ACV10 S03 8101-8126

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8101 Verse 19. And Moses took the bones of Joseph with him; for swearing he had called the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. “And Moses took the bones of Joseph with him,” signifies the representative of a church, which they had; “for swearing he had caused the sons of Israel to swear, saying,” signifies a binding; “Visiting God will visit you,” signifies when this last state and first state of the church would come; “and ye shall bring up my bones with you from hence,” signifies as above, the representative of a church with them, and not a church, which moreover is in what is internal. 8102 It is needless to unfold these words further, because they have been already unfolded at Gen. 50:24, 25, where like words occur (see n. 6590, 6952). 8102a. Verses 20-22. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness. And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. “And they journeyed from Succoth, and encamped in Etham,” signifies the second state after they were liberated; “at the end of the wilderness,” signifies the first state of temptations; “and Jehovah went before them,” signifies the continuous presence of the Lord; “by day in a pillar of cloud,” signifies that when there was a state of enlightenment, it was tempered by obscurity of truth; “to lead them in the way,” signifies the Divine auspices; “and by night in a pillar of fire, to give them light,” signifies that when there was a state of obscurity it was tempered by enlightenment from good; “to go by day and by night,” signifies thus life in both states; “the pillar of cloud by day, and the pillar of fire by night, departed not from before the people,” signifies that the presence of the Lord was perpetual. 8103 And they journeyed from Succoth, and encamped in Etham. That this signifies the second state after they were liberated, is evident from the fact that the journeyings and encampments of the sons of Israel after they went forth from Egypt, signify the spiritual states of those who were liberated by the Lord (concerning whom see above). The changes of states are signified by the journeys from one place to another and the residing there; the second state is here signified by the journeying from Succoth to Etham, because the first state was signified by the journeying from Rameses to Succoth (see n. 7972). Moreover by “journeyings” in the internal sense of the Word are signified states and purposes of life (n. 1293, 3335, 5605), and by “encampments” the settings in order of truth and good which are of the life (n. 4236). 8104 At the end of the wilderness. That this signifies the first state of temptations, is evident from the signification of a “wilderness,” as being a state for the undergoing of temptations (of which above, n. 8098); and as this state began at the end of the wilderness, therefore by “the end of the wilderness” is signified the first state. 8105 And Jehovah went before them. That this signifies the continuous presence of the Lord, is evident without explication. (That “Jehovah” denotes the Lord, see above, n. 8046.) 8106 By day in a pillar of cloud. That this signifies that when there was a state of enlightenment it was tempered by obscurity of truth, is evident from the signification of “by day,” or “in the day,” as being in a state of enlightenment; for the times of day, as morning, noon, evening, and night, correspond to the various degrees of enlightenment which belong to intelligence and wisdom in the other life (see n. 5672, 5962, 6110); whence “day” denotes a state of enlightenment or clear perception, and “night” a state of no enlightenment, or of obscure perception (n. 7680); and from the signification of “cloud,” as being obscurity of truth, because a cloud takes away the brightness of light from the sun, and also tempers it.[2] In the Word throughout it is said that Jehovah appeared “in a cloud,” and that He was “girded with a cloud,” also that “beneath His feet was a cloud;” in which passages by “cloud” is meant obscurity of truth, specifically, the literal sense of the Word, for relatively to the internal sense this sense is obscurity of truth (see the preface to Gen. 18; also n. 4391, 5922, 6343, 6752). This was signified by the “cloud” when the Lord was seen by Peter, James, and John in glory (Luke 9:34); when from Mount Sinai by the people; and when by Moses upon his entering to Him there (Exod. 19:9; 20:18; 24:15-18; 34:5); and also by the circumstance that the Lord so often said that He “would come in the clouds of heaven” (Matt. 24:30; 26:63, 64; Mark 13:26; 14:61, 62; Luke 21:27).[3] The literal sense of the Word is called a “cloud,” because the internal sense, which is called “glory,” cannot be comprehended by man, except one who is regenerated, and is also enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is, would believe nothing. From all this it can be seen what is signified by a “cloud by day,” namely, obscurity of truth; and when the Word is treated of, the literal sense.[4] It is said “in a pillar of cloud and of fire,” because by “a pillar” is signified a prop which supports (see Jer. 1:18; Ps. 75:3; Rev. 3:12; Job 9:6); and it is predicated of the natural, because the natural is like a prop or base to the spiritual; for the spiritual closes in the natural, and there rests. Hence it is that the feet of the angel descending from heaven appeared “as pillars of fire” (Rev. 10:1); for by “feet” is signified the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). 8107 To lead them in the way. That this signifies the Divine auspices, is evident from the signification of “leading in the way,” when said of Jehovah, as being Providence, and the Divine auspices (see n. 8093, 8098). 8108 And by night in a pillar of fire, to give them light. That this signifies that when there was a state of obscurity, it was tempered by enlightenment from good, is evident from the signification of “night,” as being a state of obscurity (see n. 1712, 6000); from the signification of “fire,” as being the good of love (n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852); and from the signification of “giving light,” as being enlightenment. That Jehovah or the Lord appeared or went before in a pillar of cloud by day and in a pillar of fire by night, was because thereby was represented the state of heaven, for in heaven there are never-ceasing variations and changes of state; for the angels are continually being perfected, which cannot possibly be done without unceasing changes of states. In general these variations and changes are like the changes of times in the world; namely, the changes of the times of the year; spring, summer, autumn, winter, and again spring; and the changes of the times of the day-morning, noon, evening, night, and again morning. When it is morning and noon in heaven, there is enlightenment of the understanding from the Lord, but this enlightenment is then tempered by obscurity of truth as by a cloud; and when it is evening and night there, they have obscurity of understanding, but this is tempered by the Lord by means of the good of love, as by a fire which gives light. These are the things which were represented by the pillar of cloud by day and the pillar of fire by night with the sons of Israel in the wilderness. 8109 To go by day and by night. That this signifies life in both states, is evident from the signification of “going” and “journeying,” as being to live (see n. 3335, 3690, 4882, 5493, 5605); and from the signification of “day,” as being a state of enlightenment; and of “night,” as being a state of obscurity (of which just above, n. 8106, 8108); thus both states. 8110 The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. That this signifies that the presence of the Lord was perpetual, is evident from what has now been unfolded; for so the angels, in whose midst was the Lord, appeared before the people. 8111 ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUEDBy long continued interaction with the spirits of the earth Jupiter, it became evident that they are better disposed than the spirits of some other earths. Their approach when they came, their stay, and their influx at the time, were inexpressibly gentle and sweet. In the other life goodness manifests itself by gentleness and sweetness. These qualities could be very clearly distinguished from the gentleness and sweetness of the good spirits of our earth. 8112 When any slight disagreement arises among them, there appears to them as it were a slender ray of white light, such as usually is that of lightning; or a little band in which are sparkling stars. These are signs of disagreement; but the disagreement among them is quickly repaired. When the stars sparkle and at the same time wander, the sign is not good; but when the sparkling stars are fixed, the sign is good. 8113 I was able to recognize the presence of the spirits of Jupiter, not only from the gentleness and sweetness of their approach and influx, but also from the fact that they inflowed most especially into the face, and that they disposed it to be smiling and cheerful, and continually so while they were present. It was said that they so dispose the faces of the inhabitants of their earth, for they wish to inspire them with tranquillity and delight of heart. This tranquillity and delight with which they inspired me sensibly filled my chest and heart. The desires and anxieties about the future, which induce intranquility and unpleasantness, and excite and agitate the mind into various disturbances, were then removed. From this I could clearly see what was the quality of the life of the inhabitants of the planet Jupiter. They told me that they do not fear death, except a little on account of the loss of their married partner and children, because they know of a certainty that the death of the body is a continuation of life, and that after it they become more happy. 8114 I noticed that they had a still more interior state of happiness, and that they were susceptible of a state of happiness still more interior yet. This is discerned from the fact that their interiors are not closed, but are open to the Lord; for the more open the interiors are, the more susceptible men are of the Divine good and the Divine happiness. Very different is the case with those who do not live in the order of heaven. With such the interiors are closed and the exteriors are open to hell, whence flow in contempt for others, hatreds, revenges, and cruelties, which it is a delight for them to exercise against those who do not reverence them, or do not favor their desires. 8115 The spirits of the earth Jupiter cannot be together with the spirits of our earth, because these are of a wholly different genius, and do not love the delight of tranquillity as they do. It surprised them to hear that people from our earth who become angels are wholly different in heart, and retain scarcely anything that is like their state when they were spirits. To show them that such is the case there came in succession from heaven a number of choirs of angels from our earth. (There are choirs when many think, speak, and act all together as a one in an uninterrupted series: the celebration of the Lord in the heavens is for the most part effected by means of choirs: as to choirs, see n. 1648, 1649, 2595, 2596, 3350, 5182.) These choirs gave so much delight to the spirits of Jupiter who were with me that they seemed to themselves to be as it were transported into heaven. This glorification by means of choirs lasted about an hour. The delicious feelings excited thereby in the spirits, being communicated to me, I was enabled to feel them. They said that they would tell this to their people who were elsewhere. 8116 They reported that in the region of their earth where they had been, there is a great multitude of men, as great as the planet can feed; and that the planet is fertile, and abounds in all things; and that its inhabitants desire no more than will suffice for the necessaries of life, and that consequently the multitude of men is so great. 8117 They reported further that they are there distinguished into nations, families, and houses; that they all dwell separately with their own; that their interaction is mostly with their family connections; that no one ever desires the goods of another, and that it never comes into their minds to claim anything thereof for themselves, still less to attack and plunder, which they regard as a crime contrary to human nature, and horrible. When I desired to tell them that in this earth there are wars, plunderings, and slaughterings, they turned away, and were averse to hear. 8118 I have been told by the angels that the most ancient people on this earth dwelt in like manner, that is, distinguished into nations, families and houses; that they were all content with their own goods; and that to grow rich from the goods of others, and to exercise dominion, were then quite unknown. On this account, the ancient times, and especially the most ancient, were more acceptable to the Lord than the succeeding ones; and such being the state, innocence also then reigned, and with innocence, wisdom. Everyone then did what is good from good, and what is just from justice. They did not know what it is to do what is good and just with a view to self-honor, or for the sake of profit. They did not then speak anything but the truth; and this not so much from truth, as from good; that is, not from the understanding separate, but from the will conjoined. Such were the ancient times, and therefore angels could then have interaction with men, and lead their minds home to heaven in a state almost separated from bodily things, and could take them round, and show them the magnificent and happy things there, and likewise communicate to them their own happinesses and delights. Moreover those times were known to ancient writers, and were called by them the Golden and also the Saturnian Age.[2] Those times were of this nature, because, as before said, they lived distinguished into nations, and the nations into families, and the families into houses, and each house dwelt by itself; and because it never then came into anyone’s mind to attack the inheritance of another, and thereby get for himself wealth and dominion. Far removed then were the love of self and the love of the world, and everyone rejoiced at heart by reason of his own good, and not less by reason of another’s.[3] But in the succeeding time this scene was changed and turned into the opposite, when the lust of dominion and of possessing the goods of others invaded the mind. Then for the sake of self-defense, the human race gathered into kingdoms and empires. And as the laws of charity and conscience, which had been written on hearts, ceased to operate, it became necessary to enact laws to restrain acts of violence; in which laws, honors, and riches were the rewards, and the deprivation of these were the penalties. When the state was thus changed, heaven removed itself from man, and this more and more, even to the present age, when it is no longer known whether there is a heaven, and consequently whether there is a hell, and when it is even denied that these exist. These things have been stated, in order that by the parallelism there may be illustrated the quality of the state of those who are on the earth Jupiter, and whence comes their good disposition, and also their wisdom, of which more will be said in what follows. 8119 A continuation about the spirits and inhabitants of the earth Jupiter will be found at the end of the following chapter. 8120 Exodus 14 THE DOCTRINE OF CHARITY It is believed that charity toward the neighbor consists in giving to the poor, in helping the needy, and in doing good to everyone without exception. Nevertheless genuine charity consists in acting prudently, and to the end that good may come thereby. He who helps any poor or needy rogue, does evil to his neighbor through him, for by the help which he affords he confirms him in evil, and supplies him with the means of doing evil to others. It is otherwise with him who gives assistance to the good. 8121 But charity toward the neighbor extends much more widely than to the poor and needy. Charity toward the neighbor consists in doing right in every work, and one’s duty in every office. If a judge does what is just for the sake of justice, he exercises charity toward the neighbor; if he punishes the guilty and acquits the guiltless, he exercises charity toward the neighbor, for he thus consults the welfare of his fellow-citizen, of his country, and also of the Lord’s kingdom. By doing what is just for the sake of justice he consults the welfare of the Lord’s kingdom; by acquitting the guiltless, he consults that of his fellow-citizen; and by punishing the guilty, that of his country. The priest who teaches truth, and leads to good, for the sake of truth and good, exercises charity; but he who does such things for the sake of himself and the world does not exercise charity, because he does not love his neighbor, but himself. 8122 The case is the same in all other instances, whether men be in any employment or not; as with children toward their parents, and with parents toward their children; with servants toward their masters, and with masters toward their servants; with subjects toward their king, and with the king toward his subjects. In these cases he who does his duty from a sense of duty, and what is just from a sense of justice, exercises charity. 8123 That such things belong to charity toward the neighbor, is because every man is the neighbor, but in various ways (see n. 6818); a society smaller or larger is more the neighbor (n. 6819, 6820); our country is yet more the neighbor (n. 6819, 6821); the church still more (n. 6819, 6822); the Lord’s kingdom still more (n. 6819, 6823); and the Lord above all (n. 6819, 6824). In the universal sense the good which proceeds from the Lord is the neighbor (n. 6706, 6711), consequently so also are justice and right. And therefore he who does any good whatsoever for the sake of good, and anything just for the sake of justice, loves the neighbor and exercises charity, for he acts from the love of what is good, and the love of what is just, and thus from the love of those in whom these are. But he who does what is unjust for the sake of any self-advantage whatever, hates his neighbor. 8124 He who is in charity toward the neighbor from internal affection is a charity toward the neighbor in everything which he thinks and speaks, and which he wills and does. It can be said that as to his interiors a man or an angel is a charity when good is to him the neighbor. So widely does charity toward the neighbor extend. EXODUS 14 1 And Jehovah spake unto Moses, saying,2 Speak unto the sons of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea.3 And Pharaoh will say of the sons of Israel, They are entangled in the land, the wilderness hath shut upon them.4 And I will harden Pharaoh’s heart, and he shall follow after them; and I will be glorified in Pharaoh, and in all his army; and the Egyptians shall know that I am Jehovah. And they did so.5 And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and they said, What is this we have done, that we have let Israel go from serving us?6 And he harnessed his chariot, and took his people with him:7 And he took six hundred chosen chariots, and all the chariots of Egypt, and tertian captains upon all of them.8 And Jehovah hardened the heart of Pharaoh king of Egypt, and he pursued after the sons of Israel; and the sons of Israel went out with a lofty hand.9 And the Egyptians pursued after them, and overtook them encamping by the sea, all the horses of the chariots of Pharaoh, and his horsemen, and his army, beside Pi-hahiroth before Baal-zephon.10 And Pharaoh drew nigh, and the sons of Israel lifted up their eyes, and behold the Egyptian marching after them, and they were sore afraid; and the sons of Israel cried unto Jehovah.11 And they said unto Moses, are there no graves in Egypt, that thou hast taken us to die in the wilderness? Why hast thou done this to us, to lead us forth out of Egypt?12 Is not this the word that we spake unto thee in Egypt, saying, Cease from us, and let us serve the Egyptians? because it is good for us to serve the Egyptians, rather than that we should die in the wilderness.13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of Jehovah, which He will do for you today; for the Egyptians whom ye have seen today, ye shall see them again no more forever.14 Jehovah shall wage war for you, and ye shall keep silence.15 And Jehovah said unto Moses, Why criest thou unto Me? speak unto the sons of Israel, that they set forward.16 And thou, lift up thy rod, and stretch out thy hand over the sea, and cleave it asunder; and the sons of Israel shall come into the midst of the sea on the dry.17 And I, behold I will harden the heart of the Egyptians, and they shall come after them; and I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen.18 And the Egyptians shall know that I am Jehovah, when I am glorified in Pharaoh, in his chariots, and in his horsemen.19 And the angel of God set out, marching before the camp of Israel, and he went behind them; and the pillar of cloud set out from before them and stood behind them:20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness, and it lighted up the night; and the one came not near the other all the night.21 And Moses stretched out his hand over the sea; and Jehovah made the sea go away by a strong east wind all the night, and made the sea dry, and the waters were cleft asunder.22 And the sons of Israel came into the midst of the sea in the dry; and the waters were a wall to them on their right hand, and on their left.23 And the Egyptians pursued, and came after them, all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea.24 And it was in the morning watch, and Jehovah looked forth to the camp of the Egyptians in the pillar of fire and of cloud, and troubled the camp of the Egyptians.25 And He took off the wheel of his chariots, and he drew it in heaviness; and the Egyptian said, I will flee before Israel; because Jehovah wageth war for them against the Egyptians.26 And Jehovah said unto Moses, Stretch out thy hand over the sea, and let the waters return upon the Egyptians, upon his chariots, and upon his horsemen.27 And Moses stretched out his hand over the sea, and the sea returned at the turn of the morning to the strength of its flow; and the Egyptians fled to meet it; and Jehovah shook out the Egyptians into the midst of the sea.28 And the waters returned, and covered the chariots, and the horsemen, even all the army of Pharaoh that came after them into the sea; there was not left of them even one.29 And the sons of Israel went on the dry into the midst of the sea; and the waters were a wall to them on their right hand, and on their left.30 And Jehovah saved Israel on this day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore.31 And Israel saw the great hand which Jehovah wrought on the Egyptians, and the people feared Jehovah; and they believed in Jehovah, and in His servant Moses. 8125 THE CONTENTS.In this chapter, in the internal sense, the subject treated of is the first temptation of those who are of the spiritual church, and the conducting of them through the midst of hell, and their protection then by the Lord; and also the immersion of those who were in faith separate from charity in hell, where are falsities from evils. They who are of the spiritual church are represented by the sons of Israel; they who are in faith separate from charity by the Egyptians. The first temptation is described by the murmuring of the sons of Israel when they saw the army of Pharaoh. Hell is signified by the “sea Suph” through which the sons of Israel were conducted in safety, and in which the Egyptians were immersed. Falsities from evils are signified by the waters which covered the latter. 8126 THE INTERNAL SENSEVerses 1-4. And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; over against it shall ye encamp by the sea. And Pharaoh will say of the sons of Israel, They are entangled in the land, the wilderness hath shut upon them. And I will harden Pharaoh’s heart, and he shall follow after them; and I will be glorified in Pharaoh, and in all his army; and the Egyptians shall know that I am Jehovah. And they did so. “And Jehovah spake unto Moses, saying,” signifies instruction by the Divine by means of Divine truth; “Speak unto the sons of Israel,” signifies the influx of truth Divine with those who are of the spiritual church; “that they turn back,” signifies that they were not yet prepared; “and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon,” signifies the beginning of a state for undergoing temptations; “over against it shall ye encamp by the sea,” signifies that the influx of temptation is thence; “and Pharaoh will say of the sons of Israel,” signifies the thought of those who are in damnation concerning the state of those who are of the spiritual church; “They are entangled in the land,” signifies that they are in confusion in respect to the things of the church; “the wilderness hath shut upon them,” signifies that obscurity has taken possession of them; “and I will harden Pharaoh’s heart,” signifies that they who were in falsities from evil would still be determined; “and he shall follow after them,” signifies that they would still endeavor to subjugate them; “and I will be glorified,” signifies that they should see a Divine effect from the Divine Human of the Lord in the dissipation of falsity; “in Pharaoh, and in all his army,” signifies the immersion in hell of those who were in falsities from evil, and an environment there by falsities as by waters; “and the Egyptians shall know that I am Jehovah,” signifies that from this it will be known that the Lord is the only God; “and they did so,” signifies obedience. —