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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And the name of the other was Eliezer. That this signifies the quality of the good of truth of those who are within the church, is evident from the signification of "name" and of "calling the name," as being the quality (see above, n. 8650). That it denotes the quality of the good of truth, is because by the "two sons" are signified the goods of truth (see n. 8649). That the quality of this good of truth is that of those who are within the church, is plain from the words which Moses spoke concerning this son when he was born, namely, "because the God of my father was my help, and delivered me from the sword of Pharaoh;" and from the fact that the quality of the good of truth, which was signified by "the name of the first son, Gershom," is that of those who are out of the church (n. 8650).

Because the God of my father was my help. That this signifies the Lord's mercy and presence in the church, is evident from the signification of "father," as being the church as to good (see n. 5581), and as being the Ancient Church (n. 6050, 6075, 6846); from the signification of "the God of my father," as being the Divine of the Ancient Church, which was the Lord (n. 6846, 6876, 6884); and from the signification of "help," when predicated of the Lord, as being mercy; for help from Him is of mercy, and is also of presence, because where the reception of mercy is, there is presence; and this is especially in the church, because there is the Word, and through the Word the Lord's presence.

And liberated me from the sword of Pharaoh. That this signifies the liberation from the falsity of those who infested, is evident from the signification of "a sword," as being truth, and in the opposite sense, falsity, fighting and vastating (see n. 2799, 4499, 6353, 7102, 8294); and from the representation of Pharaoh, as being those who infest the upright in the other life by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317).

And Jethro Moses' father-in-law came. That this signifies the Divine good, is evident from the representation of Jethro and Moses, as being the Divine good and the Divine truth; and from the signification of "father-in-law" (of which above, n. 8643, 8644).

And his sons, signifies the goods of truth (see above, n. 8649).

And his wife. That this signifies good conjoined with truth Divine, is evident from the representation of Moses' wife, as being good from the Divine conjoined with truth Divine (of which also above, n. 8647).

Unto Moses unto the wilderness. That this signifies conjunction in the state before regeneration when there are temptations, is evident from the signification of "coming unto Moses," as being conjunction, namely, of the Divine good which is represented by Jethro with the Divine truth which is represented by Moses; and from the signification of "the wilderness," as being a state of undergoing temptations (see n. 6828, 8098), thus the state before regeneration. That 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, see above (n. 8643). 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.

Where he was encamped at the mount of God. That this signifies near to the good of truth, is evident from the signification of "being encamped," as being the setting in order of the truth and good which are of the church with man (see n. 8103, 8130, 8131, 8155); and from the signification of "the mount of God," as being the good of love (see n. 795, 796, 2722, 4210, 6435, 8327), here the good of truth, because the subject treated of is the good of those who are of the spiritual church, who are represented by the sons of Israel. The good they have is the good of truth (this good is also the good of charity), and therefore it is called "the mount of God," because "God" is said where truth is treated of, and "Jehovah" where good is treated of (n. 2586, 2769, 2807, 2822, 3921, 4295, 4402, 7268, 7873). From all this it is evident that by "he was encamped at the mount of God," is signified 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 man 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 man 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.

Verses 6, 7. And he said unto Moses, I thy father-in-law Jethro am come unto thee, and thy wife, and her two sons with her. And Moses went out to meet his father-in-law, and bowed himself down, and kissed him; and they asked a man his companion as to peace; and they came into the tent. "And he said unto Moses," signifies influx and the derivative perception; "I thy father-in-law Jethro am come unto thee, and thy wife, and her two sons with her," signifies Divine goods in their order; "and Moses went out to meet his father-in-law," signifies the application of truth Divine to Divine good; "and bowed himself down," signifies immission; 8659-1 "and kissed him," signifies conjunction; "and they asked a man his companion as to peace," signifies a natural Divine celestial state; "and they came into the tent," signifies the holiness of the union.

And he said unto Moses. That this signifies influx and the derivative perception, is evident from the signification of "saying," when by Divine good to Divine truth concerning the setting in order of truths, as being influx; and because it denotes influx it also denotes perception, for perception is from influx (that relatively to the agent "to say" denotes influx, and relatively to the recipient, perception, see n. 5743).

I thy father-in-law Jethro am come unto thee, and thy wife, and her two sons with her. That this signifies Divine goods in their order, is evident from the representation of Jethro, Moses' father-in-law, as being Divine good (see n. 8643, 8644); from the representation of Zipporah, Moses' wife, as being good therefrom conjoined with truth Divine (n. 8647); and from the representation of her sons, as being the goods of truth (n. 8649- 8651), thus goods in their order. Goods in their order are goods interior and exterior in order successively according to degrees (n. 3691, 4154, 5114, 5145, 5146, 8603).

And Moses went out to meet his father-in-law. That this signifies the application of truth Divine to Divine good, is evident from the signification of "going out to meet," as being application; that "to go out to meet" denotes application is because it presently follows that "he kissed him," by which is signified conjunction, and application precedes conjunction; from the representation of Moses, as being truth Divine (of which above, n. 8644); and from the representation of Jethro, who is his father-in-law, as being Divine good (of which also above, n. 8643, 8644).

And bowed himself down. That this signifies immission, is evident from the signification of "bowing down," as being humiliation and submission (n. 2153, 5682, 7068), but in this case immission, 8663-1 because it is predicted of truth Divine relatively to Divine good.

And kissed him. That this signifies conjunction, is evident from the signification of "kissing," as being conjunction from affection (see n. 3573, 3574, 4215, 4353, 5929, 6260).

And they asked a man his companion as to peace. That this signifies a mutual Divine celestial state, is evident from the signification of "asking as to peace," as being consociation in respect to a Divine celestial state (of which below); and from the signification of "a man to his companion," as being mutually. That "asking as to peace" denotes consociation in respect to a Divine celestial state, is because in the internal sense "to ask as to peace" is to ask about the life, its prosperity and happiness; but in the supreme sense, where Divine good and truth Divine are the subject treated of, "to ask as to peace" denotes consociation in respect to a Divine celestial state. 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. These moreover are above all others in peace, because in the Lord; and their state is called "Divine celestial." Hence it is that by "peace" is here meant such a state. (What "peace" denotes in the supreme sense, and what in the internal sense, see n. 3780, 4681, 5662, 8455.)

And they came into the tent. That this signifies the holiness of the union, is evident from the signification of "a tent," as being the holy of love (see n. 414, 1102, 2145, 2152, 4128), thus the holiness of the union, because love is union. Hence "to come into the tent" denotes to be united from holy love. In this verse the subject treated of is the union of the Divine good with truth Divine. And because all union is first effected by means of an influx of the one into the other and the consequent perception, next by application, then by immission, afterward by conjunction, therefore there is first described the influx and the consequent perception (n. 8660), next the application (n. 8662), then the immission (n. 8663), after this the conjunction (n. 8664), finally the union by love.

Verses 8-11. And Moses told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians for Israel's sake, all the trouble that followed them in the way, and Jehovah rescued them. And Jethro rejoiced over all the good that Jehovah had done to Israel, who rescued them out of the hand of the Egyptians. And Jethro said, Blessed be Jehovah, who hath rescued you out of the hand of the Egyptians, and out of the hand of Pharaoh; who rescued His people from under the hand of the Egyptians. Now I know that Jehovah is great above all the gods; for the reason that they dealt proudly over them. "And Moses told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians," signifies perception then from truth Divine concerning the power of the Lord's Divine Human against those who were in falsities and infested; "for Israel's sake," signifies in behalf of those who are of the spiritual church; "all the trouble that found them in the way," signifies labor in temptations; "and Jehovah rescued them," signifies liberation by virtue of the Lord's Divine aid; "and Jethro rejoiced over all the good that Jehovah had done to Israel," signifies a state of Divine good when all things succeed; "who rescued them out of the hand of the Egyptians," signifies on account of liberation from the reviling of those who infested; "and Jethro said, Blessed be Jehovah," signifies the Divine good; 8667-1 "who hath rescued you out of the hand of the Egyptians, and out of the hand of Pharaoh," signifies liberation from the reviling of those who infested; "who hath rescued His people from under the hand of the Egyptians," signifies mercy toward those who were in the good of truth and truth of good; "now I know that Jehovah is great above all the gods," signifies the Lord, that there is no God besides Him; "for the reason that they dealt proudly over them," signifies by reason of the endeavor to rule over those who are of the church.

And Moses told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians. That this signifies perception then from truth Divine concerning the power of the Lord's Divine Human against those who were in falsities and infested, is evident from the signification of "Moses told," as being perception from truth Divine (that "to tell" denotes to perceive, see n. 3209; and that "Moses" denotes truth Divine, n. 6752, 6771, 7010, 7014, 7382); from the representation of Moses' father-in-law, as being the Divine good from which is good conjoined with truth Divine (see n. 8643, 8644); from the signification of "all that Jehovah had done," as being those things which were done for the sons of Israel in Egypt and afterward in the wilderness. And as these things in the internal sense involve the things which were done for those who were of the Lord's spiritual church, and who were detained in the lower earth until the Lord glorified the Human in Himself, therefore by these words is signified perception concerning the power of the Lord's Divine Human. (That they who were of the Lord's spiritual church were detained in the lower earth and were saved by the power of the Lord's Divine Human, see n. 6854, 7035, 7091, 7828, 8018, 8054, 8099, 8321.) And from the representation of Pharaoh and the Egyptians, as being those who were in falsities and infested (n. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317).

For Israel's sake. That this signifies in behalf of those who were of the spiritual church, is evident from the representation of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

All the trouble that had found them in the way. That this signifies labor in temptations, is evident from the signification of "trouble," as being labor-that "trouble" denotes labor is because it is predicated of temptations, for in these they 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; and from the signification of "that had found them in the way," as being in respect to temptations (namely, labor), because "in the way," means in the wilderness, where they underwent temptations (of which above).

And Jehovah rescued them. That this signifies liberation by virtue of the Lord's Divine aid, is evident from the signification of "rescuing," as being liberation. (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 1815, 2447, 2921, 3035, 5041, 5663, 6280, 6303, 6905.)

And Jethro rejoiced over all the good that Jehovah had done to Israel. That this signifies the state of Divine good when all things succeed, is evident from the representation of Jethro, as being Divine good (see above n. 8643); from the signification of "rejoicing over all the good," when predicated of the Divine good which is represented by Jethro, as being the state of this good; for the state of the Divine when good is done to heaven and the angels there, and also to the church and the man there, is expressed in the Word by "joy," but the quality of this joy is beyond comprehension, because it belongs to the Infinite. That there is also infinite joy on account of the reception of good by those who are in heaven and the church, can be seen from the Divine love, which is infinite toward the human race (n. 8644), for all joy is of love. From all this it is evident that by "Jethro rejoiced over all the good that Jehovah had done to Israel," is signified the state of the Divine good when all things succeed; for by "Israel" are meant those who were of the Lord's spiritual kingdom and spiritual church (n. 8669), with whom all things had succeeded, because they had been liberated from infestations, and afterward had conquered in temptations, as has been above described.

And rescued them out of the hand of the Egyptians. That this signifies on account of liberation from the reviling of those who infested, is evident from the signification of "rescuing," as being liberation (see above, n. 8671); and from the representation of the Egyptians, as being those who infested by falsities (n. 8668).

And Jethro said, Blessed be Jehovah. That this signifies that from the Lord is all good, is evident from the signification of "blessed be Jehovah," as being that all good is from the Lord (see n. 1096, 1422, 3140). (That "Jehovah" denotes the Lord, see above, n. 8671.) That "blessed be Jehovah" denotes that from the Lord is all good, is because in the case of man, "blessing" involves all the good of eternal life, that is, the good of love to the Lord and toward the neighbor (n. 3406, 4981); and these goods make eternal life with man.

Who hath rescued you out of the hand of the Egyptians, and out of the hand of Pharaoh. That this signifies liberation from the reviling of those who infested, is evident from what has been unfolded above (n. 8671, 8673).

Who hath rescued His people from under the hand of the Egyptians. That this signifies mercy toward those who were in the good of truth and truth of good, is evident from the signification of "rescuing," as being liberation (as just above, n. 8675); from the signification of "the Egyptians," as being those who infested by falsities (n. 8668); and from the representation of Israel, who are here "the people of Jehovah," as being those who are of the spiritual church (n. 8645), thus who are in the good of truth and truth of good (n. 7957, 8234). That it is of the Lord's mercy is because it is said, "blessed be Jehovah who hath rescued," and by "blessed be Jehovah" is signified that from Him is all good from His Divine love (n. 8674). The Divine love from which good comes to man who is in a state of misery, because of himself he is wholly in evil and in hell, is mercy.

Now I know that Jehovah is great above all gods. That this signifies the Lord, that there is no God besides Him, is evident from what has been said and shown above (n. 7401, 7444, 7544, 7598, 7636, 8274).

For the reason that they dealt proudly over them. That this signifies by reason of the endeavor and the force used to rule over those who are of the church, is evident from the signification of "dealing proudly," as being the endeavor and the force used to rule (of which below); and from the representation of the sons of Israel, who are they over whom they dealt proudly, as being those who are of the spiritual church (see above, n. 8645). That "to deal proudly" denotes the endeavor and the force used to rule, is because this endeavor and the consequent force are in all pride, for pride is to love self more than others, and to set self above them, and to wish to exercise command over others; and they who wish this also despise others in comparison with self, and also persecute from hatred and revenge those who set themselves above them, or do not pay them respect. 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. That they are such is perceived from their endeavor from there, and also from their dangerous hatreds and direful revenges one against another for the sake of rule. This endeavor is what is restrained by the Lord, and is meant by "the head of the serpent which the seed of the woman shall trample on" (n. 257). Such are also meant by "Lucifer" in Isaiah: How hast thou fallen from heaven, O Lucifer, son of the dawn! thou hast been cut off to the earth, thou hath been weakened beneath the nations; yet thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit on the mount of the congregation, in the sides of the north; I will ascend above the heights of the cloud; I will become like the Most High. Yet verily thou hast been let down to hell, to the sides of the pit, thou hast been cast forth out of thy sepulcher like an abominable shoot, the raiment of the slain, thrust through with the sword, that go down to the stones of the pit, like a carcass that is trampled on (Isa. 14:2-15, 19). [2] That pride of heart, which is the love of self, repels from itself the Divine, and removes heaven from itself, can be plainly seen from the state of reception of the Divine and of heaven, which is a state of love toward the neighbor, and a state of humiliation toward God. So far as a man 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. From all this it is evident in what state are those who love themselves more than the neighbor, and who "deal proudly over him," that is, who are in the love of self; namely, that they are in a state opposite to heaven and to the Divine, consequently in the state in which the infernals are. (See what has been already said and shown about the love of self, n. 2041, 2045, 2051, 2057, 2219, 2363, 2364, 2444, 3413, 3610, 4225, 4750, 4776, 4947, 5721, 6667, 7178, 7255, 7364, 7366-7377, 7488-7492, 7494, 7643, 7819, 7820, 8318, 8487.)

Verse 12. And Jethro Moses' father-in-law took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God. "And Jethro Moses' father-in-law took a burnt-offering and sacrifices for God," signifies worship from the good of love and truths of faith; "and Aaron came, and all the elders of Israel," signifies the things of the church which are primary; "to eat bread with Moses' father-in-law before God," signifies the appropriation of these things by virtue of the Divine good.

And Jethro Moses' father-in-law took a burnt-offering and sacrifices for God. That this signifies worship from the good of love and truths of faith, is evident from the signification of "a burnt-offering" and of "sacrifices," as being representatives of the celestial and spiritual things which are of internal worship; burnt-offerings being representative of celestial things, that is, of the good of love; and sacrifices being representative of spiritual things, that is, of the truth of faith (see n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519, 6905). That burnt-offerings represented those things which are of the good of love, and sacrifices those things which are of the truth of faith, is evident from their institution; namely, that in the burnt-offerings all was consumed, both the flesh and the blood; but in the sacrifices the flesh was eaten, as can be seen from what is said in Leviticus 1 to 5; Numbers 28, and in Deuteronomy, where are these words: That thou mayest make thy burnt-offerings, the flesh and the blood, upon the altar of Jehovah thy God; the blood of the sacrifices shall be poured out upon the altar of Jehovah thy God, and thou shalt eat the flesh (Deut. 12:27). The reason why these two things were represented by the burnt-offerings and the sacrifices, was that the burnt-offerings and the sacrifices represented all the worship of God in general (n. 923, 6905); and the worship of God in general is founded upon love and faith, for without these there is no worship, but only a rite, such as is of the external man without the internal, thus devoid of life.

And Aaron came, and all the elders of Israel. That this signifies the things of the church which are primary, is evident from the representation of Aaron, as being the truth of doctrine (see n. 6998, 7009, 7089, 7382); and from the representation of the elders of Israel, as being the chief truths of the church that are in agreement with good (n. 6524, 8578, 8585); for by "Israel" is signified the church (n. 8645).

To eat bread with Moses' father-in-law before God. That this signifies the appropriation of these things by virtue of the Divine good, is evident from the signification of "eating," as being appropriation (see n. 3168, 3513, 3596, 3832, 4745); and from the signification of "bread," as being the good of love (n. 2165, 2177, 3464, 3735, 4211, 4217, 4735, 5915); that it denotes from the Divine good, is signified by their "eating the bread before God." By "bread" is here meant all the food that was used at that time, especially the flesh of the sacrifices; for when sacrifices were offered, the flesh of them was eaten beside the altar. (That by "bread" is signified all worship in general, see n. 2165.) [2] The reason why the flesh of the sacrifices was eaten, was that there might be represented the appropriation of celestial good, and also consociation by love, for the flesh of the sacrifice which they then ate, signified the good of love; wherefore this was to them a holy feast. (That "flesh" denotes the good of love, see n. 7850.) From all this it can be seen what was meant by the Lord when He said that they should "eat His flesh" (John 6:53- 56); and also when He instituted the Holy Supper, that the bread was "His body" (Matt. 26:26). No one can ever know the meaning of these things unless he knows that there is an internal sense, and that in this sense are understood celestial and spiritual things in place of the natural things; and that the natural things correspond to them, and have a signification according to the correspondences. Otherwise no one could ever know why the Holy Supper was instituted, and what holiness there is in the bread; and why the bread is the body and the flesh, besides countless other things.

Verses 13-16. And it was on the morrow, and Moses sat to judge the people, and the people stood over Moses from the morning until the evening. And Moses' father-in-law saw all that he did to the people, and he said, What is this word that thou doest to the people? why sittest thou alone, and all the people standing over thee from the morning until the evening? And Moses said to his father-in-law, Because the people cometh unto me to inquire of God; when they have a word, it cometh unto me; and I judge between a man and his companion, and I make known the judgments of God, and His laws. "And it was on the morrow," signifies what is eternal; "and Moses sat to judge the people," signifies the disposing of truth Divine with those who were of the spiritual church in the state before it was from good; "and the people stood over Moses," signifies obedience then in conformity with truth Divine; "from the morning until the evening," signifies in every state then interiorly and exteriorly; "and Moses' father-in-law saw all that he did to the people," signifies the omniscience of Divine good; "and he said, Why sittest thou alone?" signifies that there was no influx of truth from good from any other source; "and all the people standing over thee from the morning until the evening," signifies that at that time this was the source of everything of will with those who were of the spiritual church, in every state; "and Moses said to his father-in-law," signifies the reciprocity that is in the answer; "Because the people cometh unto me to inquire of God," signifies that they do not will and act from any other source than from the fact that the Word has so said; "when they have a word," signifies in everything that befalls; "it cometh unto me, and I judge between a man and his companion," signifies that at this time they are disposed in conformity with revealed truth; "and I make known the judgments of God, and His laws," signifies that from this source they are taught what is true and what is good.

And it was on the morrow. That this signifies what is eternal, is evident from the signification of "tomorrow," or "the morrow," as being what is eternal (n. 3998).

And Moses sat to judge the people. That this signifies the disposing of truth Divine with those who were of the spiritual church in the state before it was from good, is evident from the representation of Moses, as being the truth Divine that proceeds immediately from the Lord (see n. 7010, 7382); from the signification of "judging," as being a disposing. That "judging" here denotes a disposing, is because truth Divine does not judge anyone, but flows in and disposes that it may be received, and according to the reception judgment then takes place in accordance with the laws of order, which is meant by the judgment of the Lord (Matt. 25:31 to end, John 5:22, 26, 27, 30; 9:39), as is evident from the Lord's words where He says that He "judges no man" (John 3:17-21; 8:15; 12:47, 48). And from the representation of Israel, who is here "the people," as being those who are of the spiritual church (see above n. 8645). From all this it is evident that by "Moses sat to judge the people," is signified the disposing of the truth Divine that proceeds immediately from the Lord with those who are of the spiritual church. [2] That it denotes in a state before it is from good, is evident from what follows. For the man who is being regenerated and becoming a church has two states; in the first state he acts from truth, in the second from good (on which see n. 8516, 8539, 8643, 8648, 8658). In both states the man is led by the Lord; but in the first by immediate influx, and in the second by influx both immediate and mediate. (Concerning the influx of good and truth from the Lord, immediate and mediate, see n. 6472-6478, 6982, 6985, 6996, 7054-7058, 7270.) Immediate influx is represented by Moses judging the people alone; but influx both immediate and mediate, by the princes of thousands, of hundreds, of fifties, and of tens, being chosen, to judge small affairs, and to refer great affairs to Moses (of which below). But these are arcana which scarcely anyone can understand, except one who is in enlightenment from the Lord, and through enlightenment in perception. These two kinds of influx, and also the consequent effects, can indeed be described, but still they do not fall rightly into the thought unless there is perception from heaven; and perception from heaven is not given except with those who are in the love of truth from good; and not even then unless they are in the love of truth from genuine good.

And the people stood over Moses. That this signifies obedience then in conformity with truth Divine, is evident from the representation of Moses, as being truth Divine (as just above, n. 8685), consequently "to stand over him" signifies to consult truth Divine, to await an answer from it, and to do according to this, that is, to obey. By these words in the internal sense is described the first state, wherein the man who is being regenerated is led by means of truth from the Lord; the truth by means of which he is led is the Word, for this is truth Divine.

From the morning until the evening. That this signifies in every state interiorly and exteriorly, is evident from the signification of "morning" and of "evening," as being spiritual states, which succeed each other like the states of times in the world, namely, morning, midday, evening, night, and again morning (that these times correspond to changes of states in the other life, see n. 5672, 5962, 6110, 8426). That they are interiorly and exteriorly, is because in the other life the angels are interiorly in good and truth when in a state of morning there, that is, in a state corresponding to the time of morning, but exteriorly in good and truth when in a state of evening there; for when they are in a state of evening they are in natural delight; but when they are in a state of morning they are in spiritual delight (see n. 8431, 8452).

And Moses' father-in-law saw all that he did to the people. That this signifies the omniscience of Divine good, is evident from the signification of "seeing all that he did," when said of the Divine good which is represented by Jethro, Moses' father-in-law, as being omniscience; for in the internal sense "to see" denotes to understand and perceive (see n. 2150, 2325, 2807, 3764, 4403-4421, 5400) but in the supreme sense, where the Lord is treated of, it denotes foresight and providence (n. 2837, 2839, 3686, 3854, 3863), consequently "to see all that he did" denotes omniscience.

And he said, Why sittest thou alone? That this signifies that there was no influx of truth from good from any other source, is evident from the signification of "sitting alone," when said of truth Divine proceeding immediately from the Lord, which is represented by Moses, as being influx from Him alone, and not at the same time from any other source. (How this is can be seen from what was said above, n. 8685.)

And all the people standing over thee from the morning until the evening. That this signifies that at that time this was the source of everything of will with those who were of the spiritual church, in every state, is evident from the representation of Israel, who is here "the people," as being those who are of the spiritual church (see above, n. 8645); from the signification of "standing over" Moses, as being obedience in conformity with truth Divine (as also above, n. 8686), and because it denotes obedience, it is of the will, for obedience is of the will, but it is the will to do truth by reason of command, not by reason of affection, and this will is obedience; and from the signification of "from the morning until the evening," as being in every state, interior and exterior (of which above, n. 8687). The first state, in which man is before regeneration, is here treated of, which is that he does good from obedience, and not yet from affection; but this good is the truth which he does, because it is done only from command, thus as yet from compulsion, but not from freedom. He does good from freedom when he does it from affection; for everything that flows from the affection which is of love is free. When man is in the former state, then the Lord flows in and leads immediately; but the immediate influx of the Lord does not come to perception, because it is into the inmosts of the man; whereas the influx of the Lord which is immediate and at the same time mediate, does come to perception, and gives affection, for it is not only into man's inmosts, but also into his mediates and outmosts. This latter state is treated of in what follows in this chapter; the former is described in these verses, where it is said of Moses that he judged alone (see what has been said above, n. 8685).

And Moses said to his father-in-law. That this signifies the reciprocity that is in the answer, is evident from the signification of "saying," as here being the answer, for Moses makes answer to his father-in-law. Reciprocity is meant because by Moses is represented Divine truth conjoined and united to Divine good (n. 8664, 8666); and when there is conjunction and union, then there is reciprocity, for good acts and truth reacts; the reaction is the reciprocity that is in the answer. So also it is in general with good and truth in the man in whom they have been conjoined.

Because the people cometh unto me to inquire of God. That this signifies that they do not will and act from any other source than from the fact that the Word has so said, is evident from the representation of Moses, as being truth Divine, thus the Word (n. 5922, 6723, 6752); and from the signification of "the people coming to him to inquire of God," as being to consult what the Divine dictates, thus what they should will and do.

When they have a word. That this signifies in everything that befalls, is evident from the signification of "a word," as being a thing that befalls. That "in everything" is meant, is because the people came to him alone, and thereby is signified that truth Divine was to be consulted in everything.

It cometh unto me, and I judge between a man and his companion. That this signifies that at this time they are disposed in conformity with revealed truth, is evident from the signification of "coming unto him," when said of the truth Divine which is represented by Moses, as being to consult what must be willed and done (see above n. 8692); and from the signification of "judging between a man and his companion," as being a disposing among truths. (That "to judge," denotes to dispose, see above, n. 8685.) That it is in conformity with revealed truth, follows; for it is said just above, that "the people came unto him to inquire of God," and just below, that he "makes known to them the judgments and laws of God." God." [2] By "revelation" is meant enlightenment when the Word is read, and perception then; for they who are in good and long for truth are taught in this way from the Word; but they 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 man perceive the Word according to the internal sense. This is communicated to the man 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 man, 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. [3] 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.

And I make known the judgments of God, and His laws. That this signifies that from this source they are taught what is true and what is good, is evident from the signification of "making known," as being to teach; from the signification of "judgments," as being truths (n. 2235, 6397); and from the signification of "laws," as being the truths of good. That "laws" denote the truths of good, is because in a wide sense "the law" signifies the whole Word, in a less wide sense the historic Word, in a close sense the Word which was written by Moses, and in the closest sense the ten commandments of the Decalogue (n. 6752). Consequently as the Word is the Divine truth which proceeds from the Divine good of the Lord, "laws" denote the truths of good. The truths of good are truths which are from good, and in themselves are goods, because they derive their spring from good.

Verses 17-23. And Moses' father-in-law said unto him, The word that thou doest is not good. Wearing thou wilt wear away, both thou, and this people that is with thee, because the word is too heavy for thee; thou art not able to do it, thou alone. Now hear my voice, I will counsel thee, and God shall be with thee. Be thou for the people with God, and bring thou the words unto God; and do thou teach them the statutes and the laws, and make known to them the way wherein they must walk, and the work that they must do. And do thou see out of all the people men of strenuousness, fearing God, men of truth, hating gain; and do thou set them for princes of thousands, princes of hundreds, princes fifties, and princes of tens; and let them judge the people in every time; and it shall be, every great word let them bring unto thee, and every small word let them judge; and devolve from upon thee, and let them bear with thee. If thou do this word, and God have commanded thee, then thou shalt be able to stand, and also all this people shall come upon its place in peace. "And Moses' father-in-law said unto him," signifies foresight; "The word that thou doest is not good," signifies that a change must be made; "wearing thou wilt wear way, both thou, and this people that is with thee," signifies that thus the truth which has been implanted would perish; "because the word is too heavy for thee," signifies that it is not possible because not in conformity with order; "thou art not able to do it, thou alone," signifies without the influx of truth from the Divine from some other source; "now hear my voice," signifies agreement from the union; "I will counsel thee, and God shall be with thee," signifies that it is from the Divine; "be thou for the people with God," signifies the truth proceeding immediately from the Lord; "and bring thou the words unto God," signifies mediation and intercession; "and do thou teach them the statutes and the laws," signifies that from truth immediately from the Lord come the external and internal goods and truths of the church; "and make known to them the way wherein they must walk," signifies the light of intelligence and the consequent life; "and the work that they must do," signifies faith in act; "and do thou see out of all the people," signifies the choosing of ministering truths; "men of strenuousness, fearing God," signifies with which good from the Divine could be conjoined; "men of truth, hating gain," signifies with which the truths are pure without a worldly end; "and do thou set them for princes of thousands," signifies primary truths which are in the first degree under the truth immediately from the Divine; "princes of hundreds," signifies primary truths in the second degree; "princes of fifties," signifies intermediate primary truths; "and princes of tens," signifies primary truths in the third place; "and let them judge the people in every time," signifies a disposing In this manner perpetually; "and it shall be, every great word let them bring unto thee," signifies that everything is from the truth that is immediately from the Divine; "and every small word let them judge," signifies the appearance of some singular and particular things as from another source; "and devolve from upon thee, and let them bear with thee," signifies thus functions and offices for them; "if thou do this word, and God have commanded thee," signifies that thus it is from the Divine; "then thou shalt be able to stand," signifies thus an abode with them; "and also all this people shall come upon its place in peace," signifies that they who are of the spiritual church shall thus be in good, and shall be led by means of good.

And Moses' father-in-law said unto him. That this signifies foresight, is evident from the signification of "saying," when it is predicated of the Divine good that is represented by Jethro, Moses' father-in-law, as being foresight (see also n. 5361, 6496).

The word that thou doest is not good. That this signifies that a change must be made, is evident from what follows.

Wearing thou wilt wear away, both thou, and this people that is with thee. That this signifies that thus the truth which has been implanted would perish, is evident from the signification of "wearing away," as being to be gradually consumed, thus to perish. That it denotes the truth which has been implanted, is because by "Moses" is meant truth from the Divine, and by "the people" those who receive. How the case is with these things shall be told in what follows.

For the word is too heavy for thee. That this signifies that it is not possible because not in conformity with order, is evident from the signification of "a heavy word," as being that it is not possible. That "a heavy word" here denotes that it is not possible, is evident from what precedes, namely, that "wearing he would wear away, and the people that were with him," by which is signified that the truth which has been implanted would perish; and also from what follows, namely, "Thou art not able to do it, thou alone;" and afterward, "If thou do this word, thou shalt be able to stand;" by which is meant impossibility unless a change is made. [2] That it is not possible because not in conformity with order, is because in the other life everything is possible that is in conformity with order. The Divine truth which proceeds from the Lord is what makes order, and is order itself. Consequently as everything that is according to Divine truth is according to order, it is possible; and as everything that is contrary to Divine truth is contrary to order, it is impossible. That this is the case may appear more evident from examples. It is according to order that they who have lived well shall be saved, and that they who have lived ill shall be condemned. Hence it is impossible that they who have lived well should be sent into hell, and that they who have lived ill should be raised into heaven. Consequently it is impossible that they who are in hell can of the Lord's pure mercy be brought out therefrom into heaven and be saved; for it is the reception of the Lord's mercy while they lived in the world through which everyone is saved. They who receive it then are in the other life in the Lord's mercy, for they are then in the capacity of receiving it there. To give it to others, and in general to everyone at pleasure, provided they have faith, and thus believe that they are cleansed from sins, is impossible, because it is contrary to order, that is, contrary to the Divine which is order. [3] It is according to order that faith and charity be implanted in freedom and not under compulsion, and that the faith and charity which have been implanted in freedom, endure; but not if they have been implanted under compulsion. The reason is that what is done in freedom is insinuated into the affection, and thus into the will of man, and is therefore appropriated; but not what is done under compulsion. Consequently it is impossible for man to be saved unless, seeing that he has been born in evil, he is allowed to do evil, and to desist from evil. When in this freedom he desists from evil of himself, the affection of truth and good is insinuated by the Lord, whereby he has freedom to receive the things which are of faith and charity, for freedom belongs to the affection. From this it is plain that it is impossible to compel man to salvation. If this could be done, all men in the world would be saved. [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.

Footnotes

8659-1 "Immission" is the correlative of "emission," and is found in Heaven and Hell n. 551e, and Apocalypse Explained n. 503:4. The verb immittere, in the sense of "to let into," is rather frequently used by Swedenborg. [REVISER.]

8663-1 "Immission" is the correlative of "emission," and is found in Heaven and Hell n. 551e, and Apocalypse Explained n. 503:4. The verb immittere, in the sense of "to let into," is rather frequently used by Swedenborg. [REVISER.]

8667-1 Compare n. 8674. [REVISER]