception of the Divine of the Lord (n. 9820, 10128, 10276): That the angels acknowledge no other Divine than the Divine Human of the Lord (n. 9276, 10159): Thus that the Lord as to the Divine Human is heaven and the church, because He dwells in His own there, and not in what belongs to others (n. 10125, 10151, 10157): And that "Jehovah" in the Word denotes the Lord (see the places cited in n. 9373).
And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of "keeping," when said of the Divine, as being to worship; and from the signification of "the Sabbath," as being in the supreme sense the union of the Divine which is called the "Father" and of the Divine Human which is called the "Son," thus the Divine Human in which is this union. This union is signified by "the Sabbath," because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense "labor" does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like "labor" (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809). [2] The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called "the Sabbath," from "rest," because the Lord then had rest. Consequently by "the Sabbath" is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath. [3] That the conjunction of good and truth also, is signified by "the Sabbath," is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah. [4] (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by "the six days of labor," and as regards the latter state, when he is in good and is led by the Lord, which is signified by "the Sabbath," see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.) [5] Therefore he who knows that by "the Sabbath" in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah: If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isa. 58:13, 14); He who is acquainted with the internal sense of the Word can plainly see that in this passage by "the Sabbath" is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to "turn away the foot from the Sabbath, not to do one's own inclinations, not to do one's own ways, not to find one's own desire, and not to speak a word." That in this case the church is in him, and also heaven, is signified by that "he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob." Moreover, that "the Sabbath" denotes the Divine Human in which is union, is signified by the Sabbath being called "a day of holiness and of delight to the Holy One of Jehovah." [6] And in Jeremiah: If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jer. 17:24, 25); He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by "Jerusalem" is meant the church; by "kings and princes," its Divine truths; by "the throne of David," heaven where the Lord is; by "chariot," the doctrine of good and truth; and by "horses," an enlightened understanding. (That "Jerusalem" denotes the church, see n. 2117, 3654; that "kings" denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that "princes" denote primary truths, n. 1482, 2089, 9954; that a "throne" denotes heaven, n. 5313; that "a chariot" denotes the doctrine of good and truth, n. 5321, 8215; and that "horses" denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534.) [7] As by "the Sabbath" was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Lev. 24:8). That the Lord as to the Divine Human is meant by "bread" is known in the church. For this reason also when the Lord was in the world He called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28; Luke 6:1-5). [8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John: Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18). By the "healing of the sick" is signified the purifying of man from evils and the falsities of evil; by a "bed" is signified doctrine; and by "walking" is signified life. [9] (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that "to walk" denotes life, n. 519, 1794, 8417, 8420.) That a "bed" denotes doctrine is evident from the passages in the Word where a "bed" is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.
For this is holy to you. That this signifies that from this are all the good and truth which make the church, is evident from the signification of "holy," as being all that, and only that, which proceeds from the Lord (see n. 9479, 9680, 9820), thus the good of love and the truth of faith, for these are what proceed from the Lord. That these make the church with men, and heaven with the angels, can be seen from the fact that love and faith are the essentials of the church, because they conjoin men and angels with the Lord; the good of love conjoining their will, and the truth of faith their understanding; thus all that appertains to them.
He that profaneth it. That this signifies to be led by one's self and one's own loves, and not by the Lord, is evident from the signification of "profaning the Sabbath," or doing work on the Sabbath day, as being to be led by one's self and not by the Lord, thus by one's own loves. That this is signified by "profaning the Sabbath," is evident in Isaiah: If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness, not doing thine own ways, nor finding thine own desire, nor speaking a word (Isa. 58:13). To "turn away the foot from the Sabbath" denotes such things as are of the natural man; "doing one's own inclinations" denotes doing those things which favor the cupidities and evils of the loves of self and of the world; "doing one's own ways" denotes favoring the falsities of evil; "finding one's own desire" denotes living according to the delights of these loves; and "speaking a word" denotes thinking such things. From this it is evident that by "profaning the Sabbath" is signified being led by one's self and one's own loves, and not by the Lord, who in the supreme sense is "the Sabbath," as has been shown just above. [2] Like things are signified by "works on the Sabbath day," such as cutting wood, kindling a fire, then preparing food, by gathering in the harvest, and many other things which were forbidden to be done on the Sabbath day. By "cutting wood" is signified doing good from one's self; by "kindling a fire" is signified doing it from one's own loves; and by "preparing food," teaching one's self from one's own intelligence. No one can know that such things are involved in these prohibitions except from the internal sense. [3] Be it known further that to be led by self, and to be led by the Lord, are two opposites; for he who is led by himself is led by his own loves, thus by hell, because man's own loves are from hell; and he who is led by the Lord is led by the loves of heaven, which are love to the Lord and love toward the neighbor. He who is led by these loves is withdrawn from his own loves; and he who is led by his own loves is withdrawn from the loves of heaven, because they by no means agree together; for the life of man is either in heaven or in hell. It is not possible that it be at the same time in one and in the other. This is meant by the Lord's words in Matthew: No one can serve two masters; for either he will hate the one and love the other, or else he will cleave to the one, and slight the other (Matt. 6:24). From all this it is evident what is signified by "doing work on the Sabbath day."
Dying he shall die. That this signifies separation from heaven, and spiritual death, is evident from the signification of "dying," when said concerning the Sabbath (by which is signified the Lord and the acknowledgment of Him), as being that there is no conjunction with heaven (see n. 9928, 10244), thus separation from heaven; and separation from heaven is spiritual death.
Everyone that doeth work on that day. That this signifies who turns himself from heavenly loves to bodily and worldly loves, is evident from what was shown just above (n. 10362).
That soul shall be cut off from the midst of his peoples. That this signifies that heaven and the church are not with him, but hell, is evident from the signification of being "cut off from the midst of his peoples," as being separation from the church, and spiritual death (see n. 10288); thus that the church is not with him, but hell. And as when the church is not with a man, heaven is not with him, because the church and heaven act as a one (for in the case of the man in whom is the church heaven flows in, that is, the Lord through heaven, and makes the church there), and from this it is that when the church is not with a man, hell is with him. Consequently this also is signified by being "cut off from the midst of his peoples."
Six days shall work be done. That this signifies the state which precedes and prepares for the heavenly marriage, is evident from the signification of the "six days" which precede the Sabbath, as being the state which precedes and prepares for the heavenly marriage (see n. 8510, 8888, 9431). The heavenly marriage is the conjunction of good and truth with a man of the church and an angel of heaven, and in the supreme sense the union of the Divine Itself in the Human of the Lord (n. 10356). (That the work of six days denotes the preceding state, see n. 10360.)
And on the seventh day is the Sabbath of the Sabbath. That this signifies the state of good which is the end regarded, thus when man becomes the church and enters heaven, is evident from the signification of "the seventh day," as being a state of good, which is the end regarded. For when the six days which precede signify the state of man which precedes and prepares for the heavenly marriage, then the seventh day is when the man is in this marriage. This marriage is the conjunction of truth and good with man, thus when man becomes the church and enters heaven. That man enters heaven and becomes the church when he is in good, is because the Lord flows into the good with man, and through good into his truth. The influx betakes itself to the internal man where his heaven is, and through the internal into the external where is his world; and therefore unless the man is in good, his internal man is not opened, but remains shut, however much he may be in truths as to doctrine. And as heaven is in the internal man, it follows that when this is opened the man is in heaven, for heaven is not in a place, but in man's interiors. That man has been created according to the image both of heaven and of the world; his internal man according to the image of heaven, and his external according to the image of the world; may be seen in the places cited in n. 9279, 9706. [2] That the whole man is such as he is as to good, and not as to truth without good, everyone who reflects is able to know; for by means of and according to this he deals with others, feels with them, conjoins himself with them, and suffers himself to be led by them; but not by means of his truth, unless this is in accord with his good. By "good" is meant his delight, his pleasure, or his love; for all things that belong to these are to the man goods, and insofar as he is left to himself, so as to think from himself, he regards as truths those things which favor these goods. From this it can be seen that a man is conjoined with the Lord by means of good, and never by means of truth without good. [3] Conjunction with the Lord by means of good has indeed been already frequently treated of in speaking of the regeneration of man, but as the man of the church at this day studies much the truths which are of faith, and but little the good which is of love, and for this reason is in ignorance about good, something further may here be said about the conjunction of good and truth which is called the heavenly marriage. Man is born into evils of every kind, and consequently into falsities of every kind, thus of himself he is condemned to hell. In order therefore that he may be rescued from hell, he must needs be born again of the Lord. This being born again is what is called regeneration. In order therefore that he may be born again, he must first learn truths, and if he is of the church he must learn them from the Word, or from doctrine derived from the Word. The Word and doctrine from the Word teach what is true and good, and truth and good teach what is false and evil. Unless man knows these, he cannot possibly be regenerated, for he remains in his evils and their falsities, calling the former goods, and the latter truths. [4] For this reason the knowledges of truth and good must precede, and must enlighten the man's understanding. For the understanding was given to man in order that it may be enlightened by means of the knowledges of good and truth, to the end that these may be received by his will, and may become good; for truths become good when the man wills them, and from willing them does them. From this it can be seen in what manner good is formed with man, and that unless man is in good, he is not born anew, or regenerated. When therefore a man is in good as to the will, he is then in the truths of this good as to the understanding. For the understanding with man actually acts as a one with his will, because that which a man wills, he thinks when he is left to himself. This then is what is called the conjunction of truth and good, or the heavenly marriage. Whether you say to will what is good, or to love what is good, it is the same; for what a man loves he wills. And whether you say to understand the truth which is of good, or to believe it, it is also the same. From this it follows that with the regenerate man love and faith act as a one. This conjunction, or this marriage, is what is called the church, and heaven, and also the Lord's kingdom; nay, in the supreme sense, the Lord with man. [5] But those who love their evils (which they either have received hereditarily, and from infancy have confirmed with themselves, or else have of themselves added, and have become imbued with anew) are indeed able to apprehend and in some measure understand truths from the Word, or from doctrine derived from the Word, but still they cannot be regenerated. For every man is kept by the Lord in this state in respect to the understanding, to the intent that he may be regenerated; but when he loves his evils, then the understanding of his internal man is not imbued with these truths, but only that of his external man, which understanding is mere memory-knowledge. Such men do not know what good is, nor do they care to know; but only what truth is. It is for this reason that they make the church and heaven to consist in truths which are said to be of faith, and not in goods which are of life. They also explain the Word in various ways in favor of their principle. From this it is that in the case of such, who are not at the same time in truths as to life, there is no conjunction of truth and good; thus neither are there the church and heaven. Moreover, in the other life the truths which they have called truths of faith are separated from them, for the evil of the will casts them out; and in their place succeed falsities that are in agreement with the evils in which they are. [6] From all this it can now be seen what is the conjunction of good and truth which is signified by "the Sabbath." This conjunction is called "the Sabbath" from "rest," because "Sabbath" means rest. For when a man is in the first state, that is, when he is being led to good by means of truths, he is then in combats against the evils and falsities which are with him; for by means of combats, which are temptations, evils and their falsities are shaken off and separated; and yet there is no rest from them until good and truth have been conjoined. Then man has rest, and the Lord has rest, because the man no longer fights against evils and falsities; but the Lord in the man. [7] That in the supreme sense "the Sabbath" signifies the Lord's Divine Human, is because when the Lord was in the world He fought from His Human against all the hells and subdued them, and at the same time reduced the heavens into order, and after this labor united His Human to the Divine, and made this also Divine good; consequently He then had rest, for the hells open not against the Divine. From this then it is that by "the Sabbath" in the supreme sense is meant the Lord's Divine Human. [8] But with regard to these subjects see what has been already shown; as that when the Lord was in the world, He first made His Human Divine truth, to the end that He might be able to fight with the hells and subjugate them; and that He afterward glorified His Human and made it the Divine good of the Divine love (see the places cited in n. 9199, 9315; and n. 9715, 9809): That when the Lord was in the world He underwent the most grievous temptations (see the places cited in n. 9528): That consequently He has Divine power to save man, by removing from him the hells, and thus regenerating him (n. 10019, 10152): Concerning the twofold state of the man who is being regenerated by the Lord, see the places cited in n. 9274: That man does not come into heaven until there has been effected with him the conjunction of truth and good (n. 8516, 8539, 8722, 8772, 9139, 9832): And that the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688).
Holy to Jehovah. That this signifies what is Divine, is evident from the signification of "holy to Jehovah," as being the Divine Human of the Lord, and all that and only that which proceeds from Him (see n. 9479, 9680, 9820).
Everyone that doeth work on the Sabbath day, dying he shall die. That this signifies to be led by one's self and by one's own loves, and not by the Lord, and the consequent spiritual death, is evident from what was shown above (n. 10362).
And the sons of Israel shall keep the Sabbath, to perform the Sabbath to their generations. That this signifies that the very essential of the church is the acknowledgment of the union of the Divine Itself in the Lord's Human, and that this must be in each and all things of worship, is evident from the signification of "keeping the Sabbath," as being continual holy thought about the union of the Divine Itself with the Lord's Human (see above, n. 10356), thus also acknowledgment, for thought without acknowledgment and faith is not spiritual thought; from the representation of the sons of Israel, as being the church (see the places cited in n. 9340); from the signification of "performing the Sabbath," as being devoutly to worship this union, thus to worship the Lord as to the Divine Human, for this union is in the Divine Human; and from the signification of "to the generations of the sons of Israel," as being in each and all things of the church (n. 10282). From all this it is evident that by "the sons of Israel keeping the Sabbath to perform the Sabbath to their generations," is signified the acknowledgment of the Divine Itself in the Lord's Human in each and all things of worship. The reason why this is an essential of the church, and consequently an essential of its worship, is that the salvation of the human race depends solely upon this union. Moreover the Lord came into the world for the sake of effecting this union. Therefore also in its inmost sense the whole Word treats of this, and the rituals of the church instituted among the sons of Israel represented it and signified it. [2] That the salvation of the human race is therefrom, consequently that this acknowledgment is an essential of the church and of its worship, the Lord teaches in many passages, as in John: He that believeth in the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:36; also verses 15, 16; 6:40; 11:25, 26; 20:31). "The Son" denotes the Divine Human of the Lord. The reason why those have no eternal life who do not from faith acknowledge the Lord, is that the whole heaven is in this acknowledgment; for the Lord is the Lord of heaven and earth, as He teaches in Matthew: All power hath been given unto Me in heaven and on earth (Matt. 28:18); and therefore heaven is closed to those who do not acknowledge Him; and he who (being within the church) does not make acknowledgment in the world, does not make it in the other life. Such is the state of man after death.
A covenant of an age. That this signifies conjunction with the Lord to eternity, is evident from the signification of "a covenant," as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416); and from the signification of "an age," as being that which is eternal (n. 10248).
It is a sign between Me and the sons of Israel to an age. That this signifies that by this, those who are of the church are distinguished from those who are not of the church, is evident from the signification of "a sign," as being that by which they are known (see above, n. 10357), thus also by which they are distinguished; and from the representation of the sons of Israel, as being the church (see the places cited in n. 9340). Consequently by "a sign between Jehovah and the sons of Israel" is signified that this is that by which those who are of the church are distinguished from those who are not of the church; namely, by the acknowledgment of the union of the Divine in the Lord's Human (see n. 10370). That there is no church where the Lord is not acknowledged, the church itself also teaches; and that in His Human is the Divine Itself, the Lord Himself teaches in John: The Father and I are one. Believe that the Father is in Me, and I in the Father (John 10:30, 38). Believest thou not that I am in the Father, and the Father in Me? (John 14:10). Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son may glorify Thee. All Mine are Thine, and all Thine are Mine (John 17:1, 10). Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself (John 13:31-32). If ye have known Me, ye have known My Father also; and from henceforth ye have known Him, and have seen Him. He that hath seen Me hath seen the Father (John 14:7, 9).
For in six days Jehovah made heaven and earth. That this signifies a state of combat and of labor while the church is being set up, is evident from the signification of "six days," when the subject treated of is the setting up of the church and the regeneration of man, as being a state of combat against evils and falsities, thus the state which precedes and prepares for the conjunction of good and truth (see above, n. 10366, 10367); and from the signification of "heaven and earth;" as being the church. [2] By "making heaven and earth" in the Word is not meant the very first creation of the visible heaven and earth; but the setting up of the church and the regeneration of man therein; by "heaven" is meant his internal, and by "earth" his external. That this creation is meant, is evident from the passages in the Word where "creating" is spoken of, as in these: The people which shall be created shall praise Jah (Ps. 102:18). Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Ps. 104:30). Thus said Jehovah thy Creator, O Jacob, thy Former, O Israel, for I have redeemed thee, I have called thee by thy name, thou art Mine. Everyone called by My name, I have created him for My glory; I have formed him; yea, I have made him (Isa. 43:1, 7); and in other places. It is said "create," "form," and "make," and elsewhere "Creator," "Former," and "Maker;" and by "creating" is signified something new that did not exist before; by "forming" is signified the quality; and by "making," the effect. [3] (That "to create" and "make a new heaven and a new earth" denotes to set up a new church, its internal and its external-as in Isa. 65:17; 66:22; Rev. 21: 1-see n. 1733, 1850, 2117, 2118, 3355, 4535; and that the "earth" in the Word denotes the church, n. 9325; and also that the creation of heaven and earth in the first chapter of Genesis denotes the setting up of the Most Ancient Church, n. 8891, 9942.)
And on the seventh day He rested, and took breath. That this signifies a state of good when the church is being set up, or when man is being regenerated, is evident from the signification of "the seventh day," as being a holy state, which is that of the church when it is in good, thus when it is set up, that is, when the man of the church is in good, thus when he is regenerated. In the supreme sense by "the seventh day," and by the "rest" and "taking breath" of Jehovah, is signified the union in the Lord of the Divine Itself which is called "the Father" and of the Divine Human which is "the Son;" thus when the Lord even as to His Human has become the Divine good of the Divine love, or Jehovah. From this it is that "seven" in the Word denotes what is holy (see n. 395, 433, 716, 881, 5265, 5268). The reason why Jehovah is said then to have rested and taken breath, is that the Lord as to His Human was then above all infestations from the hells, and at the same time heaven and earth were under His rule (Matt. 28:18). There was at the same time also rest and taking breath in heaven, because all things in heaven had then been reduced by the Lord into order, and the hells had been subjugated. It was similar on earth, because when heaven was in order and the hells had been subjugated, man could be saved. From this it is plain that the "rest of Jehovah" denotes peace and salvation for the angels in the heavens, and for men on earth when these are in good and thereby in the Lord.
And He gave unto Moses, in His completing to speak with him on Mount Sinai, the two tables of the Testimony. That this signifies the conjunction of the Lord with man through the Word, is evident from the representation of Moses, as being the Word (concerning which see the places cited in n. 9372); from the signification of "in completing to speak with him," as being after all things had been instituted, for the things which Jehovah spoke with Moses on Mount Sinai were those which were to be instituted among the sons of Israel, thus which were of the church; from the signification of "Mount Sinai," as being heaven, whence comes Divine truth (n. 8805, 9420); from the signification of "the two tables," as being the Law in the whole complex, thus the Word (n. 9416); and from the signification of "the Testimony," as being the Lord as to Divine truth (n. 8535, 9503). Conjunction thereby with man is signified by the tables being two, and being joined together according to the likeness of a covenant (n. 9416); by "two" being signified conjunction (n. 5194, 8423). Thus it is plain that by the words, "Jehovah gave unto Moses, in completing to speak with him on Mount Sinai, the two tables of the Testimony," is signified that after the church has been set up, there is conjunction of the Lord with man through the Word, which has been sent down from Him out of heaven. (That it is the Word through which the Lord flows in with man, speaks with him, and is conjoined with him, see n. 1775, 2310, 2899, 3476, 3735, 3982, 4217, 9212, 9216, 9357, 9380, 9396, 9400, 9401, 10290.)
Tables of stone, written with the finger of God. That this signifies Divine truth therein from the Lord Himself, is evident from the signification of the "tables," as being the Law in the whole complex, thus the Word (see n. 9416); from the signification of "stone," as being Divine truth in ultimates (of which presently); and from the signification of "written with the finger of God," as being from the Lord Himself; for that which is written with the finger of anyone is from him. The reason why these tables were of stone, and the words of the Law were written on stone, was that "stone" signifies truth in ultimates, and Divine truth in ultimates is the sense of the letter of the Word, within which is the internal sense. (That "stone" denotes truth, see n. 643, 1298, 3720, 6426, 9476; and that it denotes truth in ultimates, n. 8609.)
CONTINUATION ABOUT THE THIRD EARTH IN THE STARRY HEAVEN. The inhabitants of this, as of every earth, acknowledge God under a human form, thus our Lord. For all who acknowledge God under a human form are accepted by our Lord, and are led. No others can be led, for they think of God without a form, thus they think of nature.
The spirits who are from that earth are upright. The reason is that they are withheld from evils by their not loving to think of earthly and bodily things; for these things withdraw the mind from heaven, because insofar as anyone is in them, so far has he been removed from heaven, thus from the Lord; consequently so far he is in evils and is wicked.
The spirits of that earth appear above, in the plane of the head toward the right; for all spirits are known by their situation in respect to the human body, which is the case because the universal heaven corresponds to all things of man. These spirits keep themselves at a distance, because their correspondence is not with the externals of man, but with his interiors. Their action is into the left knee, a little above and below, with a certain undulatory vibration that is very sensible, which is a sign that they correspond to the conjunction of natural and celestial things. For the feet correspond to natural things, the thighs to celestial things, thus the knee to their conjunction.
I have been informed that the inhabitants of their earth are instructed about the things of heaven by some immediate interaction with angels and spirits, into which they can be brought more easily than others, because they reject bodily things from their thought and affection. But concerning this interaction I can only relate what has been shown me.
A certain one of their spirits came to me, who was observed above the head, near the pulsating depression which is called the fontanel, whence he talked with me. He could skillfully explore all things of my thought, and keep them together in order, and show them to me. But he brought forth only such things as he could find fault with. The reason was that spirits from our earth were around me, to whom he was not willing to approach freely, because they think of bodily things. When he found fault with me, it was given me to say that what he blamed was not mine, but belonged to the spirits who were around me; because what I think, I do not think from myself, but from them by influx. He wondered at this, but yet perceived that it was so. It was given to add that it is not angelic to seek for the evils with a man unless we at the same time seek for the goods. On hearing this he departed, perceiving that he had acted from the indignation mentioned above.
I afterward spoke with these spirits at a distance; and I asked what became of those among them who are evil. They said that on their earth it is not allowable to be wicked; but that if anyone thinks and does what is evil, he is chided by a certain spirit who threatens him with death if he persists in so doing; and if he still persists, he dies by a swoon; and by this means the men of that earth are preserved from the contagion of evils. A certain spirit of this kind was sent to me, speaking with me as he does with them; and he also induced somewhat of pain in the region of the abdomen, saying that he does so to those who think and do what is evil, and whom he threatens with death. But this spirit was a chiding spirit. He stood behind my head, and from thence talked with me in a vibratory way.
They said that those who profane holy things are severely punished, and that before the punishing spirit comes there appears to them a lion's mouth wide open, of a livid color, which seems as if it would swallow the head and tear it asunder from the body, causing them to be seized with horror. This punishing spirit they call the devil.
As they desired to know how the case is on our earth in regard to revelation, I told them that it is effected by writing, and preaching from the Word, and not by immediate interaction, as on other earths; and that what is written can be printed and published, and be read and comprehended by whole assemblies of people, and in this way the life may be amended. They wondered exceedingly that there is such an art, so entirely unknown elsewhere. But they comprehended that on this earth, where bodily and earthly things are so much loved, Divine things from heaven cannot otherwise be received, and that it would be dangerous for those on our earth to speak with angels.
A continuation about this third earth in the starry heaven will be found at the end of the following chapter.
CHAPTER THE THIRTY-SECOND. THE DOCTRINE OF CHARITY AND FAITH Baptism was instituted as a sign that the man belongs to the church, and as a memorial that he is to be regenerated; for the washing of Baptism is nothing else than spiritual washing, which is regeneration.
All regeneration is effected by the Lord by means of the truths of faith and a life according to them. Therefore Baptism testifies that the man belongs to the church, and that he can be regenerated; for in the church the Lord is acknowledged, who regenerates; and in it is the Word which contains the truths of faith whereby regeneration is effected.
This the Lord teaches in John: Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5); in the spiritual sense "water" denotes the truth of faith from the Word; "the spirit" denotes a life according to this truth; and "to be born" of these denotes to be regenerated.
As everyone who is regenerated also undergoes temptations, which are spiritual combats against evils and falsities, therefore by the waters of Baptism these temptations also are signified.
As Baptism is for a sign and a memorial of these things, therefore a man may be baptized when an infant, and if not then, when an adult.
Be it known therefore by those who are baptized, that Baptism itself does not confer faith, or salvation; but that it testifies that men receive faith, and that they are saved, if they are regenerated.
From this it can be seen what is meant by the Lord's words in Mark: He that believeth and is baptized shall be saved; but he that believeth not shall be condemned (Mark 16:16); "he that believeth" is he who acknowledges the Lord and receives Divine truths from Him through the Word; "he that is baptized" is he who is regenerated by the Lord by means of these truths. EXODUS 32 1. And the people saw that Moses delayed to come down from the mountain; and the people gathered themselves together unto Aaron, and said unto him, Rise, make us gods which shall go before us; for as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him. 2. And Aaron said unto them, Tear off the golden earrings which are in the ears of your women, of your sons, and of your daughters, and bring them unto me. 3. And all the people tore off the golden earrings that were in their ears, and brought them unto Aaron. 4. And he received them from their hand, and formed it with a graving tool, and made it a molten calf; and they said, These are thy gods, O Israel, which made thee come up out of the land of Egypt. 5. And Aaron saw, and he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to jehovah. 10392-1 6. And they rose up in the morning on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play. 7. And Jehovah spoke unto Moses, Go, get thee down; for thy people have corrupted themselves, which thou madest to come up out of the land of Egypt; 8. They have gone back suddenly from the way which I commanded them; they have made them a molten calf, and have adored it, and have sacrificed to it, and said, These are thy gods, O Israel, which made thee to come up out of the land of Egypt. 9. And Jehovah said unto Moses, I have seen this people, and behold it is a stiff-necked people; 10. And thou, suffer Me, that Mine anger may wax hot against them, and that I may consume them; and I will make thyself into great nation. 11. And Moses besought the faces of Jehovah his God, and said, Wherefore, O Jehovah, shall Thine anger wax hot against Thy people, which Thou hast brought forth out of the land of Egypt with great power and with a strong hand? 12. Wherefore should the Egyptians speak, saying, Into evil did He bring them forth, to slay them in the mountains, and to consume them from upon the faces of the earth? Turn back from the wrath of Thine anger, and repent of the evil to Thy people. 13. Remember Abraham, Isaac, and Israel Thy servants, to whom Thou swarest by Thyself, and spoke unto them, I will multiply your seed as the stars of the heavens, and all this land that I have said will I give unto your seed, and they shall inherit it for an age. 14. And Jehovah repented of the evil which He said He would do to His people. 15. And Moses looked back, and came down from the mountain, and the two tables of the Testimony were in his hand; the tables were written on the two crossings, hereupon and hereupon were they written. 16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17. And Joshua heard the voice of the people in their shouting, and he said unto Moses, There is a voice of war in the camp. 18. And he said, It is not the voice of a cry for victory, neither is it the voice of a cry for being overcome; the voice of a miserable cry do I hear. 19. And it came to pass, as he came nigh unto the camp, that he saw the calf and the dances; and Moses waxed hot with anger, and he cast the tables out of his hand, and broke them beneath the mountain. 20. And he took the calf which they had made, and burnt it with fire, and ground it even to powder, and strewed it upon the faces of the waters, and made the sons of Israel drink. 21. And Moses said unto Aaron, What did this people to thee, that thou hast brought so great a sin upon them? 22. And Aaron said, Let not thine anger wax hot, my lord; thou knowest the people, that it is in evil. 23. And they said to me, Make us gods, which shall go before us; for as for this Moses, the man that made us to come up out of the land of Egypt, we know not what hath become of him. 24. And I said to them, Whosoever hath any gold, tear ye it off; and they gave it me; and I cast it into the fire, and there came out this calf. 25. And Moses saw that the people was lax, for Aaron had made them lax unto annihilation by those rising up against them; 26. And Moses stood in the gate of the camp, and said, Who is for Jehovah? Come unto me. And all the sons of Levi were gathered together unto him. 27. And he said to them, Thus saith Jehovah the God of Israel, Put ye every man his sword upon his thigh, and pass ye through and return from gate to gate in the camp, and slay ye, a man his brother, and a man his companion, and a man his neighbor. 28. And the sons of Levi did according to the word of Moses; and there fell of the people that day up to three thousand men. 29. And Moses said, Fill ye your hand this day to Jehovah, for a man is against his son, and against his brother; that He may bestow upon you a blessing this day. 30. And it came to pass on the day after, that Moses said unto the people, Ye have sinned a great sin; and now I will go up unto Jehovah; perchance I shall make expiation for your sin. 31. And Moses returned unto Jehovah and said, I beseech Thee! This people hath sinned a great sin, and they have made them gods of gold. 32. And now if Thou wilt forgive their sin! And if not, blot me I pray out of Thy book which Thou hast written. 33. And Jehovah said unto Moses, Him that hath sinned against Me, him will I blot out of My book. 34. And now go, lead the people unto that which I said to thee; behold Mine angel shall go before thee; and in the day of My visitation I will visit their sin upon them. 35. And Jehovah smote the people, because they had made the calf, which Aaron made.
THE CONTENTS. In the internal sense in this chapter there is described that a church could not be instituted among the Israelitish people, because they were wholly in externals without any internal; and that to prevent their profaning the holy things of heaven and the church, interior things were completely closed with them. That this people was wholly in externals without any internal, is signified by the "golden calf" which they worshiped instead of Jehovah. And that interior things with them were completely closed, lest they should profane the holy things of heaven and of the church, is signified by the tables of the Law being broken by Moses, and by Moses grinding the golden calf and strewing the dust into the waters and giving them to drink, and also by their being slain in the camp by the sons of Levi to the number of three thousand men.
It is further described in the internal sense that although a church could not be instituted among them, there were nevertheless among them representatives which are ultimates of the church, to the end that the Word might be written, which should close in these ultimates. These things are signified by Jehovah's being entreated by Moses.
THE INTERNAL SENSE. Verses 1-6. And the people saw that Moses delayed to come down from the mountain; and the people gathered themselves together unto Aaron, and said unto him, Rise, make us gods which shall go before us; for as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him. And Aaron said unto them, Tear off the golden earrings which are in the ears of your women, of your sons, and of your daughters, and bring them unto me. And all the people tore off the golden earrings that were in their ears, and brought them unto Aaron. And he received them from their hand, and formed it with a graving tool, and made it a molten calf; and they said, These are thy gods, O Israel, which made thee come up out of the land of Egypt. And Aaron saw, and built an altar before it; and Aaron made proclamation and said, Tomorrow is a feast to jehovah. 10395-1 And they rose up in the morning on the morrow, and offered burnt-offerings, and brought-peace offerings; and the people sat down to eat and to drink, and rose up to play. "And the people saw that Moses delayed to come down from the mountain" signifies the Israelitish nation when it did not notice in the Word anything from heaven; "and the people gathered themselves together unto Aaron" signifies that they turned themselves to the externals of the Word, of the church, and of worship, separate from what is internal; "and said unto him" signifies exhortation; "Rise, make us gods which shall go before us" signifies falsities of doctrine and of worship, thus things idolatrous; "for as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him" signifies that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external into what is internal; "and Aaron said unto them" signifies the external of the Word, of the church, and of worship, without what is internal; "Tear off the golden earrings that are in the ears of your women, of your sons, and of your daughters" signifies the drawing out from the sense of the letter of the Word of such things as favor external loves and the principles thence derived; "and bring them unto me" signifies a bringing together into a one; "and all the people tore off the golden earrings that were in their ears, and brought them unto Aaron" signifies the effect; "and he received them from their hand" signifies things that favor what is their own; "and formed it with a graving tool" signifies from their own intelligence; "and made it a molten calf" signifies according to the delight of the loves of that nation; "and they said, These are thy gods, O Israel" signifies which is to be worshiped above all things; "which made thee come up out of the land of Egypt" signifies which had led them; "and Aaron saw" signifies approval; "and he built an altar before it" signifies worship; "and Aaron made proclamation, and said, Tomorrow is a feast to jehovah" signifies that this is a very essential of the church which is to be celebrated, and a very divine 10395-2 which is to be perpetually adored; "and they rose up in the morning on the morrow" signifies incitement by their loves; "and offered burnt offerings, and brought peace offerings" signifies the worship of their loves, thus of the delights of these loves, and of the falsities thence derived; "and the people sat down to eat and to drink" signifies the appropriation of these things; "and rose up to play" signifies the consequent festivity of their interiors, and consent.
And the people saw that Moses delayed to come down from the mountain. That this signifies the Israelitish nation when they did not notice in the Word anything from heaven, is evident from the signification of "seeing," when said of the understanding of the Word, as being notice (see n. 2150, 3764, 3863, 4567, 4723, 5400); from the representation of Moses, as being the Word (see the places cited in n. 9372); from the signification of "delaying to come down," when said of the noticing of Divine truth from the Word, as being not to flow in, for the Divine truth which flows in with man is said to come down from heaven; and from the signification of "Mount Sinai," as being heaven in respect to Divine truth (see n. 9420). By "the people" is here meant the Israelitish nation in the proper sense, because in this chapter the quality of that nation is described in respect to the noticing of Divine truth from the Word, and in respect to the noticing of the interior things which were represented in what had been commanded the sons of Israel by Jehovah through Moses from Mount Sinai, as related in the preceding chapters (25 to 31 inclusive). From all this it is evident that by the words "the people saw that Moses delayed to come down from the mountain," is signified the Israelitish nation when they did not notice in the Word anything from heaven, thus not anything which was represented in the things commanded from Mount Sinai, which are interior things. [2] The case herein is this. In the preceding chapters there have been treated of the statutes, the judgments, and the laws which were commanded by Jehovah to the sons of Israel, with whom a church was to be instituted. Each and all of these were external things which represented internal, as has been shown in the explications of these chapters. But the Israelitish nation was of such a nature that they did not at all desire to know anything about the internal things which were represented; but only about the external things in which was the representation. The reason why they were of such a nature was that they were altogether in bodily and earthly loves, and with those who are in these loves the interiors, which otherwise would be open into heaven, are closed. For man has an internal and an external; his internal is for heaven, and his external is for the world. When the external reigns, then worldly, bodily, and earthly things reign; and when the internal reigns, then heavenly things reign. But man has been so created that the external in him may be subordinated to the internal, thus the world to heaven; for as before said, the external is for the world and the internal for heaven. When therefore the external reigns, the internal is closed, for the reason that the man then turns himself from heaven and from the Lord to the world and to himself, and his heart is where he turns himself, consequently his love, and with his love the whole of his life, because the life of man is his love. [3] These things have been said in order that it may be known how the case is with those who are in bodily and earthly loves; namely, that the interiors with them are closed; and those with whom the interiors have been closed do not acknowledge anything internal, saying that only those things exist which they see with their eyes and touch with their hands, and that all other things which they do not see with their eyes and touch with their hands, have no existence. Consequently they have no faith in the existence of heaven, of the life after death, or that the interior things which the church teaches are anything. Such was the Israelitish nation, and that it was such is described in this chapter. [4] He who does not know that interior things make the church with man, and not exterior things without interior, cannot know otherwise than that this nation was chosen and also loved by Jehovah above all other nations. But the real fact is very different. That nation was received because it was urgent to be received, yet not in order that any church might be with them, but only the representative of a church, to the end that the Word might be written which should have in such things an ultimate form. The reason why that people is called in the Word the people of Jehovah, the chosen and beloved nation, is that by "Judah" in the Word is meant the celestial church; by "Israel," the spiritual church; and by all the sons of Jacob, something of the church; likewise by "Abraham, Isaac, and Jacob," the Lord Himself; as also by "Moses," "Aaron," and "David." But as that nation is the subject treated of in this whole chapter (that a church could not be instituted with it, but only the representative of a church); therefore before proceeding further, see what has been already said and shown concerning that nation; namely, That there was no church among them, but only the representative of a church (n. 4281, 4288, 4311, 4500, 4899, 4912, 6304, 7048, 9320): Thus that they were not chosen; but received, because they insisted (n. 4290, 4293, 7051, 7439): That they were wholly in externals without anything internal (n. 4293, 4311, 4320, 4459, 4834, 4844, 4847, 4865, 4868, 4874, 4903, 4913, 9373, 9380, 9381): That their worship was merely external (n. 3147, 3479, 8871): That they did not wish to know the internal things of worship and of the Word (n. 3479, 4429, 4433, 4680): That on this account it was not granted them to know these things (n. 301-303, 2520, 3769): That if they had known them, they would have profaned them (n. 3398, 3489, 4289); that nevertheless by means of the externals of worship with them, which were representative of things interior, there was communication with heaven; and in what manner (n. 4311, 4444, 6304, 8588, 8788, 8806): That when they were in worship their interiors which were unclean were closed (n. 3480, 9962): That this could be done with that nation, and that on this account they have been preserved even to this day (n. 3479, 4281, 6588, 9377): That they worshiped Jehovah merely in respect to the name (n. 3732, 4299, 6877): That at heart they were idolaters (n. 4208, 4281, 4820, 5998, 6877, 7401, 8301, 8882): In general, that it was the worst nation (n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 7248, 8819, 9320).
And the people gathered themselves together unto Aaron. That this signifies that they turned themselves to the externals of the Word, of the church, and of worship, separate from what is internal, is evident from the signification of "gathering themselves together," as being to turn themselves; and from the representation of Aaron, as here being the external of the Word, of the church, and of worship, separate from the internal. This is here represented by Aaron, because during the absence of Moses, he was the head of that nation, and by Moses, who was absent, is represented the Word (from which the church and worship are derived) in both the internal and the external sense (see the places cited in n. 9372). That such is the representation of Aaron is plain also from each and all things related of Aaron in what follows; namely, that it was he who made the calf and proclaimed a feast and made the people lax, all of which coincides with the external of the Word, of the church, and of worship, separate from the internal. He who separates the internal of the Word, of the church, and of worship from the external, separates from it the holy Divine. For the internal of these is their spirit; but the external is the body of this spirit, and the body without the spirit is dead; and accordingly to worship what is dead is to worship an idol, in this case to worship the golden calf and to proclaim a feast to it, and so to make the people lax. From all this it can be seen what is signified by "Aaron" in this chapter. What the internal of the Word, of the church, and of worship is, and what their external, has been shown in what goes before.
And they said unto him. That this signifies exhortation, is evident from the signification of "saying," when said of something of a religious nature to which the people were inclining, as being exhortation. (That "saying" also denotes exhortation, see n. 5012, 7090, 7215, 8178.) The religious inclination of this people was to worship what is external without what is internal.
Rise, make us gods which shall go before us. That this signifies falsities of doctrine and of worship, thus things idolatrous, is evident from the signification of "gods," as being truths (on which see n. 4295, 4402, 7010, 7268, 7873, 8301), and in the opposite sense falsities (n. 4402 end, 4544, 7873), consequently "to make gods" denotes to make falsities of doctrine, or doctrine from falsities; and from the signification of "which shall go before us," as being which they may follow, thus according to which they may institute worship. That "to make gods which shall go before us" denotes idolatrous things, is evident. Moreover, it is idolatrous to worship external things separate from internal ones (see n. 4825, 9424). Concerning this kind of idolatry a few words shall here be said. The externals of the church that was to be instituted with the Israelitish nation were all those things which were commanded Moses by the Lord on Mount Sinai, which were the Tent of meeting with the ark therein, the propitiatory over it, the table upon which were the breads of faces, the lampstand, the altar of incense, likewise the altar of burnt offering, the garments of Aaron and of his sons, especially the ephod upon which was the breast plate, besides also the oil of anointing, the incense, the blood of the burnt-offering and of the sacrifice, the wine for a drink-offering, the fire upon the altar, besides many other things. The Israelitish and Jewish nation worshiped all these things as holy, without the holy which they represented, and thought nothing whatever about the Lord, about heaven, about love, about faith, about regeneration, thus about those things which were signified. As their worship was of such a nature, it was a worship of wood, of bread, of wine, of blood, of oil, of fire, of garments, but not of the Lord in these. That relatively to these things such worship is not Divine worship, but idolatrous, is manifest.
For as for this Moses, the man that made us come up out of the land of Egypt, we know not what hath become of him. That this signifies that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external into what is internal, and makes the church, is evident from the representation of Moses, as being the Word, thus as being Divine truth (of which in the places cited in n. 9372); consequently doubt and denial that there is any other Divine truth than that which stands forth in the sense of the letter, is signified by the words, "as for this man Moses, we know not what hath become of him." It is said "this man," because by "man" in the Word is signified truth (see n. 3134, 3309, 3459, 7716, 9007). And from the signification of "bringing the sons of Israel up out of the land of Egypt," as being elevation out of the natural or external man to the internal or spiritual man, in order that he may become the church; for by "the land of Egypt" is signified the natural or the external of the church; by "making to come up" is signified elevation; and by "the sons of Israel" is signified the church. (That "the land of Egypt" denotes the natural or external of the church, see the places cited in n. 9391; also that "making to come up" denotes to raise from the external to the internal, n. 3084, 4539, 4969, 5406, 5817, 6007; thus from the natural man to the spiritual; and that "the sons of Israel" denote the church, see the places cited in n. 9340.) [2] From all this it is evident that by the words, "as for this Moses, the man that made us to come up out of the land of Egypt, we know not what hath become of him," is signified that it is altogether unknown what other Divine truth there is in the Word, which raises man from what is external into what is internal, and makes the church, than that which stands forth in the sense of the letter. So likewise do all those think and speak who are in external things without internal; and all those are in external things without internal who are in the loves of self and of the world. For with such the internal man is closed, and only the external man is open; and that which the external man without the internal sees when he reads the Word, he sees in thick darkness, because in spiritual things natural light, without light from heaven, is mere thick darkness, and light from heaven enters through the internal man into the external and enlightens it. From this it is that so many heresies have arisen, and that the Word is called by some the Book of Heresies, and that it is wholly unknown that there is anything internal in the Word; and those who think that there is such an internal still do not know wherein it lies. That it is such who are meant by the dragon which drew with its tail the third part of the stars from heaven and cast them to the earth (Rev. 12) will of the Lord's Divine mercy be shown elsewhere. [3] Let such observe as will, whether at the present day anyone knows otherwise than that the Divine itself of the Word is the sense of its letter. But let them consider also whether anyone can know the Divine truths of the Word in this sense except by means of doctrine therefrom, and that if he has not doctrine for a lamp he is carried away into errors, wherever the obscurity of his understanding and the delight of his will lead and draw him. The doctrine which must be for a lamp is what the internal sense teaches, thus it is the internal sense itself, which in some measure lies open to everyone (even if he does not know what the internal sense is) who is in what is external from what is internal, that is, whose internal man is open. For heaven (which is in the internal sense of the Word) flows in with such a man when he reads the Word, enlightens him, and gives him perception, and thus teaches him. Nay, if you will believe it, with man the internal man is of itself in the internal sense of the Word, because it is a heaven in the least form, and consequently when it is open it is with the angels in heaven, and is therefore also in like perception with them. This can also be seen from the fact that the interior intellectual ideas of man are not such as are his natural ideas, to which nevertheless they correspond. [4] But of the nature of these ideas man is not aware so long as he lives in the body; but he comes into them spontaneously when he comes into the other life, because they are implanted in him, and by means of them he is forthwith in fellowship with the angels. From this it is evident that the man whose internal is open, is in the internal sense of the Word, although he is not aware of it. From this he has enlightenment when he reads the Word, but according to the light that he can have by means of the knowledges which he has. (But who these are, see n. 9025, 9382, 9409, 9410, 9424, 9430, 10105, 10324.)
10392-1 The name "jehovah" is in this connection given by Swedenborg with a small initial letter, doubtless because as applied to the golden calf the name is profane and unworthy of veneration. The same remark applies to "divine" as here used, for contrary to his usual custom Swedenborg here writes this word with a small initial letter. See also n. 10566, 10603. [REVISER.]
10395-1 The name "jehovah" is in this connection given by Swedenborg with a small initial letter, doubtless because as applied to the golden calf the name is profane and unworthy of veneration.
10395-2 The same remark [as previous note] applies to "divine" as here used, for contrary to his usual custom Swedenborg here writes this word with a small initial letter. See also n. 10566, 10603. [REVISER.]