HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 31

THE DOCTRINE OF CHARITY AND FAITH

AC 10318. Without a revelation from the Divine, man cannot know anything about eternal life, nor indeed anything about God, and still less about love to Him and faith in Him.  For man is born into mere ignorance, and afterward has all things to learn from what is of the world, from which he must form his understanding.  He is also born hereditarily into all evil that belongs to the love of self and the love of the world. The delights from these loves reign continually, and prompt to such things as are diametrically contrary to the Divine.  From this then it is that from himself man knows nothing about eternal life; and therefore there must needs be a revelation from which he may know this.

AC 10319. That the evils of the love of self and of the world induce such ignorance about the things of eternal life, is very evident from those within the church who although they know from revelation that there is a God, that there are a heaven and a hell, that there is eternal life, and that this life must be acquired by means of the good of love and of faith, nevertheless fall, both learned and unlearned, into denial.  From this it is again evident what great ignorance would prevail if there were no revelation.

AC 10320. Seeing therefore that man lives after death, and this to eternity; and that a life awaits him in accordance with his love and faith, it follows that from love toward the human race, the Divine has revealed such things as will lead to that life, and will conduce to man’s salvation.  That which the Divine has revealed is with us the Word.

AC 10321. As the Word is a revelation from the Divine, it is Divine in general and in particular, for that which is from the Divine cannot be otherwise.

AC 10322. That which is from the Divine descends through the heavens down to man, and therefore in the heavens it has been accommodated to the wisdom of the angels who are there, and on earth it has been accommodated to the apprehension of the men who are there.  Therefore in the Word there is an internal sense for the angels, which is spiritual; and an external sense for men, which is natural. From this it is that there is a conjunction of heaven with man by means of the Word.

AC 10323. The genuine sense of the Word is apprehended by none but those who are enlightened; and those only are enlightened who are in love to the Lord and in faith in Him, for the interiors of such are raised by the Lord even into the light of heaven.

AC 10324. The Word in the letter cannot be apprehended except by means of doctrine made from the Word by one who is enlightened.  For the sense of the letter of the Word has been accommodated to the apprehension of even simple men; and therefore they need doctrine out of the Word for a lamp.

AC 10325. The books of the Word are all those which have an internal sense; and those which have not an internal sense are not the Word.  The books of the Word in the Old Testament are the five books of Moses, the book of Joshua, the book of Judges, the two books of Samuel, the two books of the Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi; and in the New Testament the four Gospels, Matthew, Mark, Luke, and John; and the Revelation.

EXODUS 31:1-18

1. And Jehovah spake unto Moses, saying,

2. See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah:

3. And I have filled him with the spirit of God, in wisdom, and in intelligence, and in knowledge, and in all work:

4. To think thoughts, to make in gold, and in silver, and in brass:

5. And in graving of stone for filling, and in carving of wood, to do in all work.

6. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of everyone that is wise in heart I have put wisdom; and they shall make all that I have commanded thee:

7. The Tent of meeting, and the ark for the Testimony, and the propitiatory that is thereupon, and all the vessels of the Tent:

8. And the table and its vessels, and the pure lampstand and all its vessels, and the altar of incense:

9. And the altar of burnt-offering and all its vessels, and the laver and its base:

10. And the garments of the ministry, and the garments of holiness for Aaron the priest, and the garments of his sons, to minister in the priest‘s office:

11. And the oil of anointing, and the incense of spices for the holy: according to all that I have commanded thee shall they do.

12. And Jehovah said unto Moses, saying,

13. 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.

14. 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.

15. 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.

16. And the sons of Israel shall keep the sabbath, to perform the sabbath to their generations, a covenant of an age.

17. 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.

18. 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.

THE CONTENTS

AC 10326. The subject treated of in this chapter in the internal sense is, first, the setting up of a representative church with those who are in the good of love to the Lord and in the good of faith in Him.  This is signified by the things summarily enumerated as to be made by Bezalel of the tribe of Judah and Aholiab of the tribe of Dan.  Afterward the subject treated of is the conjunction of the Lord with this church by means of representatives.  This is signified by the sabbath which was to be kept holy.

THE INTERNAL SENSE

AC 10327. Verses 1-11. And Jehovah spake unto Moses, saying, See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah; and I have filled him with the spirit of God, in wisdom, and in intelligence, and in knowledge, and in all work; to think thoughts, to make in gold, and in silver, and in brass; and in graving of stone for filling, and in carving of wood, to do in all work. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of everyone that is wise in heart I have put wisdom; and they shall make all that I have commanded thee: the Tent of meeting, and the ark for the Testimony, and the propitiatory that is thereupon, and all the vessels of the Tent; and the table and its vessels, and the pure lampstand and all its vessels, and the altar of incense; and the altar of burnt-offering and all its vessels, and the laver and its base; and the garments of the ministry, and the garments of holiness for Aaron the priest, and the garments of his sons, to minister in the priest’s office; and the oil of anointing, and the incense of spices for the holy; according to all that I have commanded thee shall they do. ”And Jehovah spake unto Moses, saying,“ signifies enlightenment and perception by the Lord through the Word; ”See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah,“ signifies those who are in the good of love, with whom the church was to be set up; ”and I have filled him with the spirit of God,“ signifies influx and enlightenment from the Divine truth which is from the Divine good; ”in wisdom, and in intelligence, and in knowledge, and in all work,“ signifies in respect to those things which are of the will and which are of the understanding in the internal and in the external man; ”to think thoughts, to do in gold, and in silver, and in brass,“ signifies to represent goods and truths interior and exterior which are of the understanding from the will, thus which are of faith from love; ”and in graving of stone for filling,“ signifies to represent all things of faith that are of service to the good of love; ”and in carving of wood, to do in all work,“ signifies to represent all manner of good; ”and I, behold I have given with him Aholiab, the son of Ahisamach of the tribe of Dan,“ signifies those who are in the good and truth of faith, and with whom the church is to be set up; ”and in the heart of everyone that is wise in heart I have put wisdom,“ signifies all who will and do what is good and true for the sake of what is good and true; ”and they shall make all that I have commanded thee,“ signifies Divine truths from the Word that were to be represented in outward things; ”the Tent of meeting, and the ark for the Testimony,“ signifies a representative of heaven in general where the Lord is; ”and the propitiatory that is thereupon,“ signifies a representative of the hearing and reception of all things of worship which are from the good of love; ”and all the vessels of the Tent,“ signifies a representative of all ministering goods and truths; ”and the table and its vessels,“ signifies a representative of spiritual good derived from celestial; ”and the pure lampstand and all its vessels,“ signifies a representative of truth from this good, and things ministering; ”and the altar of incense,“ signifies a representative of worship from these things; ”and the altar of burnt-offering and all its vessels,“ signifies a representative of worship from the good of love and the truths thereof; ”and the laver and its base,“ signifies a representative of purification and regeneration and also of the natural; ”and the garments of the ministry, and the garments of holiness for Aaron the priest,“ signifies a representative of the Lord‘s spiritual kingdom adjoined to His celestial kingdom; ”and the garments of his sons,“ signifies a representative of lower spiritual things; ”to minister in the priest’s office,“ signifies a representative of the Lord‘s work of salvation; ”and the oil of anointing,“ signifies a representative of the Lord in respect to the Divine good of the Divine love in His Divine Human; ”and the incense of spices,“ signifies a representative of worship from truths; ”for the holy,“ signifies for the representative church; ”according to all that I have commanded thee shall they do,“ signifies according to the Divine truths from the Word, which were to be represented in outward things.

AC 10328. And Jehovah spake unto Moses, saying. That this signifies enlightenment and perception by the Lord through the Word, is evident from what was shown above (n. 10290).

AC 10329. See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah.  That this signifies those who are in the good of love and with whom the church was about to be set up, is evident from the signification of” calling by name,“ as being to choose such, namely, as are suitable; and from the representation of Bezalel, as being those who are in the good of love. That these are here represented by Bezalel, is because he was of the tribe of Judah, and by this tribe are signified those who are in celestial good, which is the good of love to the Lord; and in a sense abstracted from persons, the good of celestial love. That this is signified by ”Judah“ and his tribe, (n. 3654, 3881, 6363, 6364, 8770). But what is represented by Uri the father of Bezalel, and by Hur his grandfather, is evident from the generation of celestial good.  This is generated from the doctrine of celestial truth and good, and therefore by these persons are signified these doctrines.  That by Hur is represented the doctrine of truth, (n. 9424).

[2] They who keep the mind only in the sense of the letter of the Word, which is done in the historic parts more intently than in the prophetic, may wonder that it is said that such things are signified by the names of these men. But those will not wonder who are acquainted with the nature of the Word, for there is what is spiritual in each and all things. In the very names of the persons and places in the Word there is nothing spiritual unless they signify real things of the church and of heaven, for these things are spiritual, and therefore it follows that even by these names spiritual things are signified. That the names in the Word signify real things, (n. 1224, 1264, 1888, 4442, 5095, 5225, 6516); and that these names do not enter heaven, but the things which are signified, (n. 1876, 10216, 10282).

[3] That ”to call by name“ denotes to choose such as are suitable, is because by a name apart from the person is signified the quality, as can be seen from the passages in the Word where ”name“ is mentioned.  That by ”name“ is signified quality, (n. 144, 145, 1754, 1896, 2009, 2724, 3004-3011, 3421, 6674, 6887, 8274, 8882, 9310); and likewise by ”calling,“ without a name, (n. 3421, 3659); and that ”to call by name“ denotes to choose, (n. 8773).

[4] Two men are here named who were called by Jehovah to do the works commanded to Moses on Mount Sinai, namely, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan.  By ”Bezalel“ are signified those who are in the good of celestial love, and by ” Aholiab“ those who are in the good and truth of faith. Those who are in the good of celestial love are in the inmost of heaven and of the church; and those who are in the good and truth of faith are in the outermost thereof. Thus by these two are signified all in the complex with whom the church can be set up; for by the first and the last, or by the inmost and the outermost, are signified all persons or all things. For in what now follows the subject treated of is the setting up of the church, and therefore these two are named, by whom are signified all with whom the church can be set up. That by ”the first and the last“ are signified all persons and all things, (n. 10044); and by ”Aholiab of the tribe of Dan“ are signified those who are in the good of faith. From all this it is now evident that by, ”I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah,“ are signified those who are in the good of love, with whom the church was to be set up.

AC 10330. And I have filled him with the spirit of God.  That this signifies influx and enlightenment from the Divine truth which is from the Lord’s Divine good, is evident from the signification of ”filling with the spirit of God,“ as being influx and enlightenment from Divine truth; for ”filling,“ when said of Jehovah, denotes influx, and with man enlightenment; and” the spirit of God“ denotes the Divine truth which is from the Lord‘s Divine good. The reason why ” filling,“ when said of Jehovah or the Lord, denotes influx, and with man enlightenment, is that influx is predicated of all the good and of all the truth that come out of heaven from the Lord; and as this influx enlightens man, enlightenment is predicated of man. That this Divine truth which proceeds from the Lord’s Divine good is signified by ”the Spirit of God,“ (n. 9818).

[2] As few know how the case is with the influx of Divine truth and with the consequent enlightenment with man, something may here be said about this. That no good of love and no truth of faith are from man, but that they are with him from heaven from the Divine there, is known in the church; and also that those are in enlightenment who receive this. But the influx and enlightenment are effected in the following way. Man is of such a nature that in respect to his interiors which are of thought and will, he can look downward, and he can look upward. To look downward is to look outward into the world and to self, and to look upward is to look inward to heaven and to God. Man looks outward from self, and this is called looking downward, because when he does so from himself he looks to hell. But man looks inward not from self, but from the Lord; and this is called looking upward, because in respect to his interiors which are of the will and understanding he is then raised by the Lord to heaven, and thus to the Lord Moreover the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. From this he has influx and enlightenment, for the light of heaven illumines his understanding, because this light is the Divine truth which proceeds from the Lord as a Sun; and the heat of heaven enkindles the will, because this heat is the good of love which at the same time proceeds from the Lord as a Sun. As the man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the understanding of truth and the affection of good. This communication is what is called influx and enlightenment.

[3] But be it known that influx and enlightenment take place according to the capability of reception on the part of man, and the capability of reception is according to the love of what is good and true; and therefore those are raised who are in the love of what is good and true for the sake of what is good and true as ends; whereas those who are not in the love of what is good and true for the sake of what is good and true, but for the sake of self and the world, cannot be raised, because they continually look and gravitate downward; thus they cannot receive the Divine influx from heaven, and be enlightened. The intelligence which with them appears like the intelligence of truth, is from a deceptive light which, whether it is false or true, shines before their eyes from things confirmed and consequently persuasive. But this brightness becomes mere thick darkness when light from heaven flows in, as has been shown me by living experience. From all this it can be seen why it is that so many heresies arise in the world, namely, because leaders and guides have liked to themselves and have had their own glory as their end, and accordingly the things of the Lord and of heaven as means to this end.

AC 10331. In wisdom, and in intelligence, and in knowledge, and in all work.  That this signifies in respect to those things which are of the will and which are of the understanding in the internal and in the external man, is evident from the signification of ”wisdom,“ as being those things which are of the will in the internal man; from the signification of ”intelligence,“ as being those things which are of the understanding in the internal man; from the signification of ”knowledge,“ as being those things which are of the understanding and of the consequent speech in the external man; and from the signification of ”work,“ as being those things which are of the will and of the consequent effect in the external man. Thus by these words are signified all things of the man who is in the good of celestial love, both interior and exterior, which receive the influx of Divine truth from the Lord and from this are in enlightenment.

[2] But it shall be briefly told what is meant by ”wisdom, intelligence, knowledge, and work.“ They who do not know what the internal man is and what the external, and also what the understanding is and what the will, cannot apprehend in what manner wisdom, intelligence, knowledge, and work are distinct from one another, for the reason that they cannot have a distinct idea of the one and of the other.  Wherefore they who have not this knowledge call him wise who is only intelligent; nay, who merely has knowledge. But he is wise who does truths from love; he is intelligent who does them from faith; he has knowledge who does them from knowledge; and ”work“ denotes that which is done from all these; thus ”work“ denotes their effect in which they conjoin themselves together.

[3] Wherefore in the genuine sense no one can be called wise, nor intelligent, nor as possessing knowledge, who does not do these things.  For wisdom and intelligence and knowledge are all of life, and not of doctrine without life; for the life is the end for the sake of which these are. Such therefore as is the end, such are the wisdom, the intelligence, and the knowledge. If the end is genuine good, which is the good of love to the Lord and of charity toward the neighbor, then there are wisdom, intelligence, and knowledge in their proper sense; for then they are with the man from the Lord. But if the end is for the sake of the good of the love of self and of the world, they are not wisdom, intelligence, and knowledge, because in this case they are with the man from himself. For the good of the love of self and of the world as the end is evil, and of evil as the end it is by no means possible to predicate anything of wisdom and of intelligence, or even of knowledge; for what is knowledge unless there is in it the intelligence of truth and the wisdom of good, seeing that in this case it causes the man to think that what is evil is good, and that what is false is true?

[4] With those who are in the good of love to the Lord, wisdom, intelligence, knowledge, and work, follow together in order from inmost to outermost.  With such men, wisdom is inmost, for it is to will well from love; intelligence is second, for it is to understand well from willing well.  These two are of the internal man.  Knowledge consists in knowing well, and work in doing well, both from willing well. These two are of the external man.  From this it is evident that wisdom must be in intelligence, intelligence in knowledge, and knowledge in work.  Thus work includes and brings to a conclusion all the interior things, for it is the ultimate in which they close.

[5] From all this it can be seen what is meant by ”works“ and ”deeds,“ which are so often mentioned in the Word, as in the following passages:--

The Son of man shall render unto everyone according to his deeds (Matt. 16:27).

I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14).

Jehovah whose eyes are open upon all the ways of man, to give to everyone according to his ways, and according to the fruit of his works (Jer. 32:19).

Return ye everyone from his evil way, and make your works good (Jer. 35:15)

I will visit upon him his ways, and will recompense to him his works (Hos. 4:9).

Jehovah doeth with us according to our ways, and according to our works (Zech. 1:6).

I will give unto everyone of you according to your works (Rev. 2:23).

They were judged every man according to their works (Rev.  20:13, 15).

Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12).

By ”works“ in these passages are meant all things that are in man, because all the things of man that are in his willing and understanding are in his works; for it is from these that he does them.  From this, works have their life; for without these, works are like a shell without a kernel, or like a body without a soul.  That which proceeds from man proceeds from his interiors, consequently works are the manifestations of these, and are the effects by which they appear.

[6] It is a general law that such as a man is, such is all his word For this reason it is that by the ”works according to which there will be reward and retribution,“ is meant the quality of the man in respect to love and to faith, for the works are of the love and of the faith with the man. That man is nothing but his own love and his own faith, or what is the same, his own good and his own truth, (n. 10076, 10177, 10264, 10284, 10298).

[7] Moreover the very willing of man is nothing but work, because that which anyone wills he does, unless he is prevented by some irremovable obstacle. Therefore by being ”judged according to the deeds,“ denotes to be judged according to the will.  They who do good from willing good are called in the Word the ”righteous,“ as is evident in (Matthew 25:37, 46). Of such it is said, ”They shall shine as the sun in heaven“ (Matt. 13:43). And in Daniel:--

They that be intelligent shall shine as the brightness of the expanse; and they that turn many to righteousness as the stars (Daniel 12:3);

”they that turn many to righteousness“ denotes those who from willing well do what is good.

AC 10332. To think thoughts to make in gold, and in silver, and in brass.  That this signifies to represent in goods and truths, interior and exterior, which are of the understanding from the will, thus which are of faith from love, is evident from the signification of ”thinking thoughts,“ or of inventing inventions, as being that which proceeds from the understanding (n. 9598, 9688); from the signification of ”making,“ as being that which proceeds from the will (n. 9282), for that which a man makes proceeds from his will, here from his will through his understanding, for it is said, ”to think thoughts to make;“ from the signification of ”gold,“ as being good, and of ”silver,“ as being truth (n. 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9874, 9881); and from the signification of ”brass,“ as being the good of the natural or external man (n. 425, 1551). Consequently by ”gold, silver, and brass“ are signified goods and truths interior and exterior; by ”gold,“ interior good; by ”silver,“ interior and exterior truth; and by ”brass,“ external good. That it is a representative of these goods and truths that is signified, is because the subject treated of is a representative church, and all the things that Bezalel was to make were representative.

[2] From all this it is evident that by ”thinking thoughts to make in gold, and in silver, and in brass“ is signified to represent goods and truths interior and exterior which are of the understanding from the will. That there are also signified the things which are of faith from love, is because truths are of faith and bear relation to the understanding, and goods are of love and bear relation to the will. It is said ”the understanding from the will, and faith from love,“ because the understanding is not anything except from the will, for that which a man understands and does not will, is not of the man‘s understanding, but is of the understanding of another in himself, and therefore this understanding perishes. It is otherwise with understanding from the will, for this understanding is of the man himself, because the will is the man himself. The case is similar with faith and love, for as before said, the truths of faith bear relation to the understanding, and the goods of love to the will.

AC 10333. And in graving of stone for filling.  That this signifies to represent all things of faith that are of service to the good of love, is evident from the signification of the ”graving of stone,“ as being a representative of all things of faith from love; for by the ”graving of stone“ is meant the graving of the stones in the breastplate, which were the Urim and Thummim, and by which were represented all things of faith and of love (n. 3858, 6335, 6640, 9823, 9863, 9865, 9868, 9873, 9905); and from the signification of ”filling,“ as being to be of service to the good of love from which these things are; for the fillings therein were made in gold, and by ”gold“ is signified the good of love (n. 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9874, 9881).

AC 10334. And in carving of wood, to do in all work.  That this signifies to represent all manner of good, is evident from the signification of the ”carving of wood,“ as being a representative of good. That ”wood“ denotes good, (n. 643, 2784, 2812, 3720, 8354, 9472); and from the signification of ”all work,“ as being all manner of good. It is said ”all manner of good“ because there are many genera and species of goods. There is celestial good and there is spiritual good; there is good interior and exterior, exterior good being natural and sensuous; there is the good of innocence, the good of love, the good of faith. Good must be in all truth in order that it may be truth moreover the good with man is formed by means of truths, consequently good is varied and becomes manifold, so manifold indeed that no angel, no spirit, and no man, is in like good with another. The universal heaven consists in variety as to good, and by this variety one is distinguished from another. For if a number had the same good, there would be no distinction; but these various goods are so ordered by the Lord that together they constitute one general good. Be it known that the Divine good is one, because infinite (n. 10261); but that with angels, spirits, and men, it is varied in quality and quantity by its reception in truths; for truths qualify good, that is, give to good its quality; and truths are manifold.

AC 10335. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan.  That this signifies those who are in the good and truth of faith, with whom the church is to be established, is evident from the representation of Aholiab, as being those who are in the good and truth of faith. That these are represented by Aholiab is because he was of the tribe of Dan, and by this tribe are signified those who are in the good and truth of faith (n. 3923, 6396). The reason why these two, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan, were chosen to do the works by which were to be represented Divine celestial and spiritual things, was that by ”Bezalel“ are meant all who are in the good of love, and by ”Aholiab“ all who are in the good and truth of faith; thus by ”Bezalel“ are meant those who are in the inmost thing, and by ”Aholiab“ those who are in the outermost things, of heaven and the church; and when the inmost and the outermost are mentioned, all are understood who are in the universal heaven and in the universal church (n. 10329; and that when ”first and last“ are mentioned, all things are understood, (n. 10044).

[2] Moreover the tribe of Judah was actually the first of the tribes, and the tribe of Dan was the last of them. That the tribe of Judah was actually the first of the tribes is evident from the blessing of his sons by their father Israel, see Genesis xlix., where Reuben, Simeon, and Levi, who were the firstborn, are cursed, and Judah is blessed. See concerning Reuben, (Genesis 49:3, 4); concerning Simeon and Levi, (Genesis 49:5-7); and concerning Judah, (Gen. 49:8-12). That Dan is the last of the tribes, (n. 1710, 3929, 6396). Moreover in the inmost heaven are those who are in the good of love to the Lord, and in the outermost heaven are those who are in the truth of faith from good.

[3] It is said ”in the truth of faith from good,“ because the truth of faith is not the truth of faith with anyone unless it is from good, for truth is born from good; and therefore unless good is in truth, there is no soul in it, thus no life. Those who are in truths of faith from good are in the ultimates of heaven, but not those who are in truths of faith without good: these are not in heaven. As the truth of faith ministers to the good of love as what is last to what is first, therefore it is said of Aholiab that ”Jehovah hath given him with Bezalel,“ that is, to serve him; and it is said of Bezalel that ”Jehovah hath filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all work“ (Gen. 31:3).

AC 10336. And in the heart of everyone that is wise in heart I have put wisdom.  That this signifies all who will and do what is good and true for the sake of what is good and true, is evident from the signification of ”heart,“ as being the inmost of man which is called his will; and as that is of the will of man which is of his love, therefore by the ”heart“ is also signified the love. That the ”heart“ denotes the love, (n. 3635, 3883-3896, 9050); and that it denotes the will, (n. 2930, 3888, 7542, 8910, 9113, 9300, 9495). And from the signification of ”one that is wise in heart,“ as being one who wills and loves what is good and true for the sake of what is good and true; for it is the part of one who is wise, and it is wisdom, to do truths from love (n. 10331); and it is the part of one who is wise in heart, and it is wisdom of heart, to do what is good from love; and from the signification of ”putting wisdom in the heart,“ as being to do these things from the Lord, thus from the good of love, because the good of love is from the Lord; for all such will and do what is good and true for the sake of what is good and true, because good and the truth of good are the Lord with them, inasmuch as the things which are from Him, thus which are His, are also Himself.

[2] For this reason it is said that the Lord is good itself and truth itself. That the Lord is good itself is evident from His own words: ”Why callest thou Me good?  None is good save one, God“ (Matt. 19:16, 17; Luke 18:18, 19); also where the goods of love and of charity are recounted:

”In so far as ye have done it unto one of the least of these My brethren, ye have done it unto Me“ (Matt. 25:40).

That those are called ”brethren“ who are in good, thus that goods are so called, (n. 2360, 3803, 3815, 4121, 5409).  Thus those are the Lord’s ”brethren“ who are in good from Him, (n. 4191, 5686, 5692, 6756). And that the Lord is truth itself, is evident from these words:

”Jesus saith, I am the way, the truth, and the life“ (John 14:6);

and in another place:

”When He, the Spirit of truth, is come, He shall lead you into all truth; for He shall not speak from Himself. He shall take of Mine, and shall declare it unto you“ (John 16:13-15).

From this it is evident what is meant by ”putting wisdom in the heart.“

[3] The like is also meant by ”writing the law upon the heart,“ in Jeremiah:--

I will put My law in the midst of them, and I will write it on their hearts. Neither shall they teach any longer a man his companion, or a man his brother, saying, Know ye Jehovah; for they shall all know Me (Jer. 31:33, 34);

to ”write the law upon the heart“ denotes to impart Divine truth to the will, thus to the love. When this is done, Divine truth is no longer drawn out from the memory, but is perceived from the good of love itself; and therefore it is said, ”they shall teach no longer a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know Me.“ That such are the celestial angels, who are in the inmost heaven, (n. 9277).

[4] What it is to will and do what is good and true for the sake of what is good and true, which is signified by ”putting wisdom in the heart of everyone that is wise in heart,“ shall be briefly told. All who love the Lord above all things, and the neighbor as themselves, do what is good and true for the sake of what is good and true; for good and truth are the Lord Himself, as before said, and therefore when they love good and truth, that is, when they will and do them from love, they love the Lord; and so also do those who love the neighbor as themselves, because in the universal sense the neighbor is good and truth; for the neighbor is one‘s fellow citizen, it is society, it is our country, it is the church, and it is the Lord’s kingdom; and to love the neighbor is to will well to these, that is, to will their good; and therefore it is their good which is to be loved;and when this is loved, the Lord is loved, because this good is from Him.

[5] From this it is evident that love toward the neighbor, which is called charity, has in itself love to the Lord.  If this love is not in it, then one‘s fellow citizen, society, our country, the church, and the Lord’s kingdom, are loved for the sake of self, and thus are not loved from good, but from evil; for whatever is from man for the sake of self as the end is from evil.  To love the neighbor for the sake of self is to love him for the sake of profit and honor as ends.  The end is what determines whether it is from good or from evil, for the end is the love, because that which a man loves he has for his end.  The end is also the will, for that which a man wills he loves.  Consequently the end regarded, or the purpose, is the man himself; for a man is such as is his will, and such as is his love.

AC 10337. And they shall make all that I have commanded thee. That this signifies Divine truths from the Word that were to be represented in outward things, is evident from the signification of ”making all that I have commanded,“ when said with respect to the Lord, as being according to Divine truths, for Divine truths are called the commandments of the Lord (n. 9417); and from the representation of Moses, as being the Word (n. 9372).  That it denotes that were to be represented in outward things, is because the things which they were about to make were representative, and things representative are outward things in which as in types internal things are presented to view.  The representatives which they were to make are enumerated in (verses 7 to 11), which follow. What representatives are (n. 9280, 9457, 9481, 9576, 9577, 10149, 10252, 10276).

AC 10338. The Tent of meeting, and the ark for the Testimony.  That this signifies a representative of heaven in general where the Lord is, is evident from the signification of ”the Tent of meeting,“ and of ”the ark,“ as being a representative of heaven (n. 9457, 9481, 9485, 9784). That it denotes a representative of heaven in general, is because by the Tent of meeting within the veil where was the ark, was represented the inmost or third heaven (n. 9485); by the Tent of meeting outside the veil, the middle or second heaven; and by the court, the ultimate heaven (n. 9741).  And from the signification of ”the Testimony,“ as being the Lord as to Divine truth (n. 8535, 9503).

AC 10339. And the propitiatory that is thereupon.  That this signifies a representative of the hearing and reception of all things of worship which are from the good of love, is evident from the signification of ”the propitiatory that was above the ark,“ as being a representative of all things of worship which are from the good of love (n. 9506).

AC 10340. And all the vessels of the Tent.  That this signifies a representative of all ministering goods and truths, is evident from the signification of ” the vessels of the Tent of meeting,“ as being goods and truths that are of service to the heavens, thus which minister.  Ministering goods and truths are knowledges and memory-knowledges. That these are signified by ”vessels“ in general, (n. 3068, 3079, 9724).

AC 10341. And the table and its vessels.  That this signifies a representative of spiritual good from celestial, is evident from the signification of ”the table upon which were the breads of faces,“ as being a representative of celestial and spiritual good (n. 9527, 9545, 9684, 9685); and from the signification of its ”vessels,“ as being things ministering. That these are the knowledges of good and of truth, (n. 9544).

AC 10342. And the pure lampstand and all its vessels.  That this signifies a representative of truth from this good, and things ministering, is evident from the signification of ”the lampstand with its lamps and reeds,“ as being a representative of the spiritual heaven and of the faith and intelligence from the Lord therein, thus of truth from good (n. 9548, 9551, 9555, 9558, 9561); and from the signification of the ”vessels of the lampstand,“ as being things for purification and for cleansing (n. 9572), thus things ministering.

AC 10343. And the altar of incense.  That this signifies a representative of worship from these things, is evident from the signification of ”the altar of incense,“ as being a representative of all things of worship which are from the good of love and of faith (n. 10177).

AC 10344. And the altar of burnt-offering and all its vessels. That this signifies a representative of worship from the good of love and the truths thereof, is evident from the signification of ”the altar of burnt-offering,“ as being a representative of the Lord and of the worship of Him from the good of love (n. 9714, 9964, 10123, 10151, 10242, 10245); and from the signification of ”its vessels,“ as being truths that are of service to good (n. 9723, 9724).

AC 10345. And the laver and its base.  That this signifies a representative of purification and of regeneration, and also the natural, is evident from the signification of ”washing,“ which was done by means of the water in the laver, as being a representative of purification and regeneration (n. 10237, 10239); from the signification of ”the laver,“ as being the natural of man (n. 10235); and from the signification of ”its base,“ as being the sensuous, which is the ultimate of the natural (n. 10236).)

AC 10346. And the garments of the ministry, and the garments of holiness for Aaron the priest.  That this signifies a representative of the Lord‘s spiritual kingdom adjoined to His celestial kingdom, is evident from the signification of ”the garments of Aaron,“ as being a representative of the Lord’s spiritual kingdom adjoined to His celestial kingdom (n. 9814).

AC 10347. And the garments of his sons.  That this signifies a representative of lower spiritual things, is evident from the representation of the sons of Aaron and their garments, as being a representative of lower spiritual things (n. 10068).

AC 10348. To minister to Me in the priest‘s office.  That this signifies a representative of the Lord’s work of salvation, is evident from the signification of ”the priesthood of Aaron and his sons,“ as being a representative of the Lord‘s work of salvation (n. 9809, 10017).

AC 10349. And the oil of anointing.  That this signifies a representative of the Lord in respect to the Divine good of the Divine love in His Divine Human, is evident from what has been shown above concerning anointing and the oil of anointing (n. 9954, 10011, 10019, 10261).

AC 10350. And the incense of spices.  That this signifies a representative of worship from truths, is evident from the signification of ”incense,“ as being what is representative of worship (n. 9475, 10198, 10298); and from the signification of its ”spices,“ as being truths and the affections of them (n. 10291, 10295).

AC 10351. 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 (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 (n. 10350).

AC 10352. 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 (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.

AC 10353. 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.

AC 10354. 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).

AC 10355. 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 (n. 9372); from the signification of ”speaking“ and ”saying,“ as being instruction or information (n. 10280); and from the representation of the sons of Israel, as being the church (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 intercourse 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 intercourse 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 in so far 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 (Daniel 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.

AC 10356. 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“ (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.

AC 10357. 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.

AC 10358. 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).

AC 10359. 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 (n. 9373).

AC 10360. 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 (n. 9715, 9809).

[2] The time and state when the Lord was in combats is signified by the sin 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, (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,“ (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, (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, (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 a 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, (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.

AC 10361. 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 (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.

AC 10362. 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 be who is led by himself is led by his own loves, thus by hell, because man‘s own loves are from bell; 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 be 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.“

AC 10363. 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 (n. 9928, 10244), thus separation from heaven; and separation from heaven is spiritual death.

AC 10364. 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).

AC 10365. 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 (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.“

AC 10366. 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 (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, (n. 10360).

AC 10367. 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 in so far 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, some thing 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 or 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 (n. 9199, 9315, 9715, 9809): That when the Lord was in the world He underwent the most grievous temptations (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).

AC 10368. 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 (n. 9479, 9680, 9820).

AC 10369. 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).

AC 10370. 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 (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 (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 3:15, 16, 36; 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.

AC 10371. 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 (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).

AC 10372. 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 (n. 10357), thus also by which they are distinguished; and from the representation of the sons of Israel, as being the church (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 (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).

AC 10373. 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 (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), (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).

AC 10374. 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 (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 bells, 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 bee” 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.

AC 10375. 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 (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, (n. 1775, 2310, 2899, 3476, 3735, 3982, 4217, 9212, 9216, 9357, 9380, 9396, 9400, 9401, 10290).

AC 10376. 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 (n. 9416); from the signification of “stone,” as being Divine truth in ultimates; 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, (n. 643, 1298, 3720, 6426, 9476); and that it denotes truth in ultimates, (n. 8609).

CONTINUATION ABOUT THE THIRD EARTH IN THE STARRY HEAVEN

AC 10377. 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.

AC 10378. 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 in so far 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.

AC 10379. The spirits of that earth appear above, in the plane of the heed 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.

AC 10380. I have been informed that the inhabitants of their earth are instructed about the things of heaven by some immediate intercourse 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 intercourse I can only relate what has been shod me.

AC 10381. 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.

AC 10382. 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.

AC 10383. 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.

AC 10384. 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 intercourse, 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.

AC 10385. A continuation about this third earth in the starry heaven will be found at the end of the following chapter.


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