Emanuel Swedenborg.

[Works (Volume 21) online

. (page 1 of 67)
Online LibraryEmanuel Swedenborg[Works (Volume 21) → online text (page 1 of 67)
Font size
QR-code for this ebook


Wbs^l-






H






vV A




^



ARCANA CCELESTIA.



ARCANA CCELESTIA.



THE

HEAVENLY MYSTERIES



CONTAINED IN

THE HOLY SCRIPTURE, OR WORD. OF THE LORD
UNFOLDED

IX AN EXPOSITION OF GENESIS AXD EXODUS

TOGETHER WITH A RELATION OF

WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS AND
IN THE HEAVEN OF ANGELS



EMANUEL SWEDENBORG



BEING A TRANSLATION OF HIS WORK ENTITLED

ARCANA CCELESTIA cjr.E in Scriptura Sacra, bed Verbo Domini sunt, detecta ; m<

QU.E in Exodo. Una cum Mirabilibus QUyE visa sunt in Mundo Spirituum

ET IN CtELO Angelorum. Londini, 1749 — 175G."



IN TWELVE VOLUMES

VOLUME XII.

EXODUS, CHAPTER XXIX. TO CHAPTER XL,



SWEDENBORU SOCIETY, BRITISH AND FOREIGN

(INSTITUTED 1S10)
30 BLOOMSBURY STREET, LONDON

1885



Matthew vi. 33.

Seek ye first the kingdom of God and His righteousness,
and all these things shall be added unto you.



LONDON :
HRADBl'RV, ACNEW, .U CO., PRINTERS, WHTTEFRIAES.



71/

EXODUS.

CHAPTER THE TWENTY-NINTH.



THE DOCTRINE OF CHARITY AND FAITH.

0974. THOSE who believe, that by the good works which
they do they merit heaven, do good works from themselves, and
not from the Lord.

9975. The good works which men do from themselves, are
none of them good, because they are done for the sake of self,
since for the sake of reward ; thus from them they primarily
regard themselves ; but the good works which men do from the
Lord are all of them good, since they are done for the sake of
the Lord and for the sake of the neighbour ; thus in them they
primarily regard the Lord and the neighbour.

9.976. Wherefore those who place merit in works, love them-
selves, and those who love themselves despise the neighbour, yea,
they are angry with God Himself, if they do not receive the hoped-
for recompense, for they work for the sake of the recompense.

9977. Hence it is evident, that their works are not from
heavenly love, thus neither from a true faith ; for the faith which
regards good as derived from self, and not from God, is not true
faith. Such persons cannot receive heaven into themselves.
Heaven with man is from heavenly love and from true faith.

9978. Those who place merit in works, cannot fight against
the evils which are from the hells, for no one can do this from
himself : but for those who do not place merit in works, the Lord
fights for them and He conquers.

9979. The Lord alone has acquired merit, because He alone
from Himself has conquered the hells, and subdued them : hence
the Lord alone is merit and righteousness.

9980. Moreover man of himself is nothing but evil, therefore
to do good from self is to do it from evil.

9981. That good ought not to be done for the sake of recom-
pense, the Lord Himself teaches in Luke, " If ye lore those who
love you, what thank hare ye ? if ye do good to those who do good
to you, what thank hare ye ? for .sinners do the same : rather love
your enemies, and do good, and lend, hoping for nothing, then
shall your reward be great, and ye shall be the sons of the

roc tZ Q f\



6 EXODUS. [Chap. xxix.

Highest" (vi. 32 — 35.) And that man cannot do good from
himself, that is real good, but from the Lord, the Lord also
teaches in John, " A man can receive nothing unless it be given
him from heaven" (iii. 27): "Jesus said, I am the vine, ye are
the branches; lie who abideth in Me, and I in him, the same beareth
much fruit ; for without me ye can do nothing" (xv. 5.)

9982. It is not hurtful with those who are in innocence to
believe that they are rewarded if they do good, — as with little
children and with the simple ; but to confirm themselves therein
when they become adults is hurtful : for man is initiated into
good by having regard to reward, and he is deterred from evil
by having regard to punishment ; but so far as he comes into
the good of love and of faith, so far he is removed from having
regard to merit in the 2food works which he does.

99S3. To do good, which is good, must be from the love of
good, thus for the sake of good. Those who are in that love
abhor merit, for they love to do, and hence they perceive satis-
faction ; and conversely, they are made sorrowful if it be believed,
that what they do is for the sake of anything of themselves. The
case herein is nearly as with those who do good to friends for the
sake of friendship, to a brother for the sake of brotherhood, to a
wife and children for the sake of the wife and children, to
their country for the sake of their country, — thus from friend-
ship and from love. Those who think well, also say and insist,
that they do good not for the sake of themselves, but for the
sake of others.

9984. The deliffht itself, which is in the love of doing fjood
without reward as an end, is a recompense which remains to
eternity ; for every affection of love inscribed on the life is per-
manent. Into that love is insinuated heaven and eternal happi-
ness by the Lord.



CHAPTER XXIX.

1. AND this is the word which thou shalt do to them, to
hallow them, to perform the office of the priesthood to Me ;
Take one bullock, a son of the herd, and two ranis without
blemish.

2. And bread of the unleavened, and cakes of the un-
leavened, mixed with oil, and wafers of what is unleavened
anointed with oil ; with fine Hour of wheat thou shalt make
them.

3. And thou shalt present them upon a basket, and thou



9981-0984.] EXODUS. 7

shalt bring them near in the basket ; both the bullock and the
two ranis.

4. And Aaron and his sons thou shalt bring mar to
the door of the tent of the congregation, and thou shalt wash
them with waters.

5. And thou shalt take garments, and shalt clothe Aaron
with the tunic, and with the robe of the ephod, and with the
ephod, and with the breastplate, and thou shalt gird him with
the girdle of the ephod.

6. And thou shalt set the mitre on his head, and thou shalt
put the coronet of holiness upon the mitre. ■

7. And thou shalt take the oil of anointing, and shalt pour
it upon his head, and shalt anoint him.

8. And thou shalt cause his sons to approach, and shalt
clothe them with tunics.

9. And thou shalt gird them with a belt, Aaron and his sons,
and shalt bind turbans upon them, and the priesthood shall be
theirs for the statute of an age ; and thou shalt fill the hand of
Aaron, and the hand of his sons.

10. And thou shalt cause the bullock to approach before the
tent of the congregation, and Aaron and his sons shall put their
hands upon the head of the bullock.

11. And thou shalt slay the bullock before Jehovah at the
door of the tent of the congregation.

12. And thou shalt take of the blood of the bullock, and
shalt put it upon the horns of the altar with thy finger ; and
all the blood thou shalt pour forth at the foundation of the
altar.

13. And thou shalt take all the fat covering the intestines,
and the caul upon the liver, and the two kidneys, and the fat
which is upon them, and burn upon the altar.

14. And the flesh of the bullock, and his skin, and his dung,
thou shalt burn with fire without the camp ; this is the sin
offering.

15. And thou shalt take a ram, and Aaron and his sons
shall put their hands upon the head of the ram.

16. And thou shalt slay the ram, and shalt take his blood,
and shalt sprinkle it upon the altar round about.

17. And thou shalt cut the ram into his portions, and shalt
wash his intestines, and his legs, and shalt place them upon his
portions, and upon his head.

18. And thou shalt make the altar to burn with the whole
ram : this is a burnt-offering to Jehovah, an odour of rest : this
is an offering made by fire to Jehovah.

19. And thou shalt take the second ram, and Aaron and his
sons shall put their hands upon the head of the ram.

20. And thou shalt slay the ram, and shalt take of his blood,
and shalt put it upon the tip of the car of Aaron, and



8 EXODUS. [Chap. xxix.

upon the tip of the right ear of his sons, and upon the
thumb of their right hand, and upon the great toe of their right
foot ; and thou shalt sprinkle the blood upon the altar round
about.

21. And thou shalt take of the blood which is upon the
altar, and of the oil of anointing, and shalt sprinkle it upon
Aaron, and upon his garments, and upon his sons, and upon
the garments of his sons with him, and he shall be holy, and
his garments, and his sons, and the garments of his sons with
him.

22. And thou shalt take the fat of the ram, and the tail, and
the fat covering the intestines, and the caul of the liver, and the
two kidneys, and the fat which is upon them, and the right
flank, because it is the ram of fillings [of the hand.]

23. And one loaf of bread, and one cake of bread of oil, and
one wafer, out of the basket of the unleavened things which is
before Jehovah.

24. And thou shalt put all upon the palms of the hands of
Aaron, and upon the palms of the hands of his sons, and shalt
wave them a wave-offering before Jehovah.

25. And thou shalt receive them out of their hand, and
shalt burn them upon the altar for a burnt-offering, for an odour
of rest before Jehovah : this is an offering made by fire to
Jehovah.

2(>. And thou shalt take the breast of the ram of fillings,
which is for Aaron, and thou shalt wave it a wave-offering
before Jehovah, and it shall be to thee for a portion.

27. And thou shalt sanctify the breast of the wave-offering,
and the flank of the heave-offering, which is waved, and which
is heaved up of the ram of fillings, of that which is for Aaron,
and of that which is for his sons.

28. And Aaron and his sons shall have this for the statute
of an age from the sons of Israel, because this is a heave-
offering, and the heave-offering shall be from among the sons of
Israel of their peace-making sacrifices, their heave-offering to
Jehovah.

29. And the garments of holiness which are for Aaron shall
be for his sons after him, for anointing in them, and for filling
in them their hand.

30. Seven days shall the priest after him, among his sons,
put them on, who shall enter into the tent of the congregation,
to minister in the holy place.

31. And thou shalt take the ram of fillings, and shalt boil
his flesh in the holy place.

32. And Aaron and his sons shall eat the flesh of the ram,
and the bread which is in the basket, at the door of the tent of
the congregation.

33. And they shall eat those things wherein is expiation, to



Chap. xxix.| EXODUS. 9

till their hand, to sanctify them; and a stranger shall not eat,
because they are holy.

34. And if there be left of the flesh of fillings, and of the
bread until the morning, then thou shalt burn what is left with
fire, it shall not be eaten because it is holy.

35. And thus thou shalt do to Aaron and to his sons accord-
ing to all which 1 have commanded thee; seven days thou shalt
fill their hand.

36. And a bullock for a sin-offering thou shalt offer every day
on the propitiations, ami thou shalt cleanse from sin upon the
altar in thy propitiating upon it, and thou shalt anoint it to
sanctify it.

37. Seven days shalt thou propitiate upon the altar, and
shalt sanctify it, and the altar shall be the holy of holies ; every
one touching the altar shall be sanctified.

38. And this is what thou shalt offer upon the altar ; two
lambs, the sons of a year, every day, continually.

39. One lamb thou shalt offer in the morning, and the other
lamb thou shalt offer between the evenings.

40. Ami a tenth of fine Hour mixed with bruised oil, the
fourth of a hin, and a drink-offering of the fourth of a hin of
wine with the first lamb.

41. And the second lamb thou shalt offer between the even-
ings, according to the morninq; meat-offering, and according to
the drink-offering thereof, thou shalt offer it for an odour of
rest, an offering made by fire unto Jehovah.

42. And a burnt-offering continually throughout your gene-
rations at the door of the tent of the congregation before Je-
hovah, where I will meet you to speak there unto thee.

43. And there I will meet the sons of Israel, and he shall be
sanctified with My glory.

44. And I will sanctify the tent of the congregation, and the
altar, and Aaron and his sons I will sanctify to perform the office
of the priesthood to Me.

45. And 1 will dwell in the midst of the sons of Israel, and I
will be to them for a God.

46. And they shall know that I am Jehovah their God, who
brought them forth out of the land of Egypt, that I may dwell
in the midst of them ; I am Jehovah their God.



10 EXODUS. [Chap. xxix. 1.



THE CONTENTS.

9985. THE subject treated of in the internal sense, in this
chapter, is the glorification of the Lord as to the Human, which
is signified by the inauguration of Aaron and his sons into the
priesthood.



THE INTERNAL SENSE.



9986. Verses 1—3. AND this is the word which thou shalt
do to them, to sanctify them, to perform the office of the priesthood
to Me : Take one bullock, a son of the herd, and tiro rams without
blemish. And bread of the unleavened, and cakes of the unleavened
mind with oil, and wafers of /chat is unleavened anointed with oil,
with fine flour of wheat thou shalt make them. And thou shall
present them upon a basket, and thou shalt briny than near in
the basket; and the bullock and the two rams. And this
is the word which thou shalt do to them, signifies the law of order :
to sanctify them, signifies a representation of the Lord as to the
Divine Human : to perform the office of the priesthood to Me,
signifies to represent all the work of salvation by Him. Take
one bullock, a son of the herd, signifies the purification of the
natural or external man : ami tiro rams without blemish, signifies
the purification of the spiritual or internal man : and bread of the
unleavened, signifies the purification of the celestial in the in-
most of man : and cakes of the unleavened mired with oil,
signifies the purification of the middle celestial : and wafers of
what is unleavened anointed with oil, signifies the celestial in the
external man: with fine four of wheat thou shall make them, signi-
fies truth which is from Divine Good : and thou shalt present
them upon a basket, signifies the sensual [degree] in which
they are : and thou shalt bring them near in the basket,
signifies thus the presence of all things : and the bullock and
the tiro rams, signifies the natural or external of man, and his
spiritual or internal, which are to be purified.

9987. And tliis is I Iw /cord which thou shalt do to them. —
That hereby is signified a law of order, appears from the
signification of word, as denoting Divine Truth, and hence
the law of order of which we shall speak presently. A
word in the general sense signifies what is uttered by the mouth
or discourse ; and since discourse is the thought of the mind
uttered by expressions, therefore a word signifies the thing thought
of, hence everything which really exists, and is anything, in the



9985—9987.] EXODUS. 11

original tongue is called a word. But in an eminent sense
the Word is the Divine Truth, because everything which
really exists, and which is anything, is from the Divine Truth ;
therefore it is said in David, " By the • Word of Jehovah the
heavens were made, and all the host of thou by the breath of His
mouth," (Psalm xxxiii. (i ;) where the Word of Jehovah is the
Divine Truth proceeding from the Lord ; the breath of the
mouth of Jehovah is life thence derived ; the heavens thence
made, and all the host of them, are the angels so far as they are
receptions of the Divine Truth. That angels are the heavens is,
because they constitute heaven ; and since angels are receptions
of Divine Truth, therefore by angels in the abstract sense are
signified the Divine Truths which are from the Lord, see
n. 8192; and that the host of the heavens in the same sense
denotes Divine Truths, see n. 3448, 7230, 7988. Hence it may
be manifest what is signified by the Word in John, " In the
beginning teas the Word, and the Word was with God, and the
Word was God. At I things were matte by Him, and without Sim
teas not Jii )xj made which was matte. And the Word was made flesh,
and dwelt in as, and we beheld his glory," (i. 1, 3, 14;) that the
Lord is here meant by the Word is evident, for it is said that
the Word was made flesh. The reason why the Lord is the
Word is, because the Lord, when He was in the world, was the
Divine Truth itself, and when He departed out of the world the
Divine Truth proceeded from Him. See the passages cited,
n. 9199, 9315. That the Word in the supreme sense is the
Lord as to Divine Truth, or, what is the same thing, that the
Word is the Divine Truth proceeding from the Lord, is manifest
from numerous passages, as in David, "They cried to Jehovah,
and He sent His Word and healed them" (Psalm cvii. 19, 20.)
And in John, " Ye have not the Word of the Father abiding in
you, because whom he hath sent, Him ye do not believe : nor are
willing to come to Me, that ye may have life," (v. 38, 40.)
Again, " I hare given to them Thy Word, therefore the world
hateth them ; sanctify them in Thy truth, Thy Word is truth,"
(xvii. 14, 17.) And in the Apocalypse, " He that sat on the
white horse was clothed with a vesture dipped in blood, and
His name is called the Word of God : and He had upon His
vesture, and upon His thigh, a name written, King of kings and
Lord of lords," (xix. 13, 16).

From these and from other passages it is manifest, that the
Divine Truth proceeding from the Lord is the Word, and in the
supreme sense the Lord as to Divine Truth, for it is said that
the name of Him who sat on the white horse is the Word of
God, and that He is King of kings and Lord of lords ; and
whereas the Word is Divine Truth, therefore it is said, that He
was clothed with a vesture tinged with blood, for by vesture is
signified truth, n. 9952, and by blood truth derived from good ;



12 EXODUS. [Chap. xxix. 1.

see these things more fully explained, n. 2760 — 2702. Hence it
is that all truth, which is from the Divine, is called the Word,
as in Joel, " Jehovah uttered His voice before His army, His
camp is very great, because he is unnumbered that doeth His
word," (ii. 11 ;) indeed the voice which Jehovah utters is truth
from the Divine, n. 9920. The camp of Jehovah is heaven,
n. 4236,8193,8190; hence it is evident that "he is unnum-
bered that doeth His Word," is he that doeth Truth Divine ; and
in Matthew, " If any one //caret// the Word of the kingdom, and
does not attend, the evil one cometh, and snatcheth away that
was sown in His heart. He that receiveth the seed upon stony
places, is he who heareth t/ie Word, and immediately with joy re-
ceiveth it ; but hath not root. He that receiveth seed among
thorns, is he /e//o Jieareth the Word, but the care of the age and
the deceitfulness of riches choke the Word. He that receiveth
seed into the good ground, is he who heareth the Word and at-
tendeth, and thence bringeth forth fruit," (xiii. 19—23.) That
the Word in this passage is Truth Divine, is evident without ex-
planation; it is called the Word of the kingdom, because it is the
truth of heaven and the Church, for the kingdom is heaven, and
the Church. Hence it may be manifest, that words are Divine
Truths which are from the Lord, as in John, " The words tohich I
speak to you are spirit and are life,*' (vi. 03 ;) therefore also the
precepts of the decalogue are called the " ten /cords," (Exod.
xxxiv. 28.) That the Word is the law of order, is, because the
Divine Truth proceeding from the Lord makes order in the
heavens, insomuch that it is order there ; hence the laws of
heavenly order are Divine Truths, see n. 1728, 1919, 2247,
2258, 4839, 5703, 7995, 8513, 8700, 8988. The law of order,
which is signified by the Word in this chapter, is the way in
which the Lord glorified His Human, that is, made it Divine,
for this is the subject here treated of in the internal sense ; and
hence, in the respective sense, the regeneration of man is treated
of, for the regeneration of man is an image of the glorification of
the Lord, n. 3130, 3212, 3290, 4402, 5688, 9145, 9146. This
especially is the law of order, because the Lord as to the Divine
Human is order in the heavens ; and because every one who
is regenerated is brought to that order ; wherefore those who
are in that order, are in the Lord.

9988. To sanctify them. — That hereby is signified to represent
the Lord as to the Divine Human, appears from the significa-
tion of sanctifying, as denoting to represent the Lord as to the
Divine Human, see a. 9956. The reason why this is meant by
sanctifying is, because the Lord alone is holy, and because
everything that is holy proceeds from Him, and all sanctification
represents Him, n. 9479, 9680, 9820.

9989. To pcrfor/n the office of the priesthood to Me. — That
hereby is signified all tin.' work of salvation by Him, appears



9987—9991.] EXODUS. 13

from the signification of the priesthood, as being representative
of the Lord as to the work of salvation, see n. 9809.

9990. Take one bullock, a son, of the herd. — That hereby is
signified the purification of the natural or external man, appears
from the signification of a bullock, as denoting the good of inno-
cence and charity in the natural or external man, see n. 9.391 ;
and because it is said a son of the herd, it signifies also the truth
of that good, for a son denotes truth, and a herd denotes the
natural. That a son denotes truth, see n. 489, 491, 533,
2(523, 3373, 9807 ; and that the herd denotes the natural,
see n. 25G6, 5913, 8937. By a bullock, the son of the herd
is here signified the purification of the natural or external
man, because he was sacrificed, and by sacrifices were signi-
fied purification from evils and falsities, or expiation; in this
case purification from the evils and falsities which are in the
natural or external man ; but purification in the spiritual or
internal man, is signified by the burnt-offering of the ram. That
it may be known what the burnt-offerings and sacrifices spe-
cifically represented, it is to be noted, that in man there is an
external and an internal, and that in each there is what
has relation to truth, and what has relation to good ; wherefore
when man is to be regenerated, he must be regenerated as to
the external and as to the internal, and in each as to truth
and as to good ; but before man can be regenerated, he must be
purified from evils and from falsities, for they oppose him.
The purifications of the external man were represented by burnt-
offerings and sacrifices of oxen, of bullocks, and of he-goats,
and the purifications of the internal man by burnt-offerings
and sacrifices of rams, of kids, and of she-goats ; but the
purification of the internal itself, which is inmost, by sacrifices
of lambs; wherefore from the animals themselves which were
sacrificed, it may be seen what purification or expiation
was represented. It is said what purification or expiation was
represented, because burnt-offerings and sacrifices did not
purify or expiate man, but only represented purification or
expiation ; for who cannot know that such things do not take
away anything evil or false belonging to man, see passages from
the Word, n. 2180. They did not take away, but only repre-
sented, because with the Israelitish and Judaic nation was
instituted the representative of a Church through which con-
junction was effected with the heavens, and through the
heavens with the Lord, on which subject see what was shewn
in the passages cited n. 9320, 9380. But what was specifically
represented by the burnt-offerings and sacrifices of bullocks,
and of rams, and of lambs, will be seen in what follows in this
chapter, for it here treats concerning them.

9991. And two rams without blemish. — That hereby is signi-
■ fied the purification of the spiritual or internal man, appeal's from



14 EXODUS. [Chap. xxix. 1, 2.

the signification of a ram, as denoting the internal of man, thus
Ills spiritual, see n. 2830 ; for the internal in man is called spiri-
tual, and the external, natural. Purification is signified, be-
cause burnt-offerings of rams were made ; and by burnt-
offerings and sacrifices in general were represented purifica-
tions from evils and falsities, or expiations, and by burnt-
offerings and sacrifices of rams the purifications or expiations
of the internal or spiritual man, mentioned subsequently in
this chapter, where they are treated of.

9992. And bread of the unleavened. — That hereby is
signified the purification of the celestial in the inmost man,
appears from the signification of bread, as denoting the celestial,
see n. 2165, 2177, 3478, 9545 ; and from the signification of



Online LibraryEmanuel Swedenborg[Works (Volume 21) → online text (page 1 of 67)