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

Arcana Coelestia

Pure. That this signifies free from evil, is evident from the signification of "pure," as being free from evil. As all evil is impure, and all good is pure, therefore we speak of being "purified from sins and iniquities," and this is said of the heart, that is, of the will; for in the Word the "heart" signifies the will (see n. 2930, 7542, 8910, 9300, 9495); because it signifies the love (n. 3883-3896, 9050).

Holy. That this signifies free from the falsity of evil, is evident from the signification of "holy," as being the Divine truth that proceeds from the Lord (see n. 6788, 7499, 8302, 8330, 9229, 9818, 9820); hence that is called "holy" which is free from the falsity of evil. It is said "the falsity of evil," because there is falsity without evil, as in the case of some good people among the nations outside the church, and also with some among Christians within the church. But in itself the falsity that is defiled by evil is evil, for it is from evil; whereas the falsity with those who are in good is not defiled by evil, but is purified from it. Therefore also such falsity is accepted by the Lord almost as truth, and is also easily turned into truth, for they who are in good are inclined to receive truth. (Concerning falsity, both that from evil, and that not from evil, see at the places cited in n. 9304, 10109.)

And thou shalt bruise of it small. That this signifies the disposing of truths into their series, is evident from the signification of "bruising," when said of frankincense and spices; by which are signified truths, as being the disposing of truths into their series; for "bruising" has a like signification with "grinding," but "grinding" is said of wheat, barley, and spelt; and "bruising," of oil, frankincense, and spices. [2] What is specifically signified by "bruising" and "grinding" cannot be known unless it is known how the case is with man in respect to the goods and truths which are signified by "wheat," "barley," "meal," "fine flour," "oil," "frankincense," and "spices," when these goods and truths have been disposed for uses; for "grinding" and "bruising" denote so to dispose them that they may be of use. When "grinding" is said of the goods which are signified by "wheat" or "barley," then by "grinding" is signified the disposing and bringing forth of good into truths, and in this way its application to uses. Moreover, good never puts itself forth into uses except by means of truths. In these it is disposed, and thus qualified, for unless good has been disposed in truths it has no quality; but when it is disposed in truths, it is then disposed, into series in application to things according to uses, into which things good enters as the affection of love, whence comes what is grateful, pleasant, and delightful. The like is here signified by "bruising small," for "pure frankincense" denotes spiritual good (n. 10296); and the truths which are disposed by this good are denoted by the spices stacte, onycha, and galbanum (n. 10292-10294). [3] What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which form are the angelic societies. What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Grand Man, which is heaven (concerning which correspondence see at the places cited in n. 10030). In these members, viscera, and organs, each and all things have been disposed into series and series of series. These are formed by the fibers and vessels, as is known to those who from anatomy are acquainted with the textures and contextures of the interiors of the body. Into like series have been disposed the truths from good with man. [4] From this it is that a regenerated man is a heaven in the least form corresponding to the greatest; and that a man is wholly his own truth and good. (That a regenerated man is a heaven in the least form, see at the places cited in n. 9279; and that a man is his own truth and good, n. 10298; and that the truths with man have been disposed into series according to the angelic societies with the regenerate, n. 5339, 5343, 5530.) The series into which truths have been disposed with the good, and the series into which falsities have been disposed with the evil, are signified in the Word by "sheaves" and "bundles" (as in Lev. 23:9-15; Ps. 126:6; 129:7; Amos 2:13; Micah 4:12; Jer. 9:22; Zech. 12:6; Matt. 13:30). [5] It therefore being evident what is signified by "bruising," and "grinding," it can be known what is signified in the internal sense by the statement that: The sons of Israel ground the manna in mills, or bruised it in a mortar, and baked it into cakes (Num. 11:8); for by the "manna" was signified celestial and spiritual good (n. 8464); and by "grinding" and "bruising," a disposing that it might serve for use; for whatever is said in the Word is significative of such things as are in heaven and the church, for every detail has an internal sense. It can also be known what is signified by the statement that: They should not take to pledge the mill or the millstone, for he taketh the soul to pledge (Deut. 24:6); for by "the mill and the millstone" is signified that which prepares good so that it can be applied to uses; by "barley" also and by "wheat" is signified good, and by "meal" and "fine flour" truths; and as before said, good is applied to use by means of its own truths. [6] From this it can be seen what is signified by the "mill," by the "millstone," and by "sitting at the mills," in the following passages: Then shall two be grinding at the mill; the one shall be taken, and the other shall be left (Matt. 24:41). He that shall cause to stumble one of these little ones that believe in Me, it were better for him that an ass millstone were hanged on his neck, and he were sunk into the depth of the sea (Matt. 18:6; Mark 9:42). A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be thrown down, and the voice of the mill shall be heard no more at all in her (Rev. 18:21, 22). I will cause to cease from them the voice of joy, and the voice of the millstones, and the light of the lamp (Jer. 25:10). O daughter of Babylon, sit on the earth; there is no throne, O daughter of the Chaldeans; take the mill and grind meal (Isa. 47:1, 2). As in a good sense a "mill," and "grinding," signify application to good uses, so in the opposite sense they signify application to evil uses; hence when they are said of Babylon and Chaldea, they signify application in favor of their loves, which are the loves of self and of the world; for by the "barley and wheat" with them is signified good adulterated, and by the "meal" thence, truth falsified. The profanation of good and truth by application in favor of these loves is also signified by the statement that: Moses ground to powder the golden calf, and scattered it upon the waters that came down from Mount Sinai, and made the sons of Israel drink it (Exod. 32:20; Deut. 9:21).

And shalt put it before the Testimony in the Tent of meeting. That this signifies the worship of the Lord in heaven and in the church, is evident from the signification of the "incense," which was to be put before the Testimony, as being worship (see above, n. 10298); from the signification of "the Testimony," as being the Lord as to Divine truth (n. 9503); and from the representation of the Tent of meeting, as being heaven (n. 9457, 9481, 9485); and as it denotes heaven, it also denotes the church, for the church is heaven on earth.

Whither I will come to meet thee. That this signifies from the influx of the Lord, is evident from the signification of "coming to meet," when said of the Lord, as being His presence and influx (see n. 10147, 10148, 10197); here from the influx of the Lord, because the subject treated of is worship, which is signified by "incense;" for everything of worship which is truly worship flows in from the Lord, as can be seen from what was shown above (n. 10299).

A holy of holies shall it be to you. That this signifies because it is from the Lord, is evident from the signification of "holy," as being all that, and only that, which proceeds from the Lord (see n. 6788, 7499, 8302, 8330, 9229, 9818, 9820).

And the incense which thou makest in its quality, ye shall not make for yourselves. That this signifies that worship from the holy truths of the church must not be applied in favor of the loves of man, is evident from the signification of "incense," as being worship (see above, n. 10298); from the signification of "making in its quality," as being from the holy truths of the church; for to make in its quality is to make from the same spices, and by the spices, which were stacte, onycha, and galbanum, are signified the holy truths of the church in their order (n. 10292-10294); and from the signification of "not making for yourselves," as being not to apply in favor of one's own uses, thus of one's loves, for that which a man does for the sake of himself, he does for the sake of his loves. Such application is here meant because it is said, "to make for yourselves." [2] How the case herein is, shall also be told. All the truths of the church have regard to two loves, namely, to love to God, and to love toward the neighbor. That the whole Word, which is Divine truth itself, and from which are all the truths of the church, hangs on these two loves, is evident in Matthew 22:37; Mark 12:30, 31; and Luke 10:27, where it is said that all the Law and the Prophets hang on these loves, and by "the Law and the Prophets" is signified the whole Word. Quite the contrary, however, is it to apply Divine truth, or the truths of the church, in favor of the loves of man. By so doing a man turns from the Lord to himself, which is to turn from heaven to hell, and becomes as one of the spirits there; for in hell they have the Lord at the back and their own loves in front; nay, when looked at by the angels they appear inverted, with the head downward and the feet upward. [3] When truths Divine are applied in favor of the loves of man, they are no longer truths, because by means of these applications evil enters them, and perverts them, and makes them appear false. If it is then said to such men that they are not so to be understood, but otherwise, they are not willing to apprehend it, and some do not apprehend it; for to say what is contrary to principles confirmed by his loves, is to say what is contrary to the man himself, because contrary to his understanding which is from his will. As regards those who by means of application in favor of their loves falsify truths and adulterate goods, much is said in the Word where Babel is treated of, especially in Revelation.

Holy to Jehovah shall it be to thee. That this signifies that worship must be applied in favor of love Divine, is evident from the signification of "holy," as being all that which proceeds from the Lord (as above, n. 10306); and from the signification of "incense," of which it is said that "holy to Jehovah shall it be to thee," as being worship (n. 10298); that it denotes that it is to be applied in favor of love Divine, follows from what immediately precedes, where it is said that they "should not make such incense for themselves," by which is signified that worship from the holy truths of the church must not be applied in favor of the loves of man (n. 10307). By "love Divine" is meant love to the Lord and love toward the neighbor; that the latter love also is Divine, is because it too proceeds from the Lord; for no one can love the neighbor from himself. He who does so from himself, loves the neighbor and confers benefits upon him for the sake of himself, which is to love himself. That the whole Word, which is the Divine truth itself from which are all the truths of the church, has regard to the above-mentioned two loves as ends, see just above (n. 10307); hence also Divine worship must look to the same, because all worship which is truly worship is from truths, as can be seen from what was shown above concerning the spices of the incense, by which are signified the truths of worship; and the truths of worship are applied in favor of Divine love when worship is performed by a man from the Lord (according to what was said above, in n. 10299).

The man who shall make like unto it, to make an odor with it. That this signifies the imitation of Divine worship by means of the affections of truth and good from what is man's own, is evident from the signification of "making like it," as being the imitation of Divine worship, for by "making" is signified imitating, and by the "incense" of which this is said, is signified Divine worship, as above; and from the signification of "making an odor," as being to please, and as this is done by means of the affections of truth and good, these are what are signified by "pleasing," for "odor" denotes the perceptivity of what is grateful, thus what is pleasing (see n. 10292). That it denotes from what is man's own is evident, because it is said, "the man who shall make like unto it shall be cut off from his peoples." For that is from man's own which is not from the affection of truth and good for the sake of truth and good, but for the sake of self; and to do anything for the sake of self is to do it for the sake of profit, honors, and reputation, as ends; and not for the sake of the salvation of the neighbor and the glory of the Lord; hence it is from evil and not from good; or what is the same, it is from hell and not from the Lord. This therefore is what is meant by the imitation of Divine worship by means of the affections of truth and good from what is man's own, which is signified by "making incense like unto it, to make an odor with it." Accordingly, those who do this are those who love the world more than heaven, and themselves more than God. Moreover, when such persons think inwardly, or by themselves, they do not believe anything about heaven and the Lord; but when they think out of themselves, as is the case when they speak before men, they then speak of heaven and the Lord from greater affection and faith than others, and this in proportion as they are inflamed by self-advantage, honors, and reputation. Their state then is that they are inwardly black and outwardly white, that is, they are devils in the form of angels of light; for the interiors which should be open to heaven are closed, and the exteriors which are open to the world are open; and if then from an affection as it were of love they raise their eyes and hands to heaven, they are nevertheless like effigies made by art, and such they appear to the angels. And if you are willing to believe it, there are many such in hell, who are present with and inspire men of like character, especially preachers, who imitate Divine worship by means of affections of truth and good from their own; which also is permitted by the Lord, because in this way they too perform a use; for good men nevertheless receive the Word from them well, because from whatever mouth the Word comes, it is received by a man according to the quality of his good. But such external things, being pretenses, are stripped off them in the other life; and then their spirit appears black, as it had been in the body.

Shall be cut off from his peoples. That this signifies separation from heaven and the church, and spiritual death, is evident from the signification of being "cut off from the peoples," as being separation and spiritual death (see n. 10288); that it denotes separation from heaven is evident from what was said just above (n. 10309); that it also denotes separation from the church is because those alone are of the church in whom the church is; and the church is in those who are in the affection of truth for the sake of truth, and in the affection of good for the sake of good, thus who are in love toward the neighbor and in love to God; for the neighbor is good and truth, and also is God, because good and truth are of God, thus are God with them. They who are not of this character are not of the church, no matter how much they may be in the church.

ON THE THIRD EARTH IN THE STARRY HEAVEN. There appeared spirits from afar who were not willing to come near, for the reason that they could not be with the spirits of our earth who were then about me. From this I perceived that they were from another earth, and I was afterward told that they were from a certain earth in the universe; but where that earth is, was not told me.

Differently from the spirits of our earth, they were unwilling to think at all about their bodies, or even about anything bodily and material; and for this reason they were not willing to come near; for spirits are associated and dissociated in accordance with the affections and the thoughts thence derived. But after the removal of some spirits from our earth they came nearer and spoke with me; yet there was still felt an anxiety arising from the collision of spheres; for spiritual spheres that emanate from the life of their affections and consequent thoughts encompass all spirits and societies of spirits; and therefore if the affections are contrary, there results a collision which gives rise to anxiety.

The spirits of our earth declared that they did not dare to approach them, because when they do so they are not only seized with anxiety, but also, from phantasy, they seem to themselves to be as it were bound hand and foot with serpents, from which they cannot be loosed until they retire. Such a phantasy is from correspondence; for the bodily sensuous of man is represented in the other life by serpents, and therefore by "serpents" in the Word is also signified the sensuous, which is the lowest of the life of man.

As the spirits of that earth are of this nature, they do not appear as do other spirits, in a clearly defined human form, but as a cloud; the better of them as a dusky cloud with a human whiteness scattered about in it. They said that inwardly they are white, and that when they become angels this duskiness is turned into a beautiful blue, which also was shown me.

I asked them whether they had been in such an idea concerning their bodies when they lived in the world as men. They said that the men of their earth make no account of their bodies, but only of the spirit therein, because they know that the spirit is to live forever, and that the body will perish. The face, however, they do not call the body, because the affections of their spirits appear from the face, and the thoughts that come from the affections, from the eyes. They also said that some in their earth believe that the spirits of their bodies have existed from eternity, and were infused into the body at conception; but they added that now they know that it is not so, and they repent of having been in so false an opinion.

When I asked them whether they wished to see anything on our earth, which it was possible to do through my eyes, they first replied that they could not do so, and afterward said that they did not wish it, because they could see nothing but earthly and material things, from which they remove their thoughts as far as possible.

A continuation about this third earth in the universe will be found at the end of the following chapter.

CHAPTER THE THIRTY-FIRST. THE DOCTRINE OF CHARITY AND FAITH 10318-1 Without a revelation from the Divine, man cannot know anything about eternal life, nor indeed anything about God, and still less about love to Him and faith in Him. For man is born into mere ignorance, and afterward has all things to learn from what is of the world, from which he must form his understanding. He is also born hereditarily into all evil that belongs to the love of self and the love of the world. The delights from these loves reign continually, and prompt to such things as are diametrically contrary to the Divine. From this then it is that from himself man knows nothing about eternal life; and therefore there must needs be a revelation from which he may know this.

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

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

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

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

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

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

The books of the Word are all those which have an internal sense; and those which have not an internal sense are not the Word. The books of the Word in the Old Testament are the five books of Moses, the book of Joshua, the book of Judges, the two books of Samuel, the two books of Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi; and in the New Testament the four Gospels, Matthew, Mark, Luke, and John; and Revelation. EXODUS 31 1. And Jehovah spoke unto Moses, saying, 2. See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah; 3. And I have filled him with the spirit of God, in wisdom, and in intelligence, and in knowledge, and in all work; 4. To think thoughts, to make in gold, and in silver, and in brass; 5. And in graving of stone for filling, and in carving of wood, to do in all work. 6. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of everyone that is wise in heart I have put wisdom; and they shall make all that I have commanded thee; 7. The Tent of meeting, and the ark for the Testimony, and the propitiatory that is thereupon, and all the vessels of the Tent; 8. And the table and its vessels, and the pure lampstand and all its vessels, and the altar of incense; 9. And the altar of burnt-offering and all its vessels, and the laver and its base; 10. And the garments of the ministry, and the garments of holiness for Aaron the priest, and the garments of his sons, to minister in the priest's office; 11. And the oil of anointing, and the incense of spices for the holy; according to all that I have commanded thee shall they do. 12. And Jehovah said unto Moses, saying, 13. And speak thou unto the sons of Israel, saying, But yet ye shall keep My Sabbaths; for it is a sign between Me and you to your generations, to know that I am Jehovah who maketh you holy. 14. And ye shall keep the Sabbath; for this is holy to you; he that profaneth it, dying he shall die; for everyone that doeth work on that day, that soul shall be cut off from the midst of his peoples. 15. Six days shall work be done; and on the seventh day is the Sabbath of the Sabbath, holy to Jehovah; everyone that doeth work on the Sabbath day, dying he shall die. 16. And the sons of Israel shall keep the Sabbath, to perform the Sabbath to their generations, a covenant of an age. 17. This is a sign between Me and the sons of Israel to an age; for in six days Jehovah made heaven and earth, and on the seventh day He rested, and took breath. 18. And He gave unto Moses, in His completing to speak with him on Mount Sinai, the two tables of the Testimony, tables of stone, written with the finger of God.

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

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

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

See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. That this signifies those who are in the good of love and with whom the church was about to be set up, is evident from the signification of "calling by name," as being to choose such, namely, as are suitable (of which below); and from the representation of Bezalel, as being those who are in the good of love. That these are here represented by Bezalel, is because he was of the tribe of Judah, and by this tribe are signified those who are in celestial good, which is the good of love to the Lord; and in a sense abstracted from persons, the good of celestial love. (That this is signified by "Judah" and his tribe, see n. 3654, 3881, 6363, 6364, 8770.) But what is represented by Uri the father of Bezalel, and by Hur his grandfather, is evident from the generation of celestial good. This is generated from the doctrine of celestial truth and good, and therefore by these persons are signified these doctrines. (That by Hur is represented the doctrine of truth, see n. 9424.) [2] They who keep the mind only in the sense of the letter of the Word, which is done in the historic parts more intently than in the prophetic, may wonder that it is said that such things are signified by the names of these men. But those will not wonder who are acquainted with the nature of the Word, for there is what is spiritual in each and all things. In the very names of the persons and places in the Word there is nothing spiritual unless they signify real things of the church and of heaven, for these things are spiritual, and therefore it follows that even by these names spiritual things are signified. (That the names in the Word signify real things, see n. 1224, 1264, 1888, 4442, 5095, 5225, 6516; and that these names do not enter heaven, but the things which are signified, n. 1876, 10216, 10282.) [3] That "to call by name" denotes to choose such as are suitable, is because by a name apart from the person is signified the quality, as can be seen from the passages in the Word where "name" is mentioned. (That by "name" is signified quality, see n. 144, 145, 1754, 1896, 2009, 2724, 3004-3011, 3421, 6674, 6887, 8274, 8882, 9310; and likewise by "calling," without a name, n. 3421, 3659; and that "to call by name" denotes to choose, n. 8773.) [4] Two men are here named who were called by Jehovah to do the works commanded to Moses on Mount Sinai, namely, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan. By "Bezalel" are signified those who are in the good of celestial love, and by "Aholiab" those who are in the good and truth of faith. Those who are in the good of celestial love are in the inmost of heaven and of the church; and those who are in the good and truth of faith are in the outermost thereof. Thus by these two are signified all in the complex with whom the church can be set up; for by the first and the last, or by the inmost and the outermost, are signified all persons or all things. For in what now follows the subject treated of is the setting up of the church, and therefore these two are named, by whom are signified all with whom the church can be set up. (That by "the first and the last" are signified all persons and all things, n. 10044; and that by "Aholiab of the tribe of Dan" are signified those who are in the good of faith, will be seen in what follows.) From all this it is now evident that by, "I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah," are signified those who are in the good of love, with whom the church was to be set up.

And I have filled him with the spirit of God. That this signifies influx and enlightenment from the Divine truth which is from the Lord's Divine good, is evident from the signification of "filling with the spirit of God," as being influx and enlightenment from Divine truth; for "filling," when said of Jehovah, denotes influx, and with man enlightenment; and "the spirit of God" denotes the Divine truth which is from the Lord's Divine good. The reason why "filling," when said of Jehovah or the Lord, denotes influx, and with man enlightenment, is that influx is predicated of all the good and of all the truth that come out of heaven from the Lord; and as this influx enlightens man, enlightenment is predicated of man. (That this Divine truth which proceeds from the Lord's Divine good is signified by "the Spirit of God," see in n. 9818.) [2] As few know how the case is with the influx of Divine truth and with the consequent enlightenment with man, something may here be said about this. That no good of love and no truth of faith are from man, but that they are with him from heaven from the Divine there, is known in the church; and also that those are in enlightenment who receive this. But the influx and enlightenment are effected in the following way. Man is of such a nature that in respect to his interiors, which are of thought and will, he can look downward, and he can look upward. To look downward is to look outward into the world and to self, and to look upward is to look inward to heaven and to God. Man looks outward from self, and this is called looking downward, because when he does so from himself he looks to hell. But man looks inward not from self, but from the Lord; and this is called looking upward, because in respect to his interiors which are of the will and understanding he is then raised by the Lord to heaven, and thus to the Lord. Moreover, the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. From this he has influx and enlightenment, for the light of heaven illumines his understanding, because this light is the Divine truth which proceeds from the Lord as a Sun; and the heat of heaven enkindles the will, because this heat is the good of love which at the same time proceeds from the Lord as a Sun. As the man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the understanding of truth and the affection of good. This communication is what is called influx and enlightenment. [3] But be it known that influx and enlightenment take place according to the capability of reception on the part of man, and the capability of reception is according to the love of what is good and true; and therefore those are raised who are in the love of what is good and true for the sake of what is good and true as ends; whereas those who are not in the love of what is good and true for the sake of what is good and true, but for the sake of self and the world, cannot be raised, because they continually look and gravitate downward; thus they cannot receive the Divine influx from heaven, and be enlightened. The intelligence which with them appears like the intelligence of truth, is from a deceptive light which, whether it is false or true, shines before their eyes from things confirmed and consequently persuasive. But this brightness becomes mere thick darkness when light from heaven flows in, as has been shown me by living experience. From all this it can be seen why it is that so many heresies arise in the world, namely, because leaders and guides have looked to themselves and have had their own glory as their end, and accordingly the things of the Lord and of heaven as means to this end.

In wisdom, and in intelligence, and in knowledge, and in all work. That this signifies in respect to those things which are of the will and which are of the understanding in the internal and in the external man, is evident from the signification of "wisdom," as being those things which are of the will in the internal man; from the signification of "intelligence," as being those things which are of the understanding in the internal man; from the signification of "knowledge," as being those things which are of the understanding and of the consequent speech in the external man; and from the signification of "work," as being those things which are of the will and of the consequent effect in the external man. Thus by these words are signified all things of the man who is in the good of celestial love, both interior and exterior, which receive the influx of Divine truth from the Lord and from this are in enlightenment (of which just above). [2] But it shall be briefly told what is meant by "wisdom, intelligence, knowledge, and work." They who do not know what the internal man is and what the external, and also what the understanding is and what the will, cannot apprehend in what manner wisdom, intelligence, knowledge, and work are distinct from one another, for the reason that they cannot have a distinct idea of the one and of the other. Wherefore they who have not this knowledge call him wise who is only intelligent; nay, who merely has knowledge. But he is wise who does truths from love; he is intelligent who does them from faith; he has knowledge who does them from knowledge; and "work" denotes that which is done from all these; thus "work" denotes their effect in which they conjoin themselves together. [3] Wherefore in the genuine sense no one can be called wise, nor intelligent, nor as possessing knowledge, who does not do these things. For wisdom and intelligence and knowledge are all of life, and not of doctrine without life; for the life is the end for the sake of which these are. Such therefore as is the end, such are the wisdom, the intelligence, and the knowledge. If the end is genuine good, which is the good of love to the Lord and of charity toward the neighbor, then there are wisdom, intelligence, and knowledge in their proper sense; for then they are with the man from the Lord. But if the end is for the sake of the good of the love of self and of the world, they are not wisdom, intelligence, and knowledge, because in this case they are with the man from himself. For the good of the love of self and of the world as the end is evil, and of evil as the end it is by no means possible to predicate anything of wisdom and of intelligence, or even of knowledge; for what is knowledge unless there is in it the intelligence of truth and the wisdom of good, seeing that in this case it causes the man to think that what is evil is good, and that what is false is true? [4] With those who are in the good of love to the Lord, wisdom, intelligence, knowledge, and work, follow together in order from inmost to outermost. With such men, wisdom is inmost, for it is to will well from love; intelligence is second, for it is to understand well from willing well. These two are of the internal man. Knowledge consists in knowing well, and work in doing well, both from willing well. These two are of the external man. From this it is evident that wisdom must be in intelligence, intelligence in knowledge, and knowledge in work. Thus work includes and brings to a conclusion all the interior things, for it is the ultimate in which they close. [5] From all this it can be seen what is meant by "works" and "deeds," which are so often mentioned in the Word, as in the following passages: The Son of man shall render unto everyone according to his deeds (Matt. 16:27). I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14). Jehovah, whose eyes are open upon all the ways of man, to give to everyone according to his ways, and according to the fruit of his works (Jer. 32:19). Return ye everyone from his evil way, and make your works good (Jer. 35:15). I will visit upon him his ways, and will recompense to him his works (Hos. 4:9). Jehovah doeth with us according to our ways, and according to our works (Zech. 1:6). I will give unto everyone of you according to your works (Rev. 2:23). They were judged every man according to their works (Rev. 20:13, 15). Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12). By "works" in these passages are meant all things that are in man, because all the things of man that are in his willing and understanding are in his works; for it is from these that he does them. From this, works have their life; for without these, works are like a shell without a kernel, or like a body without a soul. That which proceeds from man proceeds from his interiors, consequently works are the manifestations of these, and are the effects by which they appear. [6] It is a general law that such as a man is, such is all his work. For this reason it is that by the "works according to which there will be reward and retribution," is meant the quality of the man in respect to love and to faith, for the works are of the love and of the faith with the man. (That man is nothing but his own love and his own faith, or what is the same, his own good and his own truth, see n. 10076, 10177, 10264, 10284, 10298.) [7] Moreover, the very willing of man is nothing but work, because that which anyone wills he does, unless he is prevented by some irremovable obstacle. Therefore by being "judged according to the deeds," denotes to be judged according to the will. They who do good from willing good are called in the Word the "righteous," as is evident in Matthew 25:37, 46. Of such it is said, "They shall shine as the sun in heaven" (Matt. 13:43). And in Daniel: They that be intelligent shall shine as the brightness of the expanse; and they that turn many to righteousness as the stars (Dan. 12:3). "They that turn many to righteousness" denotes those who from willing well do what is good.

To think thoughts to make in gold, and in silver, and in brass. That this signifies to represent in goods and truths, interior and exterior, which are of the understanding from the will, thus which are of faith from love, is evident from the signification of "thinking thoughts," or of inventing inventions, as being that which proceeds from the understanding (see n. 9598, 9688); from the signification of "making," as being that which proceeds from the will (n. 9282), for that which a man makes proceeds from his will, here from his will through his understanding, for it is said, "to think thoughts to make;" from the signification of "gold," as being good, and of "silver," as being truth (see n. 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9874, 9881); and from the signification of "brass," as being the good of the natural or external man (n. 425, 1551). Consequently by "gold, silver, and brass" are signified goods and truths interior and exterior; by "gold," interior good; by "silver," interior and exterior truth; and by "brass," external good. That it is a representative of these goods and truths that is signified, is because the subject treated of is a representative church, and all the things that Bezalel was to make were representative. [2] From all this it is evident that by "thinking thoughts to make in gold, and in silver, and in brass" is signified to represent goods and truths interior and exterior which are of the understanding from the will. That there are also signified the things which are of faith from love, is because truths are of faith and bear relation to the understanding, and goods are of love and bear relation to the will. It is said "the understanding from the will, and faith from love," because the understanding is not anything except from the will, for that which a man understands and does not will, is not of the man's understanding, but is of the understanding of another in himself, and therefore this understanding perishes. It is otherwise with understanding from the will, for this understanding is of the man himself, because the will is the man himself. The case is similar with faith and love, for as before said, the truths of faith bear relation to the understanding, and the goods of love to the will.

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

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

And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan. That this signifies those who are in the good and truth of faith, with whom the church is to be established, is evident from the representation of Aholiab, as being those who are in the good and truth of faith. That these are represented by Aholiab is because he was of the tribe of Dan, and by this tribe are signified those who are in the good and truth of faith (see n. 3923, 6396). The reason why these two, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan, were chosen to do the works by which were to be represented Divine celestial and spiritual things, was that by "Bezalel" are meant all who are in the good of love, and by "Aholiab" all who are in the good and truth of faith; thus by "Bezalel" are meant those who are in the inmost things, and by "Aholiab" those who are in the outermost things, of heaven and the church; and when the inmost and the outermost are mentioned, all are understood who are in the universal heaven and in the universal church (as may be seen above, n. 10329; and that when "first and last" are mentioned, all things are understood, n. 10044). [2] Moreover, the tribe of Judah was actually the first of the tribes, and the tribe of Dan was the last of them. That the tribe of Judah was actually the first of the tribes is evident from the blessing of his sons by their father Israel, see Genesis 49, where Reuben, Simeon, and Levi, who were the firstborn, are cursed, and Judah is blessed. (See concerning Reuben, verses 3 and 4 of that chapter; concerning Simeon and Levi, verses 5-7; and concerning Judah, verses 8-12.) (That Dan is the last of the tribes, see at n. 1710, 3929, 6396.) Moreover, in the inmost heaven are those who are in the good of love to the Lord, and in the outermost heaven are those who are in the truth of faith from good. [3] It is said "in the truth of faith from good," because the truth of faith is not the truth of faith with anyone unless it is from good, for truth is born from good; and therefore unless good is in truth, there is no soul in it, thus no life. Those who are in truths of faith from good are in the ultimates of heaven, but not those who are in truths of faith without good: these are not in heaven. As the truth of faith ministers to the good of love as what is last to what is first, therefore it is said of Aholiab that "Jehovah hath given him with Bezalel," that is, to serve him; and it is said of Bezalel that "Jehovah hath filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all work" (verse 3).

And in the heart of everyone that is wise in heart I have put wisdom. That this signifies all who will and do what is good and true for the sake of what is good and true, is evident from the signification of "heart," as being the inmost of man which is called his will; and as that is of the will of man which is of his love, therefore by the "heart" is also signified the love. (That the "heart" denotes the love, see n. 3635, 3883-3896, 9050; and that it denotes the will, n. 2930, 3888, 7542, 8910, 9113, 9300, 9495.) And from the signification of "one that is wise in heart," as being one who wills and loves what is good and true for the sake of what is good and true; for it is the part of one who is wise, and it is wisdom, to do truths from love (n. 10331); and it is the part of one who is wise in heart, and it is wisdom of heart, to do what is good from love; and from the signification of "putting wisdom in the heart," as being to do these things from the Lord, thus from the good of love, because the good of love is from the Lord; for all such will and do what is good and true for the sake of what is good and true, because good and the truth of good are the Lord with them, inasmuch as the things which are from Him, thus which are His, are also Himself. [2] For this reason it is said that the Lord is good itself and truth itself. That the Lord is good itself is evident from His own words: "Why callest thou Me good? None is good save one, God" (Matt. 19:16, 17; Luke 18:18, 19); also where the goods of love and of charity are recounted: "Insofar as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matt. 25:40). (That those are called "brethren" who are in good, thus that goods are so called, see n. 2360, 3803, 3815, 4121, 5409. Thus those are the Lord's "brethren" who are in good from Him, n. 4191, 5686, 5692, 6756.) And that the Lord is truth itself, is evident from these words: "Jesus said, I am the way, the truth, and the life" (John 14:6); and in another place: "When He, the Spirit of truth, is come, He shall lead you into all truth; for He shall not speak from Himself. He shall take of Mine, and shall declare it unto you" (John 16:13-15). From this it is evident what is meant by "putting wisdom in the heart." [3] The like is also meant by "writing the law upon the heart," in Jeremiah: I will put My law in the midst of them, and I will write it on their hearts. Neither shall they teach any longer a man his companion, or a man his brother, saying, Know ye Jehovah; for they shall all know Me (Jer. 31:33, 34). To "write the law upon the heart" denotes to impart Divine truth to the will, thus to the love. When this is done, Divine truth is no longer drawn out from the memory, but is perceived from the good of love itself; and therefore it is said, "they shall teach no longer a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know Me." (That such are the celestial angels, who are in the inmost heaven, see at the places cited in n. 9277.) [4] What it is to will and do what is good and true for the sake of what is good and true, which is signified by "putting wisdom in the heart of everyone that is wise in heart," shall be briefly told. All who love the Lord above all things, and the neighbor as themselves, do what is good and true for the sake of what is good and true; for good and truth are the Lord Himself, as before said, and therefore when they love good and truth, that is, when they will and do them from love, they love the Lord; and so also do those who love the neighbor as themselves, because in the universal sense the neighbor is good and truth; for the neighbor is one's fellow citizen, it is society, it is our country, it is the church, and it is the Lord's kingdom; and to love the neighbor is to will well to these, that is, to will their good; and therefore it is their good which is to be loved; and when this is loved, the Lord is loved, because this good is from Him. [5] From this it is evident that love toward the neighbor, which is called charity, has in itself love to the Lord. If this love is not in it, then one's fellow citizen, society, our country, the church, and the Lord's kingdom, are loved for the sake of self, and thus are not loved from good, but from evil; for whatever is from man for the sake of self as the end is from evil. To love the neighbor for the sake of self is to love him for the sake of profit and honor as ends. The end is what determines whether it is from good or from evil, for the end is the love, because that which a man loves he has for his end. The end is also the will, for that which a man wills he loves. Consequently the end regarded, or the purpose, is the man himself; for a man is such as is his will, and such as is his love.

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

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

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

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

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

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

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

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

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

And the garments of the ministry, and the garments of holiness for Aaron the priest. That this signifies a representative of the Lord's spiritual kingdom adjoined to His celestial kingdom, is evident from the signification of "the garments of Aaron," as being a representative of the Lord's spiritual kingdom adjoined to His celestial kingdom (see n. 9814).

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

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

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

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

Footnotes

10318-1 Here concerning the Word. [Reviser.]