AC 8793 - The Ten Commandments and Mount Sinai; AC 8801 - When Good and Truth Lose Life

AC 8793 - The Ten Commandments and Mount Sinai

The ten commandments
announced from Mount Sinai are internal truths;
and the laws and statutes,
which are commanded in the following chapters,
are external truths;
by both of these are meant
the truths which are to be implanted in good.

AC 8801 - When Good and Truth Lose Life

Good and truth lose life
when the influx from the Lord is no longer perceived,
for from this they have their life.

 

AC 8780 - Revelation

AC 8780 [2-3]

By revelation here in the internal sense
is not meant revelation such as was made
to the Israelitish people from Mount Sinai, namely,
that the Lord spoke in a loud voice,
and the people standing around heard;
but such a revelation is meant
as is not made with a loud voice,
but inwardly in a person.
This revelation is made by
the enlightening of the internal sight,
which is of the understanding,
when a person
who is in the affection of truth from good
is reading the Word.
This enlightening is then effected by the light of heaven,
which is from the Lord as the sun there.
By this light
the understanding is enlightened
no otherwise than is the external sight,
which is of the eye,
by the light which is from the sun of the world.
When the understanding is enlightened by that Divine light,
it then perceives that to be true which is true,
it acknowledges it inwardly in itself,
and as it were sees it.
Such is the revelation of those
who are in the affection of truth from good
when they are reading the Word.

But those who are in the affection of truth from evil,
that is, who desire to know truths
merely for the sake of honors, gain, reputation, and the like,
these do not see truths,
but only see things which confirm
the doctrinal things of their church,
whether they are true or false.
The light which then enlightens these
is not Divine light from heaven,
but is a sensuous light such as is that of the infernals,
which light becomes mere thick darkness
at the presence of heavenly light.
For when these read the Word,
they are altogether blind to the truth
which does not make one with their doctrine . . ..

AC 8773 - Primary Truths

AC 8773

Those who are in good
not yet formed by means of truths,
. . . are first formed by the Lord
by means of primary truths,
that is, by means of general truths,
in which and from which are the rest.
Primary truths are:
-- that there is one God,
-- that the Lord was born a human
that He might save the human race,
-- that there is a heaven and that there is a hell,
-- that those come into heaven who have lived well
and those into hell who have lived ill;
-- also that love to God and love toward the neighbor
are the commandments on which the rest hang,
-- and that this love is impossible except through faith.
These and the like are primary truths,
and these are first insinuated by the Lord
in the good with the person who is being regenerated.
When these truths have been insinuated,
and have become truths of good,
then the rest are insinuated,
and in these general or primary truths,
and under them they are set in order
according to the heavenly form,
and thus by degrees cause the life of heaven
to be in that person,
and cause him to be as it were
a heaven in a small image;
that is, cause all things
which are of his understanding and of his will
to be in consociation with
the goods and truths of the angels,
thus to be with the angels.

 

AC 8765 - Eagles' Wings; AC 8767 - "And keep My covenant."

AC 8765 - Eagles' Wings (Exodus 19:4)

. . . by "I bare you on eagles' wings" is meant
that they were raised to heavenly light by means of truths;
and by these words,
"I brought you unto Me," is meant
to the Divine good of love in heaven,
seeing that by means of the truths which are of faith
a person is brought to good,
thus into heaven, and to the Lord there;
for a person is not in heaven, thus not with the Lord,
until he is in good, that is, in the affection of charity.

AC 8767 - "And keep My covenant." (Exodus 19:5)

That "keeping the covenant"
denotes living according to the commandments,
thus in good,
and thus being conjoined with the Lord,
is because the articles of the covenant
were all the things that were commanded,
which were called
"testimonies," "judgments," "laws," and "statutes;"
specifically, the ten commandments.
All these were also called "the covenant,"
because by means of these it was made.
That "to keep" these denotes to live according to them,
is evident from the meaning of "keeping," in the Word,
for frequent mention is made there of
"hearing the commandments," and "keeping them,"
and by "hearing" is meant receiving them in faith,
and by "keeping" receiving them in the life,
that is, living according to them.
That "to keep a covenant" denotes to be conjoined,
is because in the universal sense
by "a covenant" is meant conjunction.
This is for the reason
that he who lives according to the commandments
is conjoined with the Lord;
for the commandments teach life and also give life,
and thus open the way to heaven,
and the sight to the Lord.

AC 8732 - "Land"; AC 8753 - "Mount Sinai"

AC 8732

For the significatives (meanings) in the Word
accommodate themselves to the thing represented,
the signification which properly belongs to the expression
still remaining,
as for instance the signification of "land,"
which properly signifies (means) the church,
for the reason that those who are in heaven
do not think of land when it is read of in the Word,
but of the spiritual state of the nation which is in the land,
thus of the religion there;
and therefore when a "land" is read
of where the church is,
then they have an idea of the church there;
and when an idea of the church,
they have also an idea of the Lord's kingdom,
consequently of heaven;
and when an idea of heaven,
they have also an idea of the Divine there.
But when the thing represented
treats of any other holy thing in the church or in heaven,
then that thing can be understood by "land" --
as love, charity, good, faith.
Consequently it is evident
that the signification still remains
which properly belongs to the expression;
as when good is signified, or love or charity,
still through all there remains the signification of the church;
for these things are the essentials of the church,
and make it to be the church.

AC 8753 [2] - "Mount Sinai"

As regards "Mount Sinai,"
it signifies (means) in the supreme sense
Divine truth from Divine good;
"mountain," Divine good;
and "Sinai," Divine truth.
In the internal sense it signifies the truth of faith from good,
here the truth of faith that is to be implanted in good,
because the law had not yet been
promulgated (announced publicly) from it.
"Mount Sinai" has these significations (meanings)
because the law was promulgated by the Lord from there,
and "the law" denotes Divine truth from Divine good,
and also the truth of faith from good.
For this reason it was that the sons of Israel
encamped in the wilderness near that mountain,
for from it were promulgated
not only the ten commandments,
which are "the law" in a close sense,
but also all the statutes of the church,
which contained in themselves,
because they represented,
the spiritual and celestial truths and goods
of the Lord's kingdom.
That the law was promulgated from there,
is evident from the following chapter,
and that so also were the statutes of the church,
from the succeeding chapters, and also from Leviticus . . .

AC 8724 - "Paraclete," or "Spirit of Truth"

AC 8724

The Divine truth which proceeds from the Lord
does nothing of itself,
but from the Divine good which is the Divine Itself;
for the Divine good is the Being,
but the Divine truth is the Coming-forth therefrom;
wherefore the Being must be in the Coming-forth
that this may be anything,
and consequently that anything may be done.
When the Lord was in the world
He was Divine truth,
and then the Divine good in Him was "the Father;"
but when He was glorified,
then He became the Divine good
even as to the Human.
The Divine truth which then proceeded from Him
is called the "Paraclete," or "Spirit of Truth."
He who knows these two arcana (secrets),
if he is in enlightenment from the Lord
when he reads the Word,
can be in the understanding of many things
which the Lord Himself spoke
concerning the Father and concerning Himself,
and also concerning the Paraclete, the Spirit of Truth,
which otherwise would be incomprehensible mysteries;
as in John:

Jesus said, The Son can do nothing of Himself,
but what He sees the Father doing;
for what things soever He does,
these the Son also does in like manner.
As the Father has life in Himself,
so has He given also to the Son
to have life in Himself.
(John 5:19, 26)

The Holy Spirit was not yet,
because Jesus was not yet glorified.
(John 7:39)

If I go not away,
the Paraclete will not come unto you;
but If I go,
I will send Him unto you;
He, the Spirit of Truth,
shall not speak from Himself;
but what things soever He shall hear,
shall He speak.
He shall glorify Me,
for He shall receive of Mine.
(John 16:7, 13, 14);

and more similar passages elsewhere.

AC 8717 - The Lord Directs All Things; AC 8722 - The State of Peace

AC 8717 [2-3] - The Lord Directs All Things

. . . by means of the truth proceeding from Himself
the Lord directs all things down to the veriest singulars;
not as a king in the world,
but as God in heaven and in the universe.
A king in the world exercises only a care over the whole,
and his princes and officers a particular care.
It is otherwise with God,
for God sees all things,
and knows all things from eternity,
and provides all things to eternity,
and from Himself holds all things in their order.
From this it is evident
that the Lord has not only a care over the whole,
but also a particular and individual care of all things,
otherwise than as a king in the world.
His disposing is immediate
through the truth Divine from Himself,
and is also mediate through heaven.
But the mediate disposing through heaven
is also as it were immediate from Himself,
for what comes out of heaven
comes through heaven from Him.
That this is so the angels in heaven not only know,
but also perceive in themselves.

But this subject falls with difficulty
into the idea of any person,
and least of all into the idea of those
who trust in their own prudence;
for they attribute to themselves
all things that happen prosperously for them,
and the rest they ascribe to fortune, or chance;
and few to the Divine Providence.
Thus they attribute the things that happen to dead causes,
and not to the living cause.
When things turn out happily
they indeed say that it is of God,
and even that there is nothing that is not from Him;
but few, and scarcely any, at heart believe it.
In like manner do those
who place all prosperity in worldly and bodily things,
namely, in honors and riches,
and believe that these alone are Divine blessings;
and therefore when they see
many of the evil abound in such things,
and not so much the good,
they reject from their heart and deny
the Divine Providence in individual things,
not considering that
Divine Blessing is to be happy to eternity,
and that the Lord regards
such things as are of brief duration,
as relatively, are the things of this world,
no otherwise than as means to eternal things.
Wherefore also the Lord provides for the good,
who receive His mercy in time,
such things as contribute to
the happiness of their eternal life;
riches and honors for those to whom they are not hurtful;
and no riches and honors
for those to whom they would be hurtful.
Nevertheless to these latter He gives in time,
in the place of honors and riches,
to be glad with a few things,
and to be more content than the rich and honored.

AC 8722 - The State of Peace

. . . in the supreme sense "peace" denotes the Lord,
and it is from this that it inmostly affects good,
and is the very being
of the happiness of those who are in good.
So long as a personn is in truth,
and not yet in good,
he is in an untranquil state;
but when he is in good,
then he is in a tranquil state,
thus in peace.
The reason is that evil spirits cannot attack good,
but flee away at the first perception of it;
whereas they can attack truth.
Hence it is that when people are in good,
they are in peace.
This is what is meant by
"all this people shall come upon its place in peace." 
(Exodus 18:23)

AC 8705 - The Lord Is Called "Mediator" and "Intercessor"

AC 8705 [3-4]

He is called "Mediator" and "Intercessor,"
because by "the Son" is meant the Divine truth,
and by "the Father" the Divine good,
and mediation is effected through the Divine truth,
because by means of it
access is given to the Divine good;
for the Divine good cannot be approached,
because it is like the fire of the sun,
but the Divine truth,
because it is like the light therefrom,
which gives to a person's sight,
which is of faith, passage and access.
From this it can be seen
what mediation and intercession are.
It shall be told further
how it is that the Lord Himself,
who is the Divine good itself and the Sun itself of heaven,
is called "a Mediator and Intercessor with the Father."

When the Lord was in the world,
and before He was fully glorified,
He was the Divine truth;
wherefore at that time there was mediation,
and He interceded with the Father,
that is, with the Divine good itself
(John 14:16, 17; 17:9, 15, 17).
But after He was glorified as to the Human,
He is called "Mediator and Intercession" for this reason,
that no one can think of the Divine Itself
unless he presents to himself the idea of a Divine Man;
still less can anyone be conjoined through love
with the Divine Itself except by means of such an idea.
If anyone without the idea of a Divine Man
thinks of the Divine Itself,
he thinks indeterminately,
and an indeterminate idea is no idea;
or he conceives an idea of the Divine
from the visible universe without an end,
or with an end in obscurity,
which idea conjoins itself
with the idea of the worshipers of nature,
and also falls into nature,
and thus becomes no idea.
From this it is evident
that there would not be any conjunction with the Divine
through faith, nor through love.
All conjunction requires an object,
and the conjunction effected
is according to the quality of the object.
For this reason the Lord as to the Divine Human
is called "a Mediator" and "an Intercessor,"
but He mediates and intercedes with Himself.

AC 8700 - The Use of Torment

AC 8700 [4]

It is according to order
for all in the other life to be associated together
according to the life
which they have acquired to themselves in the world;
the evil with the evil,
and the good with the good.
Consequently it is not possible
for the evil and the good to be together;
neither is it possible
for those to be in good who are evil,
because good and evil are opposites,
and the one destroys the other.
For this reason also it is plain
that it is not possible for those to be saved who are in hell;
thus that it is not possible
for salvation to be from mercy alone
however a man has lived.
They who are in hell and are there tormented,
impute the torments there to the Divine,
saying that the Divine can take away their torment if He will,
because He is omnipotent;
but that He will not,
and that therefore He is the cause of their torment;
for he who can and will not, they say, is the cause.
But to take away such torments is impossible,
because it is contrary to order;
for if they were taken away,
the evil would rise up against the good,
and would subjugate the angels themselves,
and destroy heaven.
But the Divine wills nothing but good,
namely, the happiness of the good,
and for the sake of this,
the bridling, and at the same time, the amendment,
of the wicked.
This being the end --
the end of the Divine love and of mercy itself --
it is not possible that torments should be taken away
from him who is in hell.
From these examples it can be seen
that everything is impossible which is contrary to order,
howsoever it may appear as possible
to those who do not know the arcana of heaven.

AC 8694 - Revelation: Enlightenment When the Word Is Read

AC 8694 [2-3]

By "revelation" is meant
enlightenment when the Word is read,
and perception then;
for those who are in good and long for truth
are taught in this way from the Word;
but those who are not in good
cannot be taught from the Word,
but can only be confirmed in such things
as they have been instructed in from infancy,
whether true or false.
The reason why those who are in good have revelation,
and those who are in evil have no revelation,
is that in the internal sense
each and all things in the Word
treat of the Lord and of His kingdom,
and the angels who are with a person
perceive the Word according to the internal sense.
This is communicated to the person who is in good,
and reads the Word,
and from affection longs for truth,
and consequently has enlightenment and perception.
For with those who are in good
and from this in the affection of truth,
the intellectual part of the mind is open into heaven,
and their soul, that is, their internal person,
is in fellowship with angels;
but it is otherwise with those who are not in good,
thus who do not from the affection of good long for truth;
to these heaven is closed.

But what is the nature of the revelation with those
who are in good and from this in the affection of truth,
cannot be described.
It is not manifest,
neither is it altogether hidden;
but it is a certain consent and favoring from within
that a thing is true,
and a non-favoring if it is not true.
When there is a favoring,
the mind is at rest and is serene,
and in this state
there is the acknowledgment which is of faith.
The cause of its being so
is from the influx of heaven from the Lord;
for through heaven from the Lord there is light,
that surrounds and enlightens the intellect,
which is the eye of the internal sight.
The things which are then seen in that light are truths,
for this very light is the Divine truth
which proceeds from the Lord.
That this Divine truth is light in heaven,
has been frequently shown.

AC 8662 - AC 8678: Several Short Quotes

AC 8662

. . . application precedes conjunction . . .

AC 8665

For in the supreme sense "peace" signifies the Lord,
and from this the state of the inmost heaven,
where they are who are in love to the Lord,
and from this in innocence.

AC 8670

. . . "trouble" denotes labor
because it is predicated of temptations,
for in these
those who are tempted have labor
against falsities and evils,
and the angels also have labor with them
to keep them in the faith,
and thus in the power of conquering . . ..

AC 8672

. . . the state of the Divine
when good is done to heaven and the angels there,
and also to the church and the person there,
is expressed in the Word by "joy,"
but the quality of this joy is beyond comprehension,
because it belongs to the Infinite.

AC 8678 [1, 2]

The love of self, which is pride,
is of such a quality that so far as the rein is given it,
it rushes on, growing step by step
to the utmost of the ability that is granted to it,
until at last it lifts itself to the very throne of God
with the desire to be in His stead.
Such are all who are in hell.

So far as a person can humble himself before the Lord,
and so far as he can love his neighbor as himself,
and, as in heaven, above himself,
so far he receives the Divine,
and consequently is so far in heaven.

AC 8657 - Two States of Regeneration for the Spiritual Church; AC 8658 - "Encamped at the Mount of God"

AC 8657 - Two States of Regeneration for the Spiritual Church

. . . there are two states which those enter into
who are being regenerated
and are becoming a spiritual church,
and that when they are in the former state
they undergo temptations . . ..
The former state is described by
the state of the sons of Israel in the wilderness,
and the latter state
by their state in the land of Canaan under Joshua.

AC 8658 - "Encamped at the Mount of God"

. . . by "he was encamped at the mount of God,"
is meant the setting in order
of the good and truth of the church
near to the good of truth.
What is meant by this shall be briefly told.
When person is in the former state,
namely, when he acts from truth and not yet from good,
that is, when he acts from faith and not yet from charity,
he is in a state of undergoing temptations.
By these he is progressively carried to the second state,
namely, that he acts from good,
that is, from charity and the affection of it.
When therefore he comes near to this state,
he is said to be "encamped at the mount of God,"
that is, at the good from which he will afterward act.
This is said because in what now follows
the subject treated of
is the new disposition or setting in order
of the truths for entering into this state,
to which the person of the church comes
after he has undergone temptations,
and before the law Divine is inscribed on his heart.
In what precedes the subject treated of was temptations,
and in what now follows
it is the law promulgated from Mount Sinai.
"Mount Sinai" denotes the good in which is truth.

AC 8643 - Jethro the Priest of Midian; AC 8644 - In and From

AC 8643 - Jethro the Priest of Midian

And Jethro the priest of Midian.
(Exodus 19:1)

That this means the Divine good,
is evident from the representation
of Jethro, the priest of Midian,
as being the good of the church
that is in the truth of simple good,
but here he denotes the Divine good,
for the reason that Moses,
of whom Jethro was the father-in-law,
represents Divine truth.
For when the son-in-law represents truth,
then the father-in-law represents
the good in a higher degree,
because he is the father of the other's wife.
That the Divine good is here represented by Jethro,
is because in this chapter
the subject treated of is the setting in order of truths
with the person of the spiritual church,
and this is effected by Divine good through Divine truth;
for all setting in order is by good through truth.
This setting in order is effected
with the person of the spiritual church
when he begins to act no longer from truth,
but from good;
for this state is his second state,
which arises after he has undergone temptations.
For when he acts from truth,
then he is tempted,
to the intent that the truths with him may be confirmed;
and when these have been confirmed,
then they are reduced by the Lord into order;
and when they have been reduced into order,
then he enters the second state,
which consists in willing truths and doing them,
whereby they become of the life, and are called goods.

AC 8644 - In and From

. . . be it known
that between Divine good and Divine truth
there is this distinction --
that Divine good is IN the Lord,
and Divine truth is FROM the Lord.

AC 8315 - Being in Correspondence

AC 8615 [3]

Correspondences have all power,
insomuch that what is done on earth
according to correspondences
avails in heaven,
because correspondences are from the Divine.
Those who are in the good of love and of faith
are in correspondence,
and the Divine does all things that appertain to them,
for from the Divine
come the good of love and the good of faith.
All the miracles recorded in the Word
were done by means of correspondences.
The Word has been so written
that every particular therein,
even to the most minute,
corresponds to things that are in heaven.
Consequently the Word has Divine power;
and it conjoins heaven with earth,
for when the Word is read on earth,
the angels in heaven are moved
unto the holiness that is in the internal sense.
This is effected by means of the correspondences
of all the several expressions in the Word.

AC 8600 - Aaron and Hur Hold Up Moses' Hands; AC 8604, 8606 - Looking Up or Looking Down

  Aaron and Hur Hold Up Moses' Hands
AC  8600

And Joshua did as Moses had said to him
in fighting against Amalek;
and Moses, Aaron, and Hur
went up to the top of the hill.
And it was, when Moses lifted up his hand,
that Israel prevailed;
and when he let down his hand,
that Amalek prevailed.
And Moses' hands were heavy, and they took a stone,
and put it under him, and he sat upon it;
and Aaron and Hur held up his hands,
one on one side, and the other on the other;
and it was, his hands were steady until the setting of the sun.
And Joshua weakened Amalek and his people
with the edge of the sword.
(Exodus 17:10-13)

"And Joshua did as Moses had said to him,"
means the effect,
as the fighting truth had been instructed by Divine truth;
"in fighting against Amalek,"
means against the falsity from interior evil;
"and Moses, and Aaron, and Hur,"
means Divine truths in successive order;
"went up to the top of the hill,"
means in the good of charity;
"and it was when Moses lifted up his hand,"
means when faith looked toward the Lord
with those who were of the spiritual church;
"that Israel prevailed,"
means that then the fighting truth conquered;
"and when he let down his hand,"
means when the faith with them looked downward
or away from the Lord to self and the world;
"that Amalek prevailed,"
means that then the falsity conquered;
"and Moses' hands were heavy,"
means that the power of looking upward to the Lord failed;
"and they took a stone,"
means truth Divine in the ultimate of order;
"and put it under him, and he sat upon it,"
means correspondence with truth in the first of order;
"and Aaron and Hur,"
means truths in order;
"held up his hands,"
means the upholding of the power of the fighting truth;
"one on one side, and the other on the other,"
means on all sides;
"and it was, his hands were steady,"
means the strength of power then;
"until the setting of the sun,"
means when this state ceased; "
and Joshua weakened Amalek and his people,"
means the lessening of power
with those who are in falsity from interior evil;
"with the edge of the sword,"
means by means of fighting truth.

Looking Up or Looking Down
AC 8604 [3] -

This Divine truth which is from the Lord
flows into the good with a person,
and by means of it draws the person to itself;
for the life which is from the Lord
has a power of attracting,
because it is from love,
since all love has in it this power,
inasmuch as it wills to be conjoined,
so as to be a one.
Then therefore a person is in good,
and from good in truth,
he is drawn by the Lord,
and is conjoined with Him.
This is meant by "looking upward to the Lord."
But when a person is not in good,
thus not in truth from good,
then too he is drawn by the Lord,
but cannot be elevated,
because evils and the derivative falsities
turn themselves away.
This is meant by "looking downward,"
or "to self and the world."

AC 8606

The reason why the faith that looks to the Lord conquers,
is that in this case the Lord fights,
for the Lord is the faith,
because the faith is from Him.
But the faith which looks away from the Lord
to self and the world yields,
because the person then fights from himself.

AC 8592 - "And Amalek Came"

AC 8592

And Amalek came and fought with Israel in Rephidim.
And Moses said unto Joshua,
Choose us out men,
and go out, fight against Amalek;
tomorrow I stand upon the top of the hill,
and the rod of God in my hand.
(Exodus 17:8-9)

"And Amalek came,"
means falsity from interior evil;
"and fought with Israel in Rephidim,"
means that they attacked
when grievous temptation was being endured;
"and Moses said unto Joshua,"
means Divine influx into truth combating;
"Choose us out men,"
means that it may draw up truths for the fight;
"and go out, fight against Amalek,"
means against falsities from interior evil;
"tomorrow I stand on the top of the hill,"
means the conjunction of
truth Divine with the good of charity,
and the consequent influx;
"with the rod of God in my hand,"
means that from this was power.

AC 8573 - Intercession

AC 8573 [2]

As regards intercession, the case is this.
There is intercession in all love,
consequently in all mercy;
for mercy is of love.
That he who loves,
or who feels compassion,
continually intercedes,
can be seen from examples.
A husband who loves his wife,
wishes her to be kindly received by others,
and to be well treated;
he does not say this in express terms,
but continually thinks it,
consequently is in silence continually entreating it,
and interceding for her.
Parents act in like manner in favor of their children
whom they love.
In like manner do those who also
are in charity for their neighbor;
and they who are in friendship for their friends.
From all this it can be seen
that there is constant intercession in all love.
It is the same in respect
to the Lord's intercession for the human race,
and in especial for those
who are in the good and truth of faith;
for toward them there is Divine,
that is, infinite love;
and there is Divine,
that is, infinite mercy.
He does not pray the Father for them,
and in this way intercede,
for this would be to act altogether after a human manner;
but He continually excuses,
and continually forgives,
for He continually feels compassion;
and this is done on the part of the Lord Himself,
for the Lord and the Father are one (John 14:8-12).

AC 8560 - "The Mouth of Jehovah"; AC 8567 - Continually Despairing of Salvation

AC 8560 - "The Mouth of Jehovah"

According to the mouth of Jehovah.
(Exodus 17:1)

That this means by the providence of the Lord,
is evident from the meaning of "the mouth of Jehovah,"
as being the truth Divine according to which they were led;
for "the mouth of Jehovah"
is here taken for a Divine utterance,
and for being led according to it, which is Providence.
The Divine Providence differs
from all other leading and guidance
in the fact that Providence continually
regards what is eternal,
and continually leads unto salvation,
and this through various states,
sometimes glad, sometimes sorrowful,
which a person cannot possibly comprehend;
but still they are all profitable to his eternal life.
These things are meant by
"journeys according to the mouth of Jehovah."

AC 8567 - Continually Despairing of Salvation

For temptations are continual despairings of salvation,
in the beginning slight,
but in course of time grievous,
until at last there is doubt, almost denial,
of the presence of the Divine and of His aid.
In temptations the spiritual life
is for the most part brought to this extremity;
for in this way the natural life is extinguished,
because then, in the midst of the despair,
the inmost is kept by the Lord in combat against falsity;
and therefore this despair
is soon dissipated by comfortings
that are in the next place insinuated by the Lord;
for after every spiritual temptation there is consolation,
and as it were newness of life.

AC 8554-8555 - Briefly, the Third and Fourth Temptations

AC 8554 - 8555

In the preceding chapter (Exodus 16), in the internal sense,
the third temptation was treated of -
that there was a lack of good.
This having been given them,
in the internal sense in this chapter (Exodus 17)
the fourth temptation is treated of -
that there was a lack of truth.
This temptation is meant by
"the murmuring of the sons of Israel
because they had no water;"
and therefore the truth of faith was given them by the Lord,
which is meant by "the water out of the rock of Horeb."

Then follows the combat of the falsity
that is from evil against the truth and good of faith,
which combat is represented by
the fighting of Amalek against Israel.
That those who are in the truth and good of faith
conquer when they look upward to the Lord,
and that they yield when they look downward,
is represented by the sons of Israel conquering
so long as Moses kept his hands raised,
and by their yielding when he let them down.

 

AC 8539 - Six Days / Forty Years Before Entering the Sabbath or Canaan

AC 8539

They did eat the manna
until they came unto the border of the land of Canaan.
(Exodus 16:35)

That this means
that there was appropriation of good from truth by them
until they came to the region of heaven,
is evident from the meaning of "the manna,"
as being the good of truth;
from the meaning of "eating," as being appropriation;
and from the meaning of "the land of Canaan,"
as being heaven;
thus "the border of the land of Canaan"
denotes the entrance to heaven,
or the region where heaven begins.
From all this it is evident
that by their "eating the manna
until they came to the border of the land of Canaan"
is meant that the good of truth
was appropriated by them
even up to the region of heaven.

. . . before regeneration
all good is procured by means of truth,
but that after regeneration
a person is led of the Lord by means of good;
and that the former state is meant by "the six days"
which precede the seventh,
and that the latter state is meant by
"the seventh day" or "the Sabbath."
From this it is also plain
that the former state was represented by
 the journeyings of the sons of Israel
in the wilderness forty years,
and that the latter state was represented by
their introduction into the land of Canaan.
The case herein is
that a person is outside of heaven
so long as he acts from truth and not from good;
and he comes into heaven when he acts from good,
for he is then actuated (motivated) by the Lord
according to the order of heaven,
into which he does not come,
consequently not into heaven,
where order is,
until he has been prepared,
which is effected for good through truth.

AC 8533 - The Measure or Degree of Good

AC 8533

. . . be it known that goods in the other life
vary in quality and in quantity,
and that they are determined for everyone
during his life in the world;
they are determined according to the quality and quantity
of each person's faith and charity in his life.
When the Lord grants,
the quality and quantity of the good
of everyone in the other life
is made clear before the angels;
for it can be presented to view in the light of heaven,
but not in the light of the world.
The case is the same in general,
namely, in respect to the good of the church.
The quantity and the quality of the good
belonging to every individual,
and to the church,
are represented by
weights and by measures in the Word . . ..

AC 8521 - The Two Goods - Spiritual and Celestial

AC 8521 [2, 3]

The good of truth,
which is the good with those
who are of the Lord's spiritual kingdom,
is quite different from the good
which is with those who are of the Lord's celestial kingdom.
The good of truth which is with those
who are of the spiritual kingdom
is implanted in the intellectual part,
for there is formed by the Lord in this part a new will,
which is that the person wills to do
according to the truth
that he has drawn from the teaching of his church;
and when he wills and does this truth,
it becomes with him good,
and is called "spiritual good," and also "the good of truth."
That this is really truth, he indeed believes,
because he has faith from the teaching;
but he has no perception whether it is true,
unless he may seem to himself to have it
from the fact that he has confirmed it with himself,
partly from the sense of the letter of the Word,
and partly from the fallacies of ideas
that favor his received opinion;
not considering that there is nothing
which cannot be confirmed, even falsity itself,
so as to appear like truth.

From all this it is evident what is
the quality of the truth which is turned into good
in the case of many who are of the church.
None of these can see
whether the teaching of their church is true,
except those who are in the affection of truth
for the sake of the uses of life.
Those who have this end in view
are continually enlightened by the Lord,
not only during their life in the world, but also afterward.
These alone are those who can receive;
for the Lord leads them by means of good,
and by means of it
gives them to see truth, and thus to believe.
From all this it is evident
what is the source and what the quality of the good
with those who are of the Lord's spiritual kingdom.
But the good with those
who are of the Lord's celestial kingdom
is not implanted in the intellectual part,
but in the will part.
Those who are in this good
know from internal perception,
which is from the Lord,
whether a thing is true.

AC 8504. 8505. 8510 - The Lord Leads Us to the Perpetual Sabbath

AC  8504

Because today is a Sabbath to Jehovah.
(Exodus 16:25)

That this means
because good has been conjoined with truth by the Lord,
is evident from the meaning of "the Sabbath,"
as being the conjunction of good and truth;
and from the meaning of "today,"
as being to eternity;
that "Jehovah" in the Word denotes the Lord . . ..

AC 8505 [2]

Before regeneration a person acts from truth,
but through it good is acquired;
for truth becomes good with him
when it becomes of his will,
and thus of his life;
but after regeneration he acts from good,
and through it truths are procured.
To make this still clearer:
Before regeneration a person acts from obedience;
but after regeneration from affection.
These two states are inverse to each other;
for in the former state truth rules,
but in the latter good rules;
or, in the former state
a person looks downward or backward,
but in the latter upward or forward.

AC 8510

. . . he who acts from the truth which is of faith
is not yet in the order of heaven,
but that he who acts from the good which is of charity
is in this order.
For the order in which a person is led by the Lord
is by a person's willing,
consequently by means of good, for this is of the will,
and then his understanding ministers, consequently truth,
for this is of the understanding.
When this state is attained, then is "the Sabbath;"
for then the Lord has rest;
this state comes forth
when good has been conjoined with truth.
That this state is the Lord's "rest,"
can be seen from the fact
that Jehovah, or the Lord,
after the creation and labor of six days,
on the seventh day rested from all His work (Gen. 2:2).
This state is the state of heaven;
consequently heaven itself is called a "Sabbath,"
or in heaven there is said to be a "perpetual Sabbath."

AC 8494 - Rest; AC 8495 - The Holy Sabbath

AC  8494 - Rest

A rest.
(Exodus 16:23)

That this means a state of peace when there is no temptation,
is evident from the signification of "a rest,"
such as there was on the days of the Sabbath,
as being a representative of a state of peace,
in which is effected the conjunction of good and truth.
But the six preceding days represented the combat and labor,
consequently the temptations,
which precede a state of peace;
for after temptations comes a state of peace,
and then there is the conjunction of good and truth.

AC 8495 - The Holy Sabbath

A Sabbath holy to Jehovah is the morrow.
(Exodus 16:23)

That this means the conjunction of good and truth to eternity,
is evident from the meaning of "the Sabbath,"
as being the conjunction of good and truth;
and from the signification of "the morrow,"
as being to eternity.
He who does not know what the Sabbath represented,
and thus what it meant,
cannot know why it was accounted the most holy of all things.
But the reason why it was accounted most holy
was that in the supreme sense it represented
the union of the Divine and the Divine Human in the Lord;
and in the relative sense the conjunction
of the Divine Human of the Lord with the human race.
Consequently the Sabbath was most holy.
And because it represented these things,
it also represented heaven
in respect to the conjunction of good and truth,
which conjunction is called "the heavenly marriage."

AC 8480 - The Lord's Good Is Very Different from the Apparent Good of People

AC 8480

Good arises from a contrary origin,
when it does so from people,
and not from the Lord;
for the Lord is good itself,
consequently He is the source of all good.
The good which is from Him has in it what is Divine;
thus it is good from its inmost and first being;
whereas the good which is from a person is not good,
because from himself a person is nothing but evil;
consequently the good which is from him
is in its first essence evil,
although in the outward form it may appear like good.
The case herein is like that of flowers painted upon a tablet,
as compared with the flowers that grow in a garden.
These flowers are beautiful from their inmosts;
for the more interiorly they are opened,
the more beautiful they are;
whereas the flowers painted on a tablet are beautiful
only in the outward form,
and as to the inward one are nothing
but mud and a mixture of earthy particles lying in confusion,
as the Lord also teaches
when He says of the lilies of the field that
"Solomon in all his glory was not arrayed like one of these."
(Matthew 6:29)

Such is the case with the good that is from a person
in comparison with the good that is from the Lord.
A person cannot know
that these goods are so different from each other,
because he judges from outward things;
but the angels well perceive from where comes
the good with a person,
and consequently what is the nature of it.
The angels who are with a person
are in good from the Lord,
and as it were dwell therein;
but they cannot be in the good that is from a person;
they remove themselves from it as far as they can,
because inmostly it is evil.
Good from the Lord has heaven in it,
for this good is the form of heaven in an image,
and in its inmost it stores up the Lord Himself,
because in all the good that proceeds from the Lord
there is a semblance of Himself,
and consequently a semblance of heaven;
whereas in the good that is from a person
there is a semblance of the person,
and as from himself a person is nothing but evil,
there is a semblance of hell in it.
So great is the difference
between good from the Lord, and good from a person.

Good from the Lord is with those
who love the Lord above all things
and the neighbor as themselves;
but good from a person is with those
who love themselves above all things
and despise the neighbor in comparison with themselves.
These are they who have care for the morrow,
because they trust in themselves;
but the former are those who have no care for the morrow,
because they trust in the Lord (see above, n. 8478).
Those who trust in the Lord
continually receive good from Him;
for whatsoever happens to them,
whether it appears to be prosperous or not prosperous,
is still good,
because it conduces as a means to their eternal happiness.
But those who trust in themselves
are continually drawing evil upon themselves;
for whatever happens to them,
even if it appears to be prosperous and happy,
is nevertheless evil,
and consequently conduces as a means
to their eternal unhappiness.
These are the things which are meant by the command
that they should make no residue of the manna
till the morning,
and that what was left bred worms and stank.

AC 8478 - What Caring for Tomorrow Means

AC 8478

Let no one make a residue of it till the morning.
(Exodus 16:19)

That this meanss that they should not be
solicitous about acquiring it from themselves,
is evident from the fact
that the manna was to be given every morning,
and that worms would be bred in that which was left over,
by which is meant
that the Lord daily provides necessaries,
and that therefore they ought not to be
solicitous about acquiring them from themselves.
This also is meant by the "daily bread"
in the Lord's Prayer,
and likewise by the Lord's words in Matthew:

Be not solicitous for your soul,
what you shall eat, or what you shall drink;
nor yet for your body, what you shall put on;
why are you solicitous about things to put on?
Consider the lilies of the field, how they grow;
they toil not, neither do they spin:
therefore be you not solicitous, saying,
What shall we eat? and what shall we drink?
or, wherewithal shall we be clothed?
For after all these things do the nations seek;
does not your Heavenly Father know
that you have need of all these things?
Seek you first the kingdom of the heavens,
and His righteousness;
then shall all these things be added to you;
therefore be you not solicitous for the morrow,
for the morrow will take care of the things of itself.
(Matthew 6:25, 28, 31-34)
In like manner in Luke 12:11, 12, 22-31.

As in this and the following verses in the internal sense
care for the morrow is treated of,
and as this care is not only forbidden,
but is also condemned
(that it is forbidden is meant
by that they were not to make a residue
of the manna till the morning,
and that it is condemned is meant
by that the worm was bred in the residue, and it stank),
he who looks at the subject no deeper
than from the sense of the letter may believe
that all care for the morrow is to be cast aside,
and thus that the necessaries of life
are to be awaited daily from heaven;
but he who looks at the subject deeper
than from the letter,
as for instance he who looks at it from the internal sense,
is able to know what is meant by "care for the morrow."
It does not mean the care of procuring for oneself
food and raiment, and even resources for the time to come;
for it is not contrary to order
for anyone to be provident for himself and his own.
But those have care for the morrow
who are not content with their lot;
who do not trust in the Divine,
but in themselves;
and who have regard for only worldly and earthly things,
and not for heavenly things.
With such there universally reigns
solicitude about things to come,
and a desire to possess all things and to dominate over all,
which is kindled and grows
according to the additions thus made,
and finally does so beyond all measure.
They grieve if they do not obtain the objects of their desire,
and feel anguish at the loss of them;
and they have no consolation,
because of the anger they feel against the Divine,
which they reject together with everything of faith,
and curse themselves.
Such are they who have care for the morrow.

Very different is the case with those who trust in the Divine.
These, notwithstanding they have care for the morrow,
still have it not,
because they do not think of the morrow with solicitude,
still less with anxiety.
Unruffled is their spirit
whether they obtain the objects of their desire, or not;
and they do not grieve over the loss of them,
being content with their lot.
If they become rich, they do not set their hearts on riches;
if they are raised to honors,
they do not regard themselves
as more worthy than others;
if they become poor, they are not made sad;
if their circumstances are mean, they are not dejected.
They know that for those who trust in the Divine
all things advance toward a happy state to eternity,
and that whatever befalls them in time
is still conducive thereto.

Be it known that the Divine Providence is universal,
that is, in things the most minute;
and that those who are in the stream of Providence
are all the time carried along
toward everything that is happy,
whatever may be the appearance of the means;
and that those are in the stream of Providence
who put their trust in the Divine
and attribute all things to Him;
and that those are not in the stream of Providence
who trust in themselves alone
and attribute all things to themselves,
because they are in the opposite,
for they take away providence from the Divine,
and claim it for themselves.
Be it known also
that insofar as anyone is in the stream of Providence,
so far he is in a state of peace;
also that insofar as anyone is in a state of peace
from the good of faith,
so far he is in the Divine Providence.
These alone know and believe
that the Divine Providence of the Lord is in everything
both in general and in particular,
indeed, is in the most minute things of all,
and that the Divine Providence regards what is eternal.

AC 4868 - An "Homer" and a "Bath"; AC 8469 - The Countless Societies of Heaven

AC 4868 [2] - An "Homer" and a "Bath"

A "homer" is predicated of good,
because it is the measure of wheat and of barley;
in like manner an "ephah."
But a "bath" is predicated of truth,
because it is a measure of wine;
and as it is also a measure of oil,
by which is meant the good of love,
it is said that a bath shall be
the same part of a homer as is an ephah,
which denotes in the spiritual sense
that all things in that kingdom shall have relation to good,
and also that the truth there will be good,
and that this shall be given in fullness,
because by "a homer" is signified what is full.

AC 8469 - The Countless Societies of Heaven

Heaven consists of countless societies,
which are distinct one from another.
Each society has a general good
distinct from the good of other societies;
and also each one in a society
has a particular good distinct from
the good of all others in the society.
From the distinct goods of those who are in the society,
which are thus various, but yet accordant,
there is produced a form,
which is called "the heavenly form."
The universal heaven consists of such forms.
Relatively to goods
these conjunctions are called "forms,"
but relatively to persons they are called "societies."
These things were represented by
the distinctions of the sons of Israel
into tribes, families, and houses.

AC 8458 - A Small Round Thing; AC 8459 - Snow and Hoar Frost

AC 8458 - A Small Round Thing

A small round thing.
(Exodus 16:14)

That this means the good of truth in its first formation,
is evident from the meaning of "small,"
as being predicated of truth;
and from the meaning of "round,"
as being predicated of good;
consequently "a small round thing"
is predicated of the good of truth.
The good with the person of the spiritual church
is called "the good of truth,"
and is truth not only as to origin,
but also as to essence.
It is seen as truth,
but it is felt as good.
Consequently as truth
it forms the intellectual part of the mind,
and as good
it forms the new will part.
For in a person the intellectual part
is distinguished from the will part
by the fact that the intellectual part
presents to itself things in a form,
and so that it may see them as in the light,
whereas the will part is affected by them
so that it simultaneously feels them as delight,
thus as good,
and this according to the quality of the form.

AC 8459 - Snow and Hoar Frost

Snow, from being small and white,
is predicated of truth;
but hoar frost, from its continuity,
is predicated of truth made good,
which is the good of truth.
. . . Truth is said to be consistent
and flowing in the form of good,
because truth is the form of good,
and good is the life of this form,
and is as it were its soul.

AC 8456 - The Truth of Peace and the Truth of Faith

AC 8456

. . . the truth of peace
is the Divine truth proceeding from the Lord in heaven,
which being the inmost
insinuates itself into the truth which is beneath,
and vivifies it,
as the dew is wont to vivify the grass or growing crop
upon which it falls in the morning.
When the truth which is beneath has been vivified by it,
then the truth of peace goes up,
that is, as to appearance ceases,
and the truth which had received life from it
comes into view.
Thus is born the truth of faith.
For no truth of doctrine or of the Word
becomes truth with a person
until it has received life from the Divine,
and it receives life
through the insinuation of the truth
which proceeds from the Lord,
which is called "the truth of peace."
This truth is not the truth of faith,
but it is the life or soul of the truth of faith,
and it disposes into the heavenly form
all things which are in the truth
that is called "the truth of faith,"
and afterward it also disposes
the truths themselves one with another.
From all this it can be seen how the case is
with the insinuation of truth with a person
by means of the truth of peace.
Be it also known
that the lower or exterior things
with the person who is being regenerated
receive life in succession
from the higher or interior things;
thus the truth of faith from the truth of peace;
and the truth of peace from the Lord Himself.
The insinuation of life from the Lord
with those who are being regenerated
is effected in successive order by Him,
thus through what is inmost,
and so through interior things to exterior.
Consequently with the regenerated
there is a way opened even from the Lord;
but with those who are not regenerated
the way is closed.